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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached before the queen at white-hall, october . by william beveridge ... beveridge, william, - . p. printed for richard northcott ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. bible. -- n.t. -- colossians i, -- sermons. sermons, english -- th century. future life -- sermons. christian life -- sermons. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached before the queen at white-hall , october . . by william beveridge , d. d. chaplain in ordinary to their majesties . published by her majesties special command . london , printed for richard northcott , at the mariner and anchor adioyning to st. peter's-alley , in cornhill , . more among us ; yet we must not therefore think that they are ceased to be , or to live : for still their souls are all as really alive in the other world , as we are now in this . and as it is with us here , that some live ill , and others well : so it is with them too ; only in an higher degree . for some , and as we have just cause to fear , the greatest part of them live with the fiends of hell in the infernal pit , where they have no light , nothing but darkness and horrour to the utmost extremity round about them : where they are always weeping and wailing and gnashing their teeth , fretting and tormenting themselves at the remembrance of their former sins and follies : where , as christ himself hath told us , the worm dyeth not , and the fire is not quenched : that is , their consciences like greedy and insatiable worms are always gnawing , and the fire of god's wrath is continually burning in their breasts , never to be quenched or abated . they cannot forbear thinking of what they have done , though every thought cuts them to their very hearts , and seems ready to split them in sunder . they cannot forbear looking upon god , although they can see nothing in him but the wrath and anger which they themselves have kindled ; which so incenses and enrageth their minds , that they are all in a flame with fury and indignation at themselves for it . by which means they are continually , as it were , upon a wrack , distorted , afflicted , distracted , confounded ; hurried about from place to place , but can find no rest , no quiet ; every thing is uneasie and troublesome to them : yea they are a burden to themselves , they cannot endure themselves , but wish ten thousand times they had been better , or had never been at all , or could cease to be , or could be any thing but what they are . but all in vain . and which is worst of all , they do not only suffer the extremity of pain and anguish at present , but they can see no end of it : yea they see there will be no end at all , being fully assured that this must be their portion for ever . whereas on the other side , there are others , who are not only free from all the miseries and torments which those poor creatures undergo , but always live in heaven , in light , and love , and joy , and peace , and glory , the highest that they are able to imagine or desire ; being brisk and lively , chearfull and pleasant , holy and happy all over . and that too ( as we shall see more presently ) not only now and then , but continually ; nor for some time only , but to all eternity . now we who are still upon earth , are as yet in neither of these states , neither so extremely miserable as the first are , nor so perfectly happy as those are we spake of last : but , as it were , in the middle between both . but so soon as ever we depart out of this life , we shall be immediately in one of them , as certainly as we are now here . and i do not question but that you all hope for and desire the latter , even to live with those blessed souls which enjoy perpetual rest and felicity in the other world : and that one great end of your coming hither at this time , is to learn what you must do in order to it . and verily ye do well to take all opportunities you can get , of being assisted and directed in it . for it is a great thing that you propose to your selves , which can never be attained without much care and pains about it and you are not certain how long time you have to doe it in , but most certain it is not very long . but blessed be god , you are all as yet in a capacity of obtaining it , and it is your own fault if any of you shall happen to miss of it . for almighty god plainly shews how desirous he is to have you live with him , and so be happy in the other world , in that he is still pleased to afford you all the means that he hath appointed for that purpose : witness your meeting together here at this time , to joyn together in prayer to his divine goodness for his assistance in the pursuit of it ; and to be put in mind of the course and method which you are to take for the accomplishment of so great and good an end . concerning which therefore i shall give you the best and plainest directions i can from the words which i have now read . in which we may observe , i. what kind of persons they are , who are or shall be happy in the other world ; they are saints . ii. the happiness they enjoy there , here call'd the inheritance of the saints in light . iii. they who desire to enjoy that happiness must be duly qualified for it , or as it is here expressed , made meet to be partakers of it . iv. all who are so qualified , must ascribe it wholly unto god , and give him thanks for it , as we see here s. paul doth , giving thanks to the father , who hath made us meet to be partakers of the inheritance of the saints in light . first therefore as to the persons who live so happily in the other world , they are here called saints . it is the inheritance of the saints , of all the saints and of them only . it is proper and peculiar to them , so that none else have any right or title to it , nor can ever have any part or portion in it . and that there is such a company and society of men in the world , which are truly called saints , cannot be denied by any christian ; it being one of the articles of our creed , wherein we profess to believe , there is a communion of saints . and unless we be of that communion , we can never partake of the inheritance of the saints . but the great question is , what it is to be a saint ? or who may be truly and properly called saints , men of holiness , or holy men , as the word signifies ? but this we can never fully understand , unless we first state the true notion of sanctity or holiness , from whence they are so called . now holiness or sanctity in its highest perfection , is one of the perfections of god himself , who often calls himself the holy one of israel , and sometimes absolutely , the holy one . and as he sometimes swears by himself , at other times he swears by his holiness : whereby he gives us to understand , that he himself is holiness , or , which is all one , holiness is himself , his own divine nature or essence . and that 's the reason why they who partake of his holiness , are said to partake of his divine nature . and hence it is , that when the holy angels would celebrate the praises of the most high god in the highest manner they can , they cry , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . and hence also it is , that when god designed to make man after his own image , as like him as a creature could be , he made him perfectly holy . and now that this image is defaced in us , if it be restored again to any man , so that he becomes a new man , he is said to be created after god , that is , after the likeness of god , in righteousness and true holiness . so that this is the great perfection , wherein we were at first made , and ought again to become like to god our maker , who therefore commands us to be holy as he is holy . as he who hath called you is holy , so be ye holy in all manner of conversation . from whence it appears , that though we cannot be holy in the same measure as god is , who is so without and beyond all measure ; yet we should be so after the same manner as he is , or rather our holiness should be of the same kind or nature with his , and as like it , as it is possible for it to be . hence therefore as holiness , when attributed to god , denotes the purity and excellency of his divine nature , whereby he is exalted above all things else : so when attributed to men , it signifies the purity and excellency of their nature , whereby they are refined and raised up above the rest of mankind . this the apostle teacheth us , where he opposeth holiness to uncleanness , saying , god hath not called us unto uncleanness , but unto holiness . and david , where he calls the saints that are upon earth , the excellent ; implying , that saints as such , excell all other persons , by reason of their holiness , that is the highest excellency which their nature is capable of . which therefore doth not consist in any particular acts or habits either of the soul or body , or both together , but in the rectitude or due temperament of our nature in general . and indeed holiness , properly so called , is nothing else , but that pure and excellent frame or disposition of the whole man , whereby all the faculties of the soul and members of the body , are reduced to their primitive constitution , and become such as god at first made , and would still have them to be ; exerting themselves in their respective places and offices , according to those rules which he hath set them . so that to our perfecting holiness , as the apostle speaks , in the fear of god , there is required a right and clear understanding , a sound judgment , a pure heart , an obedient will , a good conscience , and regular affections , placed every one upon its proper objects in a due manner . and wheresoever the soul ( if i may so speak ) is thus all of a-piece , all over such as god would have it to be , and so agreeable to his divine will , there is true holiness , and such a one may be truly said to be holy , yea to be holy as god is holy , as being pure and excellent according to his finite capacity , as god himself is in his infinite perfections . now the true notion of holiness or sanctity being thus briefly stated , we may easily understand what kind of persons those be , which are here called saints . for in order to a man's being a true saint , he must first have so much knowledge of god and christ , as is necessary to the possessing of his mind with a due sense of his divine majesty , and with right apprehensions of the great mystery of our salvation by jesus christ . he must have a sound judgment in all things , especially in the fundamental articles of the christian faith , and in all the necessary duties required in the gospel . he must have a pure and sincere heart , in believing all those articles as revealed , and in performing all such duties as required by god. he must have a good conscience , a conscience void of all offence both towards god and towards men . he must have a pliable and obedient will , ready upon all occasions to chuse whatsoever his understanding , rightly informed , dictates to be good , and to refuse whatsoever he apprehends to be evil . he must keep his affections all in their proper order , fixed constantly upon such objects which they were at first fitted and designed for . he must hate , abhor , and shun all manner of sin , upon that account only because it is sin , or the transgression of god's law , and be heartily troubled that he was ever guilty of it . he must love god with all his heart and soul , and so above all things in the world besides . he must bear no grudg , hatred , malice , or ill-will against any person upon earth , but love his neighbour as himself . he must hunger and thirst after righteousness , and desire nothing so much as to serve and please god , and so to have his love and favour , whatsoever it costs him . he must not fear them which can kill the body , but him only who is able to destroy both soul and body in hell. he must trust in the lord with all his heart , and support himself under all the circumstances and occurrences of this life , with an humble confidence of his goodness and mercy in jesus christ . he must rejoyce in the lord always , both when he hath and when he hath not any thing else to rejoyce in . he must be sober and temperate , meek and humble , gentle and peaceable , faithfull to his word , true to his friend , loving to his enemy , charitable to the poor , kind and mercifull , and just to all . in brief , he must be stedfast , unmoveable , always abounding in the work of the lord , as knowing that his labour is not in vain in the lord. and that he may be sure of . for he who hath attained to such an excellent temper as this is , is certainly a real and true saint , and therefore shall as certainly partake of that transcendent happiness , which is here called the inheritance of the saints in light . it is called an inheritance , or , as the word signifies also , a lot , in allusion to that type of heaven , the land of canaan , which was divided among all the children of israel by lot , and is all along in the old testament called their inheritance . and so certainly is heaven in a proper and literal sense , the inheritance of the saints . for they being all regenerate and born again of god , are properly his children , and as the apostle rightly argues , if children , then heirs ; heirs of god , and joynt-heirs with christ . so that all the saints or sons of god , in whatsoever age or place they were born again from the beginning to the end of the world , they are all co-heirs , and so have an equal right and title to this inheritance ; not only to some part of it , but to the whole , and all and every one of them equally possess it all . it is not like an earthly inheritance , that is divided among the co-heirs , some taking one part of it and some another : but every one that hath any share in this heavenly inheritance , enjoys it all himself , as much as if he was the sole heir , and there were none else to partake of it but himself . neither are the saints joynt-heirs only with one another , but , as the apostle there speaks , with christ himself . and if so , their inheritance must needs be very large , for christ is appointed heir of all things . and if they be joynt-heirs with him , as be sure they are , every one of them must inherit all things too as he doth . and so be sure they do . for god himself asserts it , saying , he that overcometh , shall inherit all things : and i will be his god , and he shall be my son. where we may observe both the vast extent of this inheritance of the saints , and likewise the reason of it . as to its extent , it is not confined to a parish , or county , or kingdom upon earth , no , not to the whole earth , nor to the moon nor sun , nor to any star , nor to all the stars of heaven , nor to the whole heavens where they are , nor yet to the greatest part of the creation , but extends it self to the whole . for they inherit all things ; all things that are good or amiable , all things that are pleasing or delightsome , all things that are necessary or convenient for them . all things they can desire or hope for , all things they can love or take comfort in , all things that can any way contribute to their happiness : as all things in the whole world shall do one way or other . for even while they are upon earth , all things work together for their good , how much more when they come to heaven ? where they shall clearly see , how all things that ever happened to them through the whole course of their lives , concurred to bring them thither : and so will be matter of joy and comfort to them , when they are there . by which means , they will then take pleasure , not only in all the devotions , alms , and good works , they ever performed , but likewise in all the losses , crosses , disappointments , pains , sicknesses , and troubles of all sorts that ever befell them . yea and in all things , that god ever made , or did , or suffered to be done in the world . for all things are theirs , even while they are here below , as st. paul assures the saints at corinth , saying , all things are yours : whether paul , or apollos , or cephas , or the world , or life , or death , or things present , or things to come , all are yours . all things are settled upon them at their new-birth , and when they come to full age , that is , as soon as they get to heaven , they will have the actual possession of all things , and then must needs enjoy whatsoever any thing in the world can afford them . and what is there in the world , but what affords the saints in heaven something to delight and please them ? the heaven of heavens affords them most commodious and pleasant mansions . all the holy angels there afford them their most ag eeable company and conversation . all the devils and damned in hell afford them matter of praise and thankfulness to god , that they are not there . all the glorious lights in the firmament , afford them a most delicious prospect . in short , all the animals , and plants , and earths , and stones , and metals , and minerals , and whatsoever else god ever made , either in heaven or earth , afford them a clear and perfect view of his divine perfections , which cannot but affect their hearts with the highest transports of joy and wonder . thus doth every saint in heaven inherit all things . all things are his . and it is no marvail , for god himself is his . as it follows in the place before quoted , he shall inherit all things ; and i will be his god , and he shall be my son. he shall be my son , that is the reason he is an heir ; i will be his god , that 's the reason that he inherits all things for he who hath him that hath all things , cannot but have all things in him . yea infinitely more than all things else ; all things that god hath made being in a manner nothing in comparison of him that made them . who therefore to complete the happiness of his saints , doth not only give them all he hath , but even himself too , saying , i will be their god , or rather , as the words signifie , i will be god to them . by virtue of which promise they enjoy not only whatsoever god hath made or done , but likewise whatsoever he is , even all those infinite , eternal , incomprehensible perfections which are concentred in him . but here i must confess my self at a loss , not knowing how to conceive , much less to express either how the saints in heaven enjoy god , or how great an happiness that is to them ? only in general we know they see god face to face , as not only st. paul , but likewise st. john aquaints us , saying , beloved , now we are the sons of god : and it doth not yet appear what we shall be . but we know that when he shall appear , we shall be like him , for we shall see him as he is . from whence it is evident , that they see god , not only as manifesting himself in his creatures , but as he is in himself . which blessed sight , must needs fill them with the highest joys their finite nature is able to bear . to see wisedom , and power , and greatness , and goodness , and justice , and mercy , and immensity , and eternity ; to see the lord of hosts , the chiefest , the only good ; to see god himself , unvailing himself , and shining forth in all his glory before them , yea to see him smiling , as it were , upon them , rejoycing over them , meaning himself as well-pleased with them ! who is able to conceive how much their blessed souls are affected , delighted , transported with this blessed sight ? none certainly but only they that have it . they know , yea they feel it to be the greatest , the only perfect happiness they can possibly enjoy . and that all things else could never satisfie their desires and so make them happy , without this : whereas this would do it without all things else . it being impossible for them to desire any thing , but what they have in god , infinite goodness it self . in whom , by consequence , all their inclinations meet as in their proper center ; and so their minds are always at rest and quiet , and their souls full as they can hold of solid and substantial joy , which makes them break forth continually into praises and hallelujahs to almighty god , and to the lamb that sitteth upon the throne , who purchased such a glorious inheritance as this is for them , and settled it upon them for evermore . but how can these things be ? how is it possible for the saints in heaven to see god ? to that the apostle answers in my text , by calling it , the inheritance of the saints in light . it is true , all men are born at first spiritually blind , and so generally live in the dark , seeing no more of god or any spiritual object , than as if there was no such thing in being . but when a man is born again , his eyes are opened , and he is turned from darkness to light , as well as from the power of satan unto god. and therefore all such are called , the children of light ; and the children of the day ; because they have a marvellous light ( as st. peter calls it ) constantly shining in them , whereby they discover many glorious things , which lye perfectly hid to all other mortals . by this elisha's servant , when his eyes were opened , saw the mountain full of horses and chariots of fire , even a whole legion of the heavenly host , round about his master . by this st. stephen saw the heavens opened , and christ standing at the right hand of god ; yea by this moses saw him that is invisible , god himself . and thus all that are real saints , being the children of light , see more or less of god ; at least so much as to make them love , and desire , and fear , and trust on him above all things in the world . indeed they cannot see his face and live , as he himself told moses : but they see him as moses did , in his back-parts , in his works , the effects and products of his divine perfections . and the reason why they cannot see his face and live in this world , is because they are still in their imperfect state , and therefore cannot possibly have a perfect sight of so glorious a being ; or if they had , it would strike them dead , for they could not possibly bear it ; or as job expresseth it , by reason of his highness they could not endure , so as to live under it . but seeing god himself saith , that no man shall see his face , and live ; he thereby gives us to understand , that some shall see his face when they are dead , and departed out of this life . and so questionless do all the saints that are in heaven . for they live in a city which hath no need of the sun , nor of the moon to shine in it : for the glory of god doth lighten it , and the lamb is the light thereof . or as the prophet isaiah words it , the lord is to them an everlasting light . so that as the sun is to us upon earth , the fountain of all that light whereby we see any object here below ; so to the saints that are above in heaven , god himself is pleased to issue forth light immediately from himself , which exceeds the light of the sun , infinitely more than that exceeds the glimmering of a glo-worm . neither doth it only shine , as the sun doth , upon them , but into them , and so enlightens themselves too , as well as all things that are about them . and what is there in the world which they cannot see by such a glorious , such an infinite light as this is ? by this light they see not only the superficies , but the very substance and contexture of every creature they have a mind to look upon , as exactly as if it was perfectly anatomized and laid open before them . by this , they see the several vertues , qualities , and operations of things here below , and the great ends and purposes for which they are designed . by this , they see the causes of the ebbing and flowing of the sea , and other great phoenomena of nature , which so much puzzle philosophy , and make it but a meer conjecture . by this , they see the secret and wonderfull powers that god hath put into all animals and vegetables , of propagating their respective species , so that none of them ever did , or can ever fail to be in the world . by this , they see both the composition and the several motions of the sun and all the other planets , as well as fixed stars , and what influences they have upon terrestrial bodies . by this , they see the wise establishment of second causes , how they depend upon one another , and all upon the first . the sight of which , and such-like things , must needs be an extraordinary pleasure to them ; by reason of the most admirable art and contrivance they observe in them ; and also because their faculties are by this means employed to the proper uses , for which they were made , and to which they therefore tend . for as god made all things for the manifestation of his own glory , he endued men with reason on purpose , that they might behold and admire the glory of those perfections , which he manifested in them . and hence it is , that ( all things naturally tending to their end ) all men naturally desire to know , and many apply their minds wholly to find out such things as those are . and if they can but guess at any of them with the least shew of reason , or so much as probability , they are mightily pleased with it . but what a pleasure then must it be , to have a full view and prospect of them , and of that infinite wisedom , power , and goodness which appeareth in them , as the saints in heaven have , by that light which shines upon their inheritance ? moreover , by this light they look back upon their former lives , and see the steady hand of providence ordering and over-ruling , not only the greater occurrences , but even the least circumstances in them ; and the holy spirit of god making some use or other of every one of them , to work them over to himself . by this , they see god's infinite love and goodness to his church militant here on earth , in all the straits and difficulties he brings it into , and how good and necessary it is for it , that every thing should be just as it is . by this , they see the holy angels and all their fellow citizens in the new hierusalem , and converse familiarly with them , as we do with one another . by this , they see their ever blessed saviour , the eternal son of god in their nature exalted at the right hand of the father , far above all principality , and power , and might , and dominion , and every name that is named in heaven or earth . by this , they see all the glory which the father hath given him , as he himself once prayed they might . yea by this they see the most high god face to face , even as we see the sun , by his own light : and that too , as clearly , as fully , as perfectly as it is possible for creatures to doe it . which so refreshes , enlivens , elevates , and cheers their spirits , that they are always rejoycing and singing , and praising god ; admiring , adoring , magnifying and giving thanks to his almighty , all-glorious , and all-gracious majesty , father , son and holy ghost , for his creating , redeeming , and sanctifying them so as to bring them through the various changes and chances of this mortal life , to such an inheritance , incorruptible , undefiled , and that fadeth not away , eternal in the heavens , in glory , in bliss , in light it self . and now we are got upon the mount , how well may we say with the apostles , it is good for us to be here : let us set up our tents , and dwell continually upon the contemplation of this glorious inheritance of the saints in light ! but alas ! how far as yet are we distant from it ? how unworthy of it ? how unmeet for it ? what a deal of work have we to do , before we can get thither ? but , blessed be god , we are in the ready way , living in such a church wherein we have all things that can be desired in order to it . let us not then despair , but use the utmost of our care and study to qualifie our selves aright for it , and we cannot miss of it . for which purpose therefore let us consider in the next place , how we may be rightly qualified , or , as the apostle here speaks , made meet to be partakers of this inheritance of the saints in light ? where we may observe by the way , that the apostle here supposeth , or rather takes it for granted , that all men are not meet for it . than which nothing can be more certain . none being meet to partake of the inheritance of the saints , but only they who are saints themselves . god himself hath excluded all others from it , by his eternal and irrevocable decree , that without holiness no man shall see the lord. and indeed , none but saints are subjects capable of it . for all others being still in their natural and sinfull estate , their minds are so stuffed with vitious and gross humours , that they cannot see the light ; and so wholly inclined and bent upon sensual objects , that they can take no pleasure in the joys of heaven . but rather being altogether unclean and carnal , they have an utter aversion , if not an antipathy , against such pure and spiritual delights , as being directly contrary to their corrupt nature . insomuch that heaven it self would seem more like hell than heaven to them . the place would seem melancholly , the company irksome , the work tedious , the light troublesome , every thing uneasie and disagreeable . as suppose it should please almighty god to take us all up immediately from this place into the highest heavens , and there set us all just at our saviour's elbow . all such who are real saints among us , who love god above all things , how glad would they be to see him they love ? to see their saviour shining in all his glory ? how suddenly would they strike up with the choir of heaven in singing forth the praises of him that brought them thither ? what infinite pleasure would they take in the place , the work , the company , and every thing they see there ? but as for others , who are still in their sins , and mind only earthly things , how sad and disconsolate would they be ? they would wonder to see the saints so pleasant and joyfull ; for as for their parts , they can see nothing there , which they care for . in the midst of light , they would be still in darkness : in sorrow , in the midst of joys . they cannot hear that heavenly musick ; or if they did , it would sound harsh , all discords to them . they cannot tast of those spiritual dainties ; or if they did , they could not relish , nor find any sweetness in them . they cannot see the face of god ; or if they did , they would not be pleased , but terrified and confounded at it ; and wish with all their souls to be out of that sad place again , that they might mind the business , and enjoy the pleasures they like better . if that be heaven , they never desire to come there any more . and all because they want that principle of true grace and holiness , which should make them saints , and so capacitate them for the enjoyment of those holy pleasures , without which a blind man may as well delight in pictures , the deaf in musick , yea a brute beast in metaphysicks , as they in heaven or in god himself . by this therefore we may see how necessary it is to be holy before we can be happy ; pure in heart , before we can see god ; real and true saints , before we can partake of their inheritance in light . and by consequence , as ever we desire to go to heaven when we dye , we must take care while we live , to get our hearts purged from all corrupt affections , our minds enlightened , and our souls sanctified throughout , and inclined wholly unto god , so as to prefer him at least in some degree before all things else ; that so we may go out of this world , rightly disposed and fitted to behold the light of his countenance , and to solace our selves in it , as the highest object of our souls desires . and then we may be sure that our desires shall be fully satisfied : for our souls will be no sooner loosned from our bodies , but they will be immediately carried up to heaven , and there partake of the inheritance of the saints in light . and at the last day , our bodies shall be united to our souls again , and then both in soul and body , we shall enjoy all we can desire for evermore . but who is sufficient for these things ? how can we who were born , and have lived so long in sin , ever be made so pure and holy , as to be meet to live with saints and angels , with christ and god himself in the world to come ? it is , i confess , no easie matter : but howsoever it is possible for every one here present to be so . nay more than that , none of us can fail of it , unless we be failing to our selves in our endeavours after it . as we may easily perceive , if we do but consider how others have been ; and so how we our selves may be sanctified or made saints , if we do but set our selves in good earnest about it . for which end , we may observe , that this being too great a work for us to do by our own strength , the eternal son of god himself was pleased to undertake it for us . and for that purpose , having taken our nature upon him , he gave himself for us , as to redeem us from all iniquity , so to purifie to himself a peculiar people , zealous of good works . and so he is made unto us , wisedom as well as righteousness ; sanctification as well as redemption ; that as we are justified and redeemed from our sins , so we may be made wise and holy through him ; who is the fountain as of all the good things we do or can enjoy , so likewise of all the goodness and vertue we are or can be endued with . it all flows from him ; who therefore tells us , that without him we can do nothing . but by him , there is nothing but we can do . as st. paul found by experience , saying , i can do all things through christ which strengtheneth me . hence therefore if we desire to be made holy , we must apply our selves to christ , who although he be now in heaven as to his humane nature , yet he is always present with us here below , both in his divine person , and also by his holy spirit , and so is ready upon all occasions to assist us in our endeavours after piety , and to crown them with that success , as to make us sincerely pious . for which purpose , as he sanctified our humane nature in general by assuming it into his divine person ; so he sanctifieth our humane persons in particular , by making us partakers of his divine nature : which he doth , by sending his holy spirit , of the same divine nature with himself , into our hearts , which by degrees makes us also holy and spiritual , and so in our capacities , like unto himself , and partakers of his own nature . now the great thing which he requires of us , in order to his doing this great work for us , is , that we believe in him . for he himself saith , that we are sanctified by faith that is in him . not by believing only his gospel in general to be true , but by believing particularly in himself , so as to have a sure trust and confidence on him , to give us such illuminations and assistances of his holy spirit , whereby we may be turned from darkness to light , and from the power of satan unto god , and so be made sincerely , as he is infinitely pure and holy . and indeed this is the first and great thing that we ought to believe and trust in our saviour for : and that which is the foundation of all our other expectations from him . for we have no ground to expect either pardon or any other blessing at his hands , untill we repent and be converted but if we firmly believe and depend upon him in the first place for grace to repent and turn to god , and so to become holy and new creatures , according to the promises that he hath made us to that purpose ; as he will then most certainly perform such promises to us , so all the other blessings that he hath purchased for us , will then follow in course . for if we be truly sanctified and made holy , then our sins will be all pardoned , our persons justified , our duties accepted , god reconciled to us , and at length our souls eternally saved . but all these things depend upon our being first sanctified by him , as that doth upon our believing in him . but faith , as the apostle saith , is the gift of god ; and therefore if we desire to believe so as to be sanctified , we must ask and expect it from him , in the use of those means which he hath appointed both for the begetting and increasing of it . we must reade , and hear , and meditate upon his holy word . we must fast and pray , and receive the sacrament of our lord's supper . for these are the ordinary means which god hath established in his church , whereby to make known himself unto us , to convince us of the truth and certainty of his promises , and so work and confirm in us a true belief of them , by the power of the holy ghost , which for that purpose doth continually assist and influence the administration and performance of such duties ; which therefore are not onely holy duties in themselves , but the means too whereby we may become holy . but for that purpose , we must perform , not onely one or more , but all of them , so as to go through the whole course that god hath prescribed for the healing of our spiritual distempers , and for the restoring us to a sound frame and constitution of mind , wherein , as i have shewn , the nature of true holiness properly consists . and that we must doe too , not onely now and then , but through the whole course of our lives , so as to be constantly , as much as possibly we can , employed in some or other of these holy exercises ; not in a careless and superficial manner , but heartily , sincerely , earnestly , as for our lives ; for our lives , our eternal lives in a great measure depend upon it . for it is by our continual exercise of those holy duties and the grace of god always accompanying of them , that our hearts are insensibly taken off from sin and the world , and raised up higher and higher towards god and heaven , till at length our whole souls being sanctified by a quick and lively faith in christ , we are made meet to be partakers of the inheritance of the saints in light . and what cause have they who are so , to give thanks , as st. paul here doth , to god the father for it ? for the whole of our salvation from first to last , must be ascribed unto him . it is begun , continued , and ended all in him . for it was he , who so loved the world , that he gave his onely begotten son , that whosoever believeth in him , should not perish , but have everlasting life . it was he , who spared not this his son , but delivered him up to be tempted , to be scourged , to be spit upon , to be arraigned , condemned , crucified , and all for us and for our salvation . it was he , who having raised up this his son jesus , sent him to bless us , by turning every one of us from his iniquities . and made him who knew no sin , to be sin for us , that we might be made the righteousness of god in him . it was he , who hath exalted him with his own right hand , to be both a prince and a saviour , for to give repentance and remission of sins . it is he , who hath passed by the greatest part of mankind , and hath revealed himself and his son to us , the unworthiest of all his creatures . it was he , who caused us to be born and bred within the pale of his holy catholick church , and in one of the soundest and purest parts of it upon the face of the whole earth . it is he , who still continues the means of grace to us , and us to them , and his blessing both to them and us . it is he , who gives us his holy spirit , to mortifie the deeds of the flesh , and to quicken us with newness of life ; to raise up our minds from the world , and fix them upon himself ; to keep us from evil , and to enable us to doe , or suffer any thing we can for his sake . it is he , who calls upon us continually by the ministery of his word , to repent and believe the gospel , and gives us grace to doe it . in a word , it is he , who hath sent me , the unworthiest of all his ministers , at this time to acquaint you in his name , how ye may be meet to be partakers of the inheritance of the saints in light ; and it is he alone can make you so . and therefore all who are so made , may well join with the choire of heaven , in those seraphick anthems we find them singing in the revelations , salvation to our god which sitteth upon the throne , and to the lamb. amen ; blessing , and glory , and wisedom , and thanksgiving , and honour , and power , and might , be unto our god for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a -e mar. . . psal . . . amos . . heb. . . pet. . . isa . . . rev. . . ephes . . . pet. . . thess . . . psal . . . cor. . . rom. . . heb. . . rev. . . cor. . , . cor. . . joh. . act. . . thess . . . pet. . . reg. . . act. . , . heb. . . exod. . . job . . rev. . . isa . . . joh. . . matt. . . heb. . . tit. . . cor. . . joh. . . phil. . . act. . . ephes . . . joh. . . rom. . . act. . . cor. . . act. . . revel . . , . free thoughts in defence of a future state, as discoverable by natural reason, and stript of all superstitious appendages ... with occasional remarks on a book intituled, an inquiry concerning virtue, and a refutation of the reviv'd hylozoicism of democritus and leucippus. day, robert. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) free thoughts in defence of a future state, as discoverable by natural reason, and stript of all superstitious appendages ... with occasional remarks on a book intituled, an inquiry concerning virtue, and a refutation of the reviv'd hylozoicism of democritus and leucippus. day, robert. [ ], p. printed for dan. brown ... and andr. bell ..., london : . attributed to robert day. cf. halkett & laing ( nd ed.). errata: p. [ ]. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life. virtue. hylozoism. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion free thoughts in defence of a future state , as discoverable by natural reason , and stript of all superstitious appendages . demonstrating against the nominal deists , that the consideration of future advantages is a just motive to virtue ; of future loss and misery , a powerful and becoming restraint of vice. with occasional remarks on a book intituled , an inquiry concerning virtue . and a refutation of the reviv'd hylozoicism of democritus and leucippus . london , printed for dan. brown at the black swan and bible without temple-bar , and andr. bell at the cross-keys and bible in cornhil . m. dcc . advertisement from the publisher . the author of the following sheets , being engag'd to no sect nor party of men , nor biass'd by any particular system of philosophy , has had no other aim , than to serve the interests of virtue and truth : but because there are so very few that labour the same thing with so unprejudic'd a mind , he forgoes all the pleasing hopes of having his essay generally well accepted , and requests me to publish a short word to save him from the calumnies of some angry brethren of his , who engage their faith to any thing rather than plain dry reason ; and being blinded by a jealous zeal , know not what is said for or against them . let the reader take notice then , that our author has not disputed from scripture , whence it is obvious to prove more than he has here asserted , not out of any contempt of that authority which he reverences as he ought , but only because the persons with whom he disputes , dare to call that authority in question ; the vindication of which the world now expects from the ablest hands . errata . pag. . line . put a comma after purpose . p. . l. . put a full stop after immoralities . l. . dele the semicolon . p. . l. . r. galaxy . p. . l. . dele not . p. . l. . r. roscius . p. . l. . after they insert to . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . free thoughts in defence of a future state. honoured friend ; i remember some parts of the discourse which we had last tuesday night at mr. n's , and the next night at your house . i am now minded to reconsider the same . i will speak to passages , as they occur to my memory , without regard to order or method ; for i always suspect my abilities , and fear that what i can offer , will not be thought by any other person worth the while for me to labour to digest it regularly : besides , i have not time to digest my thoughts so as to please my self . among other things which the ingenious and learned mr. j. a. was pleas'd to assert , the import of one was this : that no action could be properly call'd virtuous , which was done in prospect of advantage to be had in a future state. in answer to this strange assertion , i aim'd to speak to this sense : he that takes an honest care of the interests of his own person , family , friends and country in this life , according to his best judgment of the course in which things are likely to run , must be acknowledg'd to act rationally and wisely : so he that takes a diligent care of his own interests , and the interests of others in a future state ( according to his sense of that matter after serious deliberation ) must be acknowledg'd to act rationally and wisely ; and to act rationally and wisely , is to act virtuously . the prospect of worldly advantage to be gain'd by this or that honest action , is so far from taking from that action the praise of wisdom , that it rather is the chief reason for which the action may be denominated wise : wherefore why should the prospect of advantage in a future state , acquirable by wise , i. e. virtuous actions , take from those actions the praise of wisdom and virtue ? some that are much in mr. j. a's sentiments , are wont with railery , and ( as they think ) argument mix'd together , to plead , that to do those actions which are accounted virtues , in prospect of advantage to be gain'd by them , is mercenary and base . let us examine this objection , which has an air of wit , and see whether there is any solid reason underneath . mercenary is an english word made from a latin , signifying wages , or hire , payable for labour or work to be done . militari mercede , is to fight for pay : and whosoever fights for pay in a good cause , works or labours for hire , wages , in an honest way , deserves his wages , hire , pay ; nay farther , ought rather to be commended than reproach'd for doing his duty . mr. j. a. and some others seem to think , that because a mercenary souldier happens to be commonly esteem'd a term of reproach , that therefore moral virtue must be utterly disgrac'd by the epithet mercenary . but we beg leave to examine this matter thorowly . the reason why a mercenary souldier happens to be commonly esteem'd a term of reproach , i take to be this : the mercenary souldier is commonly hir'd by an ambitious prince , to raise the power of the prince that hires him , above law , and oppress a free people : whereas a prince that is contented to be just what the choice of the people , and the rule of the law makes him , knows that his people are best govern'd , and most safely defended by the militia of the country . in the case stated , the militia-man is honourable , and the mercenary souldier base . nay in this case , the more strenuously the mercenary souldier fights , the worse man he is : but when the mercenary is engag'd where honour and conscience justifies him ( which sometimes , tho but rarely happens ) his valour , is true virtue ; his pay , a reasonable encouragement of his valour : and it would not be valour , but rashness for a martial man , whether of the mercenary or the militia order , to offer himself to dangers , where he had no advantage to make , nor interest to defend . the militia-souldier if he does not fight for pay , yet he does to defend the country whereof he is a citizen , and in which he has a private interest . the security of his private interest in the defence of his country , is the merces , the pay , the hire , the wages for which he fights : and in the truth and reality of the thing , such a person is as much a mercenary , as any swiss , who with his masters consent is hir'd abroad in a just war ; or any poor stroler at home , who having nothing else to fight for , fights for bread. the short of this is , he is a base mercenary that does an ill thing for gain : he is a worthy mercenary that does a justifiable thing for gain . the prospect of advantage in one kind or other , is the motive of all the deliberate actions of a rational man : and he that has no such thing in his eye , is an unthinking person ; and therefore the prospect of advantage , whether in this or a future state , cannot take from a moral action the praise of virtue . a friend of mine ( inclin'd to the sentiments which i labour to refute ) is wont to insist much on the glorious saying , that a good man loves virtue for its own sake . when i press him to explain clearly what he means , he is wont to enlarge elegantly and well upon the agreableness and fitness of virtue ; for instance , of justice , charity and mercy : and thus far he is very right ; justice , charity and mercy are the most agreable and fit things in the world for a rational man to practise . but now let me ask , what is it which makes these virtues so agreable to human nature , and so fit to be practis'd by rational man ? or i am strangely mistaken , or all that can be assign'd , is , the natural tendency which they have to benefit mankind , and to establish the foundations of society firm and sure . if so , then i must observe , that every good man who loves virtue for its own sake , i. e. for its agreableness to human nature , i. e. for its tendency to benefit mankind , and establish the foundations of society ; he loves virtue mercenarily , for he himself is a member of the society , and his private benefit is included in that of the publick . but my friend tells me , and i believe him , that in acts of justice ( which he always ) in acts of charity and mercy ( which he frequently performs ) he has no regard to any advantage , upon those accounts likely to accrue to him either in this present or a future state. i answer , that to a man in easy circumstances , the practice of these virtues yields an immediate and a very great pleasure ; and they may be practis'd by an habitual good man ( such as i reckon my friend ) without any regard had to the future advantage and farther pleasure which may accompany them . an habitual good man may be so taken up with the present satisfaction of virtuous deeds , as that he shall be frequent in the practice of them , without giving himself time to consider , whether he may not reasonably hope for a future compensation . but then it ought to be taken notice of , that a great part , perhaps much the greatest part of virtue , consists in doing good at the price of suffering evil : and few , very few ( in my poor opinion ) would practise virtue under severe present discouragements , if they had no hope beyond this life . i am not surpriz'd to read in antient story that men of the fairest fame , as soon as advanc'd under some princes , have chang'd their manners , and lost their reputation : for when there 's no keeping an honest reputation , and a gainful post of honour both , it must be hope in a future state , or nothing that can perswade them to take care of the former , and let the latter go . i confess it is easy for a man to be good in easy circumstances ; to be just , when he is not very poor ; to be charitable , when he has more than a competence ; to be merciful , when he is likely to gain friends and fame by it : but he that is content that virtue should never be practis'd but in such cases , is content that the world should be much more wicked than it is , and every good man more uneasy and more unable to do the good to which he is inclin'd . in this place i think it proper to transcribe some lines from bishop taylor in his ductor dub. ( not that i hope to gain my point by his authority , tho i can't but be pleas'd to find so wise a man in my sentiments , yet let the reader only weigh what is said ) it is impossible a man should do great things , or suffer nobly , without consideration of a reward ; and since much of virtue consists in suffering evil things , virtue it self is not a happiness , but the way to one . he does a thing like a fool that does it for no end ; and if he does not choose a good one , he is worse : and virtue it self would in many instances be unreasonable , if for no material consideration we should undertake her drudgery . i omit his quotation from st. austin , and give his next words with some little addition : sensual pleasures , those sensual pleasures which trespass on the rights of others , are ( while they can be made to consist with the safety of our persons , and the health of our bodies ) highly eligible , and all difficult virtue to be avoided , if in this life only we have hope . the author i have quoted , assigns two causes of amability , and says there are no more , viz. perfection and usefulness . i think there is but one cause of amability , and that is usefulness : for perfections which do not relate to me , i may admire ; but nothing can attract my love , and prompt my desires , but that which i know to be useful to me at present , or hope to find so hereafter . the reason why a thinking person loves and desires to practise virtue , is , because he tastes pleasure now , or expects it hereafter . perhaps the present pleasure may effectually recommend some easier instances of virtue in happy and blessed times to the practice of well-dispos'd men : but in most cases , and to the many , virtue will ever need to be recommended by the reasonable hopes of a better portion in a future state. let me put a case , which i fancy does sometimes , tho but rarely happen : a married man loves his wife ; first for the sake of her friends , or her fortune , or her agreable features , or his own solemn vow ; but afterwards he loves her for her own sake , finding her to be good-natur'd and fruitful , obedient and wise . now meaning no more than that he admires these great perfections , that is not , in strict speaking , loving them , or the wife because she possesses them ; then only the husband may be properly said to love these amiable perfections , and his wife who is mistress of them , when he considers that he is delighted and pleased with the perfections of his wife , and made happy by her . in short , let us speak strictly and properly , and then we must affirm that love is relative . i may admire what i am never like to be the better for : but what i love , i love because i find great satisfaction in it at present , or hope to do so hereafter . the present pleasures of virtue are not sufficient to recommend it so much , as but a tolerable condition of the world does necessarily require : and if we endeavour to disprove the reasonableness of future hopes , we open a flood-gate to a world of iniquity more than abounds at present , and trouble our own enjoyments and ease , as well as the welfare of the publick . i would be glad to be taught how men may be perswaded to difficult virtue ; for instance , to do their country service , to preserve it , or deliver it from slavery , when they are like to ruin themselves and their families by it . indeed i read of one codrus , who by his own death purchas'd a happy victory to his people : but the historian says , athens never had another king after him , because they never expected another codrus . i may say of men , that dare be good whatever it cost them , as virgil concerning the scatter'd trojans , apparent rari nantes in gurgite vasto ; plainly there 's so very few of them , that to keep the world in no worse a condition , than that in which it now stands , it is necessary to take in their aid , who may be prompted to virtue by future hopes . i will not here dissemble what has bin sometimes objected to me by some deists ( to whom yet i can hardly allow that name ) they have asserted that the world is preserv'd in that tolerable order which we see , by sense of honour , and fear of the civil magistrates vengeance : good men are mov'd to be so by sense of honour ; and the wicked are restrain'd from that wickedness from which they are restrain'd , by fear of the civil magistrates vengeance : so that there 's no need of future hopes , or fears for one thing or other ; but they that pretend to be influenced by them , are either hypocrites , or deceiv'd by not examining the causes of their actions throughly . this objection has several parts , which must be answer'd one by one . good men , they say , are mov'd to be so by sense of honour . by sense of honour i suppose they do not mean so low a motive , as the esteem which accompanies virtue , the reputation and praise which good men gain by the practice ; tho this is a very material thing , and not so airy as 't is often represented : for whom others highly esteem , to him upon occasion they are ready to be kind and useful . but by sense of honour , i rather think they mean a consciousness that it is the most becoming and honourable thing in the world , for reasonable men to practise virtue , because the practice of virtue is beneficial to mankind in general , and the chief support of society . by the way i take notice , that this very sense of honour , this being virtuous because virtue is beneficial to mankind , and the chief support of society , does prove that the expectance of advantage does not take away from the worth of a virtuous action , does not make a moral action unfit to be call'd virtuous : for every man knows that by doing good to others , he not only contributes to the ease of his own mind , but also lays up a reputation , that for ought he can promise himself , he may live to need ; and by contributing to the security of the body-politick , he contributes to the security of his private interest . but this only by the way , tho it serves to strengthen something i have before answer'd : to my purpose it shall be allow'd , that sense of honour will carry well-dispos'd men a great way many times in the practice of virtue ; but for want of education , and by means of ill education , and ill examples , the bulk of mankind are always ill-dispos'd ; and even of the well-dispos'd , but very few are able to maintain their character in a crooked and perverse generation ; and fewer yet would do it , were it not for future hopes . further , it is too boldly said , and can never be made out , that the generality of good men are mov'd to be so merely by sense of honour secular , honour which relates to this world only : and as to future happiness ( be there any such thing or no ) 't is notoriously unreasonable to conclude , that no men are powerfully prompted to virtue by the desires and hopes of it , especially when they solemnly protest both living and dying , that they are prompted to it by those motives . i would not leave any thing unanswer'd , which has fall'n under my notice , by reading or conversation , and may seem to have the face of good argument , in favour of the sentiments of the objectors ; therefore i will here reply to a reflexion which i lately met with in a private ms. the anonymous author says , that to do good in hopes of reward hereafter , increases the vitious principle of selfishness . before i answer directly , i will premise something concerning this term reward , of which the adversary hopes to make some advantage . there are some good men , who are firmly perswaded that that thinking principle , which we call the soul , shall after this life exist again ; and yet believe that rewards and punishments are not the most proper words to express the different portions in that life . these men observe that the satisfactions and pleasures of sense are not equal to the satisfactions and pleasures of the mind ; the satisfactions and pleasures of the mind are created by virtue . to have sober and temperate , just , charitable , merciful and holy affections , regular passions , love , desire and joy ; dislike , hatred , anger , fix'd on proper objects , and exerted in due measure , according as best befits the several degrees of goodness or badness , which may happen to circumstantiate those several objects : this is to be vertuous , and this creates in the mind greater satisfactions and pleasures than the satisfactions and pleasures of sense . it were easy to demonstrate and illustrate this , but the men i have to deal with grant it . i hasten : the noblest idea , imagination , conception , which we can frame of future happiness , is to have our good affections improv'd and most intense , our passions most wisely directed , and most exactly regular : for , from this most excellent temper of mind , must needs follow the highest happiness , such happiness ( as the scripture phrases it ) which hath not enter'd into the heart of man to conceive ; i. e. we cannot conceive , as our passions and affections are now , what will be the happy consequences of their improvements to perfection hereafter . on the other side , the pains of the mind which it feels from reflection , after it hath bin engag'd in wickedness , are far more cruciating , than the pains which are caus'd by hurting the organs of the body , according to that of the scripture , a wounded spirit who can bear ? to have horrid , monstrous , and unnatural affections , passions misplac'd , irregular and extravagant ; this is to be very vitious , and this makes the vitious man miserable in this life . the most dreadful idea , imagination , conception , which we can frame of future misery , is to have our affections in the highest degree horrid , monstrous , and unnatural ; our passions in the highest degree misplac'd , irregular , and extravagant : for from this most wicked temper of mind , must needs follow the extremest misery , which ( if the pains of the body are less cruciating , than the pains of the mind ) fire can but faintly emblem . such happpiness and such misery which i have now mention'd , some good men , no sceptics as to our future existence , think to be improperly denoted by the terms rewards and punishments . but why should we contend about words ? i think they ought to allow us these scripture-terms , when we do not condemn this their description of heavenly happiness , and hellish torments . i have now made my way to the anonymous author's reflexion , who opposing the belief of a future state , says , that to do good in hopes of reward increases the vitious principle of selfishness . my reply is , . that selfishness is a principle which all other living creatures partake of in common with man. every one has it implanted in his nature , and cannot divest himself of it . even they that lay violent hands on themselves , are acted by this principle of selfishness : for they put an end to their own lives , because they hope that way to retire from the evils which they have not patience to endure . . this principle of selfishness is not in its own nature vitious , but becomes so only by being pursued irregularly . the laws that are in all nations made to determine and ascertain property , do plainly declare it to be the common sense of mankind , that it is not only lawful , but natural and necessary for a man to be selfish , to take care of his own rights : if so , then it can become vitious only by undue circumstances . man , as he is a member of society ▪ has giv'n up several of his natural rights , for the better preservation and security of what he has not given up . in this state he is , in many instances by the express words of positive law , and in more by reason and conscience , bound not to be selfish at the hazard and detriment of the publick ; not to pursue his private interest , when he cannot do so without visible prejudice to the body-politick , whereof he is but a single member . farther , a private man , who has a competence for himself and family , is bound in reason and conscience , not to pursue his own interest to the prejudice of another person who has not a competence , but is in straits . no one must question this , who approves ( which i hope we all do ) that excellent rule which makes a part of natural as well as reveal'd religion , viz. do as you would be done by . to be selfish farther than this excellent rule will allow , is a vitious principle : but to be selfish as far as this rule will allow , that is , when neither the publick , nor any private person is against reason damag'd thereby , is natural , necessary and honest ; and he that is not selfish , that does not pursue his private interest in such a case as this , must be ▪ a fool or a madman . the prospect of reward , where neither the publick nor any private person is , against positive law or right reason , injur'd , is no circumstance that can make selfishness vitious , but rather commends it : for a man cannot do himself too much good , if in doing himself good he does others no injury . the next part of the objection is , that the wicked are restrain'd from that wickedness from which they are restrain'd , by fear of the civil magistrates vengeance . that the fear of the civil magistrates vengeance is a great restraint of wickedness , is what no person will question ; but that it should be the only restraint , and that men ill-inclin'd , or dangerously tempted , are aw'd by nothing else , is a bold assertion , impossible to be made out , highly improbable , and particularly unreasonable for the objectors to assert . it is a bold assertion , because it is impossible to be made out ; it is impossible to be made out , because it is impossible for the objectors to know the hearts of men , and discern by what principles their actions are govern'd : it is highly improbable , for the many have either had no education , or so unhappy an one , and have been engag'd so much among the worst examples , that their minds are oftner govern'd by weak and false principles , than by sound and true : not that i think the apprehension of misery , which in a future state will be the consequence of wickedness with impenitence , a weak or false principle , but it is so in the opinion of the objectors ; and i argue , supposing that it really were so , yet the apprehension we speak of , shall still have its influence on the minds of the many . it is particularly unreasonable for the objectors to assert , that men ill-inclin'd , or dangerously tempted , are aw'd only by the civil magistrates vengeance , because these very objectors do commonly impute many of the foolish and wicked practices of men to their unhappy education , to the ill company they frequent , and to their superstitious principles . possibly the objectors may be here ready to interpose and tell me , that a weak argument should not be made use of to an honest and noble purpose . to admit this for the present ( tho i think there may be many cases , in which 't is reasonable to use an argument likely to prevail , tho in its own nature weak ) yet i judg the misery which will hereafter fall on the impenitent wicked , to be a good argument for the restraint of wickedness : but be it good or bad , it has its influence , and therefore the fear of the magistrates vengeance is not the only restraint of wickedness : that it has its influence , the objectors ought not to deny , because , as abovesaid , they know not the hearts of men , and can't discern by what principles their actions are govern'd ; and because they do grant , that the many are as often govern'd by weak and false principles , as by sound and true . 't is not my business in this place to prove the apprehensions of misery , threatning impenitent wickedness in a future state , to be a sound principle for the restraint of wickedness ; but if it does restrain , then the objectors are in the wrong , who would put upon us , that the fear of the civil magistrates vengeance is the only restraint . i have bin often studying to find out , what should lead the objectors to such a strange assertion , as that , the fear of the civil magistrates vengeance is the only restraint of wickedness : the only thing that i can imagine is this ; perhaps they observe that very many who profess to believe a future state , wherein the impenitent wicked shall exist miserable , are yet , notwithstanding such their profession , as much addicted to wickedness as any of the most ungracious unbelievers , and make as little conscience at least of some immoralities , as any of them who are either downright atheists , or so reputed . observing this , perhaps hence they conclude , that none of all them who profess the same , are aw'd by that their notion . but may not i as well conclude , that no men are aw'd by the penal laws of the land , because so great numbers who have read or bin told , and are firmly perswaded , that the law condemns petty-larcenary to the whipping-post , pillory , or hot iron ; felony and treason to the gallows and the sled , do yet daily pilfer , cheat , and break houses , rob and murder , deface and counterfeit the king's coin ? it is as plain that wicked men , who suffer under this law , are not aw'd by it , as that wicked men , who are perswaded of the future danger of immorality , are not aw'd by that ; and it is as good a consequence , that the knowledg of the penaltys annexed to human laws , restrains no wickedness , as that the persuasion of the future danger of wickedness does restrain none . so then by the same argument that the objectors would prove , that the persuasion of the future danger of wickedness has no influence on the minds of men , they prove that the knowledg of the penalties annex'd to human laws has no influence on them ; and so there 's an end of all laws whatsoever . by this reasoning the laws of god wrote in the hearts of men , and the laws of men wrote in books , are both made insignificant and useless , good for nothing but to prove a defect of wisdom in their authors . but among those who question the future state , some there are who willingly grant that the fear of the civil magistrates vengeance , and the fear of future misery , have both of them an influence to restrain men from sin ; but to abstain from sin , out of fear of the one or the other , is , they say , servile and base . to this i reply : it must be granted that the wise heathens , who had form'd their virtue on the noblest principles , the love of god , and the joys of a conscience exercis'd in all manner of well-doing , have justly condemn'd that abstinence from vice , which is enforc'd merely by a dread of the rods and axes of the civil magistrate , as servile and base : for he that keeps his hands from stealing and striking , his tongue from slandering and bearing false witness , merely that he may avoid the penalty of human laws , is not advanc'd the least step towards virtue : he has all the love of iniquity still about him ; and even of that which he does not actually practise , must be deemed guilty in the accounts of god and wise men , because his desires are towards it . no manner of praise can be justly ascrib'd to him , who would transgress the law , but that he is afraid to purchase his transgression at the price of a present severe penalty . this man's nature is wicked , while his actions are under restraint . this drew that saying from st. paul , the law ( meaning the law of the civil magistrate ) is not made for the righteous but the wicked . the righteous abstain from sin because of the baseness thereof , the wicked only for fear of the penalty ; the fear of the penalty keeps their hands , but not their hearts from mischief , therefore still they are wicked men. but there is another kind of fear , some call it a fear connate , born with us : but that my discourse may not lie expos'd to exceptions , i call it a fear which the exercise of reason in meditating and reflecting begets ; a fear of doing that which is odious in the sight of god and good men , destructive of our own greatest happiness , and injurious to others . this fear is a powerful restraint of sin , and a good advance in the ways of virtue . human nature is so fram'd by the great god , that every thinking man not habitually debauch'd , has an aversion against all vile immoralities in his first wicked sallies ; his face is cover'd with shame , and his heart shook with fear . in his first wicked sallies the man is fearful for his present reputation , and fearful of what may be the fatal future consequences . now to be asham'd of being ill thought of , and to be afraid of deserving a miserable condition , these are degrees of virtue ; for thus a man takes an honest care of his own interest , every man owes this honest care to himself , 't is no little fault to neglect it : now the doing of that which it were a great fault to neglect , cannot but deserve the name of virtue . it is true , that fear which has for its object only the sword of the magistrate , is servile and base ; and such a man when he has the tempting hopes of concealing his breach of the law , will be sure to break it : but a fear of doing that which is odious in the sight of the most holy being , and of them who are most like him , is mix'd with some regard to virtue in its very first original ; a fear of doing that which is destructive of our own peace of mind , future hopes , and also injurious to others , is mix'd with a wise care of our own honest interests , and a love of just and righteous dealing , and therefore cannot justly be reproach'd as servile and base . to return from this digression : the next part of the objection is , that there 's no need of future hopes or fears for one thing or other , i. e. to keep men innocent , or to make them virtuous . it is true , there were no need of them , if they had no influence on men ; but i think i have prov'd that they have , and i will now essay to prove one thing more , viz. if a man believe that after death he shall never more exist again , he is not like to become virtuous or innocent either . the schemes which some christians frame to themselves of a future state , are as extravagant and improbable as the impostor mahomet's paradise . i am far from thinking such schemes necessary or useful to virtuous ends and purposes : but i look upon the doctrine of a future state , wherein it will be well with the virtuous , and ill with vitious men , as the only sure foundation , which can firmly bear the whole superstructure of morality , and make it appear to be every man's interest to be sober and chaste , just and merciful , charitable and holy , in the worst of times and most unhappy circumstances . it may seem perhaps to some , that my former discourse contradicts what i here advance : for i have admitted that the pleasures of a good conscience , the joys of a mind reflecting on its own virtuous disposition and beneficial actings , are far more pleasant and joyous than the joys and pleasures of sense ; and that the torments of a mind reflecting on its own criminal disorders , irregular and unnatural passions and affections , are far more punishing than the pains of a wounded or diseased body . now judging at first sight this may be mistaken for a good argument , it is most probable that the bulk of mankind should be virtuous , because in this life there 's most to be got by virtue , most to be lost and suffer'd by being vitious . but if this matter be farther look'd into and consider'd as it deserves , it will plainly appear , that the man who questions his existence in a future state , is still most likely to indulge his sensual appetite , and prefer such pleasures before those of a good conscience : for we are not masters of the power of reasoning in our first years ; we are born indeed with a docility above all other creatures that we know of , with a capacity of learning to reason ; but we learn it by slow degrees : a long while we live only the life of sense , and then our choice is govern'd wholly by our sensual appetites ; and we have no regard to any but our selves , except to them who gratify our desires : nay , which is worse than all this , they that have the most careful education , do not miss the sight of many vitious examples . to prefer our selves before all others , and indulge our sensual appetites , can hardly fail of growing habitual to us , before we are masters of so much reason , as to consider how much the practice of virtue in some denial of our selves and senses , tends to promote the comforts of this life : and when we come to be able to consider this , and actually do consider it , 't is none of the easiest things imaginable to overcome an habitual contrary inclination . they are far the lesser number who are ever won to wise consideration and virtuous practice ; but if the present advantages of virtue and disadvantages of vice were all the argument propounded , it is mighty probable that the sensual livers would be harder to be reclaim'd than they now are ; it is mighty probable they would with strange accord tell their grave advisers , they did not know but virtue might have many charms , and vice some immediate troubles and imminent dangers ; but they could be content a while with the pleasures of sense , bear the troubles and venture the dangers ; 't would be seasonable to be sober and chaste , when they shall be grown impotent and old ; to be good-natur'd and obliging , when they shall want power to bear up their high minds , and make themselves rever'd : to be just and charitable when they shall abound . will the opposers of a future state tell these men , that if they indulge their sensual appetites till nature begins to fail , it will be then out of their power to shift their course , and experience the comforts which largely flow from well-doing , because their vitious inclinations will outlive their vitious powers ? alas ! this will but tempt them to have a greater opinion of their vice ; for they may reason thus : the thoughts of that thing can never be punishing to them , from which they cannot withdraw their affections ; therefore except a very painful sickness , or a more than ordinary misfortune befal an immoral man , i can't see how any argument drawn from the nature of things in this life can possibly reclaim him : but it is possible that such a one may be reclaim'd by the considerations of a future state ; for this is an argument , which if adverted to , must needs at least disturb the joys , the foolish and mischievous joys of the most prosperous libertine . it is granted , that generally speaking , virtue is its own reward , the virtuous man meets many present advantages by being virtuous : but then there are some instances of virtue , that sometimes happen to engage men in unwelcome sufferings ; now what shall persuade these persons to practise virtue in such circumstances , if they disbelieve the future state ? again , it is granted , that generally speaking vitious men are greatly punish'd by their own vices ; but then we cannot deny but that with some men some vices agree better . some know how to manage their vices with a sort of discretion , and while they sooth their senses , take care of their health and fame also . now what shall perswade these men to quit those vices which agree well enough with them , if they fear no miserable event in a future state ? as i said before , the doctrine of a future state is the only sure foundation which can firmly bear the whole superstructure of morality , and make it appear to be every man's greatest interest to be sober and chaste , just and merciful , charitable and holy , in the worst of times and most unhappy circumstances . the author of the inquiry concerning virtue having advanc'd several notions ( in my opinion ) contrary as well to the interests of virtue , as to the short discourse of mine concerning the future advantages of it , i purpose now to write brief notes on that book , and hope at one and the same time to correct his mistakes , and justify my own sentiments . by the way , the inquiry concerning virtue is the tract i have refer'd to , having formerly had a sight of the ms. tho yet ignorant of the author . p. . religion and virtue are very rarely consider'd apart , or distinguish'd from one another . i will not dispute this with our author ; but then since he does consider them apart , i think it an omission that he has not particularly and distinctly defin'd them : possibly the definitions of them may be made out from the course of his reasonings ; but sure they ought some where or other to have bin particularly and plainly set down , especially because he himself professes , that the subject he enters upon needs a very particular explanation of things , and more than ordinary clearness of terms . p. . we may do well to consider , what it is that we call atheism , and what virtue , and afterwards examine the consistency of these two together . this is very incautiously and offensively worded , but i will wait till he openly declares what he calls atheism , and what virtue , before i pass my censure . p. . if every thing that exists , be according to a good order , and for the best , by being in the wisest and just est manner , then is there of necessity no such thing as real ill in the vniverse , nothing ill with respect to the whole . it shall be granted that there is nothing ill with respect to the whole , but still there may be that which is ill , real ill , with respect to some great and noble part of the whole , and no reproach to the wise and just disposer of the whole neither ; because that which is real ill with respect to some great and noble part of the whole , shall after some revolutions of time , appear to have contributed to the most wise and just disposal of the whole . let thus much for the present be said in general ; when our author speaks more particularly by instance , i will come up more closely to him , and more particularly speak my mind . p. . whatsoever in the order of the world is called ill , supposes a possibility in the nature of the thing , to have bin otherwise contriv'd , or order'd by some wisdom or other . the whole might for all that we know have bin otherwise contriv'd and order'd than it is , but we do not know how it could have bin contriv'd and order'd better ; nay indeed we do not know how the whole is contriv'd and order'd , our knowledg extends but to some parts of the whole , and sees not thro them neither : but that which i admit to be real ill , with respect to some parts of the whole , being only so for a time , and with respect to some parts only , is not real ill with respect to the whole . p. . if the order of all things be such that nothing can be thought of or imagin'd more wise , perfect , and just , then it is impossible but that there must be wisdom , vnderstanding and design in the whole . i grant the order of all things with respect to the whole , to be most wise , perfect , and just ; in the whole there is wisdom , understanding and design , and that in the perfectest and highest manner and degree . but then from hence i argue thus : if there be perfect wisdom , design , and understanding in the whole , then there must be a most wise , designing , and understanding being , in which perfect wisdom , design , and understanding exists . our author's words seem to incline to that old pagan doctrine , that the whole is god ; that the whole system of nature is the only wise , understanding , and designing being , which to me is perfect nonsense : for , the wisdom , understanding , and design which our author speaks of , as existing in the whole , can be nothing but the congruity and mutual serviceableness of the parts ; but the whole , the whole system of nature cannot be properly said to be the cause of the congruity and mutual serviceableness of the parts which compose the whole . p. . if there be any thing ill in the universe from design , then that which is the cause of , or which disposes all things , is no one good designing principle . tho there be nothing ill in the vniverse , with respect to the vniverse , from design ; yet there may be something temporarily ill in the parts , which after some revolutions of time shall appear to have contributed to the perfection of the universe ; and therefore that being from whom the design came , temporarily ill with respect to some part , may nevertheless be one good designing principle or mind . i will give instance here , tho our author speaks only in general . if we consider only that part of the universe which mankind makes , and that short time which men live , it is ill , real ill , that the man who does good should suffer evil , and that the man who does evil should not suffer proportionably to the evil which he does : but if we consider this with respect to that state which probably shall be hereafter , with respect to the advantages which the former shall then probably reap , and the loss which the other shall then probably incur , then there appears no such thing as real ill in the universe . p. . whatsoever is superiour in any degree over the world , or that rules in nature with discernment and a mind , is that which we call god. i do not approve of our author's definition of god ; i would rather , keeping as near to his phrase as i can , define thus : whatsoever does exist , having supreme power over us and all things else , is that which we call god. pagan philosophers , the most of them , as well as the vulgar , paid religious worship to many suppos'd powerful inferiour gods ; but most of the vulgar , and all the philosophers almost to a man , acknowledg'd one single supreme intelligent being ; for proof of this i refer to dr. cudworth's intellectual system . p. . to believe no one supreme good designing principle or mind , but several , is to be a polytheist . this was not well consider'd by our author : for if nothing makes a man a polytheist , but to believe no one supreme good designing principle or mind , but several , then there never was a polytheist in the world. he that understands the sense of the word supreme , cannot but perceive , that it is impossible there should be more than one such . the old polytheists believ'd and worship'd many superiour powers , but they nor did nor could imagine more than one supreme . sect. . p. . there is in every creature a certain interest or good , which is an end in that creature ; and to which end , if any thing either of his appetites , passions , or affections be not conducing , but the contrary ; this is ill to him , and in this manner he is ill , with respect to himself , as he is said to be ill also with respect to others , when any such appetites or passions make him injurious to them . questionless the chief good of every creature , is the chief end of every creature ; the end which he ought , and which he is naturally dispos'd to pursue ; and which when he does not pursue , his natural constitution is vitiated . to apply this to the rational creature : if we allow free will to man ( which i suppose our author does , because else 't is nonsense to talk of virtue and vice ) then that man is a good man , and acts well and wisely , who imploys his thoughts , and directs his practice for the attainment of his own chief good . farther , such is the constitution and frame of man , and such his chief end or good , that his pursuing the same can never make him injurious to other men ; but on the contrary , his pursuing his own chief end or good , tends very much to the promoting the chief end or good of his brethren . what our author discourses concerning the animal system and animal nature , whether it be accurate and exact , i shall not at present concern my self ; but the distinction i admit , and thus much i grant him , that no part of the universe is of it self compleat , but every part has a relation to the whole , whereof it is a part ; and that there is no part but contributes to the perfection of the whole , tho consider'd with less general respects , it may be for a time ill to some other part , and also to it self . p. . nor do we say a man is a good man , when his hands are ty'd , which hinders him from doing the harm that he has a mind to do , or ( which is near the same ) when he abstains from executing his ill purpose , thro a fear of some impending punishment , or thro an allurement of some private pleasure or advantage , which draws him from his ill intention . our author here is making his way to the main purpose of his book , which being the introducing of a doctrine that i take to be not only erroneous , but also discouraging to virtue and destructive to society , i shall therefore watch his approaches , and make my remarks upon his specious artful insinuations . to speak exactly , he that nor does nor means harm , ought to be denominated innocent ; and only he that does or is ready to do good , virtuous . but by our author's favour , not to be able to do the harm which one has a mind to do , and to abstain from executing an ill purpose thro fear of some impending punishment , or thro allurement of some private pleasure or advantage , is not the same , nor near the same thing : for in the one case , the ill-minded man is wholly govern'd by his irregular passions and affections , and restrain'd only by force exterior from the evil act ; but in the other he makes some use of his reason , and by that use which he makes of his reason ( tho not the best which might be made ) he abstains from the evil act. i will grant our author that the man who abstains from executing his evil purpose , only thro fear of impending punishment , or thro allurement of some private pleasure or advantage ( meaning by punishment , the punishment which human laws threaten to evil actions , and by pleasure or advantage , sensual pleasure and secular advantage ) has not well consider'd things , nor exercis'd his reason so far , as to form those true notions in his mind which are requisite to set a value upon his abstinence from evil ; nor would i call such a man innocent . but then there are other fears , and other hopes to which men may owe their abstinence from some evils , and no disparagement to their innocence neither : for instance , i presume it were an injurious evil thing , for a physician to try an experiment upon a poor patient , without the knowledg and consent of his patient , merely to improve his own knowledg ; but this a physician may have many opportunities of doing , and that with all imaginable safety to himself , so that not so much as his skill shall be call'd in question , tho the experiment fails , and the patient miscarries ; for so patients every day do under the ablest physicians , proceeding by common methods : and yet a physician that has no fears from without to restrain him from trying an experiment , may be restrain'd by the fears of doing a base thing , by the fears of that uneasiness which his considering mind , conscious to the evil deed , may create him : and whenever such fears keep a man free from the evil act , his abstinence from it is praise-worthy , and he is of right to be deemed innocent . upon the same score , a due regard had to the pleasures of a good conscience , has a great influence to keep a man , in such like circumstances plac'd , innocent , and does not depretiate the innocence which it preserves . our author should not talk in general of punishments and advantages , the objects of our hopes and fears , without specifying what kind of punishments and advantages he means , when he lays down such and such propositions . i am of the mind , that when we act rationally , we are always influenc'd by some one or other hope or fear : indeed a man may arrive at a habit of well or ill-doing , and then not advert to the special motive in every particular act ; but all momentous actions , and the original of the good or ill habit proceeds from some hope or fear . what signifies the decor facti so much talk'd of , the comliness and fitness of the action call'd virtuous , but the advantageousness thereof to one's self , country , neighbourhood , near relation , friend , acquaintance ? from hence the action has its comliness and fitness , from hence it is denominated virtuous ; and he that does it , does it with this prospect . what i would conclude hence is , that hope and fear , which are the springs of all action , render an action good or ill , according to the nature of that thing which is the object of our hope and fear . but our author seems to lay a stress upon that distinguishing epithet private , private pleasure or advantage , which otherwhere he calls private good , self-good ; but in this matter he does not deal distinctly enough neither : for i will grant him , that there are some kind of private pleasure or advantage , private good , self-good , such as profit , pleasure , honour , all secular satisfactions , which if they are the chief designs and purposes of the agent , they depreciate that action which is really advantageous to the publick , and perhaps to the doer also , farther than he might hope ; but a regard had to the private chief good of every man , is that which sets the high value upon his actions , and gives them that excellence , because of which they may fitly be called virtuous . to speak my sense in every thing as plain as i can : a man 's chief good i allow to consist in just and equal affections , whereby he is dispos'd to take a wise care of his health , a duly proportion'd regard of his secular interests , and to imploy a constant study and labour to do good to all mankind , as far as his abilities can reach , and in the order as this or that society or person most reasonably calls for a prior regard . these just and equal affections create to a man greater happiness than can accrue to him from secular satisfactions . now if the mind of man shall exist again ( as we think it most probable , and mean to give our reasons ) it shall exist with these just and equal affections , in beneficent degrees still improving , more useful to others , and more happy in it self ( for even in this life as a good man increases in his good affections , so his fervour and his joys daily advance ) a regard had to this hope is proper to regulate our judgment and affections , and dispose us to virtue more powerfully than the consideration of the happiness which virtue creates to us in this life . now no man's chief private good can be separated from the good of others , tho his secular private good may : whatsoever is of honest advantage to one's acquaintance , friend , relation , neighbourhood , country , mankind in general , has a tendency to one's own chief advantage , and many times to some inferiour advantages of one's own also ; but no man could at all endeavour the advantage of others , if it tended to his own greatest loss . there is implanted in mankind a strong principle of self-love prior to all kind respect towards others : we cannot but love our own honest secular interest , before the honest secular interest of another man ; our private self-good future , more ardently than the private self-good future of another man. we do ill only when we prefer a small secular interest of our own before a weighty interest of another , whose condition is sad and piteable , or before a weighty certain interest of the publick , or before a probability that we may happen to have in our hands of promoting the interests of virtue . and this i think is speaking something more distinctly than our author has done , and more according to verity . i said i would assign my reasons why i thought it most probable that the mind of man should exist again after death , ( at what time , as to me is most probable , his regular or irregular affections shall create his happiness or misery ) i will not defer the making good that promise ; only let it be consider'd 't is high probability , not sensible demonstration that i pretend to , tho i have a temptation to pretend even to that , which temptation i have from the reasoning of that noble philosopher mr. lock , i quote it in the words of mr. wynn's abridgment , p. . the idea of a supreme being , infinite in power , goodness and wisdom , whose workmanship we are , and on whom we depend , and the idea of our selves as understanding rational creatures , would , i suppose , if duly consider'd , afford such foundations of our duty and rules of action , as might place morality among the sciences capable of demonstration ; wherein i doubt not but from principles as incontestable as those of the mathematics , by necessary consequences , the measure of right and wrong might be made out to any one , that will apply himself with the same indifferency and attention to the one , as he does to the other of these sciences . but of what i have to say let the reader judg . i will use the word mind or man promiscuously ; for it is the reasoning principle which we call mind , that does distinguish , and constitute us what we are . if in the universe every thing is according to a good order , and the most agreable to a general interest that is possible , so that nothing could have bin contriv'd more wisely , and with more advantage to the general interest of beings , or of the universe ( which our author seems to admit , and affirms to be perfect theism , p. . ) then man or human mind must exist again after this life ended : for , that order of things in which man 's future existence is not suppos'd , is not the best order which we can imagin ; but we have the idea in our minds of a juster and wiser contrivance . in defence of the doctrine which i now impugn , some have bin pleas'd to say , that every sin meets with adequate punishment or pain in this life , and every good deed with adequate reward or advantage . were this true , i must confess i could not pretend that any thing is amiss in that order of things , in which man 's future existence is not suppos'd . but i hope to make the contrary appear to an impartial deliberate considerer . there are some sins , which , as it often happens , do not meet with punishment , or pain adequate in this life ; and the most difficult instances of virtue , which ever and anon call for our practice , do not create present joys equal to the labours and dangers thereof . i do not expect to carry my point by my bare assertion ; nor do i allow any thing to the authority of my adversaries , however in learning my superiours : therefore i will offer instance , and reason the matter with them as well as i can . what a world of barbarous injuries has a certain mighty potentate caus'd to be committed for the enlargement of his dominions , and the increase of his glory ? what wondrous successes has he sometimes cunningly bought , sometimes fraudulently surpriz'd , and sometimes by over-powering numbers forc'd ? with what odious insolence has he treated not only independent states and commonwealths , but also crown'd heads , in point of due honour his equals ? how has he slighted his holy father , and made a mere property of the head , as they call him , of the catholick church ? how has he triumph'd in all these iniquities , bribing blasphemous panegyricks , and monumental proud inscriptions ( the wit of hungry priests , expence of servile courtiers ) to his immortal manship ? he has bin for a long time flatter'd , if not belov'd , by crouching slaves and conquer'd nations , and fear'd by states inferiour in their numbers , or unequal thro their own divisions far and wide , which are the two things the most agreable to an ambitious soul. he has never wanted women witty , fair , and easy to excite and answer his lust ; whatever his appetite has coveted , or his health needed for its support , has bin ready for him upon all occasions . but where 's the adequate punishment or pain all this while ? no such thing has as yet befall'n him ; not but that he has met with crosses and disappointments in his well-laid ill designs , which may have giv'n him an hour's vexation in his closet , but no long disquiet : for he never was long without taking new measures to retrieve the old game , and those new measures rais'd new hopes , and those new hopes brought not more uneasiness than an ordinary patience might well enough undergo . but ( it may be said ) he has bin often compell'd to re-deliver his rapine . indeed much of this is true , and it could not but sit heavy on a great heart ; but then he never re-deliver'd the whole , and by redelivering but part , he gain'd something of a specious title to what he retain'd : and then too he assum'd to himself the glory of that peace which himself most wanted , and never condescended ( as he loves to speak ) to a peace , but to get new breath , and divide his united enemies ; one point of which he was always sure of , and seldom miss'd the other . now all this while where 's the adequate punishment ? hitherto all the misfortunes he has met , have bin no more painful and punishing , than just to give a better relish to his tyrannick pride and successful depredations ; if there be one single sin of his that has bin adequately punish'd , it must be his — but i will not speak of lawless love or — for some men , beside that they count it no sin , prefer the pleasure to the pain . but it may be by way of objection reply'd to me , mark the end of this man , conclude not that he shall not , because he has not as yet , paid the price of his crimes . well! i cannot promise my self to live so long as to mark his end , but i will suppose it as much as can be to the disadvantage of my cause , tho no one can presume , but that it may be so honourable and so easy , as still to mend my argument . suppose then that his armies on all sides shall be repuls'd and beaten , his asses grow weary of their burden , and sick of their driver ; his domesticks that eat of his bread , forsake him : suppose that in the midst of his distress , wandring , despis'd , and hated , no one shall love him so well , or hate him so passionately , as to rid him of his wretched life ; but that he must be beholden to his own right hand , or to the anguish of his disorder'd mind : who would call this adequate pain or punishment , for millions of murders , and remorseless villanies ; fruitful countries laid waste , temples thrown down , and sepulchers digg'd up ; the bold breach of faith sworn , all manner of laws and rights , for a long course of early , young , and of vigorous manly years , insulted : does all this deserve no more than that a heavy misfortune fall upon the guilty wretch in his old and decaying age ? i wonder how any man can pretend that this would be adequate punishment , and yet 't is a hundred to one but the mighty sinner goes off the stage suffering little or nothing of all this . it were not hard to give numerous instances of vile men , that have revell'd long in all abominable , and cruel lewdness and injustice ; who notwithstanding have dy'd without notable misfortune , or tormenting regret . i have selected one that possibly has done the most evil of any name , that is to be met in history , and hitherto he has come off cheap ; and if it appears , tho but in a single instance , that all sins are not adequately punish'd in this life , i presume it must follow , that that order of things in which man 's future existence is not suppos'd , is not the best and wisest order that can be imagin'd . but farther to evince that all sins are not adequately punish'd in this life , let it be consider'd , that many times , persons whose crimes are hainous , find means to escape the vengeance of the magistrate , while they who are less guilty , are very severely dealt with : nay and the former , so it often happens , go on rejoycing in their crimes , while the latter venture on evil actions , not without great trouble and anxiety of mind . now let my adversaries call what they will adequate punishment , i am sure it is not the wisest order of things imaginable , that the less guilty suffer most , and the most guilty least , or not at all . i will dismiss this argument with the brief mention of an instance or two from antient story . cesar was in many a conspiracy against the liberty of his country ; at last he absolutely inslav'd it to his own arbitrary will , and three years injoy'd the success of his unrighteous usurpation : at the end of that term brutus and cassius , &c. dispatch'd him of a sudden . if this was adequate punishment , then subjugating a free people is a light injury . orestes slew his mother , and was all his life-time troubled in conscience for it ; suppose this now was adequate punishment : but nero slew his mother , by whose means he got the empire , and never was troubled for the matter : he dispatch'd also his wife octavia , and his master seneca ; he spar'd no person that gave him offence : his end indeed was tragical , but it was sudden and quick , no way adequate to his horrid life . i presume i have now made it appear to an impartial equal considerer , that there are some sins , which ( as it often happens ) do not meet with punishment , or pain adequate in this life : i hope to make it appear as plainly , that the most difficult instances of virtue , which ever and anon call for our practice , do not create present joys equal to the labours and dangers thereof . generally speaking , such is the nature of virtue , that it is fitted not only to promote the good . ( as our author phrases it ) of the private system , but also of the publick . virtue naturally tends to the benefit of every particular man , and also of all mankind united in societies . temperance conduces to the health of the temperate man , to the health of his body , and to the health of his mind ( from the health of both which arises the greatest good which he is capable of at present ) and also to the enrichment of the publick ; for , the less is consum'd at home of any thing serviceable to life , the more remains to be exported abroad by way of trade ▪ justice and charity are immediately , visibly beneficial to society ; and they purchase to the just and charitable person , not only the agreable comforts of a good reputation , but great measures of security to be treated with justice again , and reasonable hopes to find a return of charity in time of need . now such being the nature of virtue , so proportion'd and fitted to all the honest desires and nobler ends of mankind in this state , it would become a wise man in some cases to practise it , even tho he were sure there were no reward , nothing to be got by it hereafter : but then there are other cases in which virtue ( tho always serviceable to society ) may accidentally happen to be unserviceable to a private man , and wholly unable to create him present joys equal to the labours and dangers thereof . nay , there are cases , in which some virtues , aiming at the service of the publick , may become effectual to the utter ruin of a man's fortunes , friends , health , life . now if it is ever odds against a man , that his virtue shall not be successful to the publick according to his desire , but on the contrary , prove an occasion of ruin to his fortunes , family , friends , health , life ; how the reflexion on his virtue can create him joy greater , or but equal to the pain which these misfortunes will cause , while he believes no future state , i cannot divine . if it should be objected , that i suppose a case which ought not to be suppos'd ; i reply , that this very case has , within our memory , befall'n several worthy persons in more than one country , upon their opposing the arbitrary designs of tyrannizing princes . their honest endeavours to preserve their country from poverty by loss of trade , from slavery , and its numerous attendant mischiefs , have cost several the loss of high honours , and valuable profits , wasted their estates , reduc'd their families to hardships , broke their health in close prisons , and sometimes put an end to their days by ignominious punishments . there is not one instance of virtue more widely beneficial , and more truly glorious , than a wise and resolute use of all lawful likely means to preserve to that society whereof we are members , the safe and secure enjoyment of their trade and liberties . the satisfaction and pleasure of mind in labouring this thing , will not be denied to be as great , if not greater , than that which proceeds from any other instance of virtue : but to be ( tho accidentally , and by means of consulting the publick good ) the occasion of great misfortune , not only to some dependants , acquaintance , and friends , but to wife and children also ; to the ruin of ones own health , and shortning ones days ; this , in my opinion , cannot but make the most virtuously dispos'd man , who believes no future state , very uneasy , and hinder him from relishing the satisfactions which otherwise his virtue might create to him . i do now , only for argument sake , suppose a man , who believes no future state , capable of serving his country at the price of these difficulties and sufferances ; but , that being suppos'd , i contend that these ▪ difficulties and sufferances cannot be more painful , than the consciousness of his virtue can be joyous . and methinks this may be made out even to a full and fair demonstration . unexpected disappointments , and losses , the falsness of an intrusted servant , the ingratitude of an oblig'd friend , want of many necessaries , and undeserv'd reproach , these are heavy weights , and no little power have they to disorder the thoughts of the mind ; it must yet more sensibly touch a man ( especially believing no future state ) if his concern and labour to serve his country brings ruin on the wife of his bosom , and his children , the pledges of their mutual love ; and i question very much , whether ever any man , who believes no future state , did despise ( the melancholy prospect being before him ) his dear wife and children , and undauntedly practise the dangerous virtue : but a prison has still a more afflicting influence on the mind of a well-dispos'd man ; and by that time restraint and barbarous usage has broke his health , his spirits must fail , his mind must needs languish together with his body : and when a man is in continual pain , tho he does not utterly lose the consciousness of his integrity , yet what comfort can he take in it , when he sees that it has undone , not only his dearest relatives , but himself also ; and considers that himself undone is dying , dying for ever , and never like to be the better for his virtue hereafter ? i think our preachers do not exact the words of paul literally , when he wish'd that curse on himself for the sake of his brethren the jews : and in my judgment , as no man can wish to be miserable hereafter , that others may be happy hereafter ; so no man who looks upon this life as the end of all things to him , can be content to be miserable in this life , in hopes to make others happy in this life . if any adversary shall oppose his denial to what i have here determin'd , then he must be forced to assert , that man is a creature in whose composition there 's no such thing as self-love , or reason ; but this is extremely absurd , and therefore my determination must be allow'd . it may be easily understood , how it is possible for a man to give up all that is near and dear to him , nay his very life , for the service of his country , or for the sake of a friend more serviceable to his country than himself , if he believes that he shall exist again after death , and then either receive a recompence of reward , or find it in his increasing virtuous affections : but to sacrifice himself and his nearest and dearest relations for the service of his country , when he believes that both he himself , and they whom he sacrifices , shall exist no more , is not possible to be done , in my judgment , by any but a humorous man , whose fancy is over-heated with metaphysical lofty unaccountable extravagancies . i remember , i confess , that tully , in his book of offices , says , that to contemn life for the interest of the publick , magni & excelsi animi est , is the part of a great and gallant mind : and i am told by them that have read tully with more care and heedful observation than i pretend to , that tully never made that notion of a future state an argument to enforce the practice of virtue : if so , then i may gather that tully did not give any credit to that notion ; and then it will follow , that his doctrine , viz. to contemn life for the interest of the publick , is the part of a great and gallant mind , is contrary to mine : but 't is reason i require , and not authority . yet i do not grant that tully never made the notion of a future state an argument to virtue . i will not forget to examine that assertion before i finish these papers . i am much told also by some , who differ with me in these speculations , as much as they agree with me in friendship , that it is most just , fitting , reasonable , the publick should be prefer'd before the private . but i desire these my friends to tell me , if they can give any reason why the publick should be prefer'd before the private , besides this which i now give , viz. every private member of the society has agreed to do it , and has an interest in doing it . if they can give me no other reason , which i am perswaded they cannot , then i note , that when a private good man has no interest in the publick , he has no obligation to the publick . i word it , that when a private good man has , &c. for i grant that a justly condemn'd traitor , who has no longer an interest in the publick , is yet in conscience bound quietly to suffer the penalty of the law by him broken ; and not only so , but because he expresly or tacitly consented to the law by which he dies , he ought for the common good to discover his traitorous accomplices . i restrain my note to a good man , whose virtue , through the iniquity of the times , and the unrighteous administration of the executive power , might , by accident , fatally endanger him . such a man is not bound to strive against the stream for his country's good , to his own ( in all probability ) utter ruin . i take this to be manifest , tho 't is ( before i was aware ) something more than the position which i undertook to make good , oblig'd me to meddle with ; for i was only to prove , that there would be more pain than pleasure in such a virtuous labour , supposing it possible to be attempted , and i think i have prov'd it : and if there be more pain than pleasure in some virtuous actions , then there 's an end of the excellence of those virtuous actions ; then they have not that worth , as that they should be lov'd for their own sakes . thus upon the supposition of no future state , it appears that it is not reasonable to practise virtue , whenever it is likely to rob us of our fortunes , fame , health , or life : and on the contrary , if it be reasonable to practise virtue in such difficult cases , then it must be so on this ground , because it is very probable that we shall exist again in a future state. thus have i expatiated upon one reason why i think it most probable that the mind of man shall exist again after death . i shall now assign another , and treat of it more succinctly , because what i have insisted on already makes way for it , and helps to illustrate it . that belief , which is generally necessary for the tolerable well-being of the human system , must needs be a belief of things certainly true : and on the contrary , that belief which is apparently destructive of the tolerable well-being of the human system , must needs be a belief of things absolutly false . but the belief of a future state , wherein the virtuous shall be happy , the vicious unhappy , is generally necessary for the tolerable well-being of the human system , and therefore it is a belief of what must needs be true ; and the belief , that after this life ended men shall exist no more , is apparently destructive of the tolerable well-being of the human system , and therefore it is a belief of what must needs be false . to do our author justice , he does grant , p. , . that the belief of future reward and punishment is capable of raising men to virtue , and of saving them from falling into a licentious and vicious practice ; tho , i know not how , p. . he says something in abatement , viz. the doing any thing on the consideration and foresight merely of reward , is no virtue ; nor can the endeavour after virtue , the setting about to make one's self virtuous on that score , be any virtue . i look upon our author to be a man of virtue and probity , but i am fully satisfied , that this latter passage does not at all serve the cause of virtue , nor the former so much as i could wish : for i reckon , that i have prov'd , that the taking prudent care of a man's private interest must needs be first in his thoughts , and is truly virtuous ; not to injure others , is innocence ; to do them all good , is the perfection of virtue . i am pleas'd that our author grants , that the belief of future reward and punishment is capable of raising men to virtue ; but i contend farther , and now hope to make it appear , that the belief of a future state , wherein the virtuous shall be happy , the vicious unhappy , is generally necessary for the tolerable well-being of the human system . it is to this belief we owe , that those who are virtuous in difficult times and instances ( how few or how many soever they are ) do not run with a multitude to do evil . it is to this belief we owe , that such men do not sit still satisfied with their particular unmolested condition ; but generously venture all their secular interests to maintain the cause of virtue , to promote the practice of moral goodness , and to redeem the liberty and welfare of their country : and if there were not a considerable number of these in all , as yet free kingdoms , and commonwealths , long e're this there had been no such thing as commonwealth or kingdom free : and if there were not some such as these in kingdoms and commonwealths inslav'd , the administration there would be yet more tyrannic and mischievous than it is ; the people in those commonwealths and kingdoms much more abus'd and wasted than they are . it is to this belief we owe the generous offices of humanity , of love , and charitable supports , which even in our late times we have known dealt to many innocent persons , when they were miserably harass'd by a power that overbore the law to ruin them . it is to this belief we owe much , perhaps the greatest part of the honesty which is in trade ; for tho false dealing is common , yet honest dealing is not so hard to be found neither as some would perswade us , who both vilify human nature , and deny the future state. by the way , it is not well done of them denying the future state , at one time to speak of noble virtuous tempers , that are such without regard to what may be hereafter , at another time to insinuate , that all men would be rogues and knaves had they the secure opportunity , and agreable temptation . i return . honest dealing , infrequent as it is , would be yet more infrequent , if some men were not influenc'd by future hopes and fears . who would not use false arts and ways in trade , at least so long till he had provided a competence sutable to his desires , for himself and family , if he believ'd that death was the end of all things ? indeed reputation on the one hand , and the danger of penal laws on the other , may prevent much fraud ; but i now speak only of that fraud which might be secretly and securely practis'd . no secure opportunities of unjust gain would ever be let slip , by a man of a fortune but moderate , or low , if he had no prospect of being the better for his virtue hereafter : for tho we are naturally dispos'd to help our kind , yet i think not till we have first provided what we judg we shall need for our selves . he that fares very hardly , when he might accommodate himself better by a fraud , which may chance to ly both out of the reach of the law , and out of the danger of discovery , can be prompted to detest such a tempting injustice , only by his perswasion of future existence ; at what time his patient enduring of hardships , his abstinence from secure lucrous injustice , his inexpugnable virtue shall make him inconceiveable amends . in short , if it were not for this belief of a future existence , we should seldom or never have any thing great and good , useful and praise-worthy said or done : suspicions , jealousy , and diffidence , would encrease to such a height , as to leave no possible room for friendship , one of the greatest pleasures of life ; we should have nothing practis'd among men , but that honesty which they did not lose by , or could not avoid , with a little cheap and easy , cold and cautious civility thrown in upon occasion . i think i have now made it appear , that the belief of a future state , wherein the virtuous shall be happy , the vicious unhappy , is generally necessary for the tolerable well-being of the human system : now thence i gather , that it is a belief which must needs be true ; and on the other side , the belief , that after this life ended , men shall exist no more , being destructive of the tolerable well-being of the human system , it follows that it is a false belief : for tho it may often happen in particular cases , that the leading a man into the knowledg , and perswading him of the truth of a thing , may prove detrimental to him , yet this is but by accident , thro some weakness and indisposition of the mind , or pravity of the temper of the person , who is perswaded and let into the knowledg of truth : truth in its own nature has no unhappy detrimental tendency , or to particular men , or to mankind in general . now the belief of what i have bin discoursing , is of most wide , is of universal , most useful , and advantageous influence to all and every man ; and therefore i conclude , it must needs be a true belief : the contrary belief is of most wide , is of universal , most pernicious , and destructive influence to all and every man ; and therefore i conclude , it must needs be a false belief . i am strongly perswaded , that hardly any man will dare to say , that a perswasion universally pernicious and destructive , may possibly prove true ; that a belief universally useful and advantageous , may possibly prove false : but i am sure our author cannot say it , who , in the beginning of his book , affirms that all things in the universe are according to a good order , and that nothing could have bin contriv'd more wisely , with more advantage to the general interest of beings : for it is no good order , but diametrically contrary to the general interest of rational beings , that truth should be , of its own nature , mischievous ; falshood , of its own nature , useful and advantageous . as i once said before , i look upon our author as a man of virtue and probity ; he grants much of what i have said concerning the usefulness of the belief above-mention'd , and of the mischievousness of the contrary : for by the belief of future advantages to virtue , he says , p. . that a man may keep himself virtuous , where an atheist cannot . i advance farther , and infer , from the concession , the truth of that belief , which is able to keep a man virtuous , where the atheistical belief cannot . and when any person shall shew me the weakness of my inference , i promise to revoke it . in the mean time i cannot but wonder at what has fall'n from our author's pen , p. . religion ( according to the kind it may be of ) is capable of doing great good , or great harm , and atheism not any positive good or harm . i grant the former part of this assertion , religion ( according to the kind it may be of ) is capable of doing great good or great harm : but then i contend , that atheism is incapable of doing positive good , and capable of doing nothing but positive harm . the reason which our author brings for his offensive doctrine , is , for however it ( atheism ) may be indirectly an occasion of mens losing a good and sufficient sense of right and wrong ; yet it will not , as atheism merely , be the occasion of setting up false right and wrong , which only fantastical reasoning , ill custom , or ill religion can do . to this i reply , that atheism , as atheism merely , tho it tends not to any religion at all , yet it does lead men to ill custom , and fantastical reasoning , which our author admits likely to be the occasion of setting up false right and wrong , and consequently of doing no positive good , but much positive harm : for if the atheist is capable of doing any positive good , it must be only then , when his circumstances in the world are easy , and to his hearts content ; but at every other time , if he has an inviting great probability of success and secrecy , he cannot restrain himself from making his circumstances easy , and to his hearts content , by doing positive harm . this i have prov'd in what went before ; i only now add , that i am strongly of the opinion , that were our author to choose a servant with whom he must intrust a considerable stewardship in the east or west-indies , where he had no means narrowly to inspect his management , or punish his mismanagement , he would rather choose a servant of good reputation in the belief of a future state , than a servant of good reputation in the atheistick belief . p. . it is possible for a creature capable of using reflection , to have a liking or dislike of moral actions , and consequently a sense of right and wrong , before such time as he may have any notion or sense of god at all : this is what will hardly be question'd . by several passages which follow , i cannot but allow , that our author has no ill meaning in this ; but then it has so untoward an air , and is liable to so obvious and unhappy misconstruction , that i think fit to descant upon it ; but this i shall do with all candour . that a creature capable of using reflection , may have a dislike of moral actions , before he has any notion or sense of god at all ; thus much of the remark is by me wholly granted to our author : for , nothing can contribute more to a dislike of moral actions , than the utter want of all notion or sense of god. but what degree of liking of moral actions , what measure of sense concerning right and wrong , a creature capable of using reflection may have , before he has any notion or sense of god at all , ought to be carefully examin'd and distinctly weigh'd , before any deduction be made or intimated from such a remark as this . with our author's leave thus much i will presume to determine and make good , viz. it will not only be question'd , but absolutely deny'd by the generality of thinking men , that a creature capable of using reflection , can have so just a liking of moral actions , and so true a sense of right and wrong , before he has the notion and sense of god , as he ought to have , and cannot but have , using reflection , when he has once learn'd the notion , and becomes affected with the sense of a god. indeed moral actions are altogether agreable to a rational nature , or ( as our author phrases it ) to a creature using reflection : but the exercise of his reason , or his using reflection will lead him to the notion of a god , and that notion will make his sense of right or wrong more correct , and give it a larger scope , give it a wider field to exercise it self in ; that notion heedfully adverted to , will raise his liking of moral actions far above what it could arrive at without it . and this our author seems to grant , p. . if there be a being conceiv'd all-intelligent and all-seeing , of infinite power , wisdom , and goodness , the belief of such a being must of necessity be highly effectual to the creating or farthering of good affections , and to the removing of contrary ones , by rendering every thing that is of virtue more lovely , splendid , and attractive ; and every thing that is of vice , more ignominious and deform'd . but without the notion of a being all-intelligent , all-seeing , of infinite power , wisdom and goodness , the rational or reflecting creature 's liking of moral actions , will show it self only in some cheap and easy instances , and be very apt to be diverted or abated by the secular interest of the private system . in few and plain words , this matter may be thus sum'd up : a man that has no notion nor sense of a god may possibly like and practise moral actions , when he has no beloved lust to gratify , nor dreaded danger to avoid , the one of which may be easily gratified , and the other securely avoided by actions immoral : but when he has a beloved lust to gratify , which may be easily gratified , or a dreaded danger to avoid , which may be securely avoided , and no notion nor sense of god at all to influence him , he will at that time be sure to gratify his lust , and do what he can to avoid his danger , tho the means to be us'd for such ends be never so immoral : the reason of this is , because in all creatures , especially the rational , self-love is the predominant principle . a rational creature who believes a god , and expects a future existence , may generously prefer the noble interests of society before wealth and health , and even his life it self , if the case so require , because he expects hereafter to find an inconceivable advantage in so doing : but there is no argument in nature , no reason , nor shadow of a reason to perswade a rational man who knows nothing of god , and expects no future existence , to venture the loss of his life , or but of his estate ( without which he cannot provide necessaries for his wife and children ) for the service of his country , when the laws and liberties thereof are in danger either from crafty priests imposing gainful doctrines for necessary faith , or arbitrary princes dispensing with the laws which they swore to maintain . p. . it will appear that one who has not the opinion or belief of an intelligent principle , or god , may , tho very difficultly , and at a great hazard , be capable of virtue , so as to have an honesty , a faith , a justice , perhaps of great note and worth ; may have many generous and good passions , and possibly that of love to virtue for its own sake , as well as for being believ'd advantageous . i am not willing to quit the respect which i have , and think i ought to have for our author ; yet i cannot but declare that he has here made a very erroneous and pernicious conclusion , which neither does appear from the reasons by him offer'd , nor can it be made to appear from any thing which the wit of man can offer : indeed he has cautiously worded his conclusion , and wisely guarded himself . he has wisely guarded himself in this prefatory induction — if the reasons i have offer'd be found of any weight . i am glad that he is not confident of having prov'd so erroneous and pernicious a doctrine . he has worded it very cautiously , viz. in these phrases and terms of abatement , may , tho with great difficulty , and at a great hazard , — may perhaps , — may possibly . but contrary to what he has thus concluded , i have already prov'd , and shall now essay farther to confirm it , that one who has not the opinion or belief of an intelligent principle or god , can by no means be capable of such a virtue , as to have an honesty , a faith , a justice of great weight and worth . i take my rise for what i have now in my thoughts , from a passage of our author , according to him , p. . the word god imports no less than a being all-intelligent , all-seeing , of infinite power , wisdom and goodness . the belief of such a being ( he says ) must of necessity be highly effectual to the creating or farthering of good affections , and to the removing of contrary ones , by rendring every thing that is of virtue more lovely , splendid and attractive ; and every thing that is of vice , more ignominious and deform'd . now the loveliness of virtue consists wholly in its advantageousness , advantageousness of one sort or other , or else 't is an empty phrase , mere insignificant cant. such as the advantageousness of virtue is , such , and no other , is its loveliness : and on the other side , answerable to the disadvantageousness of vice , is its ignominy and deformity . by the belief of a being all-intelligent , all-seeing , of infinite power , wisdom and goodness , a rational creature becomes perswaded of a greater advantageousness in virtue , disadvantageousness in vice , than he could possibly be perswaded of without it . the belief of a being with the abovementioned perfections makes man's future existence credible ; for , i have already prov'd that all things are not according to a good order , if man shall not exist again . i add now , if man's future existence be necessary to justify god's wisdom , it is not hard to be conceiv'd how the same is as necessary to justify his goodness : for , the worldly prosperity of free agents , who make the worst use of their free will , and the worldly adversity of free agents , who make right use of it , are as unanswerable arguments against the goodness , as against the wisdom of god , if free agents must not exist again . i need not make words to show , how the omnipotence , and omniscience of god join with his infinite wisdom and goodness to ascertain us of our future existence . now if there be a god , who is ( as our author allows the word to signify ) a being all-intelligent , all-seeing , of infinite power , wisdom and goodness ; then we shall exist again , and after this life receive rewards , or ( to speak with them whose nicer philosophy excepts against that term rewards ) we shall become inconceivably happy by our virtue , and unexpressible losers by our vice. and this perswasion is evidently powerful to engage men to the practice of the most difficult virtue , and to restrain them from the most pleasing , secret , and secure vice. such a man as this may have , nay , using reflection , cannot but have honesty , faith , and justice of the greatest note and worth , cannot but have many generous and good passions , not without a love to virtue for its own sake : but he that has not the opinion or belief of an intelligent principle or god , may perhaps be capable of some cheap and easy virtue , such as sutes best with his natural temper , and does not much trouble the condition of his affairs ; but is certainly incapable of that more noble , and more difficult virtue , which threatens ruin to his fortunes , or an untimely end to his life . i determine thus , because there is in every creature ( to use our author's phrase ) a certain interest or good , which is as an end in that creature , to which god or nature design'd him . that certain interest or good , to which god or nature design'd his rational creature man , man is bound in duty to pursue : to this end , if his passions and affections are wisely , primarily directed , it is his duty , it is that which he ought to do , and for which he ought to be commended . if there be any such thing as god , or virtue , then there must be a future state : this consequence i have in some measure already prov'd , and mean to confirm it further , but i will take no advantage of it now . if there be any such thing as a future state , then it is the duty and virtue of a rational man primarily to direct his passions and affections for the securing his interest in that state , because his interest in that state ( supposing such a thing ) is immensly more considerable than his interest in this : but if there be no future state , then the certain interest , or good , or chief end of man , is such as his nature is capable of in this life ; and his pursuing that is what he ought to do , is his virtue , or else virtue is but a name , of which no body knows what to make . if man's chief interest , good , or end be in a future state , then he ought not , cannot dispense with his care to purchase that , for the sake of any interest of any others . if man's chief interest , good or end , be in this present life , then he ought not , cannot dispense with his preferring that before any interest of any others ; and thence it will undeniably follow , that he is utterly incapable of practising any instance of noble and difficult virtue , which happens to threaten ruin to his fortunes , and an untimely end to his life . but i will search into this matter yet more nicely , that i may take from my adversaries all subtil specious pretence of reply . the chief interest , good or end of man in this life is either corporeal , or mental ; if the mind be a principle distinct from body , then this distinction is just , and ought to be admitted , and may be thus desin'd , or describ'd : mental interest is the pleasure which the mind receives by reflecting on its virtue ; corporeal interest is the pleasure which the mind tasts by mediation of the senses . if the mind is not a principle distinct from body , then all our interest in this life is only corporeal , and all pleasure no other than bodily pleasure ; and then a man ought to prefer his bodily pleasure before any interest of any others , because if there be no future existence , bodily pleasure is his chief interest , good or end. but perhaps some friends of our author , tho they admit nothing but body in nature , and esteem thinking , and arguing to be the effects only of matter and motion , may yet distinguish as i have done , and make the pleasure which human nature is capable of , twofold ; the pleasure which is tasted by means of the senses , and the pleasure which is tasted by reflection . hereupon perhaps they may say , that the pleasure which is tasted by reflection ( which they will call too , the pleasure of the mind ) is the chief interest , good , or end of man ; and then conclude , that tho the pleasure of the mind , which is tasted by reflection , cannot but be prefer'd by a reasonable man before all other considerations whatsoever , that may happen to come in competition with it ; yet corporeal pleasure , the pleasure which is tasted by mediation of the senses , is a meaner interest and end , which a reasonable man ought not to pursue before the interests of society , tho there be no life after this . these gentlemen ( and i think our author accords with them throout his second book ) determine that the present mental satisfaction , which good men receive by reflecting on their virtuous actions , is sufficient to perswade all considering persons to the practice of virtue , tho there be no life after this . i reply , it may be sufficient to perswade the most considering persons in most cases , but in all cases it is not so . i have given some instances , i am able to give many more , and shall if that be stood upon ; but , thinking it may not by impartial readers , i chuse to argue closely , and carry on my reply : that consideration which is not sufficient to prompt thinking persons to virtue in all cases , does in effect , if there be no other to be offer'd , betray the cause of virtue ; for if the necessity of virtue be not in all cases as well as in some , in the most difficult cases as well as in the most common and easy , provided for , the cause of virtue is as good as given up : for , who shall draw the line , and measure distances , set out the exact bounds , and nicely determine , that if circumstances be so and so discouraging , dangers so and so pressing , a good man need not hazard his fortunes or his life , to serve his friend , the starving mobility , or the liberty and property of the freeholders of his country ; but in all cases one moment less discouraging , less pressing and hazardous , it becomes him to be resolutely virtuous , honest and good . 't is precarious impertinence for any man to pretend any thing of this nature ; for , the reasonableness of being true to one's friend , just to all persons , charitable to the necessitous , and bold in the defence of liberty and property , is not at all alter'd by the different circumstances of times , things or places , but remains always one and the same , be they more or less discouraging , pressing and hazardous , without any alteration , unless that it greatly becomes a virtuous , honest and good man , when his duty happens to be more difficult and dangerous , to exert himself so much the more . and to do this , he shall never want motive sufficiently powerful , if he be throly convinc'd of the certainty of a future state : but if he be not , a cheaper , easier virtue shall content him . now to prevent an objection which i suspect , and to take away all ansa of cavil , i own , that now and then an eminent person may in an odd humour , and in an unthinking heat , venture on a glorious action , that not only looks well , but is also highly useful , and beneficial to the publick , which may cost him his honourable station in the commonwealth , the loss of his fortunes , and perhaps of his life , tho he believes no future state : but i positively affirm , that this can be done by no man who disbelieves a future state , when he acts deliberately ; and i defy all my adversaries round , together with the author of the inquiry , and his favourers , to assign a reason sufficient to prompt a deliberate thinking man to do it . i have discours'd with some of them , men of as singular learning , and of as acute parts perhaps as any that now live ; and nothing could i ever hear from them as an argument for virtue , the future state not being suppos'd , but that virtue was its own present sufficient reward , which , as i have shewn , holds but in common cases . i have also shown to how little purpose they affect the use of that fam'd saying , virtue is its own reward , and to be lov'd for its own sake . to love virtue for its own sake , as the brave heathen philosophers us'd to speak , and to love god for his own sake , as we now commonly word it , signifies nothing but to love god without low secular regards : to love virtue , when it is discountenanc'd , when it is the enemy of a man's temporal ends and prosperities ; this he only can constantly do who believes a future state. but i am amaz'd to hear our author expose his own argumentation as he does in the close of the passage by me last cited . a man ( says he ) who has not the belief of a god , may possibly love virtue for its own sake , as well as for being believ'd advantageous . can any thing deserve to be lov'd for its own sake which is not advantageous ? if so , then our author will incur this gross absurdity , that a thing may deserve to be lov'd for its own sake , which is not at all lovely . certainly this is the oddest distinction that ever was coin'd by a man of letters and good sense , which every one that reads our author 's inquiry concerning virtue , must grant him to be . if advantageousness be not that which makes virtue deserve to be lov'd for its own sake , then , for ought i know , vice may deserve to be lov'd for its own sake , in which there is nothing truly advantageous . but i leave it to our author's second thoughts , whether he will forgo this distinction , or explain it ; for my part , i know not what to make of it as it lies . just at this moment , a gentleman , that knows what subject i am writing upon , and has seen some of my papers , is pleas'd to tell me , that i have imitated an absurd practice of the papists , proving one doctrine by another that needs proof . the papists ( says this gentleman ) having a gainful interest in the doctrine of praying to saints , and thereupon a great inclination to believe it , did defend the same , when the protestants objected that the saints could not hear prayers , by this invention . the saints understood all things , viewing them in the mirror of divinity ; or as others are pleas'd to phrase it , in speculo trinitatis , in the looking-glass of the trinity : so i having an inclination to believe a future state , and not being able to demonstrate it by direct proof , endeavour to make it good by this fetch , there must be a future state , or there can be no such thing as virtue . now by the favour of this gentleman , whose singular learning i highly honour , i shall show that there is no manner of similitude between the practice of the papists in the instance before us , and mine in managing the argument i have attempted . there might be a similitude perhaps , if he would put it thus : the papists prove that saints ought to be pray'd to , because else there 's no such thing as a mirror of the divinity , or looking-glass of the trinity , wherein all things are visible to them : and i prove the truth of a future state , because else there 's no necessity of virtue . but then i desire this gentleman to consider that both he and i laugh at the mirror of the divinity , or speculum trinitatis , as much as at the doctrine of praying to saints ; whereas tho he questions the future state , yet we both admit the necessity of virtue : therefore if i show that there is no argument sufficient to prompt men to virtue , and restrain them from vice in the most difficult times and places , but the belief of a future state , i appeal to all impartial judges , whether i don't gain my point . one of my friends , who is , as i am , fully perswaded that we shall exist again in a more blessed or sad state , according as we frame our spirits , and demean our selves in this life , did once let me know that he had some meditations in hand , whereby he thinks he shall demonstrate the immortality of the soul : but what he has farther than such moral demonstration as i have offer'd , demonstration from the generally receiv'd idea of god , and from the concessions of all men of sense , who are not such enemies to virtue , as in some cases to free mankind from the obligation ; also what he has farther than high probabilities from topics philosophical , with regard to which men of sense are in prudence bound to act , i cannot conceive : and to speak ingenuously , i do not think it agreable to the infinite wisdom , which we acknowledg in god , to have made the notions of a future state , and the immortality of the soul , so clear , obvious , and certain , as to put them beyond dispute . for where notions are but high probabilities , or such moral demonstrations as require thought and labour to make out ; attention and quitting all prejudices before they can be admitted , there is room for the exercise of consideration , prudence , and industry : but were all bright demonstration concerning the notions of future state , and the soul's immortality , the matter is so vastly , so immensly momentous , that we should be irresistibly carried to secure our chief interest , without reasoning and considering upon it ; and then our happiness would be our fate , not the attainment or reward of our wise meditation , and virtuous rational choices . if it be agreeable to the infinite wisdom of god to create a creature with the powers of considering , thinking , and reflecting , and to leave him much in the hands of his own free will , so that he may consider , think , reflect , and act wisely , or let it alone ; then to me it seems necessary , that the notions of future state and immortality of the soul , should be no clearer , nor more obvious , nor more certain than they are , i. e. but demonstrably certain upon the supposition that all men are oblig'd to be morally honest in all times , circumstances , and places ; and also but highly probable from philosophical arguments . the use that i make of this , is , that i hope my adversaries will not deny , but that all men are oblig'd to be morally honest in all times , and circumstances , and places ; and that it becomes wise men to consider , think , and reflect ; and that where they are not govern'd by the greatest probabilities , there they are not wise : and if they can give me a cogent argument , which shall oblige men to virtue , and restrain them from vice , in all times , circumstances , and places , a future state not being suppos'd , i promise to discard it . our author in the d part of his book professedly proposes to show what obligation there is to virtue , and how any one may have reason to embrace virtue , and shun vice. in this part he ingenuously and appositely to this design expatiates upon many useful notices , which have no small influence to perswade to virtue , and restrain from vice , but offers at no reason which comes up so high ; as to perswade men to the one , and restrain them from the other , in those difficult cases which i have stated . now tho i think that i have sufficiently secur'd my discourse already , from what might be objected out of this author ( for his d book has no new notions in abatement of what i have advanc'd concerning a future state ) yet i purpose to look into this second part , that i may not seem knowingly to have overlook'd any obligation to virtue , which might perhaps be thought powerful enough to influence considering persons in all times , circumstances , and places , without the intervention of a future state. p. . his preface , in short , runs thus : to be virtuous , is for a rational creature , in the use of good vnderstanding and judgment , to have the disposition and temper of his mind sutable and agreeing with the good of his kind . a rational creature , whose affections are sutable and agreeing to the good of his kind , has also other affections towards the private nature or self-system ; and in following the first of these , the creature must often contradict and go against the latter : it may seem therefore that the pursuing the common interest or good of his kind , is a hindrance to the attainment of private good. i do here , and shall abridg , keeping very close to his phrase , not in the least varying his sense . p. . affections to the good of the publick do often expose to hardships and hazards , by over-ruling their opposites , the self-preservative passions , and by necessitating the creature to self-denial , and , as it were , self-desertion . well! the truth of this we subscribe to , but now we want to know what that is , setting aside the notion of a future state , which has a force of sound reason powerful enough to perswade considering men to cherish their good affections to the publick , when the doing so exposes them to hardships and hazards , and forces them to deny themselves , and quit their self-preservative passions ( which , by the way , is self-desertion with a witness , self-desertion , without the abatement in that phrase , as it were . ) to solve this difficulty , after some amusements , our author addresses himself thus : p. , . the natural affections towards the private system , or self , may be in a too great , and therefore vitious degree ; they may also be too weak , in a degree too low and vitious that way . he makes this out by several instances ; but i need not trouble my self with his instances , for i admit the notion : natural affections to the private or self-system , may be too strong , or too weak , and then are vitious . this being laid down , i was expecting how he would manage it , in proof of this difficult proposition which lies upon his hands , viz. that a man was oblig'd to cherish good affections towards the publick , when the doing so would expose him to hardships and hazards , force him to deny himself , and quit his self-preservative passions ; but instead of this , all that our author proposes to himself to prove , is , p. . that to have excellent affections ( such as have bin mention'd , just affections both to publick and private ) is to have the chief enjoyment of life . . to have the self-passions excessive , and beyond a just degree , is injurious to the creature , and of self-ill . . to have no affections towards the kind , nor self-ones , is prejudicial to the creature . now let all these propositions be granted him , i do not see that he has made the least step towards solving the difficulty which he had rais'd : he offers not one word to prove , that a man ought to cherish good affections to the publick , when the doing so will expose him to hardships and hazards , and make him quit his self-preservative passions : all that i can collect from the whole course of his reasonings in what follows , is , that a man's affection to private good , is too high , or too low , and thereby irregular and vitious , when his serving and taking care of himself takes off his affection from the publick ; i. e. in short , according to our author , whenever publick and private good come in competition with one another , a man is in duty bound to undergo hardships and hazards , to deny , to desert himself , to quit his self-preservative passions , and labour the good of the publick . now i may take up the words of the rich man in the gospel to our lord christ , who had recommended to him a doctrine of self-denial , tho not of quitting his self-preservative passions : this is a hard saying , and who can bear it ? wise lawgivers use to enforce their precepts with promises and threats ; so our lord : and in the old testament this is the language of the law , do this and live : but who ever heard of such a law-giving language as this , do this and die ? quit your self-preservative passions , and consult the good of the publick , tho you lose your fortunes , health , and life by it ; when the good of the publick is in danger , let the private system be sacrific'd ; 't is a man's duty then to dy , and there 's an end of him . as the apostle spake of himself and fellow christians , so i of such as cherish good affections to the publick , if in this life only they have hope , they are of all men the most miserable . but who shall perswade men to submit to the miseries of which we have spake , if there be no hope beyond this life ? our author must not undertake it , for i find he is furnish'd with no arguments to that purpose . his arguments prompt to virtue only in common cases . one that has no other nor better , can have ( to use our author's phrase and reasoning , p. . ) only a partial affection to virtue , an affection only to some particulars , which is an inconsistency and contradiction ; this partial affection has no foundation or establishment in reason , but depends solely on capriciousness and humour . i might dismiss our author now , and think of concluding this ( such as it is ) defence of the notion of a future state. but i must confess i am perswaded that several of the most speciously said things which are behind , are so unhappily worded and dispos'd , that they tempt , or at least leave room for opinions inconsistent with the universal necessity of virtue ; i therefore think it meet not to pass them over altogether without animadversion : it looks well what he says , p. . to have the natural affections , such as are founded in love , complacency , good will , and in a sympathy with the kind or species , is to have the chief enjoyment of life . but as far as i can perceive , he takes it for granted , that a man who disbelieves a future state , may yet have the natural affections , such as are founded in love , complacency , good will , and in a sympathy with the kind or species , in as high a degree as any one else , and by that means be happy in the chief enjoyment of life . now this i find fault with : for tho i grant , that a man who questions the future state , and has his natural affections beneficently dispos'd to the good of his kind , partakes largely of the chief enjoyments of life ; yet i have already prov'd that such a one cannot in all difficult circumstances so effectually exert his beneficent affections , as he that believes a future state : and now i farther add , that the man who cannot in all difficult circumstances so effectually exert his beneficent affections , cannot have that high degree of inward satisfaction and joy as the other : for , the wider the extent , and the higher the degree of virtue is , the more satisfying and joyous are the reflexive thoughts in the mind of a virtuous man ; and what is still more , the bare consciousness of meriting and possessing the esteem and love of others , cannot possibly be so satisfying and joyous , as when it is join'd with the comfortable assurance of having done that which is well-pleasing to god , and with the expectance of being the better for it , not in this life only , but also in the life to come . it looks very well what he says , p. . that to want the natural affections ( the above-mention'd beneficent affections ) is to be chiefly miserable . and upon this head he very truly and pathetically describes the disorders and mischiefs of excessive , irregular , selfish passions , the torments of unnatural and horrid affections ; the pain , anxiety , misery which are consequent to vain fear , fierce anger , luxury and lust , pride and ambition ; envy , hatred and malice , revenge , cruelty , and tyranny : but all this while he forgets to take notice of what i have already mention'd , viz. that tho generally speaking vitious men are greatly punish'd by their own vices , yet some vices at some opportunities agree better with them ; some vitious men know how to manage their vices with a sort of discretion , and while they sooth their senses , and wrong their neighbour , take care of their health and fame . now nothing can make this sort of men uneasy , but the consideration of what may be hereafter . now this topick our author has not insisted upon , i cannot say he has not touch'd it , but he has touch'd it at such a rate , that without doing him injury , i may venture to say he does not seem over-earnestly concern'd to have it believ'd that the man whose affections are vitious , ought to fear what may befal him in a future state. let the reader judg . p. . what enjoyment , or what rest is there for him , who is not conscious of the merited affection or love of any human soul , but on the contrary is conscious of merited hatred , not only from every fellow-creature , but from every thing in the universal nature ? what ground of horrour and despair ? what foundation of fear , and continual apprehension from mankind , and from superiour powers , whenever any such are credited , or but suspected ? upon this passage i shall make no worse reflection than this : tho the thoughts of an ill man reflecting on his criminal actions , do naturally create him much misery ; yet that discourser , who treating upon this argument , leaves him room to doubt of a future state , does , against the interests of society and government , ease him of too much of the burden : for , whatever cause he has to be troubled in mind , it is a great abatement to think , that when he dies there 's an end of it . fear and shame are the only restraints of an evil inclination ; but set aside the notion of a future state , and from some persons in some cases you remove these restraints : for , some persons are too big for laws , and no man , at least no infidel to that notion , blushes in the dark . a standing army and the inquiry concerning virtue , will compleat a tyrant by freeing him from the fear of god and man ; the latter alone will finish a libertine . this may seem too severely said , because i have acknowledg'd , that the inquiry offers many excellent arguments for virtue , and against vice. but since those excellent arguments are partial , of force only in particular , and not serving in all difficult cases ; since no turpitude , no dangers are mention'd , causing fear or shame to the vitious , but what are of no longer duration than this short life ; the mighty and the wary sinner are really tempted to indulge their irregular passions and affections . i dismiss our author ; and now it comes into my mind to talk , as i promis'd , with that very learned acquaintance , who would bear me down that tully never made the notion of a future state an argument for virtue . my reading has been narrow , and my memory such , as to have little of what i have read at command ; but examining it at leisure , i remember something in tully's tract wrote to pomponius atticus , titled cato major , de senectute , which , if i am not greatly mistaken , disproves his assertion . the discourse is dialogue ; but what is said under the person of cato was the sense of tully , as is plain from these words of his : ipsius catonis sermo explicabit nostram omnem de senectute sententiam ; cato's discourse will declare my whole sense concerning old age. now not to take advantage of the dying speech put into the mouth of cyrus by xenophon , which tully under the person of cato recites with approbation , let the reader judg of this passage , so remarkable , that it has been almost as much cited as any text in the bible . o praeclarum diem , cùm ad illud divinum animorum concilium , coetúmque proficiscar , cúmque ex hac turba , & colluvione discedam ! proficiscar enim non ad eos solùm viros , de quibus ante dixi ; sed etiam ad catonem meum , quo nemo vir melior natus est , neque pietate praestantior ! o blessed day , when i shall arrive at the divine assembly of souls , when i shall leave this vile crowd and earth behind ; for there i shall meet not only those [ noble romans ] whom i just now mention'd , but also my cato , than whom a more worthy and pious man the world has not known ! now that which gave tully the confidence of expecting to be happy after death in the company of those gallant men , who , as he , had deserv'd well of the age they liv'd in , was this : he was not asham'd of the life he had led , but was conscious to his own merit . non me vixisse poenitet , quoniam ita vixi , ut non me frustra natum existimem . towards the end of this book he adds , quod si in hoc erro , quòd animos hominum immortales esse credam , lubenter erro : nec mihi hunc errorem , quo delector , dum vivo , extorqueri volo . if i mistake in thinking the souls of men to be immortal , i mistake with delight ; nor would i have this mistake , with which i am pleas'd , torn from me as long as i live . i had almost overseen the smart reflection which follows : sin mortuus ( ut quidam minuti philosophi censent ) nihil sentiam , non vereor ne hunc errorem meum mortui philosophi irrideant . but if , when i am dead , i become nothing but sensless matter ( as some silly philosophers think ) those silly philosophers will become sensless matter too , and so there will be no danger of their hitting me in the teeth with this my mistake . by this it appears to me , that this prince of philosophers , and true father of his country , this venerable master of righteous morals , now with his dear cato , the noble scipio's , his friendly fannius , laelius , and scaevola , sustain'd his honest mind under all the labours and difficulties of virtue , by contemplating the infinite advantages he should reap in a future state : and surely while he acquaints others with what expectations he was influenc'd , he may justly be look'd upon as one that seriously endeavour'd to influence them by the same . it is true , he does not speak of the immortality of the soul , and the blessedness which waits the virtuous , with that confidence which is peculiar to christians ; but he speaks of it as of a thing so very probable , that he thought it highly became him to express his regard to it , by a virtue so settled and firm , as no adversity could shake . one thing more i desire of my acquaintance ( whose singular parts and learning make me that i cannot argue against him , without fear and suspicion of my self ; tho let me do what i can , i am not able to complement him with submitting my understanding ) i. e. that he would a little consider the design and purpose of tully in that golden fragment of his sixth book , somnium scipionis , the only valuable remain of six books de republicâ ; the loss of which i should infinitely regret now , as men of sense and probity have done formerly , were it not for the incomparable discourses concerning government , which that wise , learned and truly noble gentleman algernon sidney hath left us . tully's dream in the person of scipio is so fine a piece , i can hardly forbear translating the whole : the reader i hope will forgive me , if i take it from the beginning , and go as far as the passage i shall chiefly insist on . when i came into afric , colonel ( as you know ) of the fourth legion under marcus manilius , i made it my business to meet masanissa , a king , who for very good reasons was much a friend to our family : i no sooner came to him , but the aged prince took me in his arms , and wept ; a while after recovering from his transport , he lifts up his eyes to heaven , and breaks out into this exclamation : o thou great god , the sun ! and you the rest inhabitants celestial ! i bless and praise you all , that once before i dy , i have the happiness to behold within my own dominions , and under this roof , p. cornelius scipio , whose very name i love to hear ; so dear , and so well fix'd in my mind is the memory of that most excellent and invincible man. then i ask'd him some questions concerning his kingdom ; he me some concerning our commonwealth . this kind of discourse took up the whole day ; in the evening we were royally entertain'd , and continued our discourse till midnight . he dwelt upon the name of africanus , and talk'd much of the great things done and said by him : after this we withdrew to rest . travelling and sitting up late laid me in a profound sleep . and here ( for it often comes to pass , that the thoughts and discourse of the day produce in sleep something like that which ennius writes of homer , whom he read and studied so long till he dream'd that himself was homer ) africanus appear'd to me in that form , with which , not the remembrance of his person , but the idea of his statue made me acquainted . i knew 't was he , and stood amaz'd : but he bid me quit my fear , and , with a presence of mind , heed what he should say to me . see you that city ( showing me carthage from a high starry radiant place ) which i taught to obey the romans ; she the old war renews , and has not the wit to be quiet . you come now to fight against this city , tho hardly of age to command ; two years hence you shall be consul , and take it , and so deserve the honourable sirname , which by adoption you inherit : but when you have ras'd carthage , and triumph'd ; when you have discharg'd the high office of censor , and gone embassador over egypt , syria , asia , greece , you shall be again , tho absent , chosen consul , finish a long war , and destroy numantia . but when in your triumphal chariot you shall be carried up to the capitol , you 'll find the state in confusion by the seditious management of my nephew tiberius . and now africanus , inheritor of my name and virtue , you must stand by your country with all your wisdom and courage : and doubtful at this juncture will your own fate seem ; for , when your age hath measur'd eight times seven annual courses of the sun ( both which numbers are full and mysterious ) a momentous critical period to you , the eyes of the senate , and all good men of our confederates , and all that own the latin name will be set on you alone , their hearts all turn'd towards you ; you are the man on whom the safety of the city then relies , and you being dictator ( if so be you luckily escape the treachery of your impious kinsmen ) shall preserve and settle it safe . here laelius and the rest surpriz'd , show'd their concern ; but scipio gently smiling said , let me dream on , and all will be well ; listen then to what follows . that you , africanus , may be more vigorous in defence of the government , know of a certain , that for all them , who have sav'd their country from ruin , signally serv'd its interests , amplified and better'd the condition thereof , there is a determinate seat in heaven allotted , where they shall enjoy an everlasting age of bliss . without going any farther , i can't but conclude , that this waking dream of tully under the person of scipio , speaks the sense which tully had of a future state , as plainly as it shows his wit and judgment . it is to me an amazement , that any men should think , as i am told some do , that tully is in jest here , and devis'd this ingenious dream , not to give the romans a true account of the real sense of his mind , but only to cozen them into a zeal for their country , whenever it should be dangerous to appear in defence of its interests ; into a love of justice , and moral honesty , when the practice was like to be detrimental to a man's affairs in the world. indeed this great man had not the very same sense of a future state , with respect to all circumstances , as perhaps the jews of old had , or some christians since his time : tho by the way , it is not very plain in the old testament , that the jews had any notion at all of a future state ; i deny not but that they did believe it , for they might gather it from the same principles of reason which we do : but it does not appear to me in those books , that their prophets plainly taught it them . the most learned among christian doctors freely grant that the promises and threatnings in the old testament look not beyond this life , tho ( they say ) relatively consider'd , they denote more , and serve as types of gospel-revelations . as for some christians , they have drawn a scheme of future state , not only without , but directly contrary to the lines of the gospel : what the gospel says of this matter , if rightly understood , is not contrary to reason : but tully had not that light , yet his reason led him to the knowledg of a future state , wherein good and bad men meet with duly proportion'd fruits of their good and bad way of living , tho he incumbers the notion with philosophical fables . but if it could be made out that tully did not believe this notion , which in his dream he makes an argument for the most difficult virtue , viz. that of serving one's country in a time of imminent danger ; yet thus much i shall incontestably gain , viz. that in tully's opinion there was no argument but this of force to perswade men in that case : and then he is with me thus far , that a general reception of this notion is necessary for the tolerable well-being of society . but i will not yet dismiss this fictitious dream , dream'd by a wise man , when his eyes were open , his mind present with it self , studious and serious ; it may be worth our while to translate a little of macrobius's elegant exposition upon it . between the books of plato and tully concerning government , this difference appears at first sight : plato describes that form which was most necessary for the ends of government ; tully that which was antiently instituted among the romans . plato , by means of a quick and piercing genius , seeing thro the nature and reason of things , perceiv'd that all his discourse concerning government was to no purpose , unless the minds of men were possess'd with a love of virtue ; without which , not only a great commonwealth , but every lesser society , and indeed every private house is obnoxious to the most destructive disorders . to possess men with the love of virtue , so necessary to the well-being of all societies in general , he saw that nothing would conduce so much , as the making it appear that the advantages of virtue were not terminated with the short life of man : this prompted him to essay the proof of the immortality of the soul. having prov'd that ( by such arguments as in those days went for apodictic ) he look'd upon it as a necessary consequence , to assign to souls , freed from the prison of the body , divers habitations , with respect to their good or ill deserving , in the future state : this he has done in his phaedo , and in his gorgias , sweetning his graver morals with the pleasantry of the wise socrates ; but this he has done more especially in those volumes in which he form'd his scheme of a commonwealth : and this order and method , so wisely design'd by plato , tully with no less judgment has imitated . to this purpose macrobius in his first chapter . the title of the fourth is , what may be the purpose and scope of this dream , where he speaks thus : towards the end of the sixth book , when laelius wonder'd that no statues were erected to scipio nasica , as a reward of his publick service in slaying one of the seditious gracchi ; scipio replied , tho the consciousness of their worthy deeds be the highest reward of virtue , yet that divine virtue ( viz. of slaying tiberius gracchus , who troubled the peace of the state , and affected tyrannick power ) covets no erected statues , nor triumphs with fading lawrel crown'd , but some more stable and flourishing rewards . laelius asks , what are those ? scipio replies , suffer me to pursue what i have to say farther , and so falls into the story of his dream , showing that those were more stable , and flourishing rewards which were laid up in heaven for the defenders of their country ; as appears from these words , quo sis , africane , alaerior , &c. that you , africanus , may be more vigorous in defence of the government , know of a certain , that for all them who have sav'd their country from ruin , signally serv'd its interests , amplified and better'd the condition thereof , there is a determinate seat in heaven allotted , where they shall enjoy an everlasting age of bliss . and a little after , declaring what sort of seat that was , he says : and so , scipio , after the example of your grandfather , and of me who begat you , live justly and piously . it is a piece of justice and piety to be useful to parents and relations : but to be useful to one's country , that 's the greatest justice and piety , that 's the way to heaven , and the company of those worthies who have finish'd their course , and now inhabit that place which you see , pointing to the gallery . there is another beautiful place in the dream , which confirms me , both that tully did really believe a future state , and thought it the only argument for difficult virtue . igitur altè spectare si voles , &c. therefore if you will lift up your eyes and thoughts towards this eternal seat , seek not the applause of the vulgar , nor place all your hope on those rewards which men bestow on men. you must be won by the charms of virtue alone ; as to what others talk of you , let them look to that , but talk of you they will. the opinion of the world concerning us is bounded within the compass of these countries which we know : no one's fame can be everlasting , it lessens by the death of succeeding generations , till with late posterity 't is buried . he had no sooner finish'd this admonition , but i replied : well africanus ! if heaven is open to those who deserve well of their country , i shall now , tho i always trod in my father's and your steps , and never degenerated ; i shall now , having an eye to the reward before me , contend more earnestly to obtain it . upon this he urg'd : be sure you do so , and reckon that it is not you who are mortal , but only your body ; for , it is not the form and figure that appears , which constitutes a man what he is , but it is the mind which is the man : know then that thou art a god , at least , if that be a god which lives , and has sense , which remembers , and takes care of things to come , which rules , commands , and moves the body over which it is set , as the great god moves , commands and rules the world. just at this period i am told , that from this very dream it may be made appear , that tully did not believe the future state : i have now read it over again and again , and am amaz'd at the strangeness of the assertion . indeed tully says , that souls do move themselves by an interior motion of their own ; and thence he concludes that they had no beginning , but ever did exist , and ever shall . but then it is plain he holds , that they have existed in another state before this , and shall exist in another after this . and that the state after this , was a state wherein all souls were not like to be in the same condition , he sufficiently intimates , by putting those words into africanus's mouth : hanc tu exerce , &c. exercise this your immortal soul in the best works : the best are , an endeavour to serve your country , with which your soul is exercis'd , and thereby shall sooner ascend to this happy dwelling . i shall move no more words concerning tully's sense of this matter , which might be farther confirm'd from multitudes of passages in his works . yet let me refer my reader to what the author of the letter to the deist , p. . has taken notice of as quoted by my lord herbert of cherbury , in his treatise de religione gentilium . i mean now to cast my eye on those places in tully , wherein some have told me , he directly denies the future state. let the reader allow me to introduce the first passage objected against me , with a short prefatory account of the occasion and subject of the oration , where it is to be found . clodius a wild young noble roman in love with pompeia the wife of cesar , found means to get into cesar's house in woman's habit , on a solemn festival , when the ladies were celebrating a secret service ( at which men were never present ) to the goddess ceres . he carried his disguise so aukwardly , that it was discover'd : the story taking air , he was accus'd by one of the tribunes for profaning the lady's religion . he pleaded for himself , that he was absent from rome on the day the fact was charg'd : tully strengthened the evidence against him , deposing that on that very day clodius had bin at his house . this notwithstanding , clodius , bribing his judges , was acquitted , but never forgave cicero his deposition . by the same means he gain'd his absolution , he soon after procur'd himself to be chose tribune , and by the help of the consuls gabinius and piso , he perswaded the people to banish cicero , then demolish'd his country seats , burn'd his house in the city , and on the ground built a temple to liberty . but clodius his insolence increasing , pompey found it his interest to have cicero recall'd ; the people unanimously voted it , and order'd his houses to be rebuilt at the common charge . when clodius could not stem this tide by bold force , he labour'd to give his prevailing adversary what trouble he could under the colour of religion ; it was impossible , he pleaded , for cicero to be reinstated in his city dwelling , because on the very ground , on which the same stood , a temple had bin built to liberty . cicero pleads his right , and overthrows the cheating pretence of religion , in his oration pro domo sua ad pontifices . he lays open the craft of the ministers of religion , and exposes clodius farther , in his oration de haruspicum responsis ; and there having recounted the many villanies , and odious lewdness of his adversary , he proves him to be miserable , tho his corrupt judges had absolv'd him : for he stood condemn'd in his own mind , and in the opinion of all good men , the consciousness of which was the most severe of punishments . he flourishes upon this topick thus : tu cùm furiales in concionibus voces mittis , cùm domos civium evertis , cùm lapidibus optimos viros foro pellis , cùm ardentes faces in vicinorum tecta jactas , cùm aedes sacras inflammas , cùm servos concitas , cùm sacra ludosque conturbas , cùm uxorem sororemque non discernis ; cùm quod ineas cubile non sentis ; cùm baccharis , cùm furis , tum das eas poenas , quae sunt solae hominum sceleri a diis immortalibus constitutae . when you harangue the people with malicious eloquence , when you demolish the houses of citizens , when with stones you pelt and drive the most worthy senators from the forum , when set fire to common dwellings , and sacred temples ; when you stir up slaves to sedition , and disturb the celebration of religious ordinances ; when you know no difference between your wife and your sister , and matter not whose bed you defile ; when you lewdly revel , and outragiously debosh , then you suffer those pains , which are the only that the gods have ordain'd to punish the wickedness of men. now this is one of the places represented to me , as a plain declaration of tully's opinion against a future state ; and the representer is in doubt whether he shall look upon me as dull of understanding , because i do not conceive it to be so , or obstinate for not acknowledging it . well! i cannot help what any man thinks of me : nay , tho i am really desirous to be well thought of , and would give something for the representer's good word ; yet in this case i cannot think , as he would have me , because in truth the matter appears otherwise to me than it does to him . i am indeed convinc'd from this place , that tully believ'd none of the snakes and burning torches of the infernal furies , so much talk'd of by the poets ; none of the material fire , scorching flame , and stifling smoke , which some of the more ignorant christians take into their description of hell : but as i conceive , he might for all that he has here said , really believe a future state , where the punishment of evil deeds shall be the same in substance , tho not in degree , as it is here . tully's business in this oration was to paint out clodius in his true colours , to let people see into the hands of what an ill man they had giv'n the power of a tribune , to let his judges see what a guilty wretch they had absolv'd ; to convince his whole audience , that a villain absolv'd by corrupt judges could not yet but be miserable , thro the irregularity of his passions and affections , and the consciousness of his misdeeds : pursuant to this purpose it was proper for him to distinguish between the punishments exacted by men , which were sometimes bought off , and those inflicted by the gods , which were never to be avoided ; the one reaching body and goods , the other the mind . the gods interpose not in what concerns the former , their inflictions are laid on the mind . self-consciousness and reflection are the ministers of their vengeance , they make use of no other to punish wickedness . this is all that tully says ; and many good men , as well christians as deists , who believe the future state , will say upon the matter the same thing . but tho according to tully the gods have ordain'd only self-consciousness and reflection to punish wickedness in this life ; may they not have ordain'd this also , tho this only , to punish it hereafter ? i say not everlastingly , for tully had other notions of the gods than that comes to ; but so long at least , till the punishment shall work a change of mind in the sufferer , and then the punishment cannot but cease . i interest not my self in the case , but take it for granted that tully could not make the gods authors of no punishments , but what were design'd for the amendment of the sufferer , and the instruction of the beholder . but farther , tully was a man that knew how to praise and dispraise , none better ; when he pleads for archias the poet , ligarius , or milo , his decorations have all the life and force that wit and friendship can give them ; and when he accuses catiline or clodius , piso and gabinius , his accusations have all the weight and bitter vehemence that wit and anger can give them . his talent was to move the affections of his hearers , in order to which he did not so much consider what was nicely true , as what was proper to be said for the end he aim'd at . now if he had not believ'd a word of a future state , he would not yet in this oration have denied it , because it was improper , and very contrary to the end which he aim'd at to do so . when the orator with flowing merciless eloquence was exaggerating the torments which clodius could not but suffer , tho his judges had absolv'd him , through his sense of the odium which he had incurr'd from all true lovers of their country , and conscious reflection on his demerits ; was it not , i appeal to the reader , was it not very improper for him to tell his auditors that the vile man would be tormented by his evil conscience while he liv'd , and no longer ? could tully be so weak , when he labour'd to perswade the citizens that clodius was very miserable , tho not condemn'd and punish'd according to the laws of his country , as to profess that after a little while he must pass into the same state of eternal forgetfulness , as the worthiest senator of 'em all ? they must have a mean conceit of the orator that put this upon him ; but however , i am sure his words will not bear it . yet one remark farther : tully was not like to deny the future state in his invective against clodius , because whatever his rhetorick might be able to perswade the people , that clodius suffer'd by his consciousness of his villanies , yet it did not appear that clodius had suffer'd more vexation of spirit than tully who declaim'd against him . tully was witness against clodius in the matter of his trespass on the lady's religion , mov'd to do it by his imperious wife terentia , who hated clodius , because her husband was to have married his sister : hence began the difference between them , for before they had bin friends . by bribery and popular arts clodius became a tribune ; cicero fear'd his power , was cheated by his seeming reconciliation , forsook his advantage of commanding under cesar , meanly sollicited his own cause in mourning habit with long neglected hair , attended by gentlemen , enough to have defended him , had not the mind of their leader bin full of confusion and fear . clodius insulted him till he fled , pursued him with the votes of the people , oppos'd his return with armed force , and after that boldly stood his ground , till he fell by the hands of milo , a tribune of as great resolution as himself . now an equal considerer of this story will be apt to suspect that the honest man had more trouble and vexation of spirit , during the contention , than the violent , leud and unjust tribune . indeed when the stream was turn'd , and the favour of the people again came about to tully , he bore hard upon clodius with the best weapon he had , his eloquent tongue ; but he could not get his publick acts rescinded , even cato oppos'd that , nor his person condemn'd ; this disturb'd his thoughts , and heated him into that satyrical harangue which labours to prove the man to be miserable , tho he had scap'd his revenge . but when all is done , cicero that was concern'd to have it believ'd that clodius was severely punish'd by his guilty conscience , was not so weak as to add , he was not like to be punish'd by the same hereafter . i will add but one note by the way , and i have done with my reply to this objection : disorders and trouble of mind are commonly consequent to those vile deeds which clodius committed , but they are not always so , nor does it plainly appear that clodius suffer'd those torments ; more likely it is , that his mind was lifted up with the thoughts of having pretty well weather'd the storm : but if wicked men are to suffer nothing after this life , a great many will go off , as clodius did , with suffering little or nothing at all . another passage objected against me , to prove that tully was an absolute infidel to a future state , is this , in his oration against calpurnius piso : i will briefly recite , and reply . me tamen fugerat deorum immortalium has esse in impios & consceleratos poenas certissimas constitutas . nolite enim putare , p. c. ut in scena videtis homines consceleratos , impulsu deorum , terreri furiarum taedis ardentibus ; sua quemque fraus , suum facinus , suum scelus , sua audacia de sanitate ac mente deturbat ; hae sunt impiorum furiae , hae flammae , hae faces . i did not consider , that these ( speaking of the torments of a guilty mind ) were the certain punishments awarded by the gods against vile and profligate men : for i would not have you think , o conscript fathers , that wicked men , as sometimes on a stage , are by the impulse of the gods , terrified with the burning torches of the furies ; every ones own fraud , his own wickedness , his own villany , his own desperate boldness , puts him beside himself , and disorders his thoughts ; these are the furies that torment the wicked , these the flames , and these the torches . a very like passage to this occurs in his oration for ruscius ; and if this had not bin objected against me , i might have bin apt to have quoted it in proof of tully's belief of a future state : for furies , flaming torches , and all that , were in those days part of the description of future punishments . now tully here seems to admit the notion of future punishments , only he corrects a popular mistake concerning the nature of them . furies and flames are metaphors of real evils ; and devils are no such idle stories , unless fools and knaves have the painting them . they now range up and down the world ( for ours is not the age in which any of them are to be chain'd up ) seeking whom they may devour . there 's the devil of pride , the devil of cruelty , the devil of bigotry , and that grand devil the father of these , the devil of ill nature , noon-day devils most an end , so far are they from flying when the early dawn breaks : but there 's the devil of envy , the devil of treachery , the devil of fraud , and the devil of lust , sneeking devils , that choose rather to walk in darkness ; legion may well be their common name , for there 's no counting their number ; and vast havock do they make , both in church and state , perhaps they know not that distinction ; but 't is certain they never mind it : nay they pursue all vile wretches into the other world also , such is their implacable malice ; and all they who carry irregular passion , and base affections with them out of this life , carry these devils with them into the next ; and till they recover an honest mind , by them they are like to be tormented . i know nothing that tully has advanc'd against these notions , but i am much mistaken if right reason does not favour them : yes , and revelation also ; else what mean those words of the apostle st. james , god tempts no man , but every man is tempted , when he is drawn away of his own heart's lust and entic'd . all temptations come from some devil or other , who takes up his seat in the heart of a vile man ; but whatever devils there are in the heart , this is a comfort , it is possible they may be exorcis'd , sometimes by the rational discourses of a virtuous monitor , sometimes by the woful experience of the possess'd ; and he must have a very unreasonable prejudice against scripture , that thinks none of them can be ejected nor by prayer , nor by fasting . tully somewhere has these words , qui requirunt , quid quaque de re ipsi sentiamus , curiosius id faciunt , quam necesse est . they who search what is our particular opinion about every thing are more curious than is necessary . he means , i suppose , that in many points his particular sentiments are not easy to be discover'd ; but if they be harder to be discover'd in one place than another , i take them to be so in his orations , for there he ever exerts all the mighty powers of his commanding eloquence , and says all that can be said to serve his friend and plague his enemy , without tying himself up to the strict rules of truth , or keeping an exact constant agreement with his own philosophical notions . he was of the mind as the well-spoken men of his profession still are , viz. that the cause , whose patronage they undertake , ought not to suffer for want of speaking up for it : but in his divine ( i had almost said inspir'd ) books of offices ( they are inspir'd with a spirit of honesty and goodness , with a spirit of wisdom and truth ) in those books wrote when civil broils had thrust him out of all publick business ; in his discourses concerning the nature of the gods , and in his tusculan questions ; in these pieces or no where we may expect to find the heart and soul of the man. but even in these a learned acquaintance would bear me down that tully discovers his disbelief of a future state : i press him to cite some passage to that purpose ; he offers me these words , me verò delectat ( animae credere immortalitatem ) idque primùm ita esse velim , deinde etiamsi non sit , mihi tamen persuaderi velim . cicero in tuscul . quaest . . paulo inferius . feci mehercule ( platonis sc . evolvi librum de animâ ) & quidem saepius , sed nescio quomodo , dum lego , assentior cùm deposui librum , & mecum ipse de immortalitate animorum coepi cogitare , assensus omnis illa elabitur . it delighteth me ( viz. to believe the immortality of the soul ) and first i wish it may be true , and then should it not be true , i wish i may be persuaded that it is . a little after . i have done it often ( i. e. i have often read plato's book of the soul ) but it happens , i know not how , that while i read him i assent to what he says ; but when i have laid the book aside , and begin to consider with my self concerning the immortality of the soul , all that assent vanishes . i am very glad of this objection , . because i take it to be as good as any he can produce in favour of this assertion , that tully did not believe the immortality of the soul , nor consequently a future state. . because ( tho i am far from being convinc'd by it , and dare hardly hope to convince him ) the examining of this passage will , in my opinion , utterly shame his assertion before all impartial considerers . in order to do this fairly and fully , first , i call to mind , that i have heard him sometimes reprove the ignorance or prevarication of sundry writers who quote for tully's sayings those words which he speaks , not of himself , but only puts into the mouth of a third person against whom he disputes . now i must observe to my acquaintance , that these two passages which he has quoted , as testimonies that tully disbeliev'd the immortality of the soul , and consequently a future state , are not spoken by tully as from himself , but are the words which he puts into the mouth of a third person against whom he disputes , which i prove thus : tully makes his way to the first of his tusculan questions concerning the contempt of death , by giving an account how he came to exercise himself in weighty philosophical questions ; then he tells his friend brutus , to whom he writes , that this was the method which he took , ponere jubebam de quo quis audire vellet , & id aut sedens , aut ambulans disputabam , itaque dierum quinque scholas ut graeci appellant , in totidem libros contuli ; fiebat autem ita , ut cùm is , qui audire vellet , dixisset quid sibi videretur , tum ego contradicerem . i bid him ( i. e. the person with whom he confer'd ) to set down that point or question , concerning which he would gladly hear ; and then sitting , or as i walk'd , i discuss'd the same : so the schola's , as the greeks call them , the conferences of five days i disposed into five books ; and thus were the conferences manag'd , when he that desir'd to hear the question discuss'd had said what he thought good , then i on the other side spake my mind . from these words in the preface to the first dialogue , it is beyond controversy plain , that the words spoken by atticus , or the hearer ( as are those objected against me ) represent not the mind of tully , but what marcus ( the other fictitious name in the dialogue ) replies ; that , and that only can fairly be charg'd on him : which being very material , i crave leave to set before the reader some remarkable portions of it . n. . vnum illud erat insitum priscis illis , quos cascos appellat ennius , esse in morte sensum , neque excessu vitae sic deleri hominem , ut funditus interiret : idque cùm multis aliis rebus , tum è pontificio jure , & ceremoniis sepulchrorum intelligi licet : quas maximis ingeniis praediti , nec tanta cura coluissent , nec violatas tam inexpiabili religione sanxissent , nisi haesisset in eorum mentibus , mortem non interitum esse omnia tollentem atque delentem , sed quandam quasi migrationem commutationémque vitae , quae in claris viris & foeminis , dux in coelum soleret esse : in caeteris humi retineretur , & permaneret tamen . it was with those antients whom ennius calls casci , as a natural sentiment , that death did not bereave a man of all sense , nor make an utter end of him : which , among other things , appears from pontifical laws , and from sepulchral rites , which men of the best sense had never so carefully observ'd , nor enforc'd with so fatal penalty , but that it was a settled principle with them , that death was not the end of all things , but a certain removal as it were , and change of one life for another , by means of which famous men and women were translated into heaven , others left below , but still left in existence . n. . firmissimum hoc afferri videtur cur deos esse credamus , quòd nulla gens tam fera , nemo omnium tam sit immanis , cujus mentem non imbuerit deorum opinio . multi de diis prava sentiunt : omnes tamen esse vim & naturam divinam arbitrantur . nec vero id collocutio hominum , auc consensus efficit , non institutis opinio est confirmata , non legibus . omni autem in re , consensio omnium gentium lex naturae putanda est . this seems a strong argument why we should believe the being of gods , because there is no nation so wild , no man so savage , whose mind is not indued with an opinion of gods. many men have an unworthy opinion of gods , but all judg that there is a nature and power divine ; and this is not the effect of conference and friendly agreement , it is not owing to customs or laws : but that thing , whatever it is , which has the consent of all nations , is to be deem'd a law of nature . n. . maximum vero argumentum est , naturam ipsam de immortalitate animorum tacitam judicare , quod omnibus curae sunt , & maximè quidem , quae post mortem futura sunt . but 't is a very great argument that nature it self gives a silent verdict for the immortality of the soul , because all men are concern'd , most highly concern'd about what shall be hereafter . n. . nemo unquam sine magna spe immortalitatis , se pro patria offerret ad mortem . licuit esse otioso themistocli , licuit epaminondae , licuit ( ne & vetera & externa quaeram ) mihi , sed nescio quomodo inhaeret in mentibus , quasi saeculorum quoddam augurium futurorum , idque in maximis ingeniis , altissimisque animis , & existit maximè , & apparet facillimè ; quo quidem dempto , quis tam esset amens qui semper in laboribus , & periculis viveret ? none ever without a strong hope of immortality , would venture his life to save his country . themistocles might have liv'd at ease , so might epaminondas , and ( not to hunt after old and foreign examples ) so might i my self , but that i know now not how , there is inherent in our minds , a certain foreboding of a life to come ; and that same foreboding is most busy , and does most plainly appear in men of the best wits , and most discerning minds ; which notion being set aside , who would be so mad as to live in continual labours and dangers ? he pursues this point by taking notice what respect several orders of men , poets , mechanicks , philosophers , have to this notion ; and then has these words : sed ut deos esse natura opinamur , qualesque sint ratione cognoscimus ; sic permanere animos arbitramur consensu nationum omnium : qua in sede maneant , qualesque sint ratione discendum est , cujus ignoratio finxit inferos , easabque ; formidines , quas tu contemnere non sine causa videbare . but as by nature we are inclin'd to think that there are gods , and by reason learn what to think of them : so by the consent of all nations we are mov'd to believe that souls remain after death : in what place they remain , and what nature they are of , 't is reason must teach us ; the ignorance of which thing ( viz. the nature of the soul ) invented the inferi , and those bugbears , which you not without cause seem to despise . here again tully owning his belief of a future state , discovers that his thoughts concerning it were widely different from the fancies of poets , and dreams of priests ; but tho he was free from the errors which they had introduc'd into natural religion , and above the imaginary fears which , he says , were wont to afright women and children , especially when a pale ghost was brought on the stage , with a dreadful verse of homer in his mouth , whose hollow noise proclaim'd i know not what about fell acheron , gloomy caves , cragged impending rocks , and pitchy darkness ; yet he is far from setting aside that great restraint of secret dishonesty , the apprehension of being in a worse state for it hereafter . of this we have a manifest testimony in what follows . our excellent author having run over several philosophical arguments for the immortality of the soul , seeks to credit his discourse by a very remarkable account of the words and actions of dying socrates — his & talibus adductus socrates , nec patronum quaesivit ad judicium capitis , nec judicibus supplex fuit , adhibuitque liberam contumaciam a magnitudine animi duetam , non a superbia : & supremo vitae die de hoc ipso multa disseruit ; & paucis antè diebus , cum facile possit educi ex custodiâ , noluit : & cum pent in manu jam mortiferum illud teneret poculum , lo●utut ita est , ut non ad mortem trudi , verum in eoelum videretur ascendere . ita enim censebat , itaque disseruit duas esse vias , duplicesque cursus animorum ● corpore excedentium : nam qui se humanis vitiis contaminâssent , & se totos libidinibus dedissent , quibus caecati velut domesticis vitiis , atque flagitiis se inquinâssent , vel in rempublicam violandam frandes inexpiabiles concepissent , iis devium quoddam iter esse , seclusum a concilio deorum : qui autem se integros castosque servassent , quibusque fuisset minima cum corporibus contagio , seseque ab his semper sevocâssent , essentque in corporibus humanis vitam imitati deorum , his ad illos a quibus essent profecti reditum facilem patere . socrates , by these and the like arguments perswaded , neither demanded to have council allow'd him , when his life was so nearly concern'd , nor with humble deference courted the favour of his judges , but us'd a free and undaunted boldness before them , which proceeded not from vanity and pride , but from the just greatness of his mind . also he discours'd of this very thing ( viz. the immortality of the soul ) on the day he died . and a few days before , when he might easily have bin convey'd out of prison by his friends , he refus'd . when he was just ready to take the deadly hemloc-potion in his hand , it appear'd by his discourse , that he did not look upon himself as a criminal going to suffer a violent death , but as a just man ascending up to heaven . such was his perswasion , and therefore he declar'd that when souls depart out of the body , there lay two ways before them ; they who defil'd themselves with vices common to men , who gave themselves wholly up to lustful passions and affections , by which being blinded , dishonesty became familiar and habitual to them , or who by conspiring against the laws and liberties of their country had contracted an inexpiable guilt , all of this sort took a by way secluded , and fenc'd off from the happy assembly of the gods : but they whose wiser care had preserv'd themselves pure and virtuous , whose minds were never poison'd with corporeal pleasures , but always restrain'd their affections from such objects , and , while in the body , liv'd the life of gods , all they after death took the road leading to the good gods whence they came . by this it plainly appears that tully believ'd a future state , such a future state in which there was a good and a bad , that to be enjoy'd , this to be suffer'd by men , according to what they do in the body : so little is the difference between this honest pagan theist , and a sober christian ; and perhaps if things were equally weigh'd , it might appear much one and the same thing to all the purposes of virtue , whether wicked men shall hereafter find a hell to punish their misdeeds , or carry it with them . but if i should leave my last citation thus , and pass on to something else , i doubt not but one or other of my adversaries ( who are now and then kindly visiting , and freely objecting against me ) would tax me of disingenuity , and dissembling , of designedly over-looking that which makes against me , and i know nothing is got to a good cause by such a conduct ; therefore i will read on , and consider what may be made of those words , which seem not of a piece with the rest . itaque commemorat , ut cygni , qui non sine causâ apollini dicati sunt , sed quòd ab eo divinationem habere videantur , quâ providentes quid in morte boni sit , cum cantu , & voluptate moriantur ; sic omnibus & bonis & doctis esse faciendum : nec vero de hoc quisquam dubitare possit , nisi idem nobis accideret diligenter de animo cogitantibus , quod iis saepe usu venit , qui acriter oculis deficientem solem intuerentur , ut aspectum omnino amitterent . sic mentis acies seipsam intuens , nonnunquam hebescit : ob eamque causam contemplandi diligentiam amittimus . itaque dubitans , circumspectans , haesitans , multa adversa revertens , tanquam ratis in mari immenso nostra vehitur oratio . therefore he ( socrates ) remarks that as swans , not without reason sacred to apollo , from whom they have the gift of divination , foreseeing the good there is in death , dy with joy and singing : so should the virtuous and the wise , men of good sense and learning do ; of this there is no doubt to be made , unless that should befal us thoughtfully considering the nature of the soul , which commonly happens to them who gaze on the sun in eclipse , till they can see no longer ; for so the sight of the mind , turn'd upon it self , and intently examining its own nature , grows dim , by which means we lose all the expected fruit of our diligent contemplation : so while i my self doubt , and look round the thing in question , while i demur , and consider once and again what may be said pro and con , my discourse is like a floating vessel tost to and fro in the wide sea. i must confess , that from this passage one might be apt to imagine , that tully , even in the most serious matter , was a little addicted to the academic wanton rhetorical way of talking all that came into his thoughts , what side soever of the question was serv'd or prejudic'd by it : he had giv'n occasion to be suspected of this vanity once before . n. . praeclarum autem nescio quid adepti sunt , qui didicerunt , se , cum tempus mortis venisset , totos esse perituros ; quod ut ita sit ( nihil enim pugno ) quid habet ista res aut laetabile aut gloriosum ? they have discover'd a worthy secret indeed , who have learn'd , that when they die , they must wholly perish and be no more ; which to suppose it true ( for i dispute not against it ) what have they rejoice at , and be proud of ? but now i answer ; st , that perhaps there is more of a rhetorical apophasis , than academic scepticism in both these passages . tully delights much in this figure apophasis , which promises not to mention those things which are most industriously mention'd and offer'd to the hearers consideration . in the latter of these passages he says , that he would not dispute against them who pretended to have discover'd that death was the end of all things , and yet in the very next words he does dispute against them , and that sufficiently to the declaration of his own opinion upon the question , if not to the conviction of his adversaries . n. . nec tamen mihi sane quicquam occurrit , cur non pythagorae sit & platonis vera sententia . and yet i know no reason but that the opinion of pythagoras and plato may be true ; which was for the immortality of the soul. and a little after , neque aliud est quidquam , cur incredibilis his animorum videatur aeternitas , nisi quod nequeunt qualis animus sit vacans corpore , intelligere , & cogitatione comprehendere . nor is there any thing else in the case , why they ( his adversaries ) could not believe the immortality of the soul , but because they can't conceive how the soul can subsist without the body , and think , and by thinking understand ; and yet they understand nothing of the nature of the soul in the body . much more to the same purpose follows . dly , as to that reflection which tully makes , after the account which he had given of socrates , viz. that his discourse was like a floating vessel toss'd to and fro in the wide sea : i answer , that notwithstanding this comparison , suppos'd to savour so much of the old academic uncertainty , he continues his discourse , perswading to the practice of virtue , and to the contempt of death , because of the advantages which good men should find thereby hereafter . and dly , what is still more , he always brings in atticus , the other person in the dialogue , as convinc'd by what he offers , and fully satisfied concerning the truth of the immortality of the soul : by which the orator enforces what he says concerning the contempt of death , and the practice of virtue . ly . to put this matter out of controversy , and make it incontestably manifest , that tully was not such a sceptic in the question concerning the immortality of the soul , as one or two of my acquaintance contend ; at the latter end of a set speech which plato puts into the mouth of dying socrates . n. . sed tempus est jam hinc abire me , vos ut vitam agatis : vtrum autem sit melius , dii immortales sciunt , hominem quidem scire arbitror neminem . but 't is now time that i go hence and die , do you my friends live on : but which of the two is best , that only the gods know ; i am of the mind that no man living does . upon these words the orator has this reflection . etsi , quod praeter deos negat scire quenquam , id scit ipse , utrum melius ; nam dixit ante ; sed suum illud , nihil ut affirmet , tenet ad extremum . tho , that which he says none but the gods know , he himself knows well , he knows which is better ; he had before declar'd which is better ; but that way of his ( that way afterwards call'd academic ) of determining nothing , he holds to the end . here tully plainly reproves that foolish philosophical humour , which obtain'd so much , of talking off and on , in matters of moment ; and declares it as his opinion , that however socrates in his last words did seem to play fast and loose , yet he was in his own mind sufficiently convinc'd of the immortality of the soul , and the future state , on which account it was better for injur'd good men to die than to live . i hope this labour , to prove that tully did not disbelieve the immortality of the soul , consequently nor a future state , may not seem to the reader tedious , or impertinent : for if it could be made out , that the wisest of the heathens rejected these notions , and never us'd them as arguments to encourage virtue , and restrain vice , it would be a prejudice against my discourse , who have endeavour'd to gain some credibility to these notions from the principles of natural reason . it would be a prejudice , i say , against , not an utter subversion of my discourse ; for my adversaries must show where i have argued wrong , and not tell me of great authorities against me , if they mean utterly to subvert it . but if , when they object great authorities against me ( which i acknowledg to be a prejudice , for how can i hope to see farther than such a man as tully ? ) i give a fair answer , and make it appear , that the citations which are objected against me are by my adversaries mistaken , and misapplied ; and that the same , if rightly consider'd , are so far from contradicting , that they favour the doctrines which i defend , by the acknowledg'd principles of natural reason ; then , i think , i have been all this while strengthning those doctrines , not spending my time in an impertinent labour . i have this to say further for my self , i have not only answer'd the objections which have been offer'd by my learned acquaintances , but i have also accounted for those difficulties which i my self chanc'd to meet with while i read those tracts of the great orator , whence their objections were taken . for , i will never contend for any opinion , against which i know of an objection , which appears so considerable , that it is the interest of the opinion to have the objection pass'd over , without any notice taken of it . if i could not have solv'd those difficulties , which i my self chanc'd to meet with , i would have given up the authority of tully , tho the objections of my adversaries were not of strength sufficient to oblige me to it . in pleading a cause at the bar in our courts of judicature , the lawyer will answer what he can , but to be sure start no objection against his client , which is not easily answer'd ; and possibly sometimes he may win the day by taking no notice of some circumstances which the adversary oversees : but in our disputes concerning philosophical truths , a man must leave no objection without reply ; for these causes are try'd over and over again every day , and he that takes no notice of a considerable objection , will be found out by one or other , and suppos'd to have silently pass'd it by , as being conscious of the weakness of his cause , and unable to answer it . again , in answering i have answer'd fairly ; i have not by a cheating translation or otherwise , misrepresented the author to serve the ends of my discourse , which is a method but too frequent with them who dispute for religious opinions , but thereby they do their cause , be it good or bad , a great disservice : for a bad cause by dissembling artifices is render'd more odious in the eyes of all prudent men who search diligently into the nature of things ; and a good cause by such poor methods is brought under deserv'd suspicion . i will give one instance of this , which shall not be an invidious one , from a writer now living , nor shall it be off from our purpose . mr. stanley in his life of socrates , represents that renowned philosopher ( very truly in my opinion ) as a man perswaded of the immortality of the soul , and of a future state : but he overdoes the thing by dissembling artifice , in a prevaricating translation of a passage from plato , as if the truth of the immortality of the soul , and the future state were in danger of finding no acceptance among thinking men , unless socrates spake up to these notions with as full assurance , and in as plain and positive words , as any christian whatsoever . the passage in plato is this : pla. phaed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for a translation of this paragraph mr. stanley was pleas'd to give his readers these words : truly did i not believe i should go to just gods , and to men better than any living , i were inexcusable for contemning death ; but i am sure to go to the gods , very good masters , and hope to meet with good men , and am of good courage , hoping that something of man subsists after death , and that it is then much better with the good than the bad . but this is not a fair rendring of this passage which plato ascribes to socrates . if there be nothing alter'd nor left out , this speech ( which plato relates as the speech of socrates , or makes for him , agreable to the sentiments he suppos'd socrates to entertain ) in plain english sounds thus : for did i not think to go , o simmias and cebes , first to other gods wise and good , in the next place to men deceas'd better than those here among the living , i should offend in being so willing to die . but now well you know that i hope to go to good men , tho of this i have not all the confidence imaginable : but that i shall go to the gods very good masters , of this you well know that i have as strong a confidence , as of any such like thing ; so that for this cause i am not so much troubled to die , but i have hope concerning the dead ; and as it was said of old , it shall go better with the good than the bad . this is the picture which plato draws of socrates ; the bolder strokes which mr. stanley gives to it , may perhaps grace it , but then they misrepresent it . according to plato , socrates did think the soul was immortal , socrates was perswaded that there was a future state. he hop'd it should go well with him after death , nay he had a confidence of these things ; not indeed all the confidence imaginable , not such a confidence as men have of a mathematical demonstration ; but yet such a confidence as was sufficient to make him content to dy rather than do a base or a mean thing to save his life . after all that i have now said and answer'd , both to the author of the inquiry concerning virtue , and to the occasional objections of others , in justification of that grand motive to virtue , the hopes of future advantage , and in proof of the immortality of the soul , and the certainty of a future state , i do freely confess that if any person has thrown off a conscientious sense of the necessary obligation which lies upon all rational men to be virtuous in private , as well as publick ; in the most difficult , as well as the most easy circumstances , then have i said nothing which can much affect him : but then i please my self to think , that if a man does not look upon himself as freed from such obligation , if he does not own himself a dangerous member of society , unworthy to be lov'd as a friend , unfit to be trusted in any matter of moment , where he may be tempted to be false , with probable hopes of concealing the crime , he will hardly be able to get rid of the moral demonstrations which i have made out , evincing the immortality of the soul , the certainty of a future state , and the wisdom of living so in this world , as men that expect to receive hereafter endless advantage by their virtue . but what , it may be said , if a man positively denies the immortality of the soul , and esteems the future state as a fable ; if he looks upon virtue as obligatory , only while it serves the necessities and comforts of this life present , have we no arguments to evince the erroneousness of that mischievous opinion ? yes surely ; but in order to do it , we must consider what particular system of universal nature those men frame to themselves against whom we dispute . the very learned dr. cudworth in his intellectual system , for a fuller confutation of atheism , pretends to examine , and refute all the various forms thereof : now tho i would not subscribe to all which that most highly deserving author urges against the several forms of atheism ; yet i am persuaded most of his materials are proper and serviceable , only i am inclin'd to think , they are capable of still farther improvement . the democritic and epicurean atomic hypotheses ; also the anaximandrian or hylopathian , and that wild fancy of corrupted stoicism , which supposes the world to be one huge plant or vegetable , having a plastic nature , orderly disposing the whole without mind or understanding ; these the doctor thinks are by sagacious moderns laid aside as indefensible : but the boldest and most dangerous hypothesis which is now reviv'd , is that of strato lampsacenus , which he calls the hylozoic hypothesis , that ascribes to matter , life and perception . the moderns who take up with this scheme , assert that the whole mass of boundless mattter hath existed from all eternity , mov'd , as now , from all eternity , and by its various , natural , and necessary motions has produc'd and will produce all that ever has bin , and that ever shall be produc'd ; that human cogitation is nothing but local motion , yet all motion not cogitation , but only motion so circumstanc'd , in bodies so modified . against this bold and precarious hypothesis , the doctor disputes in the close of his d chap. and partly in the th . but without wrong to him , i may venture to affirm that he has not said all which may be said ; and one thing i wish unsaid , viz. that the hylozoic philosophers are not fit to be disputed with any more than a machine is , p. . l. . for , this has the face of an ingenious reflection ; but then it is also liable to be suspected , as an artifice of a disputant that is at a nonplus , and has no convincing argument to offer against his subtle adversary . yet this may be pleaded for the learned doctor , that he did not turn the hylozoics off so , whatever he contemptuously and angrily replied , when he was surpriz'd with the thoughts of their strange and precarious assertion , which makes cogitation to be nothing but local motion : for in the above-cited place , and elsewhere , he disputes against this assertion . one thing he observes very well , viz. that which inclines the hylozoics to their hylozoicism , is , because they are sensible , that if there were any other action beside local motion , there must needs be some other substance beside body , p. . it is one good step towards the cure of a disease , rightly to understand the nature of it , the causes whence it sprang , and the fuel with which 't is fed ; but after that , a particular skill is necessary to work the cure. the learned doctor in his preface , where he gives an account of his book , affirms that it is as certain to him as any thing in all geometry , that cogitation and understanding can never possibly result out of magnitudes , figures , sights , and local motions . i am as much perswaded as he , that cogitation and understanding cannot result from these principles ; but i wish he had pointed his finger to the place where he has made this as certain as any thing in all geometry . but yet i will not say that a geometrical certainty of this truth is not to be had ; what one man has not demonstrated , another may . mr. abbadie among a great deal of lumber , has some excellent materials ; i will select what i judg most conclusive , and not scruple to alter what i hope to dispose to better advantage . matter acquires not thought by motion , because in motion there are but three things which can be consider'd : the thing mov'd ; the place from whence 't is mov'd ; the place to which it comes . now thought is none of all this . if it be said that thought is the effect of some particular motion , then it will follow , that that effect is nobler than its cause ; and not only so , but likewise that it is an effect quite of another nature than its cause . bare motion does not produce thought , because all matter does not think . different kinds of motion do not produce thought , because that which makes motion different is only slowness or swiftness , directness and obliquity , with which thought has no more affinity , than with motion consider'd abstractly . it is not barely matter which acts when we think , because the parts of matter may act , and be reflected on upon another ; but 't is impossible that any of them should act or be reflected on themselves ; whereas that thinking principle which is in us reflects on it self , on its own actions , thoughts ; and on the manner of its actings and thinking . matter and motion act only on objects present and contiguous : but thought flies over the wide ocean , pervades the earth , and reaches the stars ; reviews past things , and makes useful conjectures at futurities ; reflects , provides against accidents that may or may not happen . by diseases men sometimes have their heads so disorder'd , that their imaginations are confus'd , and things appear to them otherwise than they really are , while their understandings remain clear , and they argue justly upon those false appearances , being very sensible that their diseases occasion those false appearances of things ; thence it seems natural to conclude that their reasoning principle , which is not so easily hindred in its office by diseases , is something distinct from matter . these are the most considerable philosophic arguments , which i remember to have read against the hylozoics : i hope i have not spoil'd them in my recital ; but the reader may consult the french author translated by lussan . i have nor health , nor time , nor yet learning enough to make the most of a philosophic argument drawn from the acknowledg'd principles , laws , and powers of matter against these hylozoics : but i beg leave to offer one or two thoughts , such as they are , against these bold and precarious philosophers . the first shall be argument ad hominem : if i should assert , that the table on which i now write , does understand and think , the hylozoics could no more demonstrate the contrary , than i can demonstrate that matter , however mov'd , is incapable of thinking . but , . this seems to me demonstration : if thought be nothing but matter mov'd , it is impossible for us to conceive a thought of a thing which is not matter . again , if matter of itself does not think but as 't is mov'd , then 't is motion , not matter , which is thought , or the cause of thought : but how extravagant and contradictious is it to affirm , that an accident which relates to matter is a real thing , or the cause of a real effect , which is of another nature , and more noble than matter ? . there can be no such thing as free will in man , if there be nothing but matter in the world : for , the laws of matter are constant , one and the same without variation ; and if there be no such thing as free will in man , then there 's no such thing as virtue or vice. now i am of the mind , that he who without prejudice seriously considers this argument , will be abundantly satisfied that matter , however mov'd , is incapable of thinking , tho he has not a geometrical certainty , or intuitive knowledg of the same . if i had a good benefice instead of a lean vicarage , i could be content with a parliamentary right to the tithes of my parish , and let the jure divino right go : so i think , an honest good man may be satisfied , safely satisfied , that matter , however mov'd , cannot think ; because if there be no free mind able to alter the natural and necessary motions of matter , then there 's no such thing as right and wrong ; and to talk of regular and irregular passions and affections , is a jest . but i leave the prosecution of this subject to the abler pen of a worthy friend , whose meditations i long to see . but i hope the reader will allow me to have sufficiently prov'd what i first undertook , viz. that the prospect of future advantage does not take off from the praise of virtue : also that he who believes there is no god , or who calls the immense body of universal matter , god ; that he who denies the immortality of the soul , and expects no future state , does thereby disown the most powerful obligations to virtue , makes himself unfit to be lov'd intirely , or trusted confidently : for men of common sense will ever choose to love and trust him , who looks upon himself under the highest obligations and most forcible motives to be grateful and faithful ; and be apt to neglect him , whatever virtue he professes , or is by nature and education inclin'd to , who owns no obligations nor motives to virtue , besides present usefulness , which in some cases it has not , and no restraint of pleasing vice but human laws , which reach not a world of cases . postscript to a friend , who dissuaded the printing of the foregoing sheets . sir , you are pleas'd to allow the strength of my argument thro this whole discourse , but you would not have me publish my papers , because you can see little in them , beside what you met with some years since in a judicious and solid small tract , intitled , a letter to the deists . this is very friendly , and i own the obligation ; but i were unworthy of your friendship , if i should subscribe to your judgment , because you are my friend : and i were still unworthy , if denying to be govern'd by you , i should refuse to give my reasons . i am not of the comic poet's mind , from whom we have the proverb , nullum est jam dictum , quod non dictum fuit prius . i rather fancy , since the universe has no bounds , that there may be eternal progressions in reasonings , eternal advances in knowledg : so that if perhaps i have wrote nothing but what has bin wrote before , yet there 's no cause to imagin the subject to have bin so copiously and clearly handled already , that nothing of moment can be added by the study of them who come after . upon which account i had reason on my side , thus far at least , viz. that i endeavour'd to give some new accession of strength to those foundations of natural religion , without which i don't see how difficult virtue can subsist . let me digress so far as here to call in a few words , which should have bin inserted in my dissertation , being part of a letter wrote to me , by one that uses me kindly as you do . it seems plain , that no man loves misery , no nor labour to no purpose ; and he that thinks he shall cease to be after this life , must think he shall cease to exercise virtue , his chief delight , or his all : so he has no motive to dy for the sake of his country , or on any noble account whatsoever ; and at last will come to this result , that self-preservation is the truest virtue , tho on the meanest terms . but to return , that i have troubled the press with nothing but what the letter to the deist made publick some years past : this i think i may , without departing from the rules of modesty , positively deny . but not to offend the reader with a crambe bis coctâ , i shall only note , that it must be granted me , i did not borrow from that letter all which i have offer'd in defence of this doctrin , that the hope of future reward is not a base mercenary , but a reasonable and just motive to virtue . . nor thence have i borrow'd what i have answer'd to the objections of nominal deists drawn from the writings of moral heathens : for i met those objections in conversation , not books . . what i have oppos'd to the author of the inquiry concerning virtue , could not be borrow'd from the letter to the deist , which was wrote before it , but must needs be as new as the inquiry : and if the inquiry be an ingenious , subtle , erroneous , and dangerous book , then it will be farther granted , that a solid good answer comes seasonably and usefully : whether my answer be such , the reader must judg ; but for your part , sir , you have approv'd it , and therefore if you agree with your self , you must not blame my printing . now as to those particular arguments , the substance of which i confess my self to have in common with the letter to the deist ; i will not say as hierom's master donatus commenting on the above-cited verse from terence , pereant qui ante nos nostra dixerunt ; confounded be all they who said the things which i have said , before i said them : no , i had rather go into that better natur'd defence ; non quicquid cum antiquis convenit , ex antiquis sumptum : upon which lemma , paschasius has this witty epigram , tho he points it with a little of donatus's assuming waggish self-love . plurima me veterum sensa expressisse fatebor , ne fatear , fursim , vel furiosus ego . multa sed ex aliis falsò sumpsisse putabis , quae mea percupiam dicier , & mea sunt . conveniunt tamen haec antiquis : dî male perdant antiquos , mea qui praeripuere mihi . i gave these lines to be translated to my second son , the boy you took such a fancy to . often on antient fancies have i hit , and for this luck must i be call'd a cheat ? they err who say i steal the antients fame ; for i no more than what 's my own do claim : in mine , and theirs , if you no difference see , blame th' antients for their stealing mine from me . now my hand is in to you , it comes into my mind , that you once acquainted me , that some of my learned acquaintance dislik'd this essay : but this i am far from putting off with that old hypocritical saw , no man can have a meaner opinion of my performance than i have my self ; because their dislike , whereof i have bin all along conscious , prompted me to consider the matter again and again ; and that repeated consideration has confirm'd me in my sentiments , and made me in love with them : so that if these acquaintances can still be my friends notwithstanding their dislike , i will thank them for their dislike , as well as for their friendship . this notwithstanding , i am not so vain as to reckon that i have , borrowing or not borrowing , exhausted the argument ; or said half which their singular parts and attainments might have help'd me to have said : no , for even my present mediocrity could and would have added some method , and farther strength to it ; but my much business , and many infirmities made me willing to put such an end to it as you see . i have now one favour to beg of you , and i take leave : pray thank my adversaries in my name for their opposing the sentiments in this dissertation defended ; thank them heartily . i really hold it a very singular good office to have my sentiments seriously and strenuously oppos'd : for , no longer than i can defend , will i retain them . old as i am , i am not so afraid of altering my opinions , as not to listen to reason whoever offers it : he that convinces my understanding , shall , while i live , lead my affections ; but if what is offer'd has not evidence enough to convince me , they use me very hardly who will not admit me into their friendship , because i am not their proselyte . i am pleas'd to be seriously and strenuously oppos'd by them who best can do 't , even tho they go for hereticks , that so i may go upon the surer ground . and for this cause i much wonder , that the best reformed church should have any of her sons desirous to put a restraint on the press : for all truths , the more they are impugn'd , the surer they are establish'd ; and the more the press is restrain'd , the more our articles will be suspected , whether there be any other just cause of suspicion or no. there 's ten thousand to one against a man who takes doctrines upon trust , and assents to this or that scheme with faith implicit ; but that which he suffers to be examin'd , to be sifted , and which he himself considers over and over again , in that it is impossible he should be deceiv'd , unless it be a matter wherein he may be mistaken innocently , and without prejudice to his future hopes . i thought i had done , but one thing more comes in my way . you once let me know that i was suspected to favour heretical opinions . to this i answer , i hope it is no fault not to run from the converse of men of learning and probity ; but from the persons you nam'd i do assure you i differ , and that in all points that can be insimulated of heresy : particularly i think the socinians in the wrong , and never was of their congregation ; i do not know the names of three socinians , nor the persons of any two such ; but i confess i look upon them as men of learning and probity . allow me but to have charity for all honest men however differently perswaded , and you will have no cause to deny me being a not unworthy member of the church of england . and pray observe one thing more , their conversation is very narrow , who are perswaded altogether as the men they converse with . i take it , that a free conversation is the most useful thing in the world , and that their company is worth nothing who will not endure contradiction . they whom i converse with , know , and are not angry with my church-sentiments ; i know , and will never persecute their dissent : for , non eadem sentire bonis , de rebus iisdem , incolumi licuit semper amicitia . finis . notes, typically marginal, from the original text notes for div a -e abbadie of the truth of christian religion . a sermon preached at st. dunstans in the west at the funeral of mrs. anne seile, the th of july, by gilbert burnet. burnet, gilbert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached at st. dunstans in the west at the funeral of mrs. anne seile, the th of july, by gilbert burnet. burnet, gilbert, - . [ ], p. printed by mary clark, london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng seile, anne, d. . future life -- sermons. funeral sermons. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion memento mori a sermon preached at st. dunstans in the west at the funeral of mrs. anne seile , the th of iuly . by gilbert burnet . london , printed by mary clark , . a sermon on ephes. v. , . see then that you walk circumspectly , not as fools , but as wise , redeeming the time , because the days are evil . this text seems very proper on this occasion ; since what is here recommended , agrees very near to the character , which i have had given me , of the person to whom we are now paying the last duties ; but having been a stranger to her my self , and she being much better known to you all , among whom she led her life , i shall say no more of her : but apply my self to the text. this is an exhortation following very naturally upon the preceding discourse ; in which st. paul had been comparing the state of christians under the gospel to light , opposing it to the darkness of the former superstition under heathenism : which was made up of many mysterious riddles , and unaccountable rites and performances , the chief design whereof was rather to darken than enlighten its blind votaries . but the gospel , being a plain and clear direction , how to attain eternal life in the practice of the most excellent rules that ever were delivered ; is therefore fitly as well as frequently in the new testament , compared to light , in which there are no dark secrets ; which must be known only to a few priests : but all is laid open , and made plain to every discreet and diligent reader . and though it contains several things which are dark and mysterious , as in the clearest light places at a great distance seem black , yet the darkness is not in the manner of revelation , which is explicite and plain , but rises from the remoteness of the object , which being at such distance from us , and so far above us , cannot be made so visible to us , as those things that are before us , and lie in our way : about which not only the precepts are plain and express , but the reason of them is so apparent , that like publick high ways , the rule is so plain , that without some art a man cannot be mistaken ; so that if the history of past ages , and the sad prospect of the present did not give us an unanswerable objection to the contrary , one that considers the thing in it self , would hardly think it possible , that a man could be mistaken about it . this being then laid down : the exhortation in the text i have read , does naturally follow . he that walks in the dark , though he stumble often , it is forgiven him , and if he makes but any tolerable progress in his way it is wondered at : but if we should see a man stumbling who walks in full day light , and if he made no considerable progress , we must needs conclude him under some distemper of body or mind : so how justly soever we admire the vertues of the heathens , whose religion tended rather to corrupt than purifie them ; yet it will be an eternal reproach on us , if we who are enlightned by so heavenly a doctrine , do not far outstrip them , both in the exactness of our deportment , and our constant progress in vertue . i shall without any accurate division follow the thread of my text ; and offer from it such considerations , as may be most profitable and suitable to the present o●casion ; and shall consider , first , what is imported in this walking circumspectly , or exactly and accurately . secondly , the character given of such a walk : that it is the consequence of true wisdom , and that the contrary is the greatest folly in the world , not as fools , but as wise . thirdly , that we ought to be making a daily progress in vertue : either making up what we have lost by our former idleness and folly , or cutting off those superfluities of naughtiness which consume so much of our time . redeeming the time . and lastly , the reason given for all this , because the days are evil . to walk circumspectly , according to the true notion of the word , is to live with all possible strictness and accurateness : not affecting a pharisaical sowrness , nor a nicity about some lesser matters . this exactness consists not in a coarse habit , sullen looks , an affectation of odd gestures , or a peevish scrupulosity about little things . these are the arts of hypocrisie , which though a discerning mind see through and despise them , yet have in all ages wrought much on the feeble , and easily deceived multitudes ▪ it is true , a man cannot be religious in good earnest , but let him use what secresie and care soever he can to conceal it , it will shine in his deportment ; and even in the external parts of it , there will appear so much of a composed gravity , tempered with a just mixture of sweetness and good nature , that he will shine as a light in the world . yet there is such a variety of mens humours and dispositions , some being naturally melancholy , others more gay and jovial , that we ought never on the one hand to be taken too much with an outward appearance , how fair soever , nor be on the other hand too apt to censure people for such things in their external behaviour , which do perhaps rise from their natural tempers and dispositions . but to walk circumspectly is a thing of far greater importance . it is in a word , to govern our hearts and inward affections , and our lives and outward actions , by the rule of the gospel . it is not only to be so far good as to live without scandal in the world , nor to quiet the clamours of conscience which may rise upon us after some more notorious sins ; but it imports somewhat beyond all these : that a man should dedicate himself to religion , making it his business ▪ and as the bloud circulates over the whole body , in greater vessels thorough the nobler parts , and in smaller ones even thorough the remotest members ; so the true spirit of christianity runs through a mans whole life , with a due proportion of care and application : not putting his whole strength to lesser matters , and doing the greatest slightly and carelesly , but applying his greatest industry to things of chief concernment , yet so as not to be too remiss in the smallest matters . he therefore that would walk circumspectly must first , lay down to himself a complete scheme of his whole life , that he may form distinct rules to himself , in all the parts of his business , by which he shall govern his life and actions . he that has not thus digested into his thoughts a clear model of what he resolves to be , lives at random , and cannot walk circumspectly : for he knows not what it is . an architect that builds by rule , has a plane or model according to which the house must rise ; and without which all must be irregular , and out of order : if therefore we set about the raising of this spiritual building , we must both lay down a regular frame of it , and cast up the expence of what it rises to . therefore he that will be an accurate christian , must consider himself in all the circumstances of his life : what his station calls him to : how he is obliged to his relations , how he ought to imploy his time , both in his retirement , business , and diversions ; that upon all these he may agree within himself to such rules as shall be the measures of his actions . this scheme being once laid down , we must by frequent thinking so infix it in our memories , that we need not run to any books for our rules , but have them always before our eyes , and by firm and positive resolutions we must engage our selves as deep as we can to the observance of them . secondly , we must frequently compare our lives and actions by the rules thus laid down : and this not only in some transient thoughts , but in deep and serious reflexions . no business can go well on , unless the accounts and progress of it are often ballanced and much considered . if men therefore do so carefully manage their fortunes , that they set off large portions of their time either daily , weekly , or yearly , to examine their accounts : how can it be imagined that a thing of that importance , upon which all the hopes of our eternal state depends , should be so easily transacted ? therefore we ought often to search our hearts , and try our actions , that we may discover if there be any evil way in them . the tradesman does often and anxiously apply his square to the work , left little irregularities which the eye cannot discover , should by an undiscerned progress amount to so notable an errour , as might spoil the whole design . we slip into many habits without reflection ; which as an unsensible motion of dust upon our cloaths , does not stain them so visibly in any one minute , but after a little time do cover and discolour them : so many little things that pass neglected will at length run on to a greater matter in the total sum of them ▪ thirdly , he that walks circumspectly does by an even and steady course avoid extremes on all hands ; he must not allow himself any one fault : for willingly to consent to a small sin makes it a great one . he must therefore keep himself at a distance from sin , by avoiding it in its first beginnings , in which it is easily resisted . nor must he only avoid things in themselves sinful , but every thing that leads out of the way . there are many things which in their own nature are innocent , and therefore fall within our liberty : but if those things by an unlucky hit with our tempers and other circumstances , prove snares to us , then a man who walks accurately must avoid them ; as he who is exactly regular in his diet , does not only consider food as it is wholsom in it self , and pleasant to his taste , but if upon frequent experiments he feels it does not agree with him , he therefore restrains his appetite and rejects it . this rule is so much the more necessary in moral matters , as our souls are of greater importance than our bodies . these are the measures and rules by which he that walks accurately and circumspectly governs himself ; and upon a sober application of these to our selves , we may be able easily to judge , whether we have complied with st. paul's exhortation in my text. do we satisfie our selves in some forms and ceremonies of our religion , and imagine that if we perform these with some care and solemnity , we may live at large all the rest of our time ? are we such strangers to our selves , that we have never so much as considered what our callings and relations oblige us to ? vainly conceiting , that if we pray a little , all is well ? do we often and narrowly review our life that we may discover past errors , and correct them for the future ? count we nothing small that offends god , and blemishes our own integrity ? and do we readily and willingly throw up every thing which proves really a scandal or stumbling to us , even where it is dear as a right eye or a right hand is to us ? if we put those queries to our consciences , and hear what answers they make to them , we may be soon satisfied whether we walk circumspectly or not . i shall not use any other argument to commend this course of life but what is taken from the following words , not as fools , but as wise . the second thing i proposed to speak to . wisdom consists in two things : the first , is to balance things aright , and to judge well of them . the second , is to direct our practice by judgments so well framed . the one is speculative , the other is practical wisdom . now in both these a man that walks circumspectly carries himself as a wise man. no man can judge aright till he has considered all things well . to pronounce rashly is an evident sign of folly . the loose libertines run on headlong , and never stay to think or examine what they do : then resolutions are not the effect of judgment , but rise either from the hurry of passions , the violence of appetite , or the force of some popular customs and habits . men therefore that view things so slightly cannot judge maturely ; but he that walks circumspectly brings all his actions into the light , and tries them by a test that cannot deceive him . i speak now to persons who believe the gospel , and may be supposed upon the present occasion to have something more than ordinary tenderness upon their hearts : and therefore i shall not pursue this further , but certainly as much as things eternal are preferrable to things temporal ▪ as much as the soul is better than the body , and as much as the enjoyment of god is above the possession of a small parcel of this earth ; by so much he makes the better choice who dedicates himself to religion , and supposing those principles are to be acknowledged , certainly it is much the better choice to resolve to walk circumspectly , than to live at the rate of our ordinary christians ▪ for if we believe that god sees , and takes notice of our actions , that he will call us to an account for them , and reward and punish us eternally according to them : then we cannot be too accurate and careful in the ordering of our lives . nor is there any folly in the world equal to this , of thinking that some slight or low form of religion will serve the turn , and that it is needless to strain for high degrees of holiness ; but that god almighty will take any thing off our hands . if a mans life or whole estate be put upon the issue of a trial , the exactest diligence and carefulness is necessary : and remissness then is a crime not to be excused : but of how much greater consequence is eternity , eternity ! rewards are proportioned to the services that are expected : no man is raised to the greatest honours for going on an errand . to expect then eternal life upon some trifling performances , is to conclude that god keeps no proportion between the rewards he offers , and the services he enjoyns . upon all which it may be very reasonably concluded , that he who walks circumspectly gives us this first evidence of his wisdom that he makes the best judgment of things . but wisdom is an empty notion , if it rest in a speculation ; then it is wisdom indeed when it is reduced to practice , and certainly what a man judges fit , ought either to be done by him ; or else he has that within him , which will make his life very uneasie to him . no man has a more uncomfortable life , than he who has good notions of religion , but does not answer them in his actions : for he neither feels the pleasures of sin without controul , nor the joys of a good conscience : but is perpetually rackt between his good principles , and his ill life , so that it is the greatest folly in the world to be religious only by halves . besides , a man who would compound in the matter of religion , and content himself with as low a measure as is possible , evidently discovers that he hath neither true love to god , nor holiness , but is only acted by a base principle of servile fear : which as it perplexes a man inwardly , so it gives him no assurances of gods favour to him ▪ since no man can expect great returns for what is done upon fear . he then that serves god thus , is in danger of losing all his labour ; and if he does not come quite short of his reward , yet he cannot promise himself a full one . it is likewise the easiest , and by consequence the wisest course , to be accurate and circumspect in our religion ; for there is no admitting of sin by measure into our hearts , which is like the breaking in of waters ; give but a passage to a few drops , and they will make way for a whole stream ; and as fire and water cannot be limited by rules in their progress , so it is not possible to restrain our lusts and passions , if we but give way to their first beginnings : but on the other hand , he whose life is of a piece , and does not consent to the commission of any sin , finds the whole work by so much the easier ; for vertue and religion are of a complicated nature ; so that one part strengthens another , and what weakens it in a part pulls down the whole frame . upon the whole matter then it is apparent , that nothing tends so much to quiet a mans mind , to secure his happiness hereafter , and to make his work easie in this life , as to be exactly severe and strict in his whole deportment . and now why do we court the reputation of wisdom so much , and are so heavily offended when we are accounted foolish and unwise ; and yet are guilty of a madness that is far beyond all that can be seen at a bedlam ? to believe eternity , and yet not labour for it ; to acknowledge a god , and yet not serve him with our utmost care ; to profess that we are christians , and yet to live so unlike christ and his gospel , are extravagancies beyond any common madness , and if those fits did return only after long intervals , as they do in lunaticks , it were not so desperate ; but that the fits should be so lasting and constant , and our sober moods only return after long intervals of folly , are sad symptomes that our distempers are past cure . mad men shew their art and skill in some little things about them , and yet are mad men still . so what are all the arts of policy and craft in the world , but like the cunning tricks of madness ? they , they are only truly wise , that consider the author and end of their being aright ; and make that the chief work of their life here , which can secure to them the hopes of an eternal one hereafter . is the art of governing kingdoms , cities , or families , or improving or managing of fortunes to be compared to this , by which a man so governs himself that he has quiet in his own conscience , joyned with assurance of gods favour and protection here , and being with him eternally hereafter ? and yet after all this , how do men glory in their follies , in which they appear as ridiculous to those who discern aright , as those in bedlam , a great part of whose madness does consist in their extravagant gestures and postures , laughing at others , though themselves be a more proper object of it , if tenderness and compassion for them did not over-rule the mirth which their folly is apt to raise ? those who are fools in the severest sense laugh at , and despise the truly religious , who with a far better reason might turn back their contempt upon themselves , if another principle which their religion inspires them with , did not turn it to compassion and pity ; for who can look on such objects without all the meltings of tenderness and good nature . the third thing i proposed to speak to , is the great care and caution with which those who walk circumspectly do measure out and employ their time . redeeming the time ▪ which is capable of a double sense : either first , by redoubling our diligence to make up the time we have lost in our former vanity and folly . when one begins to live exactly , and reflects on his former course of life , he finds so much of his time has been spent to so little purpose , that from the sincere compunction he has of so great a loss , he sets himself forward with all possible industry , to do such services to god in the remaining parts of his life , as may in some sort balance his former irregularities . he that has a long journey to make , and a limited time for it , if he has trifled away a great deal of it , is the more vigilant and busie , and puts on with the greater activity and force : that if it be possible he may repair the faults he formerly committed . when we reflect on the great portions of our time that are already gone , and have been ill applied , if we have any ingenuity in us , we will from a generous sense of our former errours study some way to compensate for what is past , and this will hold more forcibly in those who begin late to be religious ▪ whose youth , strength , and vigour have been employed in the service of their lusts and passions . how will they reckon that the time past ought more than suffice them to have wrought the will of the flesh ? and since they cannot recover what is lost , and redeem it in the strictest sense ; yet they will more vigorously improve the little remainder of time that is before them . to such persons an ordinary measure of holiness is not sufficient ; as one who has long neglected his duty to any superiour , when he returns to himself , expiates what is past with a more punctual obedience and profounder submission . and this is to redeem the time in its first sense . a second sense of it is to rescue and buy it out ( as the word imports ) of their ill hands who have engrost too much of it . many masters have dominion over it ; every one claims his property , and stretches it as far as may be . our bodies claim their share : both in the necessary supplies of decaying nature ; and in providing for those supplies : but beyond these the irregularities of diet , and the vanities of dressing , swallow up a great deal more . the weakness of our minds makes that some diversions are necessary , but modest recreations discreetly used , will not serve turn . many hours must be spent in looking on a defiled stage , where the scenes that are represented are not worse than the impressions they leave on the greatest part of the spectators : and the rest of the day is given up to gaming , which perhaps is continued to the next morning . our friends likewise may claim their share of it , but certainly this ought not to be stretcht so far , as the perpetual receiving and giving of those idle visits , which consume so much time , amounts to . to redeem or buy out our time is to take as much as may be out of the hands of those unjust invaders of it , and to apply it to better and nobler purposes : and to give every one what is their own share , reserving still the best part of it to our selves , and to the noblest part of our selves , our souls . it is a generous piece of kindness and friendship to assist others in their concerns , upon great occasions , when they need our help : but if a man minds only his neighbours affairs , and neglects his own , he is justly censured as a busie body . and what do most of those things amount to , in which we are employed ? one great impertinency runs through our whole life : and if about the greatest part of those affairs in which we toil and labour we put our saviours question to st. peter to our selves , what is that to thee ? we will be to seek for an answer . he then that will turn a manager of this great treasure , time , must reduce his expence , and cut off all the needless waste , he must give his body such refreshments as may both preserve life , and exhilarate his spirits ; and not oppress them with a surcharge of that which will both disorder his body , and clog his mind . and though all the labour of a man is for the belly , yet he must so provide for it , as not to starve his soul ; much less give it into the bargain ; for then he buyes his provisions dear . he must likewise use those diversions which are necessary to keep his body in health , and his mind in temper , but not throw away his time so profusely on them , as if he knew not how to dispose of it otherwise . besides the evaporating the spirits into too much mirth and folly makes us unfit for more sober employments ; as a truant scholar after some days of play , knows not how to turn himself again to his book . it is likewise a very ill evidence of our kindness to our friends to rob them of so much of their time , as the excessive humour of visiting wastes : which whatever people may pretend , about the obligations of civility and kindness , does really flow from this , that they know not how to bestow their time another way . and though many looking on it as a decent way of speaking , complain of these excesses ; yet by their extreme officiousness in them it is visible they are not much troubled at them ; as then he who has out-run himself , and begins to grow more frugal considers the several branches of his expence , and sees what he can cut off from every one of them ; so if we go about to redeem our time , and think to apply it to better purposes , we must see what portions of it we can recover out of the hands of those several consumers of it ; and apply what we can thus gain to nobler exercises , to the serious meditations of vertue and religion : that we may consider how we shall improve our faculties , lay out our talents , and employ our time in such services as may tend to the honour of god , and the good of our neighbours ; and attaining such an inward noble temper of mind , as religion requires , we may walk not only blameless and harmless , but as the sons of god we may shine as lights in the world . and now if we do consider how short our time , and how lasting eternity is ; if we consider how much we have to do , and how small a portion of our time is perhaps before us , which if it be quite wasted , can never be recovered , no not in all eternity ; if we also put to the account the many accidents of sicknesses , and other disorders which waste our time ; we must needs be convinced that it concerns us nearly to husband it as closely and carefully as we can . the reason here given by st. paul , because the days are evil , is next to be considered . evil days in scripture-stile stand either for great afflictions , or publick calamities , or for the declining of a mans age , or the approach of death , but in this place the apostles meaning must either relate to the ill conversation of those among whom they live ; for an evil day , and an evil time by an hebraism stand often for the same thing : or this phrase relates to the afflictions , the scorn , and other miseries the christians lay under , and the more severe persecutions which they had reason speedily to look for . and in all these senses the inference is very just , that because the days are evil we ought to redeem our time . the first sence relates to the corruption of the age , and the great immoralities of which both jews for gentiles were guilty , were a very convincing argument , to perswade christians to consider their ways with more than ordinary carefulness : that they might be upon their guard against the snares of so evil an example ▪ and resist the temptations of vice and sin when it was grown so common , that men were neither ashamed nor afraid of it . it was also the more necessary for christians to look more carefully to themselves , that they might shine as lights in the midst of a wicked generation , and set off the glory of their profession , with a greater advantage , having so black a foil placed near it . and certainly this argument has all possible strength in it , if we apply it to this dissolute age , in which men seem to have lost the shame as well as the sense of sin : and to have delivered themselves up to work wickedness with equal degrees of impudence and greediness . and we ought the rather to look narrowly to our selves , because the vices that have been discovered in some pretenders to piety , seem one of the greatest grounds of those mens confidence , that there is no truth in the things so much talked of . this prejudice is not to be beaten down by any arguments drawn from discourse , but by those undeniable and convincing experiments of a holy life , and vertuous conversation . and when a plague rages so universally that few escape the contagion , we should with the greater strictness look to our selves , that we be not infected . evil communications corrupt good manners . an ordinary diligence will not serve the turn , where the hazard is great , and the danger near . if therefore we either take care of our selves , or be concerned in the honour of our holy profession , we will employ our utmost care both to preserve our selves pure and undefiled , and to free our religion from the blemishes , which the ill-willers of it are apt to cast upon it , for they wait for our halting , and are both industrious to draw us into snares , and censorious enough to cast an imputation on religion , if we do any thing unworthy of it . the second sence of this phrase relates to calamities , and adversities , under which the christians did then groan , and had reason rather to look for an increase than a diminution of them . they who were exposed to the malice of the world had the greater reason to walk with that strictness that might maintain peace and quiet in their consciences ; which alone could balance all the other troubles they lay under ; and the interrupting of which made their lives indeed most miserable and uncomfortable of all other men . they had also the more reason to walk with all possible strictness , since they did not know but the malice of their enemies might very speedily put an end to their days : for to be a christian then was to die daily in its most literal sence . these then who believed eternity , and were every day almost in sight of it , had the greatest reason possible to look to themselves with the strictest caution . it is true we are not under those circumstances ; the profession of our religion is not matter of hazard to us ; we may be securely as religious and vertuous as we will , yet we are still exposed to all those miseries and calamities which naturally follow man in this mortal life . and what is the just support of a man under those trials ? he that can say , with the prophet , unto god , thou art my hope in the evil time , may well with great assurance subsume with david , wherefore should i fear in the days of evil ? when a man is overwhelmed with calamities and troubles , what miserable comforters prove all those other things in which he formerly rejoyced ? they rather increase his trouble , and add to his pain ; those perhaps who are of heavy hearts , may drink till they forget poverty , and remember their misery no more ; but when the fumes of wine are gone , and that fit of frolick mirth is over , their sorrows will return on them with the greater violence . they dare not ask comfort from their own hearts , which are black and defiled ; there being no such terrible companion in misery , as an evil conscience , which will be importunately putting in its accusations at every turn . but on the other hand , that inward peace and joy which a good conscience affords , entertains a man with a continual feast , even in the midst of troubles , and is musick to him over a dinner of herbs . he can look up to god , and look within himself , with much inward joy ; and though all things about him are black and dark , yet those set his thoughts inward more frequently , and with the greater pleasure , to that most agreeable prospect which a good conscience opens to him . this is a sufficient counterpoise to all other weights , that hang about us , and will steadily balance a man though walking on the the most slippery ground , and therefore because the days are evil , we must walk circumspectly , redeeming the time . the last sence of this phrase , is , that by the evil days are meant the approaches of death , so we are commanded to remember our creator in the days of our youth , before the evil days come , after which follows a most poetical description of the decays of old age. when persecutions seem'd near , there was a more visible cause to look on death as approaching : but if we consider how frail we are , and how short a time we have all to live upon the earth , we must acknowledge it most reasonable for us so to number our days as to apply our hearts unto wisdom . this , that is now before our eyes , with the many other spectacles of mortality , which daily occur , together with the decays we feel within our selves , do sufficiently assure us that we must remain here but a very little while : so that there is nothing in this life , in which our days are both few and evil , that is of any great consequence to us , unless it be according to the relation it hath to another state . how can he that is daily thinking of dislodging , be much concerned about the house he is so soon to leave : but if we believe that there is another state , a just judge , and a severe account , then the consideration of the shortness of our life , should engage us with our utmost industry to prepare for that other state , which will soon come on , and never have an end ; since upon the improving of so short a time depend all our hopes of eternity , and if we do now walk circumspectly , and redeem our time , we may assuredly hope that within a very little we shall be delivered from all the frailties and miseries which sin and infirmity keep us under , and shall be admitted into the presence and enjoyment of god , where , ( as we hope this our sister now doth , who after a long vertuous life led according to these rules , having attained almost to the age that in the psalm is called the full age of a man , of threescore years and ten , has now entred into the rest prepared for the people of god , ) we shall for ever rejoyce with all the companies of angels and saints : with whom , that we may eternally rejoyce , let us now , and all the days of our life , offer up to god the father , son , and holy ghost all honour , praise , and glory , amen . finis . notes, typically marginal, from the original text notes for div a -e mat. . . . . joh . , , , . . , . cor. . , . eph. . . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . phil. . . psal. . , , , . luk. . ● . psal. . . . . psal. . , . james . . psal. . ● . psal. . . mat. . ▪ cor. . . joh. . . joh. . ver . jer. . . psal. . . prov. . . pet. . . john . . phil. . . gal. . . phil. . . pet. . , . cor. . . jer. . . psal. . . amos . . eph. . . jer. ● . . psal. . . prov. . . prov. . ▪ eccles. . . psal. . . gen. . . the doctrine & directions but more especially the practice and behavior of a man in the act of the nevv birth a treatise by way of appendix to the former. by isaac ambrose, minister of christ at preston in amounderness in lancashire. ambrose, isaac, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing a ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : b, : ) the doctrine & directions but more especially the practice and behavior of a man in the act of the nevv birth a treatise by way of appendix to the former. by isaac ambrose, minister of christ at preston in amounderness in lancashire. ambrose, isaac, - . [ ], p. printed by j.f. for nathanael webb and william grantham, at the greyhound in pauls church-yard, london : mdcl. [ ] an appendix to "prima" by isaac ambrose. possibly intended to be issued with editions of "prima" (wing a ) or "prima, media, & ultima" (a ). identified as part of wing a (reel ) and as wing a (reel ). reproductions of the originals in: henry e. huntington library and art gallery (reel ) and in st. john's college, cambridge university (reel ). eng christian life -- early works to . regeneration (theology) -- early works to . future life -- early works to . a r (wing a ). civilwar no the doctrine & directions but more especially the practice and behavior of a man in the act of the nevv birth. a treatise by way of appendix ambrose, isaac b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the doctrine & directions but more especially the practice and behavior of a man in the act of the nevv birth . a treatise by way of appendix to the former . by isaac ambrose , minister of christ at preston in amounderness in lancashire . london : printed by j. f. for nathanael webb and william grantham , at the greyhound in pauls church-yard . mdcl . an appendix , containing both the doctrine and directions , but more especially the practice and behavior of a man in the act of the second birth . the occasion of this treatise . hitherto i have given the doctrine and application of the soul-saving second birth ; but some there are whose hearts are so steely , that all this cannot work upon them : if any such desire yet any more ( and desire they must , or there is no remedy for them ) i have , for their help in the practice , brought a practitioner afore them . it was cesars great praise , that he bade his soldiers still , come ; and if men had but many cesars or leaders in these practical points , i suppose there would be more followers . a plain doctrine may win some , and a particular direction may win more , but a good example wins most . howsoever then , concerning the new birth , i have delivered the doctrine in the sermons , and directions in the appendix ; yet one thing is wanting , which may help more then either , to wit , the practice of some saint in this one necessary thing : and what saint ? what man that hath writ more on this subject , then t. h ? it was said of blessed mr. bolton , that for himself , he could profess to his comfort on his deaths-bed , that he never taught any godly point , but he first wrought it on his own heart ; the same , do i more then probably think , was the practice of this man . now therefore i thought fit , not onely to contract his books in this appendix ( which some without his privity have unskilfully put out ) but also , and that more especially , to set afore you ( whosoever you are ) those prime , powerful , pathetical expressions of his soul-pangs in the new birth , as matter for your imitation : these expressions indeed are they i most especially aym at , which if you observe , are always delivered in the first person [ i ] and i verily believe they were not fained , but feeling from his own heart and soul . what needs more ? if either doctrine in the first part , or direction in the second part , or practice in the third part of the book ( which consists most of practice ) can work on your souls , i hope some of these , or all of these , will help you on in the way from corruption to christianity , and from the state of nature into the kingdom of grace . chap. i. the souls preparation . before the soul can share in christs merits ( to speak in the authors stile or language , without any alteration ) two things are required : . a preparation to receive and entertain christ . . an implantation of the soul into christ . that there must be a preparation , is the first ground we lay ; and herein observe we the matter maner means of this preparation . . for matter : the soul of a sinner must be prepared for christ , before he can entertain him . when kings go to any place , they send ( to make readiness ) their harbengers afore them ; if christ ( the king of saints ) come into a soul , there must be a preparation before he enter ; and good reason , he is not a meer man , an ordinary person , but a king , a king of glory . david in this case could call upon his soul ( so we may expound his gates and doors ) lift up your heads , o ye gates , and be ye lift up , ye everlasting doors , and the king of glory shall come in ; as who should say , be enlarged love , joy , hope ; set open , give way , for the lord is coming : but who is the lord ? it is the lord of hosts , the lord strong and mighty , the lord mighty in battel : and with that he knocks again , lift up your heads , o ye gates , and be ye lift up , ye everlasting doors , and the king of glory shall come in ; as if he should say , what , shall the lord knock ? shall the king of glory stand ? open suddenly , and make all preparation . . the maner of this preparation consists in these three passages : first , the soul breaks that league which formerly it hath had with corruptions , and reserves it self for christ : and secondly , the soul is most willing to give way to christ jesus , and to let him overthrow whatsoever shall oppose him : thirdly , the soul is content that god should rule all , not onely the eye , or hand , or tongue , or heart , but the whole man ; it opens all the gates , and desires christ to come , and take all the keys of the house upon him . . the means of this preparation is the powerful ministery , which god hath appointed for this work ; and it is discovered in three particulars : first , in a particular application of the truth to the souls of men with courage : secondly , in a confirmation of the truth by soundness of argument , and plain evidence of scriptures : thirdly , in a kinde of spiritual heat in the heart and affections of the minister , answerable to that which he communicates to the people . and this powerful ministery works on the soul , . by discovering what is in a mans heart , so that the soul seeth that it never saw before , and so is driven to a stand . . by driving the soul into an awe of sin , so that it dares not now meddle with sin , as formerly it hath done . if any soul that hath enjoyed these means any while , is not yet fitted and prepared , it is a fearful suspition , that god will never confer any good to that soul : go home then ( if there be any such ) and reason with your own souls , and plead with your own hearts , saying , lord , why not yet am i humbled and prepared ? will exhortations never prevail with me ? will terrors and reproofs never break my heart into pieces ? i have heard sermons that would have shaken the very stones i trod on , that would have moved the very seat i sate on ; the very fire of hell hath flashed in my face ; i have seen even the plagues of hell , and if any thing can do me any good , why not then those . exhortations , instructions , admonitions and reproofs that i have often had ? i have had as powerful means as may be , which never yet did me good . the lord be merciful to such a poor soul ; the lord turn the heart of such a poor sinner , that he may lay hold of mercy in due time . chap. ii. sect. . the general circumstances of preparation on gods part . but for a further distribution , which shall be our method : in this preparation two things are considerable ; the general circumstances . substantial parts . the general circumstances are twofold , some on gods part . mans part . on gods part they are these , . the offer of christ and grace . . the condition of this offer . . the easiness of this condition . on mans part , two things are considerable : . that corruption doth oppose this grace . . that god will remove this corruption . the first general circumstance of the souls preparation , is on gods part ; wherein is the offer of christ jesus , the condition of this offer , and the easiness of this condition ; we may have all in this one comparison : as with a malefactor convicted of high treason , for plotting some wicked practice against his prince , if ( after the discovery of all passages ) the king make a proclamation , that upon the surceasing of his enterprises , he shall be pardoned ; nay , if the king shall continue to send message after message , secretly to tell him , that would he yet lay down his arms and take a pardon , he shall freely be remitted , and graciously accepted into favor again : if this traytor now should rather fling away his pardon then his weapons , then should the king raise an army and overcome him , and take him , and execute him without any pity or mercy , i appeal to your own consciences , is he not justly rewarded ? what will the world say ? he had a fair offer of pardon , and the king sent messenger after messenger unto him ; seeing therefore he refused and neglected such offers , it is pity but condemnation should befal him : thus would all say . why , this is the condition of every poor soul under heaven , we are all rebels and traytors ; by our oathes and blasphemies , we set our mouth against heaven ; and yet after all our pride and stubbornness , and loosness and prophaneness , and contempt of gods word and ordinances , the lord is pleased to proclaim mercy still to every one that will receive it : all you that have dishonored my name , all you that have prophaned my sabbaths , and contemned my ordinances , all you cursed wretches , come ; come who will , and take pardon ; therein is the offer : onely let them lay aside all their weapons ; therein is the condition : and then have christ for the taking ; therein is the easiness of the condition . blessed god ( may every soul say ) if i will not do this for christ , i will do nothing ; had the lord required a great matter of me to have attained salvation ; had he required thousands of rams , and ten thousand rivers of oyl ; had he required the first-born of my body for the sins of my soul ; had he required me to have kneeled and prayed until mine eyes had failed , until my hands had been wearied , until my tongue had been hoarse , and until my heart had fainted , one drop of mercy at the last gasp would have quit all this cost : but what goodness is this that the lord should require nothing of me , but to lay down my weapons , and to receive christ offered ? lo the lord this day hath sent from heaven , and offered salvation unto you sons of men ; the lord jesus is become a suitor to you , and i am christs spokesman , to speak a good word for him : o that we may have our errand from you ! o that there were such an heart in my people ( saith god ) to fear me , and keep my commandments always ! shall the lord and his messengers thus woo and intreat ? and will any yet stand out against god , and say , i will none of christ , i will try it out to the last ? o then , if the great god of heaven and earth shall come with ten thousand thousand of judgements , and execute them upon that man ; if he shall bring a whole legion of devils , and say , take him , devils , and torment him , devils , in hell for ever ; because he would not have mercy when it was offered , he shall not have mercy ; because he would not have salvation when it was tendred , let him be condemned : if god should thus deal with that man , the lord should be just in so doing , and he justly miserable . sect. . the general circumstances of preparation on mans part . the second general circumstance of the souls preparation , is on mans part ; and herein is observable , . that corruption opposeth grace . . that god will remove this corruption . first , the first is clear , cor. . . the natural man receiveth not the things of the spirit of god , neither can he know them ; and acts . . ye stiff-necked , and uncircumcised in heart and ears , ye do always resist the holy ghost , as your fathers did , so do ye : give us a man in the state of nature , and though all the mininisters under heaven should preach mercy unto him ; though all the angels in heaven should exhort and intreat him ; though all glory and happiness were laid before him , and he were wished onely to believe and take it , and it should be his for ever ; yet in his natural condition he could have no power to receive so blessed an offer : howsoever , this hinders not but he is to wait upon god in the means . and then — secondly , god may remove this corruption , which he himself cannot do : herein observe we the author time of this grace . first , the author is god : i will take away their stony hearts ( saith god ) and give them an heart of flesh ; i will remove that sturdy heart which is in them , and will give them a frameable , teachable heart , which shall ply , and yield to whatsoever i shall teach them : the taking away of the indisposition of the soul to any duty , and the fitting , framing and disposing of a soul to perform any spiritual service , is the alone work of god . quiet then thy soul , and content thy heart ; thou mayst say , i have an hard heart within , and it will receive no good from without , the word prevails not , the sacraments have no power over me , all the means , and cost , and charges that god hath bestowed upon me is lost , and my heart is not yet humbled , my corruptions are not yet weakned : but in this be thou comforted , though means cannot do it , which god useth at his pleasure , yet the lord can do it , there is nothing difficult to him that hath hardness it self at command . be then exhorted , you that have stony hearts , to have recourse unto this great god of heaven : should a physician set up a bill , that he would cure all that were troubled with the stone in the reins , and that we should hear of many healed by him , this would stir up all to repair to him , that labored of this disease : why , the lord this day hath set up a bill , that he will cure all stony hearts that will but come to him , and all the children of god have found to the proof hereof , to the comfort of their souls : you wives therefore , that have husbands with stony hearts , and you parents , that have children with stony hearts , tell them , you have heard this day of a physician that will cure them , and exhort them to repair unto him . secondly , the time of this grace is either in regard of the means . men . . in regard of the means ; and that is , when the sons of men have the gospel shining in their faces ; if ever good work upon their hearts , it will be then . this should teach us how thankful we ought to be unto the lord , that enjoy these liberties in the land of the living ; that a man was born in such a time , in the last age of the world , in such a place , in this kingdom , wherein the way of life and salvation is so fully , so plainly , and so powerfully made known , that the sun of the gospel shines full in his face , and is not yet set : o how thankful should he be ! and for those that neglect the means of their salvation , how should we pity them ? me thinks i see a poor creature , that slighted mercy and salvation when it was offered him ; me thinks i see that soul lying upon his deaths-bed , light is departing from his eyes , and his soul is departing from his body ; o the name of a minister , of a church , they are as bills of indictments against coming the soul of this man ; me thinks i hear such a man say at his last gasp , the day is gone , the gate is shut , and now it is too late to enter : and thus the soul departs from his body , the body to the grave , and the soul to hell ; o what bitter lamentations will that soul make in hell , o the golden time that i have seen , and not regarded ! o the gracious opportunities of salvation that my eyes have beheld , and yet i neglected ! o the mercy , and grace , and goodness of god , that have been offered unto me ! all these i have contemned , and trampled under my feet , and therefore now must i be tormented with the devil and his angels , from everlasting to everlasting . now the lord give us hearts to take notice of these things . if i were now breathing out my last breath , i would breathe out this legacy to all surviving christians , this is the accepted time , this is the day of salvation . do you hear ? this day is grace offered , and if any here would entertain it , o what comfort might he have : i was never humbled afore ( might he say ) but this day i was humbled ; i could never before receive mercy , but this day have i received it ; o this was a good day to me , now blessed am i for ever . . in regard of men on whom god works ; that is to say , on some in their tender age , on some in their ripe age , on some in their old age : but however the lord doth at several times convert several of his servants , yet most , and most usually before their old age ; and that some interpreters wittily observe out of the parable of the vineyard , mat. . , , . the master of the vineyard ( saith the text ) went out at the third , sixth and ninth hour , and saw some standing idle , and he sent them into his vineyard : he went then ( say interpreters ) on purpose to see and hire , and to send in laborers to work in his vineyard , but he went out at the eleventh hour , not to hire any , he expected not then to have seen any idle ; he went out upon some other occasion , and therefore seeing them standing , he wondred at it , saying , why stand ye here all the day idle ? as if he should say , no man will hire you now , it is but an hour to night , and therefore rather a time to leave working , then to begin to work . o let this provoke us , that while the flower is in prime , we would use all means for our good ; let us now in the heat and summer of our days , improve our selves in good works , that so when the harvest comes , we may be gathered into gods barn : o would we be exhorted to take the best time and opportunity of salvation , then might we receive the fruits of our labors , the salvation of our souls . chap. iii. the substantial parts of preparation on gods part ; or his dispensations of his work on the soul . hitherto of the general circumstances of the souls preparing for christ . now the substantial parts of this preparation are generally two : the dispensation of gods work on the soul . disposition of the soul by gods work . the dispensation of gods work discovers it self in drawing the soul from sin . to himself . but because these two are made up by one action and motion , we shall therefore handle them together ; and the sum is this , that god by an holy kinde of violence ( which is called drawing , joh. . . ) doth pluck the soul from those sins that harbor in it unto himself : wherein we may consider two things ; . what the nature of this drawing is . . the means whereby god draws . first , for the nature of this drawing , it is of a double kinde : . there is a moral drawing , when by reasons propounded , and good things offered to the understanding and will , a man comes thereby to have his minde illightened , and his will moved to embrace things offered : thus was it with paul , when he was constrained by lydia to abide in her house , acts . . . there is a physical drawing , when the lord is pleased to put a new power into the soul of a sinner , and withal to carry the will to the object propounded , that it may embrace it ; when the lord not onely offers good things to the soul , but enables the soul to lay hold upon the things offered : and thus the lord draws a sinner from sin unto himself . secondly , for the means whereby he draws , they are these four : first , the lord lets in a light into the soul of a poor sinner , and discovers unto him that he is in a wrong way : this the soul marvels at , because usually it comes on a sudden , the sinner perceiving nothing less , isa. . . secondly , though a man would defeat the power of this light , yet god still follows it with forcible arguments , and draws with the cord of his mercy ; i taught ephraim to go ( saith god ) taking them by the arms ; i drew them by the cords of love , and with the bonds of a man . this mercy consists in these bonds , or this love is made up of four cords : . the lord reveals himself to be ready to receive , and willing and easie to entertain poor sinners when they come unto him : let the wicked ( saith the prophet ) forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and be will have mercy upon him , and to our god , for he will abundantly pardon ; the word in the original is , he will multiply pardons : hast thou multiplied rebellions ? the lord will also multiply pardons : the bowels of compassion are still open , and the arms of mercy are still spread abroad ; he pardoned manasses , and paul , and peter , and so will he thee , his pardons are multiplied , there is yet mercy for thee also , and for a thousand thousand more . . the lord is not onely ready to forgive when men come to to him , but that they may come , he also calls and commands them : o but may i ( saith a poor sinner ) shall i , dare i go unto the lord god for mercy ? may i be so bold to press in for favor at the hands of the lord ? i have been a grievous sinner , and have heaped abomination upon abomination , i am afraid therefore to approach near unto the lords presence . is it so ? hear what the lord saith , come unto me , ye rebellious people , and i will heal your rebellions . you that never prayed , never came to hear , all rebels , come unto me : and then the people answer , behold , we come unto thee , for thou art our god . this is great encouragement to a poor sinner , he begins now to wonder , and say , lord , shall all my sins be pardoned ? shall all my oathes and abominations be forgiven ? i that slighted so many mercies , and committed so many follies , shall i be entertained ? yes ( saith the lord ) come unto me , and thou shalt be forgiven ; come , i command you come . . the lord doth not onely command a poor sinner to come in , but when he is nice in this case , saying , there is mercy with god , but not for me ; the lord then followeth him still , and sends another cord after him , that if it be possible he may win him , and woo him to receive mercy of him : if command therefore prevail not , he intreats and beseeches him to come and receive mercy , and this ( me thinks ) should move the hardest heart under heaven . we ( saith the apostle ) are embassadors for christ , as though god did beseech you by us , we pray you in christs stead , be reconciled unto god : rather then you should go away from christ , even mercy it self will come and kneel down before you , and beseech you , and intreat you , for the lord jesus sake to pity your poor souls , and to receive pardon for your sins : a sinner is not able to comprehend this , but he begins to be at a stand , and at amazement , what , that the lord should beseech him ! o that thou wouldst receive pardon for thy sins , and be blessed for ever ! good lord ( saith the soul ) is this possible , that the great king of heaven should come and beseech such a traytor , such a rebel as i am , to take pardon ? that a king on earth should proclaim a pardon to some notorious traytor , this were much ; but that the king of heaven should lay down his crown , and come creeping to me , and beseech me ( on his knee as it were ) to take mercy ; this is a thing beyond all expectation : what , shall heaven stoop to earth ? shall majesty stoop to misery ? shall the great god of heaven and earth , that might have condemned my soul , and if i had perished and been damned , might have took glory by my destruction — is it possible , is it credible , that this god should not onely entertain me when i come , and command me for to come , but intreat and beseech me to come and receive mercy from him ? o the depth of the incomprehensible love of god! imagine you saw god the father intreating you , and god the son beseeching you , as he doth this day , come now , and forsake your sins , and take mercy , which is prepared for you , and shall be bestowed upon you : would not this make a soul think thus with it self , what , for a rebel ? not onely to have mercy offered , but to be intreated to receive mercy , it were pity ( if i will not take it ) but i should go to hell and be damned for ever . the lord he complains , why will ye dye ? as i live , saith the lord , i desire not the death of a sinner : turn ye , turn ye , why will ye dye , ye sinful sons of men ? mercy is offered you , the lord jesus reacheth out his hand to you : fain would he pluck the drunkard out of the alehouse , and the adulterer from his whore : o if you break this cord , i know not what to say to you , this is able to break a mountain in pieces ; shake , o mountains ( saith the prophet ) why ? because god hath redeemed jacob : the redemption of jacob was enough to break a mountain , let his mercy break our hearts ; it is god that begs , the blessing is our own . . if yet all this prevail nothing at all , the lord will then wait , and stay in long patience and suffering , to see if any time a sinner will turn unto him . our savior follows poor sinners from alehouse to alehouse , and says , i beseech you , drunkards , take mercy , and have your sins pardoned : the lord ( as we may say ) tires himself , and wearieth himself with waiting one day after another , and one week after another : it may be ( saith christ ) this week , this sabbath , this sermon a sinner will turn unto me ; what , will it never be ? are you not ashamed ( my friends ) that the lord jesus should thus wait your leisure , and follow you from house to house , and from place to place ; nay , that christ should every morning appear to your understanding , and every night come to your bed-side , saying , let this be the last night of sinning , and the next day the first day of your repentance : o when will you be humbled ? when will you receive mercy , that it may go well with you , and with yours for ever ! if none of the other will move you , yet for shame let this cord draw you to the lord : hear , hear his doleful pangs , o jerusalem , jerusalem , wilt thou not be made clean ? o when will it once be ? a woman that is in travel , o how she expects and longs for her delivery i now a throb comes , and then she cryes ; anon comes a second throb , and then she cryes again , o when comes deliverance ? thus god the father takes on him the person of a travelling woman ; he travels and travels until he bring forth a son , until some soul be converted , and brought home unto him , o jerusalem , wilt thou not be made clean ? when will it once be ? i have waited one , ten , twenty , thirty , forty years long have i waited on this generation ; when will it once be ? the lord thus travels in patience , looking when we will receive mercy , will never our proud hearts be humbled ? will never our stubborn hearts be softned ? will never our prophane hearts be sanctified ? when will it once be ? christ hath waited this day , this week , this moneth , this quarter , this year , these ten , twenty , thirty , forty years on us : you old sinners , that are gray-headed in your wickedness , how long hath the lord waited on you ? o for shame let him wait no longer , but turn , turn ye unto him , that ye may receive mercy from him . thirdly , if bonds of love move not , the lord hath iron cords , that will pluck in pieces ; to wit , the cords of conscience : which thus disputes , he that being often reproved , doth still harden his heart , shall perish everlastingly : but thou being often reproved , dost still harden thy heart , therefore thou shalt perish everlastingly . in this syllogism are contained the monition accusation condemnation of conscience . in the first proposition , conscience gives the sinner a monition , to come from sin , upon pain of the heaviest judgement that can be inflicted . it is the lord that sends the conscience on this errand , go to such a man , and tell him , you have blasphemed gods name , and you have spoken against gods saints , and you have broken gods sabbaths , and you have contemned gods ordinances ; be it known then unto thee ( saith conscience when it delivers the message ) that i have a command from heaven , and from god , i charge you , as you will answer it at the dreadful day of judgement , take heed of those evils and sinful practises that heretofore you have committed , lest you damn your souls for ever . will you question his commission ? see prov. . . he that being often reproved , hardeneth his neck , shall suddenly be destroyed ; if you be often reproved , and will not be bettered , then the lord says , and conscience from the lord tells you , be it at your own peril , ye shall suddenly be destroyed . no sooner conscience thus perks upon the crown , but the sinner hangs the wing , and withdraws himself from his former lewd courses . but now when wicked persons see their companion is gone , they make after him amain , and then conscience plucks one way , and they pluck another way ; at last , by carnal company , and cursed perswasions , the soul is drawn back again to his former wicked courses , and so perhaps this twist is broken , and the sinner is gone . . if so , then conscience , that was a monitor , now turns accuser in the minor proposition ; before it was onely gods herald to forewarn him , but now it is become a pursevant and sergeant to arrest him : it follows him to the alehouse , and pursues him home , then takes him in his bed , and arrests him in his sleep ; there ( by a meditation ) it hales the soul before the tribunal seat of god , saying , lo , lord , this is the man , this is the drunkard , adulterer , blasphemer , this is he , lord ; an enemy to thy servants , an hater of thy truth , a despiser of thy ordinances ; at such a time , in such a place , with such a company this man despised thy truth , this is he , lord , this is the man . and when conscience hath thus dragged him before god , and accused him , then take him , jaylor , take him , devil ( saith the lord ) and imprison him ; let vexation , and horror , and trouble , and anguish lie upon his soul , until he confess his sins , and resolve to forsake them . in this case was david , when he was forced to say , my bones waxed old through my roaring all the day long ; for day and night thy hand was heavy upon me , my moisture is turned into the drought of summer : what then ? o then ( saith david ) i acknowledged my sin unto thee , — i confessed my transgressions unto thee , o lord , and so thou forgavest the iniquity of my sin . david he folded up his sins at the first , and therefore his bones were consumed , and he roared continually ; when the lord had him on the rack , he made him roar again , and would never leave tormenting , till david came to confessing ; but when he confessed this sin , and the other sin , then the lord forgave him the iniquity of his sin . thus conscience brings the soul of a sinner on the rack ( as traytors are used , that will not confess otherwise ) and makes him to confess his sins , and then he cryes , o the abominations i have committed which the sun never saw ; in such a place , at such a time , o then i railed on gods servants , & blasphemed gods name , i prophaned gods sabbaths , and contemned his ordinances : what then ? conscience will make him confess more yet , to the rack again with him ; and then he cryes and roars for anguish of spirit , then he confesses all , and resolves to amend , then he will pray , and hear , and sanctifie gods sabbaths , and lead a new life . thus conscience receives some satisfaction , and begins to be quiet ; and now having got some quiet , his cursed companions set upon him again , refresh ( say they ) your soul with some of your ancient dalliance , &c. to this and the like temptations of satan , he listens again , and then he begins to follow his old sins , perhaps with more violence and eagerness then ever he did before ; and now is another twist broken likewise . . if so , then conscience that was a monitor and accuser , now turns executioner . the first proposition admonished , the second accused , if neither of these prevail , then conscience concludes , thou must to execution , thou shalt perish everlastingly . and now conscience cryes , monitions or accusations could not prevail with this man ; come , come ye damned ghosts , and take away this drunkard , this blasphemer , this adulterer , and throw him headlong into the pit of hell ; he would not be amended , let him be condemned , he would not be humbled , therefore let him be damned . the man hearing this , then he is amazed , and thinks himself past hope , past help , past cure : did you ever see or hear a tormented conscience in these pangs ? now he calls , then he cryes , lo where devils stand , the heavens frown , god is incensed , hell-mouth is open : and now a minister is sent for , who displays to this despairing soul , the mercy and grace of god in christ jesus ; o ( replies he ) this is my bane , my damnation , if i had never heard of mercy , if i had never lived under the gospel , and the means of salvation , then had i been an happy man : alas ! it is mercy i have neglected , it is salvation i have contemned , how then should i be saved ? o the perswasions of the lord that i have had ! the lord hath even wept over me , as he did over jerusalem , o that thou hadst known the things belonging to thy peace ! yet all these perswasions have i contemned , and therefore certainly to hell i must go . the minister replyes , truth it is , you have done thus , but would you do so still ? is it good now to be drunk , or to blaspheme , or to rail on gods saints , or contemn gods ordinances ? o no , no ( saith he ) i now finde what the end of those wicked courses will be : gods word could not prevail with me , the minister could not perswade me ; o the good sermons that i have heard , the very flames of hell have even flashed in my face , the minister hath spent his pains , and would have spent his blood for the good of my poor soul ! but alas , i despised the word , and mocked the minister : wo , wo unto me for ever ; now my conscience gnaws , and tears , and terrifies my soul here , and i shall to hell hereafter , and perish for ever and ever . the minister replyes again , the truth is , you have done thus , but would you do so now ? would you still blaspheme , and curse , and be drunk , and riotous ? or rather would you not now part with all these , and take mercy in stead of them ? then the poor soul cryes out , now the lord for his mercies sake remove these sins from me : o i had never so much delight in my sins heretofore , as now i have wo , misery and vexation for them ; but ( alas ) it is not in my power to help my soul ; if the lord would do this , let him do what he will with it . what ( saith the minister ) you are then willing and content to part with your sins : o yes , ( saith the soul ) i would rather offend all the world then god ; i had rather go to hell , then to the committing of a sin ; if it would please god to help me , i would forsake my sins with all my heart . why , now the poor soul is coming again , and god is drawing him again from his corruptions and sinful distempers . fourthly , when the soul is thus loosened , the lord then fully plucks it by the cord of his spirit : with an almighty hand he cuts the soul off from sin , and takes it into his own hand , that he may govern him , and dispose of him according to his own good will and pleasure . thus much of preparation for the substance of it on gods part . chap. iv. sect. . the substantial parts of preparation on mans part , or the disposition of the soul by gods work . now are we to observe the disposition of the soul on mans part , which god works on the hearts of whom he draws . it is known in two works : contrition , whereby the soul is cut off from sin . humiliation , whereby the soul is cut off from it self . for so it is , that either the soul seeth no need to depart from sin , or else it thinks it can help it self out of sin ; the first is called security , when the soul being blinde , takes rest , and seeing no need to be better , desires it not therefore : against this the lord sends contrition , causing men thereby to know the misery of sin , and to see need of a change : the second is carnal confidence , when a sinner begins to seek succor , and to scramble for his own comfort in his self-sufficiency ; against this the lord works humiliation , causing the soul hereby to see the weakness and emptiness of its duties , and that there is enough in its best services to condemn him for ever . before we speak of the works , it is not amiss to begin with the lets . the first is security : when the soul is taken up with a secure course , and rests it self well apaid in his own practises , and therefore it never seeth any need of a change , nor ever goes out for a change : now while a man lives thus , and blesseth himself in his sin , it is impossible that ever he should receive faith , or by the power of faith repair unto christ : where faith comes , it ever works a change , old things are done away , and then all things are become new ; the lord therefore to remove this let , he burthens the soul extremely , and says , you will live in drunkenness , in covetousness ; you will have your sins , then take your sins , and get you down to hell with them . at this voyce the sinner begins to see where he is : is this true ? ( saith he ) then i am the most miserable creature under heaven ; therefore as they said , men and brethren , what shall we do ? we have been thus and thus , but if we rest here , it will be our ruine for ever , o what shall we do ? so the soul comes to a restless dislike of it self , and saith , i must either be otherwise , or else i am but a damned man for ever . . when the soul is thus resolved that it must of necessity change , when it seeth his wound and his sin ready before him to condemn him , and it hath ( as it were ) a little peep-hole into hell ; the soul in this distress sends over to prayer , and hearing , and holy services , and thinks by his wits and duties , or some such like matters , to succor it self ; and it begins to say , my hearing and my prayer , will not these save me ? thus the soul in conclusion rests on duties : i will not say but these duties are all good , honorable and comfortable , yet they are not gods , but the ordinances of god . it is the nature of a sinful heart , to make the means , as meritorious to salvation : a man that seeth his drunkenness and his base contempt of god , o then he voweth and promiseth to take up a new course , and he begins to approve himself in reformation of his ways , then he cryes , now i will have no more drunkenness , now no more scoffing and scorning at those that go to hear the word : and then he thinks , what can i do more ? to heaven i must go . all this is but a mans self : why so ? christ ( who is the substance of all ) and the pith of a promise is forgotten ; a christ in hearing , a christ in praying is not regarded , and therefore the poor soul famisheth with hunger . mistake not , i pray you , these duties must be had and used , but still a man must not stay here : prayer saith , there is no salvation in me ; and the sacraments and fasting say , there is no salvation in us : all these are subservient helps , no absolute causes of salvation . a man will use his bucket , but he expects water from the well ; these means are the buckets , but all our comfort , and all our life and grace is onely in christ : if you say , your bucket shall help you , you may starve for christ , if you let it not down into the well for water : so though you boast of praying , and hearing , and fasting , and of your alms , and building of hospitals , and of your good deeds , if none of these bring you to a christ , or settle you on a christ , you shall dye for christ , though your works were as the works of an angel . as it is with a graft therefore , first it must be cut off from the old stock ; secondly , it must be pared , and made fit for implantation into another : so the soul by contrition being cut off from sin , then humiliation pares it ( pares away all a mans priviledges ) and makes it fit for the ingraffing into christ jesus . thus much of the lets , and of the works of contrition and humiliation in general . sect. . a sight of sin . but for a further discovery of these two necessary things , we shall now enter into particulars , and begin first with contrition ; which contains these steps : a sight of sin . sense of divine wrath . sorrow for sin . the first step is a sight of sin ; and sin must be seen clearly . convictingly . first , clearly : it is not a general sight , and confused sight of sin that will serve the turn ; it is not enough to say , it is my infirmity , and i cannot amend it , we are all sinners : no , this is the ground why we mistake our evils , and reform not our ways ; a man must search narrowly , and prove his ways , as the goldsmith doth his gold in the fire : i considered my ways , ( saith david ) and turned my feet unto thy testimonies ; in the original , i turned my sins upside down , he looked all over his ways . and this clear sight of sin appears in two particulars : . a man must see his sin nakedly in its own proper colours , we must not look on sin through the mediums of profits , and pleasures , and contentments of this world , for so we mistake sin : but the soul of a true christian that would see sin clearly , he must strip it of all content and quiet that ever the heart received in it ; as the adulterer must not look upon sin in regard of the sweetness of it , nor the covetous man on his sin in regard of the profit of it : you that are such , the time will come when you must dye , and then consider what good these sinful courses will do you : how will you judge of sin then , when it shall leave a blot on your souls , and a guilt on your consciences ? . a man must look on sin in the venom of it ; and that you may do partly , if you compare it with other things , and partly , if you look at it in regard of it self . . compare sin with those things that are most fearful and horrible ; as suppose any soul here present were to behold the damned in hell , if the lord should give any one of you a little peep-hole into hell , that you saw the horror of the damned , then propound this to your heart , what are those pains which the damned endure , and your heart will shake and quake at it ; yet the least sin that ever you did commit , is a greater evil ( in its own nature ) then the greatest pains of the damned in hell . . look at sin simply as it is in it self , what is it , but a profest opposing of god himself ? a sinful creature joyns side with the devil , and comes in battel array against the lord , and flies in the face of the lord god of hosts . i pray you in cold blood consider this , and say , good lord , what a sinful wretch am i ? that a poor damned wretch of the earth , should stand in defiance against god! that i should submit my self to the devil , and oppose the lord god of hosts ! secondly , convictingly , that sin may be so to us , as it is in it self ; and that discovers it self in these two particulars : . when we have a particular apprehension in our own person , that whatsoever sin is in general , we confess it the same in our own souls : it is the cursed distemper of our hearts , howsoever we hold the truth in general , yet when we come to our own sins , to deny the particulars . the adulterer confesseth the danger and filthiness of that sin in gross , but he will not apply it to himself : the rule therefore is , arrest thy soul ( whosoever thou art ) of those sins particularly whereof thou standest guilty ; to this purpose , say , is murther , and pride , and drunkenness , and vncleanness such horrible sins ? o lord , it was my heart that was proud , and vain ; it was my tongue that did speak filthily , and blasphemously ; my hand that wrought wickedness ; my eye that was wanton , and my heart that was unclean and filthy ; lord , here they are : thus bring thy heart before god . . when the soul sits down with the audience of truth , and seeks no shift to oppose truth revealed : when the lord comes to make racks in the hearts of such as he means to do good to , the text saith , he will reprove the world of sin ; that is , he will convince the world of wickedness : he will set the soul in such a stand , that it shall have nothing to say for it self , he cannot shift it off . the minister saith , god hates such and such a sinner ; and the lord hates me too ( saith the soul ) for i am guilty of that sin . thus many time , when a sinner comes into the congregation ( if the lord please to work on him ) the minde is illightned , and the minister meets with his corruptions , as if he were in his bosom , and he answers all his cavils , and takes away all his objections : with that the soul begins to be in a maze , and saith , if this be so ( as it is for ought i know ) and if all be true that the minister saith , then the lord be merciful unto my soul , i am the most miserable sinner that ever was born . you that know not your sins , that you may see them convictingly , get you home to the law , and look into the glass thereof , and then bundle up all your sins thus : so many sins against god himself in the first commandment , against his worship in the second , against his name in the third , against his sabbath in the fourth : nay , all our thoughts , words and actions , all of them have been sins , able to sink our souls to the bottom of hell . and secondly , that you may see them clearly , consider of their effect , both in their doom , and in the execution : onely to instance in their doom ; me thinks i see the lord of heaven and earth , and the attributes of god appearing before him , the mercy of god , the goodness of god , and the wisdom of god , the power of god , the patience and long-suffering of god , and they come all to a sinner , an hypocrite , or to a carnal professor , and say , mercy hath relieved you , goodness hath succored you , wisdom hath instructed you , power hath defended you , patience hath born with you , long-suffering hath indured you ; now all these comfortable attributes will bid you adieu , and say , farewel damned souls , you must go hence to hell , to have your fellowship with damned ghosts : mercy shall never more relieve you , goodness shall never more succor you , wisdom shall no more instruct you , power shall never more defend you , patience shall never more bear with you , long-suffering shall never more indure you : and then shall you to endless , easeless and remediless torments , where you will ever remember your sins , and say , my covetousness and pride was the cause of this , i may thank my sins for this . think of these things ( i beseech you ) seriously , and see your sins here , to prevent this sight hereafter . sect. . sense of divine wrath. the sinner by this time having his eyes so far opened , that he beholds his sins ; he begins then to consider , that god hath him in chase : and this sense of divine wrath discovers it self in these two particulars : . it works a fear of some evil to come . . it possesseth the soul with a feeling of this evil . first , the soul considers , that the punishment which god hath threatned shall be executed on him sooner or later : he cryes therefore , what if god should damn me ? god may do it : and what if god should execute his vengeance upon me ? thus the soul fears , that the evil discovered will fall upon him : this is the reason of those phrases of scripture , we have not received the spirit of bondage to fear again ; the spirit shews our bondage , and thence comes this fear : again , god hath not given us the spirit of fear ; that is , the spirit of bondage that works fear . it is with a soul in this fear , as it was with belshazzar , when he commanded the cups to be brought out of the house of the lord ; an hand-writing came against him on the wall , and when he saw it , his thoughts troubled him , and his face began to gather paleness , and his knees knocked against one another ; as if he should say , surely there is some strange evil appointed for me ; and with that his heart began to tremble and shake : just so it is with this fear , he that runs ryot in the way of wickedness , and thinks to despise gods spirit , and to hate the lord almighty , and to resist the work of his grace : now it may be there comes this fear and hand-writing against him , and then he cryes , these are my sins , and these are the plagues and judgements threatned against them , and therefore why may not i be damned ? why may not i be plagued ? secondly , the lord pursues the soul , and discharges that evil upon him which was formerly feared ; and now his conscience is all on a flame , and he saith to himself , o i have sinned , and offended a just god , and therefore i must be damned , and to hell i must go : now the soul shakes , and is driven beyond it self , and would utterly faint , but that the lord upholds it with one hand , as he beats it down with the other ; he thinks every thing is against him , he thinks the fire burns to consume him , and that the ayr will poyson him , and that hell-mouth gapes under him , and that gods wrath hangs over him , and if now the lord should but take away his life , that he should tumble down headlong into the bottomless hell : should any man , or minister , perswade the soul in this case to go to heaven for mercy , it replies in this maner , shall i repair to god ? o that 's my trouble ! is not he that great god , whose justice , and mercy , and patience i have abused ? and is not he the great god of heaven and earth , that hath been incensed against me ? oh , with what a face can i appear before him , and with what heart can i look for any mercy from him ? i have wronged his justice , and can his justice pardon me ? i have abused his mercy , and can his mercy pity me ? what , such a wretch as i am ? if i had never enjoyed the means of mercy , i might have had some plea for my self , but oh , i have refused that mercy , and have trampled the blood of christ under my feet , and can i look for any mercy ? no , no , i see the wrath of the lord incensed against me , and that 's all i look for . sect. . sorrow for sin . the next step is sorrow for sin ; concerning which , are two questions : . whether it be a work of saving grace ? . whether god work it in all alike ? to the first , i answer , there is a double sorrow , one in preparation , the other in sanctification : they differ thus ; sorrow in preparation , is when the word of god leaves an impression upon the heart of a man , so that the heart of it self is as it were a patient , and onely bears the blow of the spirit ; and hence come all those phrases of scripture , as wounded , pierced , pricked , in the passive voyce : so that this sorrow is rather a sorrow wrought on me , then any work coming from any spiritual ability in me : but sorrow in sanctification flows from a spiritual principle of grace , and from that power which the heart hath formerly received from gods spirit ; so that in this a man is a free worker : now both these are saving sorrows , but they differ marvellously ; many think , that every saving work , is a sanctifying work , which is false , those whom he calleth ( saith the apostle ) them he also justifies , and whom he justifies , he glorifies : you may observe , that glorification in this place implyes sanctification here , and glory hereafter ; now before glorification , you see there is justification and vocation , and both these are saving . to the second , i answer , howsoever this work is the same in all for substance , yet in a different maner it is wrought in most : two men are pricked , the one with a pin , the other with a spear ; two men are cut , the one with a pen-knife , the other with a sword : so the lord deals kindely and gently with one soul , and roughly with another : there is the melting of a thing , and the breaking of it with hammers ; so there is a difference in persons : for instance , if the person be a scandalous liver , and an opposer of god and his grace : secondly , if a man have harbored a filthy heart , and continues long in sin . thirdly , if a man have been confident in a formal civil course . fourthly , if god purpose by some man to do some extraordinary great work : in all these four cases he lays an heavy blow on the heart , the lord will bruise them , and rend the kall of their hearts , and make them seek to a faithful minister for direction , and to a poor christian for counsel , whom before they despised . but if the soul be trained up among godly parents , and live under a soul-saving ministery , the lord may reform this man , and cut him off from his corruptions kindely , and break his heart secretly , in the apprehension of his sins , and yet the world never see it . in both these we have an example in lydia and the jaylor : lydia was a sinful woman , and god opened her eyes , and melted her heart kindely , and brought her to a taste of his goodness here , and glory hereafter : but the jaylor was an outragious , rebellious wretch , for when the apostles were committed to prison , he laid them up in stocks , and whipped them sore ; now there was much work to bring this man home : when the apostles were singing psalms , there came an earthquake , which made the prison doors flie open , and the prisoners fetters to fall off , but yet the jaylors heart would not shake : at last the lord did shake his heart too , and he came trembling , and was ready to lay violent hands upon himself , because he thought the prisoners had been fled ; but the apostles cryed to him , do thy self no harm , for we are all here : with that he fell down before them , and said , men and brethren , what shall i do to be saved ? for conclusion , give me a christian that god doth please to work upon in this extraordinary maner , and to break his heart soundly , and to throw him down to purpose , though it cost him full dear , this man walks ordinarily with more care and conscience , and hath more comfort coming to himself , and gives more glory unto god . is it so , that the soul of a man is thus pierced to the quick , and run through by the wrath of the almighty ? then let this teach all how to carry themselves towards such as god hath thus dealt withal : are they pierced men ? o pity them ! let our souls , o let the bowels of commiseration and compassion be let out towards them ! let us never cease to do good to them , to the very uttermost of our powers ! and to the performance of this , reason and religion , and pity ( me-thinks ) should move us : hear the cry , oh ( saith the poor soul ) will these and these sins never be pardoned ? will this proud heart never be humbled ? thus the soul sighs and mourns , and says , o lord , i see this sin , and feel the burthen of it , and yet i have not an heart to be humbled for it , nor to be freed from it : o when will it once be ? did you but know this , it would make your hearts bleed to hear him : oh! the sword of the almighty hath pierced through his heart , and he is breathing out his sorrow , as though he were going down to hell , and he saith , if there be any mercy , any love , any fellowship of the spirit , have mercy upon me a poor creature , that am under the burthen of the almighty ! o pray , and pity these wounds and vexations of spirit , which no man findes nor feels , but he that hath been thus wounded . it is a sign of a soul wholly devoted to destruction , that hath a desperate disdain against poor wounded creatures : is it possible there should harbor such a spirit in any man ? if the devil himself were incarnate , i cannot conceive what he could do worse . . if ever thou wouldst be comforted , and receive mercy from god , labor never to be quiet , till thou dost bring thy heart to a right pitch of sorrow ; thou hast a little slight sorrow , but oh! labor to have thy heart truly touched , that at last it may break in regard of thy many distempers ; remember , the longer seed-time , the greater harvest : blessed are they that mourn , for they shall be comforted ; but wo to you that are at ease in zion : thou hadst better now be wounded , then everlastingly tormented ; and therefore if thou desirest to see gods face with comfort , if thou wouldst hear christ say , come , thou poor heavy-hearted sinner , i will ease thee , labor to lay load on thy heart , with sorrow for thy sin ; o what a comfort shall a poor broken heart finde in that day ! sect. . the extent of this sorrow . hitherto of contrition ; the next work is humiliation , which differs from the other , not in substance , but circumstance : for humiliation ( as i take it ) is onely the extent of sorrow for sin , of which we have spoken ; and it contains these two duties : . submission , . contentedness , to be at the lords disposal . the first part of humiliation , is submission , which is wrought thus : the sinner having now had a sight of his sins , and a sorrow in some measure for sin , he seeks far and wide , improves all means , and takes up all duties , that ( if it were possible ) he might heal his wounded soul : thus seeking , and seeking , but finding no succor in what he hath or doth , he is forced at last ( in his despairing condition ) to make tryal of the lord : it is true , for the present he apprehends god to be just , and to be incensed against him , he hath no experience of gods favor for the while no certainty how he shall speed , if he go to the lord ; yet because he sees he cannot be worse then he is , and that none can help him but god , if it would please him : therefore he falls at the footstool of mercy , and he lies grovelling at the gate of grace , and submits himself to the lord , to do with him as pleaseth himself , or as it seemeth good in his eyes . this was the ninevites case , when jonah had denounced that heavy judgement , and ( as it were ) thrown wilde fire about the streets , saying , within forty days niniveh shall be destroyed : see what they resolved upon , they fasted , and prayed , and put on sackcloth and ashes ; who can tell ( said they ) but god may turn , and repent him of his fierce wrath , that we perish not ? as if they had said , we know not what god will do , but this we know , that we cannot oppose his judgements , nor succor our selves : thus it is with a sinner , when he seeth hell fire to flash in his face , and that he cannot succor himself , then he saith , this i know , that all the means in the world cannot save me , yet who can tell , but the lord may have mercy on me , and cure his tdistressed conscience , and heal all these wounds that sin hath made in my soul ? this is the lively picture of the soul in this case . or for a further light , this subjection discovers it self in four particulars : first , he seeth and confesseth that the lord ( for ought he knows ) will proceed in justice against him , and execute upon him those plagues that god hath threatned , and his sins have deserved ; he seeth that justice is not yet satisfied , and those reckonings between god and him are not yet made up , and therefore he cannot apprehend , but that god will take vengeance on him : what else ? when he hath done all he can , he is unprofitable still ; justice remains unsatisfied , and saith , thou hast sinned , and i am wronged , and therefore thou shalt dye . secondly , he conceives , that what god will do , that he will do , and he cannot avoid it ; if the lord will come , and require the glory of his justice against him , there is no way to avoid it , nor to bear it : and this crusheth the heart , and makes the soul to be beyond all shifts and evasions , whereby it may seem to avoid the dint of the lords blow . thirdly , he casts away his weapons , and falls down before the lord , and resigns himself into the soveraign power and command of god . thus david , when the lord cast him out of his kingdom , he said to zadock , carry back the ark of god into the city , if i shall finde favor in the eyes of the lord , he will bring me back again , and shew me both it and his habitation : but if he thus say to me , i have no delight in thee ; behold , here i am , let him do with me as seemeth good in his eyes . this is the frame of a poor soul ; when a poor sinner will stand upon his priviledges , the lord saith , bear my justice , and defend thy self by all thou hast or canst do : and the soul answereth , i am thy servant , lord , do what is good in thine eyes , i cannot succor my self . fourthly , the soul freely acknowledgeth , that it is in gods power to do with him , and dispose of him as he will ; and therefore he lies and licks the dust , and cryes , mercy , mercy , lord : he thinks not to purchase mercy at the lords hands , but onely saith , it is in gods good pleasure to do with him as he will , onely he looks for favor , and cryes , mercy , lord , mercy to this poor distressed soul of mine : o ( replies the lord ) dost thou need mercy ? cannot thy hearing , and praying , and fasting , carry thee to heaven without hazard ? gird up now thy loyns , and make thy ferventest prayers , and let them meet my justice , and see if they can bear my wrath , or purchase any mercy : no , no ( saith the sinner ) i know it by lamentable experience , that all my prayers and performances will never procure peace to my soul . nor give my satisfaction to thy justice , i onely pray for mercy , and i desire onely to hear some news of mercy , to relieve this miserable wretched soul of mine ; it is onely mercy that must help me , o mercy ( if it be possible ) to this poor distressed soul of mine ▪ me thinks the picture of those poor famished lepers , may ●itly resemble this poor sinner , when the famine was great in samaria ; there were four leprous men sate in the gate of the city , and they said , why sit we here until we dye ? if we enter into the city , the famine is there , and if we sit here , we dye also ; now therefore let us fall into the hands of our enemies , and if they save us alive , we shall live , and if they kill us , we shall but dye : they had but one means to succor themselves withal , and that was to go into the camp of the enemies , and there , as it hapned , they were relieved . thus is the lively picture of a poor sinner in this despairing condition , when he seeth the wrath of god pursuing him , and that the lord hath beset him on every side ; at last he resolves thus with himself , if i go and rest on my priviledges , there is nothing but emptiness ; and if i rest in my natural condition , i perish there also : let me therefore fall into the hands of the lord of hosts . i confess he hath been provoked by me , and for ought i see he is mine enemy ; i am now a damned man , and if the lord cast me out of his presence , i can be but damned . and then he comes to the lord , and he falls down before the footstool of a consuming god , and saith , as job did , what shall i say unto thee , o thou preserver of men ? i have no reason to plead for my self , and i have no power to succor my self , my accusations are my best excuse , all the priviledges in the world cannot justific me , and all my duties cannot save me ; if there be any mercy left , o succor a poor distressed sinner in the very gall of bitterness . this is the behavior of the soul in this work of subjection . the second part of humiliation , is , contentedness to be at the lords disposal ; and this point is of an higher pitch then the former : for example , take a debtor who hath used all means to avoid the creditor , in the end he seeth he cannot avoid the suit , and to bear it he is not able , therefore the onely way is to come in , and to yield himself into his creditors hands ; but suppose the creditor should exact the utmost , and throw him into prison , to be content now to undergo the hardest dealing , it is an hard matter , and a further degree . so when the soul hath offered himself , and he seeth that gods writs are out against him , and he is not able ( whensoever the judgement comes ) to avoid it , nor to bear it , therefore he submits himself , and saith , lord , whether shall i go ? thy anger is heavy and unavoidable ; nay , whatsoever god requires , the soul lays his hand on his mouth , and goes away contented , and well satisfied , and hath nothing at all to say against the lord . this is the nature of contentedness . or for a further light , this contentedness discovers it self in these three following particulars : first , the soul reflects on gods mercy , which though he begg'd when he submitted , yet now he seeth so much corruption and unworthiness in himself , that he acknowledgeth himself unfit for mercy : o mercy , mercy lord ! what ( saith the lord ) i had thought your own duties would have purchased mercy : o no ( saith the soul ) it is onely mercy that must relieve , and succor me ; but such is my vileness , that i am not fit for the least mercy and favor ; and such is the wickedness of this wretched heart of mine , that whatsoever are the greatest plagues , i am worthy of them all , though never so insupportable : all the judgements that god hath threatned , and prepared for the devil and his angels , they are all due to my wretched soul . o ( saith the soul ) had the devils the like hopes , and means , and patience that i have enjoyed , for ought i know they would have been better then i am : it is that which shames the soul in all his sorrows , and makes him say , had they the like mercy ? o those sweet comforts , and those precious promises that i have had ! how many heavy journeys hath the lord jesus made to me ? how often hath he knock'd at my heart , and said , come to me , ye rebellious children ; turn ye , turn ye , why will ye dye ? o that mercy that hath followed me from my house to my walk , and from thence to my closet ; here mercy hath conferred with me , and there mercy hath wooed me ; yea , in my night-thoughts when i awaked , mercy kneeled down before me , and besought me to renounce my bad courses , yet i refused mercy , and would needs have mine own will ; had the devil but such hopes , and such offers of mercy , they that tremble now for want of mercy , they would ( for ought i know ) have given entertainment to it ; and what , do i seek for mercy ? shall i talk of mercy ? what , i mercy ? the least of gods mercies are too good for me , and the heaviest of gods plagues are too little for me ; i suppose ( for so is my opinion ) that god cannot do more against me then i have justly deserved , but be sure , god will not lay more upon me then i am justly worthy of : nay , sure it is , the soul cannot bear nor suffer so much as he hath deserved , if god should proceed in rigor with him ; therefore it reasons thus : i onely for one sin deserve eternal condemnation , for the wages of all sin is death , being committed against divine justice , and against an infinite majesty ; and then what do all these my sins deserve , committed and continued in , against all checks of conscience , and corrections , and the light of gods word ? hell is too good , and ten thousand hells too little to torment such a wretch as i am : what , i mercy ? i am ashamed to expect it ; with what heart ( i pray you ) can i beg this mercy , which i have trodden under my feet ? the lord hath often wooed me , and when his wounds were bleeding , and his side gored , and his hideous cryes coming into mine ears , my god , my god , why hast thou forsaken me ? then , even then this christ have i slighted , and made nothing of his blood ; and can this blood of christ do me now any service ? indeed i crave grace , but how do i think to receive any ? all the pillars of the church can testifie , how often grace and mercy have been offered and offered , but i have ever refused ; how then can i beg any grace ? o this stubbornness and villany , and this wretchedness of mine ! what , i mercy ? it is more then i can expect , i am not worthy of any ; oh no , i am onely worthy to be cast out for ever . secondly , the soul reflects on justice , and now it acknowledgeth the equity of gods dealings , be they never so harsh ; he confesseth that he is as clay in the hands of the potter , and the lord may deal with him as he will : yea , the soul is driven to an amazement at the lords patience , and that he hath been pleased to reprieve him so long , that god hath not cast him out of his presence , and sent him down to hell long ago : it is the frame of the spirit which the poor lamenting church had , it is the lords mercy that we are not confounded , because his compassions fail not . when the lord hath humbled the heart of a drunkard or adulterer , he begins thus to think with himself , the lord saw all the evils i committed ; and what then ? o then the soul admires that ever gods justice was able to bear with such a monster , and that god did not confound him in his drunkenness or burning lusts , and cast him down into hell . oh ( saith he ) it is because his mercies fail not , that my life and all have not failed long ago . hence it is that the soul will not maintain any kinde of murmuring , or heart-rising against the lords dealings ; or if nature and corruption will be striving sometimes , and say , why are not my prayers answered ? i know such a soul humbled , and i see such a foul comforted , and why not i as well as he ? then the soul stifles , and crusheth , and choaks these wretched distempers , and doth also abase it self before the lord , saying , what if god will not hear my prayers ? what if god will not pacifie my conscience , doth the lord do me any wrong ? vile hell-hound that i am , i have my sin and my shame ; wrath is my portion , and hell is my place , thither may i go when i will , it is mercy that god thus deals with me . and now the soul clears god in his justice , and saith , it is just with god that all the prayers which comes from this filthy heart of mine , should be abhorred , and that all my labors in holy duties should never be blessed ; it is i that have sinned against checks of conscience , against knowledge , against heaven , and therefore it is just that i should carry this horror of heart with me to the grave ; it is i that have abused mercy , and therefore it is just that i should go with a tormenting conscience down into hell : and o that ( if i be in hell ) i might have a spirit to glorifie and justifie thy name there ; and say , now i am come down to hell amongst you damned creatures , but the lord is righteous and blessed for ever in all his doings and dealings , and i am justly condemned . thirdly , hence the soul comes to be quiet and frameable under the heavy hand of god in that helpless condition wherein he is , it takes the blow , and lies under the burthen , and goes away quietly and patiently : o this is an heart worth gold ! o ( saith he ) it is fit that god should glorifie himself , though i be damned for ever , for i deserve the worst : whatsoever i have , it is the reward of my own works , and the end of my own ways : if i be damned , i may thank my pride , and my stubbornness , and my peevishness of spirit : what , shall i repine against the lord , because his wrath and his displeasure lies heavy upon me ? oh no! let me repine against my sin , the cause of all ; let me grudge against my base heart that hath nourished these adders in my bosom , but let me bless the lord , and not speak one word against him . thus david , i held my tongue ( saith he ) and spake nothing , because thou lord hast done it : so the soul , when the sentence of condemnation is even seizing upon him , and god seems to cast him out of his favor , then he cryes , i confess god is just , and therefore i bless his name , and yield unto him ; but sin , sin is the worker of all this misery on me . jeremiah pleading the case of the church , now going to captivity , wo is me for my hurt ( saith he ) my wound is grievous ; but i said , truly this is my grief , and i must bear it . such is the frame of an heart truly humbled , it is content to take all to it self , and so to be quiet , saying , this is my wound , and i must bear it ; this is my sorrow , and i will suffer it . thus you see what is the behavior of the soul in this contentedness to be at the lords disposal . object . but some may object , must the soul , or ought the soul to be thus content to be left in this damnable condition ? ans. for answer , this contentedness implyes two things : first , a carnal security , and a regardlesness of a mans estate , and and this is a most cursed sin . secondly , a calmness of soul , not murmuring against the lords dispensation towards him ; and this contentedness is ever accompanyed with the sight of a mans sin , and suing for mercy : it ever improves all means and helps that may bring him nearer to god ; but if mercy shall deny it , the soul is satisfied , and rests well apaid . and this , contentedness ( opposed against quarrelling with the almighty ) every humbled soul doth attain to , although in every one it is not so plainly seen . to give it in a comparison : a thief taken for robbery , on whom the sentence of death hath passed , he should not neglect the means to get a pardon ; and yet if he cannot procure it , he must not murmure against the judge for condemning him to death , because he hath done nothing but law : so we should not be careless in using all means for our good , but still seek to god for mercy : yet thus we must be , and thus we ought to be contented with whatsoever mercy shall deny , because we are not worthy of any favor . the soul in a depth of humiliation , it first stoops to the condition that the lord will appoint , he dares not fly away from god , nor repine against the lord , but he lies down meekly . . as he is content with the hardest measure , so he is content with the longest time , he will stay for mercy be it never so long : i will wait upon the lord ( saith isaiah ) that hath hid his face from jacob ; and i will look for him : so the humbled sinner , although the lord hide his face , and turn away his loving countenance from me , yet i will look towards heaven , so long as i have an eye to see , and a hand to lift up ; the lord may take his own time , it is maners for me to wait : nay , the poor broken heart resolves thus , if i lie and lick , the dust all my days , and cry for mercy all my life long , if my last words might be mercy , mercy , it were well i might get mercy at my last gasp . thirdly , as he is content to stay the longest time , so is he content with the least pittance of mercy ; let my condition be never so hard ( saith the soul ) do lord what thou wilt for me , let the fire of thy wrath consume me here , onely recover me hereafter ; if i finde mercy at the last i am content , and whatsoever thou givest i bless thy name for it ; he quarrels not , saying , why are not my graces increased , and why am i not thus and thus comforted ? no , he looks for mercy , and if he have but a crum of mercy he is comforted and quieted for ever : and now ( you may suppose ) the heart is brought very low . hence we collect , . that they which have the greatest parts , and gifts , and ability , and honor , are ( for the most part ) hardly brought home to the lord jesus christ ; they that are most hardly humbled , are most hardly converted : what is humiliation , but the emptying of the soul from whatsoever makes it swell ? the heart must not joy in any thing , nor rest upon any thing , but onely yield to the lord , to be at his disposing and carving : now these parts , and gifts , and abilities , and means , are great props and pillars for the heart of a carnal man to rest upon , and to quiet it self withal ; whence the apostle , not many wise men after the flesh , not many mighty men , not many noble men are called : indeed ( blessed be god ) some are , but not many , few ( that have so much of themselves ) are brought to renounce themselves ; and no wonder for a rich man to become poor , and a noble man to be abased , and a wife man to be nothing in himself , this will cost hot water ; and yet this must be in all that belong to the lord : not that god will take away all these outward things and parts , but that they must loosen their affection from these , if they will have christ . . that an humble heart makes all a mans life quiet , and marvellously sweetneth whatsoever estate he is in ; indeed sometimes he may be tossed and troubled , yet he is not distracted , because he is contented ; as it is with a ship on the sea , when the billows begin to roar , and the waves are violent , if the anchor be fastened deep , it stays the ship : so this work of humiliation is the anchor of the soul , and the deeper it is fastened , the more quiet is the heart : when job in time of his extremity gave way to his proud heart , he quarrell'd with the almighty , his friends , and all ; but when the lord had humbled him , then , behold , i am vile , and base ; once have i spoken , yea twice , but now no more . and this humiliation quiets a man both in fiercest temptations . heaviest oppositions . . in fiercest temptations ; when satan begins to besiege the heart of a poor sinner , and lays battery against him , see how the humbled heart runs him out of breath at his own weapons : dost thou think ( says satan ) to get mercy from the lord , when thy own conscience dogs thee ? nay , go to the place where thou livest , & to the chamber where thou liest , and consider thy fearful abominations , sure god will not respect the prayers of any such vile sinners . true ( saith the poor soul ) i have often denyed the lord when he called upon me , and therefore he may justly deny me all the prayers i make ; yet thus he hath commanded , that seek to him for mercy i must , and if the lord will cast me away , and reject my prayers , i am contented therewith ; what then satan ? what then , saith the devil ? i thought this would have made thee to dispair ; but this is not all , for god will give thee over , and leave thee to thy self , to thy lusts and corruptions , and thy latter end shall be worse then thy beginning ; thou mayest call and cry , and when thou hast done be overthrown ; god will leave thee to thy self , and suffer thy corruptions to prevail against thee , and thou shalt fall fearfully , to the wounding of thy conscience , to the grieving of gods people , to the scandal of the gospel , to the reproach of thy own person . to this answers the humbled soul , if the lord will give me up to my base lusts , which i have given my self so much liberty in , and if the lord will leave me to my sins , because i have left his gracious commands ; and if i shall fall one day , and be disgraced and dishonored , yet let the lord be honored , and let not god lose the praise of his power and justice , and i am contented therewith ; what then satan ? what then , saith the devil ? i sure thought now thou wouldst have despaired ; but this is not all , for when god hath left thee to thy sins , then will he break out in vengeance against thee , and make thee an example of his heavy vengeance to all ages to come ; and therefore it is best for thee to prevent this untimely judgement by some untimely death . to this replies the soul , whatsoever god can do or will do , i know not , yet so great are my sins , that he cannot , or ( at least ) will not do so much against me as i have justly deserved : come what will come , i am contented still to be at the lords disposal ; what then satan ? and thus he runs satan out of breath . the want of this humiliation many times brings a man to desperate stands , and sometimes to untimely deaths : alas , why will you not bear the wrath of the lord ? it is true indeed , your sins are great , and the wrath of god is heavy , yet god will do you good by it , and therefore be quiet . in time of war , when the great canons fly off , the onely way to avoid them , is to lie down in a furrow , and so the bullets fly over : so in all temptations of satan , lie low , and be contented to be at gods disposing , and all these fiery temptations shall not be able to hurt you . . in heaviest oppositions : when satan is gone , then come troubles and oppositions of the world , in all which humiliation will quiet the soul . a man is sometimes sea-sick , not because of the tempest , but because of his full stomack , and therefore when he hath emptied his stomack he is well again : so it is with his humiliation of heart , if the heart were emptied truly , though a man were in a sea of oppositions , if he have no more trouble in his stomack , and in his proud heart , then in the oppositions of the world , he might be very well quieted . cast disgrace upon the humble heart causlesly , and he cures it thus , he thinks worse of himself then any man else can do , and if they would make him vile and loathsom , he is more vile in his own eyes then they can make him : o that i could bring your hearts to be in love with this blessed grace of god! is there any soul here that hath been vexed with the temptations of satan , oppositions of men , or with his own distempers ? and would he now arm and fence himself , that nothing should disquiet him , or trouble him , but in all , to be above all , and to rejoyce in all ? o then be humbled , and then be above all the devils in hell : certainly they shall not so disquiet you , as to cause you to be misled , or uncomforted , if you would but be humbled . what remains then ? be exhorted ( as you desire mercy and favor at gods hands ) to this humiliation . and for motives , consider the good things that god hath promised , and which he will bestow upon all that are truly humbled : i shall reduce all to these three following benefits : first , by humiliation we are made capable of all those treasures of wisdom , grace and mercy that are in christ . secondly , humiliation gives a man the comfort of all that good in christ : many have a right to christ , and are dear to god , yet they want much sweet refreshing , because they want this humiliation in some measure . to be truly humbled , is the next way to be truly comforted : the lord will look to him that hath an humble contrite heart , and trembles at his word : the lord will not onely know him ( he knows the wicked too in a general maner ) but he will give him such a gracious look , as shall make his heart dance in his breast . thou poor humbled soul , the lord will give thee a glimpse of his favor , when thou art tired in thy trouble ; when thou lookest up to heaven , the lord will look down upon thee , and will refresh thee with mercy ; god hath prepared a sweet morfel for his childe , he will revive the humble : o be humbled then , every one of you , and the lord jesus , who comes with healing under his wings , will comfort you , and you shall see the salvation of our god . thirdly , humiliation ushers glory . whosoever humbles himself as a little childe ; shall be greatest in the kingdom of heaven ; he shall be in the highest degree of grace here , and of glory hereafter : for as thy humiliation , so shall be thy faith , and sanctification , and obedience , and glory . and now ( me-thinks ) your hearts begin to stir , and say , hath the lord engaged himself to this ? o then ( lord ) make me humble . now the lord make me , and thee , and all of us humble , that we may have this mercy . see how everlasting happiness and blessedness looks and waits for every humbled soul ; come ( saith happiness ) thou that hast been vile , and base , and mean in thy own eyes ; come , and be greatest in the kingdom of heaven . brethren , though i cannot prevail with your hearts , yet let happiness , that kneels down , and prays you to take mercy ; let that ( i say ) prevail with you : if any man be so regardless of his own good , i have something to say to him , that may make his heart shake within him . but oh! — who would not have the lord jesus to dwell with him ? who would not have the lord christ , by the glory of his grace , to honor and refresh him ? me thinks your hearts should yearn for it , and say , o lord break my heart , and humble me , that mercy may be my portion for ever ; nay , me thinks every man should say as st. paul did , i would to god that not onely i , but all my children and servants were not onely thus as i am , but also ( if it were gods will ) much more humbled , that they might be much more comforted and refreshed . then might you say with comfort on your deaths-bed , though i go away , and leave wife and children behinde me , poor and mean in the world , yet i leave christ with them : when you are gone , this will be better for them , then all the beaten gold or honors in the world . what can i say ? but since the lord offers so kindely , now kiss the son , be humble , yield to all gods commands , take home all truths , and be at gods disposing : let all the evil that is threatned , and all the good that is offered prevail with your hearts , or if means cannot , yet the lord prevail with you ; the lord empty you , that christ may fill you ; the lord humble you , that you may enjoy happiness and peace , and be lifted up to the highest pinacle of glory , there to raign for ever and ever . chap. v. the call on gods part , for the soul to close with , and to relye on christ . hitherto of our first general , to wit , the preparation of the soul for christ : the next is , the implantation of the soul into christ ; and that hath two parts : . the putting of the soul into christ . . the growing of the soul with christ . as a graft is first put into the stock , and then it grows together with the stock : these two things are answerable in the soul , and when it is brought into this , then a sinner comes to be partaker of all spiritual benefits . the first part is , the putting in of the soul : when the soul is brought out of the world of sin , to lie upon , and to close with the lord jesus christ ; and this hath two particular passages : the call on gods part . the answer on mans part . the call on gods part is this , when the lord by the call of his gospel , and work of his spirit , doth so clearly reveal the fulness of mercy , that the soul humbled returns answer . in which observe the means cause whereby god doth call . . the means is onely the ministery of the gospel ; the sum whereof is this , that there is fulness of mercy , and grace , and salvation brought unto us through the lord jesus christ . hence the phrase of scripture calls this gospel , or this mercy , a treasury ; all the treasures of wisdom and holiness are in christ : not one treasure , but all treasures ; not some treasures , but all treasures : where the gospel comes , there is joy for the sorrowful , peace for the troubled , strength for the weak , relief seasonable and suitable to all wants , miseries and necessities , both present and future . if then sorrow assail thee ( when thou art come thus far ) look not on thy sins , to pore upon them ; neither look into thy own sufficiency , to procure any good there . it is true , thou must see thy sins , and sorrow for them , but this is for the lower form , and thou must get this lesson before-hand ; and when thou hast gotten this lesson of contrition and humiliation , look then onely to gods mercy , and the riches of his grace in christ . . for the cause : the lord doth not onely appoint the means , but by the work of the spirit , he doth bring all the riches of his grace into the soul truly humbled : if you ask , how ? first , with strength of evidence ; the spirit presents to the broken-hearted sinner , the right of the freeness of gods grace to the soul : and secondly , the spirit doth forcibly soak in the rellish of that grace , and by an over-piercing work , doth leave some dint of supernatural and spiritual vertue on the heart . now the word of the gospel , and the work of the spirit always go together , not that god is tyed to any means , but that he tyeth himself to the means : hence the gospel is called , the power of god to salvation , because the power of god ordinarily , and in common course appears therein : the waters of life and salvation run onely in the channel of the gospel ; there are golden mines of grace , but they are onely to be found in the climates of the gospel : nay , observe this , when all arguments prevail not with corruption , to perswade the heart to go to god , one text of scripture will stand a man in stead above all humane learning and inventions , because the spirit goes forth in this and none else . this may teach us the worth of the gospel above all other things in the world , for it is accompanied with the spirit , and brings salvation with it . what if a man had all the wealth and policy in the world , and wanted this ? he were a fool : what if one were able to dive deep into the secrets of nature , to know the motions of the stars , to speak with the tongues of men and angels , and yet know nothing belonging to his peace , what avails it ? why do we value a mine , but because of the gold in it ? or a cabinet , but because of the pearl in it ? o this is that pearl we sell all for . wouldst thou know whether thou art carnal or spiritual ? observe then , if thou hast the spirit , it ever came with the gospel : see then how the soul stands affected with the gospel , and so it stands affected to the spirit . is it so ( may every soul reason with it self ) that i will not suffer the word to prevail with me ? then shall i miss of the spirit , then will christ none of me . o remember , the time will come when you must dye as well as your neighbors , and then you will say , lord jesus forgive my sins ; lord jesus receive my soul : but christ will answer , away , be gone , you are none of mine , i know you not . any man , whether noble or ignoble , let him be what he will be , if he hath not the spirit he is none of christs : his you are to whom you obey ; but pride and covetousness you obey : pride therefore will say , this heart is mine , lord , i have domineered over it , and i will torment it : corruptions will say , we have owned this soul , and we will damn it . you therefore that have made a tush at the word , this wind shakes no corn , and these words break no bones , little do you think that you have opposed the spirit : what , resist the spirit ? me-thinks it is enough to sink any soul under heaven : hereafter therefore think this with thy self , were he but a man that speaks , yet would i not despise him ; but that is not all , there goeth gods spirit with the word , and shall i despise it ? there is but one step between this and that unpardonable sin against the holy ghost , onely adding malice to my rage : i oppose the father , perhaps the son mediates for me ; i despise the son , perhaps the holy ghost pleads for me ; but if i oppose the spirit , none can succor me . chap. vi . sect. . the answer on mans part for the soul to close with , and to relye on christ . hitherto of the call on gods part ; now we are come to the answer on mans part . no sooner hath the gospel and gods spirit clearly revealed the fulness of gods mercy in christ , but then the whole soul ( both the minde that discovers mercy , and hope that expects it , and desire that pursues it , and love that entertains it , and the will that rests on it ) gives answer to the call of god therein . mercy is a proper object of all these , of the minde to be illightned , of hope to be sustained , of desire to be supported , of love to be cheared : nay , there is a full satisfactory sufficiency of all good in christ , that so the will of man may take full repose and rest in him ; therefore the lord saith , come unto me , all that are weary and heavy laden ; come minde , and hope , and desire , and love , and will , and heart : they all answer , we come : the minde saith , let me know this mercy above all , and desire to know nothing but christ and him crucified : let me expect this mercy ( saith hope ) that belongs to me , and will befal me : desire saith , let me long after it : o — saith love , let me embrace and welcome it : o , saith the heart , let me lay hold on the handle of salvation ; here we will live , and here we will dye at the footstool of gods mercy . thus all go , minde , hope , desire , love , joy , the will , and all lay hold upon the promise , and say , let us make the promise a prey , let us prey upon mercy , as the wilde beasts do upon their provision . thus the faculties of the soul hunt and pursue this mercy , and lay hold thereupon , and satisfie themselves herein . sect. . a sight of christ , or of mercy in christ . but for a further discovery of these works of the soul , we shall now enter into particulars : and for their order , first , the lord lets a light into the minde , for what the eye never seeth , the heart never desireth , hope never expecteth , the soul never imbraceth : if the soul then seems to hang afar off , and dares not believe that christ will have mercy on him , in this case the spirit lets in a light into his heart , and discovers unto him , that god will deal graciously with him . it is with a sinner , as with a man that sits in darkness , haply he seeth a light in the street out of a window , but he sits still in darkness , and is in the dungeon all the while , and he thinks , how good were it , if a man might enjoy that light ? so , many a poor humble-hearted broken sinner seeth , and hath an inckling of gods mercies , he heareth the saints speak of gods love , and his goodness , and compassion ; ah ( thinks he ) how happy are they , blessed are they , what an excellent condition are they in ? but i am in darkness still , and never had a drop of mercy vouchsafed unto me : at last , the lord sets a light in his house , and puts the candle into his own hand , and makes him see by particular evidence , thou shalt be pardoned , and thou shalt be saved . the maner how the spirit works this , is discovered in three passages : first , the spirit of the lord meeting with an humble , broken , lowly , self-denying sinner ( he that is a proud stout-hearted wretch knows nothing of this matter ) it opens the eye , and now the humbled sinner begins to see ( like the man in the gospel ) some light and glimmering about his understanding , that he can look into , and discern the spiritual things of god . . then the lord says before him all the riches of the treasure of his grace ; no sooner hath he given him an eye , but then he lays colours before him ( the unsearchable riches of christ ) that he may see and look , and fall in love with those sweet treasures ; and then saith the soul , o that mercy , and grace , and pardon were mine ! o that my sins were done away ! the lord saith , i will refresh them that are heavy laden ; then saith the soul , o that i had that refreshing ! you shall have rest , saith god ; o that i had rest too , saith the soul ! and now the soul begins to look after the mercy and compassion which is laid afore it . . the spirit of the lord doth witness or certifie throughly and effectually to the soul , that this mercy in christ belongs unto him ; and without this , the soul of an humble broken-hearted sinner hath no ground to go unto christ : what good doth it an hungry stomack to hear that there is a great deal of cheer and dainties provided for such and such men , and he have no part therein ? take a beggar that hath a thousand pounds told before him ( he may apprehend the sum of so much gold and so much silver ) but what is all that to me ( saith he ) if in the mean time i dye and starve ? it falls out in this case with a broken-hearted sinner , as with a prodigal childe : the prodigal he hath spent his means , and abused his father , and now is there a famine in the land , and poverty is befallen him ; he knows indeed there is meat and cloaths enough in his fathers house , but ( alas ) what can he expect thence but his fathers heavy displeasure ? if a man should say , go to your father , he will give you a portion again ; would he ( think you ) believe this ? no ( would he say ) it is my father i have offended , and will he now receive me ? yet should a man come and tell him , that he heard his father say so , and then shew him a certificate under his fathers hand that it was so , this would sure draw him into some hope that his father meant well towards him : so it is with a sinner when he is apprehensive of all his rebellions ; if a man should tell such a soul , go to god , and he will give you abundance of mercy and compassion ; the soul cannot believe it , but thinks , what , i mercy ? no , no : blessed are they that walk humbly before god , and conform their lives to his word , let them take it ; but for me , it is mercy i have opposed , it is grace i have rejected ; no mercy , no grace for me : but now if god send a messenger from heaven , or if it come under the hand of his spirit , that he will accept of him , and pass by all his sins , this makes the soul grow into some hopes , and upon this ground it goes unto the lord : but here observe me , that none either in heaven or in earth , but onely gods spirit can make this certificate ; when it is night , all the candles in the world cannot take away the darkness ; so all the means of grace and salvation , all the candle-light of the ministry , they are all good helps , but the darkness of the night will not be gone , before the sun of righteousness arise in our hearts . hence it is that it proves so difficult a matter to comfort a distressed soul ; i shall one day perish , saith david , i shall one day go down to hell : saith the soul , let all the ministers under heaven cry , comfort ye , comfort ye : still he replyes , i mercy ? and i comfort ? will the lord pardon me ? it is mercy i have despised and trampled under my feet , and i mercy ? no , no : thus we ministers observe by experience , some that in their own apprehensions are gone to the bottom of hell , we make known to them reasons , and arguments , and promises , but nothing takes place ; what 's the reason ? o none but gods spirit can do it , he must either come from heaven , and say , comfort ye , comfort ye my people , or it will never prevail : let me speak therefore to you that are ministers , you do well to labor to give comfort to a poor fainting soul , but always say , comfort lord , o lord , say unto this poor soul , that thou art his salvation . sect. . hope in christ . the minde being thus illightned , the lord calls on the affections ; come desire , come love : but the first voice is to hope , now hope is a faculty of the soul that looks out for mercy , and waits for the same ; so the apostle , phil. . . according to my earnest expectation : it is a similitude taken from a man that looks after another , and lifts up himself as high as he may to see if any be coming after him ; so here the soul stands as it were a tip toe , expecting when the lord comes ; he hath heard the lord say , mercy is coming towards thee , mercy is provided for thee : now this affection is set out to meet mercy afar off , it is the looking out of the soul : o when will it be lord ? thou sayest mercy is prepared , thou sayest mercy is approaching ; the soul standeth a tip-toe , o when will it come lord ! here is the voyce of hope ; this sinful soul of mine , it may through gods mercy be sanctified ; this troubled perplexed soul of mine , it may through gods mercy be pacified ; this evil and corruption which harbors in me , and hath taken possession of me , it may through gods mercy be removed ; and when will it be , lord ? the maner how gods spirit works this , is discerned in three particulars : . the lord doth sweetly stay the heart , and fully perswade the soul , that a mans sins are pardonable , and that all his sins may be pardoned , and that all the good things he wanteth , they may be bestowed ; this is a great sustainer of the soul : when a poor sinner seeth his sins in their number , nature ; when he seeth no rest in the creature , nor in himself , though all means , all help , all men , all angels , should joyn together , yet they cannot pardon one sin of his ; then the lord lifteth up his voyce , and saith from heaven , thy sins are pardonable in the lord jesus christ . . the lord doth sweetly perswade the soul that all his sins shall be pardoned ; the lord makes this appear , and perswades his heart that he intendeth mercy , that christ hath procured pardon for the soul of a broken-hearted sinner in special , and that he cannot but come unto it ; by this means hope comes to be assured , and certainly perswaded to look out , knowing the promise shall be at the last accomplished : the former onely sustained the heart , and provoked it to look for mercy , but this comforts the soul , that undoubtedly it shall have mercy : the lord jesus came to seek and to save that which was lost : now saith the broken and humble sinner , i am lost ; did christ come to save sinners ? christ must fail of his end , or i of my comfort : god saith , come unto me , all you that are weary and heavy laden : i am weary , and unless the lord intend good unto me , why should he invite me and bid me come ? surely he means to shew me mercy , nay he promiseth to relieve me , when i come therefore he will do good unto me . . the lord lets in some relish and taste of the sweetness of his love , some scent and savor of it , so that the soul is deeply affected with it , and carryed mightily unto it , that it cannot be severed ; it is the letting in the riches of his love , that turneth the expectation of the soul another way , yea it turneth the whole stream of the soul thitherward . this reproves , . those that cast off all hope . . those that without ground will do nothing but hope . . if the lord stir up the heart of his to hope for his mercy , then take heed of that fearful sin of despair . despair we must in our selves , and that is good ; but this despair we speak of , is hainous in the eyes of god , and hurtful to thee . . injurious to god , thou goest to the deep dungeon of thy corruption , and there thou sayest , these sins can never be pardoned , i am still proud , and more stubborn , this distress god seeth not , god succors not , his hand cannot reach , his mercy cannot save . now mark what the prophet saith to such a perplexed soul , why sayest thou thy way is hid from the lord ? the lord saith , why sayest thou ? is any thing too hard for the lord ? o you wrong god exceedingly , you think it a matter of humility , when you account so vilely of your selves : can god pardon sin to such unworthy creatures ? it is true ( saith the soul ) manasses was pardoned , paul was converted , gods saints have been received to mercy , but can my sins be pardoned ? can my soul be quickned ? no , no , my sins are greater then can be forgiven . why then , poor soul , satan is stronger to overthrow thee , then god to save thee ; and thus you make god to be no god , nay you make him to be weaker then sin , then hell , then the devil . . this sin is dangerous to thy own soul , it is that which taketh up the bridge , and cutteth off all passages , nay it plucks up a mans endeavors ( as it were ) quite by the roots : alas ( saith he ) what skilleth for a man to pray ? what profits it a man to read ? what benefit in all the means of grace ? the stone is rolled upon me , and my condemnation sealed for ever : i will never look after christ , grace , salvation any more ; the time of grace is past , the day is gone . and thus the soul sinketh in it self , will the lord cast me off for ever , and will he shew no favor ? i said ( saith david ) this is my infirmity : the word in the original is , this is my sickness ; as who should say , what , is mercy gone for ever ? this will be my death , then is life gone . . this reproves and condemns that great sin of presumption , a sin more frequent , and ( if possibly may be ) more dangerous ; as they said , saul had slain his thousands , and david his ten thousands : so hath despair slain his thousands , but presumption his ten thousands . it is the counsel of peter , that every man should be ready to give an account of his faith and hope that is in him . let us see the reasons that perswade you to these groundless foolish hopes ? you say , you hope to be saved , and you hope to go to heaven , and you hope to see gods face with comfort ; and have you no grounds ? it is a foolish hope , an unreasonable hope . but comfort ye , comfort ye , poor drooping spirits ; they that wait upon the lord shall renew their strength : you say , you cannot do this , and you cannot do that ; i say , if you can but hope , and wait for the mercy of the lord , you are rich christians . if a man have many reversions , they that judge of his estate , will not judge him for his present estate , but for the reversions he shall have : haply thou hast not for the present the sense and feeling of gods love and assurance ; away with that feeling , do not dote upon it , thou hast reversions of old leases , ancient mercies , old compassions , such as have been reserved from the beginning of the world , and know thou hast a fair inheritance . you will say , were my hopes of the right stamp , then might i comfort my self ; but there are many false , flashy hopes , and how should i know that my hope is sound and good ? i answer , you may know it by these particulars : . a grounded hope hath a peculiar certainty in it , it doth bring home unto the soul in special maner , the goodness of god , and the riches of his love in christ jesus . it stands not on is's and and's , but saith , it must undoubtedly , it must certainly be mine ; and good reason , for this hope hath a word to hang and hold upon : what is that ? i will wait upon the lord , and i hope in his word ; it is a scripture-hope , a word hope : the word saith , the lord came to save those that were lost ; why , i finde my self to be lost , saith the soul , and therefore i hope : the lord will seek me , though i cannot seek him ; i hope the lord will finde me , though i cannot finde my self ; i hope the lord will save me , though i cannot save my self . so the word saith , he appointeth them that mourn in sion , to give unto them beauty for ashes : will you have a legacy of joy , mercy and pity ? here it is , the lord christ left it you , i bequeath and leave this to all broken-hearted sinners , to all you humble mourning sinners , this is your legacy , sue for it in the court , and you shall have it for ever . . a grounded hope is ever of great power and strength to hold the soul to the truth of the promise ; hence take a poor sinner when he is at the weakest , under water , when all temptations , oppositions , corruptions grow strong against him , and he saith , i shall one day perish by the hand of saul , this proud , foolish , filthy heart of mine will be my bane , i shall never get power , strength and grace against these sins . here is the lowest under of a poor soul . if a man should now reply , then cast off all hope and confidence , reject the means , and turn to your sins : mark how hope steppeth in , and saith , nay , whatsoever i am and do , whatsoever my condition is , i will use the means ; i am sure all my help is in christ , all my hope is in the lord jesus , and if i must perish , i will perish seeking him , and waiting upon him . why , this is hope , and i warrant , that soul shall never go to hell ; i will wait for the lord , yea though he hath hid himself from the house of jacob . the last use is of exhortation : i desire you , i intreat you ( i will not say , i command you , though this may be enjoyned ) if you have any hope of heaven , if you have any treasure in christ , labor to quicken this affection above all : the means are these — . labor to be much acquainted with the precious promises of god , to have them at hand , and upon all occasions : these are thy comforts , and will support thy soul , as the body without comfort is unfit for any thing ; so it is here , unless a man hath that provision of gods promises , and have them at hand daily , and have them dished out , and fitted for him , his heart will fail . . maintain in thy heart a deep and serious acknowledgement of that supreme authority of the lord , to do what he will , and how he will , according to his pleasure . alas , we think too often to bring god to our bow , we have hoped thus long , and god hath not answered , and shall we wait still ? wait ! ah wait , and bless god that you may wait : if you may lie at gods feet , and put your mouthes in the dust , and at the end of your days have one crum of mercy , it is enough ; therefore check those distempers , shall i wait still ? it is a most admirable strange thing , that a poor worm , worthy of hell , should take up state , and stand upon terms with god : he will not wait upon god ; who must wait then ? must god wait , or man wait ? it was the apostles question , wilt thou now restore the kingdom of israel ? to whom our savior answered , it is not for you to know the times and seasons ; as who should say , hands off , it is for you to wait , and to expect mercy , it is not for you to know : if you begin to wrangle , and say , how long , lord ? when , lord ? and why not now , lord ? why not i , lord ? now check thy own heart , and say , it is not for me to know , it is for me to be humble , abased , and to wait for mercy . sect. . a desire after christ . vvhen the soul is humbled , and the eye opened , then he begins thus to reason , o happy i that see mercy , but miserable i , if i come to see this , and never have a share in it ! o why not i ( lord ? ) why not my sins pardoned ? and why not my eorruptions subdued ? my soul now thirsteth after thee as a thirsty land , my affections now hunger after righteousness both infused and imputed ; now this desire is begotten thus : when the soul is come so far , that after a through conviction of sin , and sound humiliation under gods mighty hand , it hath a timely and seasonable revelation of the glorious mysteries of christ , of his excellencies , invitations , truth , tender-heartedness , &c. of the heavenly splendor , and riches , of the pearl of great price ; then doth the soul conceive by the help of the holy ghost , this desire and vehement longing : and ( least any couzen themselves by any misconceits about it , as the notorious sinner , the meer civil man , and the formal professor ) it is then known to be saving : . when it is joyned with an hearty willingness and unfeigned resolution , to sell all , to part with all sin , to bid adieu for ever to our darling-delight ; it is not an effect of self-love , not an ordinary wish of natural appetite ( like balaams , numb. . . ) of those who desire to be happy , but are unwilling to be holy ; who would gladly be saved , but are loth to be sanctified ; no , if thou desirest earnestly , thou wilt work accordingly ; for as the desire is , so will the endeavor be . . when it is earnest , eager , vehement , extreamly thirsting after christ , as the parched earth for refreshing showers , or the hunted hart for the water-brooks . we read of a scotish penitent , who a little before his confession , freely confessed his fault , to the shame ( as he said ) of himself , and to the shame of the devil , but to the glory of god ; he acknowledged it to be so heynous , and horrible , that had he a thousand lives , and could he dye ten thousand deaths , he could not make satisfaction : notwithstanding ( said he ) lord , thou hast left me this comfort in thy word , that thou hast said , come unto me all ye that are weary and heavy laden , and i will refresh you : lord , i am weary , lord , i am heavy laden with my sins , which are innumerable , i am ready to sink , lord , even into hell , unless thou in thy mercy put to thine hand and deliver me : lord , thou hast promised by thine own word out of thy own mouth , that thou wilt refresh the weary soul : and with that he thrust out one of his hands , and reaching as high as he could towards heaven , with a louder voyce and a streined , he cryed , i challenge thee , lord , by that word , and by that promise which thou hast made , that thou perform and make it good to me , that call for ease and mercy at thy hands , &c. proportionably , when heavy-heartedness for sin hath so dryed up the bones , and the angry countenance of god so parched the heart , that the poor soul begins now to gasp for grace , as the thirsty land for drops of rain ; then the poor sinner ( though dust and ashes ) with an holy humility thus speaks unto christ , o merciful lord god , thou art alpha and omega , the beginning and the end ; thou sayest it is done , of things that are yet to come , so faithful and true are thy decrees and promises ; that thou hast promised by thine own word out of thy own mouth , that unto him that is a thirst , thou wilt give him of the fountain of the water of life freely . o lord , i thirst , i faint , i languish , i long for one drop of mercy : as the hart panteth for the water-brooks , so panteth my soul after thee , o god , and after the yearning bowels of thy wonted compassions : had i now in possession the glory , the wealth , and pleasures of the whole world ; nay , had i ten thousand lives , joyfully would i lay them all down and part with them , to have this poor trembling soul of mine received into the bleeding arms of my blessed redeemer . o lord , my spirit within me is melted into tears of blood , my heart is shivered into pieces ; out of the very place of dragons and shadow of death , do i lift up my thoughts heavy and sad before thee , the remembrance of my former vanities and pollutions , is a very vomit to my soul , and it is sorely wounded with the grievous representation thereof : the very flames of hell , lord , the fury of thy just wrath , the scorchings of my own conscience , have so wasted and parched mine heart , that my thirst is insatiable , my bowels are hot within me , my desire after jesus christ , pardon and grace , is greedy as the grave ; the coals thereof are coals of fire , which hath a most vehement flame : and , lord , in thy blessed book thou callest and cryest , ho , every one that thirsteth , come ye to the waters . in that great day of the feast , thou stoodest and cryed'st with thine own mouth , if any man thirst , let him come unto me and drink ; and these are thine own words , those who hunger and thirst after righteousness shall be filled . i challenge thee , lord , in this my extreamest thirst after thine own blessed self , and spiritual life in thee , by that word , and by that promise which thou hast made , that thou perform , and make it good to me , that lie grovelling in the dust , and trembling at thy feet : oh! open now that promised well of life , for i must drink , or else i dye . the means to obtain this desire , are these three : . be acquainted throughly with thine own necessities and wants , with that nothingness and emptiness that is in thy self ; a groundless presumption makes a man careless ; see into thine own necessities , confess the want of this desire after the lord jesus christ . . labor to spread forth the excellency of all the beauty and surpassing glory , that is in the promises of god : couldst thou but view them in their proper colours , they would even ravish thee , and quicken thy desires . . after all this , know it is not in thy power to bring thy heart to desire christ , thou canst not hammer out a desire upon thine own anvil , dig thy own pit , and hew thy own rock as long as thou wilt ; nay , let all the angels in heaven , and all the ministers on earth provoke thee , yet if the hand of the lord be wanting , thou shalt not lift up thine heart , nor step one step towards heaven ; then go to him who is able to work this desire in thy soul . it is the complaint of a christian , o they are troubled , because they cannot fetch a good desire from their own souls , and one falls , another sinks , a third shakes , and they are overwhelmed with discouragement : what a wretched heart have i ? ( faith one ) i grace ? no , no , the world i can desire , the life of my childe i long for , and i say with ( rachel ) let me have honor or else i dye : but i cannot long for the unconceivable riches of the lord jesus christ ; and will the lord shew any mercy upon me ? is it thus ? remember now , desires grow not in thy garden , they spring not from the root of thy abilities : o seek unto god , and confess , in truth lord , it is thou from whom come all our desires , it is thou must work them in us as thou hast promised them to us ; and therefore , lord , quicken thou this soul , and inlarge this heart of mine , for thou onely art the god of this desire . thus hale down a desire from the lord , and from the promise , for there onely must thou have it : the smoaking flax god will not quench : flax will not smoak , but a spark must come into it , and that will make it catch fire and smoak ; thus lay your hearts before the lord , and say , good lord , here is onely flax , here is onely a stubborn heart , but strike thou by thy promise one spark from heaven , that i may have a smoaking desire after christ , and after grace . sect. . a love of christ . vve have run through two affections , hope & desire , and the next is love : a possible good stirs up hope , a necessary excellency in that good , setleth desire , and a rellish in that good setled , kindles love . thus is the order of gods work : if the good be absent , the understanding saith , it is to be desired , o that i had it ! then it sends out hope , and that waits for that good , and stays till it can see it ; and yet if that good cannot come , then desire hath another proper work , and it goes up and down wandring , and seeketh and sueth for christ jesus . after this , if the lord jesus be pleased to come himself into the view of the heart , which longeth thus after him , then love leads him into the soul , and tells the will of him , saying , lo here is jesus christ the messiah , that hath ordered these great things for his saints and people . the motive or ground of this love , is gods spirit in the promise , letting in some intimation of gods love into the soul ; thus psal. . . the lord will command his loving kindeness in the day time : this is a phrase taken from kings and princes , and great commanders in the field , whose words of command stand for laws ; so the lord sends out his loving kindeness , and saith , go out , my everlasting love and kindeness , take a commission from me , and to go that humble , thirsty and hunger-bitten sinner , and go and prosper , and prevail , and settle my love effectually upon him , and fasten my mercy upon him ; i command my loving kindeness to do it . thus the lord doth put a commission into the hands of his loving kindeness , that it shall do good to the poor soul , yea though it withdraw it self , saying , what , i mercy ? will christ jesus accept of me ? no , no ; there is no hope of mercy for me : indeed if i could pray thus , hear thus , and perform duties with that enlargement , and had those parts and abilities , then there were some comfort , but now there is no hope of mercy for me . we demand , is this your case ? is it thus and thus ? are you thus humbled ? and have you thus longed for the riches of his mercy in christ ? lo then , the lord hath put a commission into the hands of his loving kindeness , saying , go to that poor soul , and break open the doors upon that weary weltering heart , and break off all those bolts , and rend off that veil of ignorance and carnal reason , and all those arguments : go ( i say ) to that soul , and chear it , and warm it , and tell it from me , that his sins are pardoned , and his soul shall be saved , and his sighs and prayers are heard in heaven ; and i charge you do the work before you come again . here is the ground of love , gods love affecting the heart and setled upon it , it breeds a love to god again ; we love him , because he loved us first : the burning-glass must receive heat of the beams of the sun , before it burn any thing ; so there must be a beam of gods love to fall upon the soul , before it can love god again : i drew them with the cords of a man , even with the bands of love ; god lets in the cords of love into the soul , and that draws love again to god : he brought me into the banqueting-house , and his banner over me was love ; stay me with flaggons , comfort me with apples , for i am sick of love . when the banner of christs love is spread over the soul , the soul comes to be sick in love with christ . now this love of god doth beget our love in three particulars : first , there is a sweetness and a rellish which gods love lets into the soul , and warms the heart with ; you shall see how the fire is kindled by and by : as when a man is fainting , we give him aqua-vitae ; so a fainting sinner is cold at the heart , and therefore the lord lets in a drop of his loving kindeness , and this warms the heart , and the soul is even filled with the happiness of the mercy of god ; let him kiss me with the kisses of his mouth ( saith the spouse in the canticles ) for his love is better then wine : the kisses of his mouth , are the comforts of his word and spirit ; the soul saith , o let the lord refresh me with the kisses of his mouth , let the lord speak comfort to my heart , and this is better then wine . secondly , as that sweetness warms the heart , so the freeness of the love of god let in and intimated , begins even to kindle this love in the soul , that it sparkles again : god setteth out his love towards us , seeing that while we were yet sinners , christ dyed for us . this commends the love of god , the lord sends to poor and miserable , sinful broken-hearted sinners , and saith , commend my mercy to such a one , and tell him , that though he hath been an enemy to me , yet i am a friend to him , and though he hath been rebellious against me , yet i am a god and father to him : when the poor sinner considers this with himself , he saith , is the lord so merciful to me ? i that loved my sins , and continued in them , had it not been just that i should have perished in them ? but will the lord not onely spare his enemy , but give his son for him ? o let my soul for ever rejoyce in this unconceiveable goodness of god! be thy heart never so hard , if it have but the sense of this , it cannot but stir thee to humiliation . thirdly , the greatness of the freeness of this mercy of god , being setled upon the heart , enflames it , the sweetness warms the heart , this freeness kindles the fire , and when the greatness of the sweetness comes to be valued , this sets the heart all on a flame ; the apostle desires , that the ephesians being rooted and grounded in love , might be able to comprehend with all saints , what is the breadth and height of the love of god in christ ; as if he had said , the unmeasureablenes of gods mercy will blow up the soul , and enflame the heart with admirable love of god again , and will make the soul say , what , i that have done all that i could against this good god ? o it breaks my heart to think of it ! there was no name under heaven that i did blaspheme and tear in pieces , more then this name ; no command under heaven i so much despised , as the command of god and of christ ; no spirit that i grieved , so much as the good spirit of god ; and therefore had the lord onely given me a look , or spoken a word to me , it had been an infinite mercy , but to send a son to save me , it is incomparable : i could not conceive to do so much evil against him , as he hath done good to me : o the breadth of that mercy beyond all limits ! o the length of that mercy beyond all time ! o the depth of that mercy below a mans misery ! o the height of that mercy above the height of my understanding ! if my hands were all love , that i could work nothing but love , & if mine eyes were able to see nothing but love , and my minde to think of nothing but love , and if i had a thousand bodies , they were all too little to love that god that hath thus unmeasureably loved me a poor sinful hell-hound : i will love the lord dearly ( saith david ) o lord my strength . have i gotten the lord jesus to be my comfort , my buckler and my shield ? if i have any good , he begins it ; if i have any comfort , he blesseth it : therefore i will love thee dearly , o lord my strength , o how should i but love thee ! me thinks there is a poor sincere soul that saith , my understanding are not so deep as others , my tongue runs not so glib as such and such ; i cannot talk so freely of the things of grace and salvation , i have meaner parts , and cannot inlarge my self in holy duties and holy services ; i cannot dispute for a savior , or perform such duties as others can do : yet , sweet soul , canst thou love christ jesus , and rejoyce in him ? o yes ! i bless the name of the lord , that all i have , all my friends , and parts , and means , and abilities , are but as dung and dross in comparison of christ jesus ; it were the comfort of my soul , if i might be ever with him . say you so ? go thy way , and the god of heaven go with thee : this is a work of god that will never leave thee , it is a badge and proper livery that the lord jesus gives onely to his saints ; never a meer professor under heaven ever wore it , never any hypocrite under heaven to whom god did intend it , but onely to those whom he hath effectually called , and whom he will save ; therefore though thou wantst all , thou hast this to comfort thee in the want of all ; and thou mayest say , i can say little for christ , my tongue faulters , and my memory is weak , yet the lord knows i love the lord jesus . this is enough , david desired no more , but what god was wont to do to his children that loved his name , do to me ( saith the text ) as thou usest to do unto those that love thy name ; i know thou lovest them that love thee , and wilt save and glorifie them in the end , i desire no more but this , do as thou usest to do to those that love thy name . and doth david , a king , desire no more ? sure then if thou ( poor soul ) hast so much as he had , it is enough , be quiet with thy childes part , thy lot is faln into a marvellous fair ground . some may say , this is all the difficult , how may i know whether my love be a true love , or a false love ? how may i know , that my love is of the right stamp . let every man put his love upon the trial , and examine thus , whether doest thou welcome christ and grace , according to the worth of them ? if thou doest , it will appear in these particulars : . observe the root and rise from whence thy love came , canst thou say , i love the lord , because he hath loved me ? then thy love is of the right mettle , and know it for ever , that that god which cannot but love himself , he cannot but like that love which came from himself : is thy soul affected and enlarged in love to the lord , because thou hast felt and retained the relish and sweetness of his grace ? canst thou say , the lord hath let in a glimpse of his favor ? and the lord hath said in his truth , he looks to him that trembles at his word , the minister said it , and the spirit saith it , that my mercy is registred in heaven : oh how should i love the lord ! my sins are many , which i have bewailed , my sighs and sobs i have put up to heaven , and at the last the lord hath given me a gracious answer : oh how should i love the lord my strength dearly ? if it be thus with thee , thy love is sound , and will never fail . . if thou entertain thy savior , as it beseems him , thou must entertain him as a king , and that is thus ; give up all to him , and entertain none with him upon terms of honor , but such as retain to him , or be attendants upon him ; love all in christ , and for christ , but express thy love and joy to christ above all : he is as a king , and all the rest are but as retainers ; he that loves any thing equal with a christ , it is certain he did never love christ ; to set up any thing cheek by jole with christ , it is all one as if a man did put a slave into the same chamber with the king , which is upon the point to drive him away . . the soul that rightly entertains christ , and studies wholly to give him contentment , he is marvellous wary and watchful , that he may not sad that good spirit of god to grieve him , and cause him to go away as displeased : see this cant. . , . the spouse sought long for her beloved , and at last brought him home , and when she had welcomed him , she gives a charge to all the house , not to stir nor awaken her love , till he please . when a prince comes unto the house of a great man , what charge is there given to make no noise in the night , lest such and such a man be awakened before his time ? the soul when it hath received the spirit of the lord jesus christ , doth thus ; he gives a peremptory charge to keep watch and ward , and gives a charge to hope , and desire , and love , and joy , and the minde , and all , not to grieve and molest the good spirit of god , let there be no motion but to entertain it , no advise but to receive it , and do nothing that may work the least kinde of dislike unto it . . he that truly entertains christ , rejoyceth in the good and glory of christ : when mephibosheth had been wrongfully accused to david , and when david who had taken away all the inheritance from him , was returned in safety ; then said david to comfort him , thou and ziba divide the land : nay , said mephibosheth , let him take all , forasmuch as my lord the king is come again in peace , it matters not for inheritance , and for my self and my life , i pass not , sith the king is returned in peace ; it is enough that i enjoy thy presence , which is better to me then goods , life or liberty : so it is with a kinde loving heart , which cannot endure to see christs honor and glory layed in the dust , but if his praise be advanced , then is he glad , lord , i have enough ( saith the soul ) that christ is mine , and that his honor and glory is magnified , whatsoever becomes of me it matters not ; let the world take all , if i may have christ , and see him praised and magnified : let this try any mans spirit under heaven , and labor to bring the soul to this pitch : a minister in his place , and a master in his place , and every christian in his place ; let it be our care to honor god , not our selves ; and let it be our comfort , if god may be better honored by others , then by our selves : this is our baseness of spirit , we can be content to lift up christ upon our shoulders , that we may lift up our selves by it ; but we should be content to lie in the dust , that the lord may be praised ; and if any of gods people thrive and prosper more then thou , let that be thy joy . . he that welcomes christ truly , covets a neerer union with christ : love is of a linking and gluing nature , and will carry the soul with some kinde of strength and earnestness , to enjoy full possession and fellowship of the thing that is loved ; it cannot have enough of it : nothing ( saith the soul ) but christ , still i desire more of that mercy , and holiness , and grace , and love in christ jesus : as it is with parties that have lived long together in one house , and their affections are linkt together in way of marriage , they will ever desire to be talking together , and to be drawing on the marriage ; so the soul that loves christ jesus , and hath his holy affection kindled , and his spirit enlarged therein ; when the lord hath let in some glimpse of his love , he thinks the hour sweet when he prayed to the lord christ , he thinks the lords-day sweet , wherein god revealed , by the power of his holy ordinances , any of that rich grace and mercy of his : it is admirable to see how the heart will be delighted to recover the time and place , and means , when and where the lord did reveal it ; oh this is good ( saith the soul ) oh that i might ever be thus cleared and refreshed ! or as the spouse contracted , thinks every day a year , till she enjoy her beloved , and take satisfaction to her soul in him : so the soul that hath been truly humbled , and enlightened , and is now contracted to christ jesus , oh when will that day be ( saith it ) that i shall ever be with my jesus ! he takes hold of every word he hears , every promise that reveals any thing of christ , but oh ! when will that day be , that i shall ever be with christ , and be full of his fulness for ever ? and now let me prevail with your hearts , and work your souls to this duty , love the lord , all ye his saints ; whom will you love , if you love not him ? oh you poor ones , love you the lord , for you have need ; and all you rich ones , love you the lord , for you have cause ; and you little ones too ( if there be any such in the congregation ) he knocks at every mans heart , and perswades every mans soul , love ye the lord . the means are these , . labor to give attendance daily to the promise of grace , and christ ; drive away all other suitors from the soul , and let nothing come between the promise and it ; forbid all other bands , that is , let the promise confer daily with thy heart , and be expressing and telling of that good that is in christ , to thy own soul . if all things be agreed between parties to be married , and there wants nothing but mutual affection ; the only way to fix their affections upon one another , is to keep company together , so as they meet wisely and holily : so let the soul daily keep company with the promise , and this is the first way . . labor to be throughly acquainted with the beauty and sweetness of christ in the promise : now there are three things in the promise we must eye and apprehend , that our hearts may be kindled with love in the lord : . the worth of the party in himself , christ is worthy of it . . the desert of the party , in regard christ deserves it . . the readiness of the party in himself to seek our good , christ seeks it . . christ is worthy in himself : if we had a thousand hearts to bestow upon him , we were never able to love him sufficiently ; as nehemiah said , the name of the lord is above all praise ; will you let out your love and affections ? you may lay them out here with good advantage : what would you love ? wouldst thou have beauty ? then thy savior is beautiful , thou art fairer then the children of men , psal. . . wouldst thou have strength ? then is thy savior strong , gird thy sword upon thy thigh , o most mighty , psal. . . wouldst thou have riches ? thy savior is more rich ( if it be possible ) then he is strong , he is heir of all things , heb. . . wouldst thou have wisdom ? then thy savior is wise , yea wisdom it self , in him are hid all the treasures of wisdom and knowledge , col. . . wouldst thou have life eternal ? christ is the author of life and happiness to all that have him ; and he hath not onely these in himself , but he will infeoff thee in them , if thou wilt but match with him . . christ deserves our love , in regard of benefits to us ; be man never so worthy in himself , yet if he have wronged , or exprest the part of an enemy , a woman saith , i will not have him though he had all the world , this takes off the affections ; it is not so with the lord jesus : as he is worthy of all love in himself , so he hath dealt mercifully and graciously with you : in your sickness , who helped you ? in wants , who supplied you ? in anguish of heart , who relieved you ? it was jesus christ : oh therefore love him , deal equally with him , and as he deserves , so enlarge your hearts to him for ever . . christ seeks our love : here is the admiration of mercy , that our savior , who hath been rejected by a company of sinful creatures , should seek their love : for shame refuse him not , but let him have love ere he go : had the lord received us , when we had come to him , and humbled our hearts before him ; had he heard , when we had spent our days , and all our strength in begging and craving , it had been an infinite mercy : but when the lord jesus christ shall seek to us by his messengers ( it is all the work we have to do , to woo you , and speak a good word for the lord jesus christ ; yea , and if we speak for our selves , it is pity but our tongue should cleave to the roof of our mouth ) when the lord jesus shall come and wait upon us , and seek our love , o this is the wonder of mercies ! think of this , o ye saints ! the lord now by us offers love to all you that are weary and have need , what answer shall i return to him in the evening ? shall i say , lord , i have tendred thy mercy , and it was refused : brethren , it would grieve my heart to return this answer : o rather let every soul of you say , can the lord jesus love me ? in truth , lord , i am out of love with my self , i have abused thy majesty , i have loved the world , i have followed base lusts , and can the lord jesus love such a wretch as i am ? yet saith the lord , i will heal their back-slidings , i will love them freely . he looks for no portion , he will take thee and all thy wants ; get you home then , and every one in secret , labor to deal truly with your own hearts ; make up a match in this maner , and say , is it possible that the lord should look so low ? that a great prince should send to a poor peasant , that majesty should stoop to means ? heaven to earth , god to man ? hath the lord offered mercy to me ? and doth he require nothing of me but to love him again ? call upon your hearts , i charge you , and say thus , lord , if all the light of mine eyes were love , and all the speeches of my tongue were love , it were all too little to love thee : o let me love thee dearly ! if you will not say thus , then say hereafter , you had a fair offer , and that a poor minister of god did wish you well . alas , be not coy and squemish , the lord may have better then you ; lie down therefore , and admire at the mercy of the lord , that should take a company of dead dogs , and now at the last , say as the prophet did , lift up your heads , o ye gates ! and be ye lift up ye everlasting doors , and the king of glory shall come in . sect. . a relying on christ . vve are now come to the work of the will , which is the great wheel and commander of the soul . the former affections were but as hand-maids to usher in christ and the promises ; the minde saith , i have seen christ : hope saith , i have waited : desire saith , i have longed : love saith , i am kindled : then saith the will , i will have christ , it shall be so : and this makes up the match , the spawn and seeds of faith went before , now faith is come to some perfection , now the soul reposeth it self upon the lord jesus . and this reposing or resting it self , discovers a fivefold act : first , it implyes a going out of the soul to christ : when the soul seeth this , that the lord jesus is his ayd , and must ease him and pardon his sins , then let us go to that christ , saith he , it is the lords call , come to me all ye that are weary : now this voyce coming home to the heart , and the prevailing sweetness of the call over-powering the heart , the soul goes out , and falls , and flings it self upon the riches of gods grace . secondly , it lays fast hold upon christ : when the lord saith , come my love , my dove , o come away ! behold , i come ( saith she ) and when she is come , she fasteneth upon christ , saying , my beloved is mine , and i am his : faith lays hold on the lord , and will not let mercy go , but cleaves unto it , though it conflict with the lord ; should he slay me ( saith job ) yet will i trust in him : the case is like benhadads , who being overcome by ahab , his servants thus advise him : we have heard that the kings of israel are merciful kings , we pray thee let us put ropes about our necks , and sackcloth on our loyns , and go out to the king , peradventure he will save thy life : thus the servants go , and coming to ahab , they deliver the message ; thy servant benhadad saith , i pray thee let me live : and he said , is he yet alive ? he is my brother : now the men diligently observed whether any thing would come from him , and did hastily catch at it , and they said , thy brother benhadad , and they went away rejoycing : this is the lively picture of a broken-hearted sinner , after he hath taken up arms against the almighty , and that the lord hath let in justice , and he seeth ( or hath seen ) the anger of god bent against him ; then the soul reasons thus , i have heard , though i am a rebellious sinner , that none but sinners are pardoned , and god is a gracious god , and therefore unto him let me go : with this he falls down at the footstool of the lord , and cryes , o what shall i do ! what shall i say unto thee ? o thou preserver of men ! o let me live , i pray thee , in the sight of my lord ! the soul thus humbled , the lord then lets in his sweet voyce of mercy , and saith , thou art my son , my love , and thy sins are pardoned : these words no sooner uttered , but he catcheth thereat , saying , mercy lord ? and a son lord ? and love lord ? and a pardon lord ? the heart holds it self here , and will never away . thirdly , it flings the weight of all its occasions and troubles ( guilt and corruptions ) upon the lord jesus christ : he that walks in darkness , and hath no light , let him trust in the name of the lord , and stay upon his god ; that is , if a man be in extremity , hopeless in misery , and walks in desperate discouragements , yea and hath no light of comfort , let him trust in the name of the lord , and stay upon his god : as when a man cannot go of himself , he lays all the weight of his body upon another , so the soul goes to a christ , and lays all the weight of it self upon christ , and saith , i have no comfort , o lord , all my discomforts i lay upon christ , and i relye upon the lord for comfort and consolation : who is this , saith solomon , that cometh up from the wilderness , leaning upon her beloved , cant. . . the party coming is the church , the wilderness is the troubles and vexations the church meets withal , and the beloved is the lord jesus christ ; now the church leans her self all upon her husband , she walked along with him , but he bare all the burthen : cast all your care upon him ( saith peter ) for he careth for you , pet. . . the original is , hurl your care upon the lord : the lord will not thank you for carrying your cares and troubles about you , he requires that you hurl them upon him , for he careth for you . fourthly , it draws vertue , and derives power from the lord jesus christ for succor and supplies , and here is the especial life of faith , it goes for mercy , and grace , and comfort in christ , he knows 't is to be had from him , and therefore he fetcheth all from him ; with joy shall ye draw water out of the wells of salvation , isa. . . the fountain of salvation is christ , and all the waters of life , of grace and mercy , are in christ jesus : now it is not enough to let down the bucket into the well , but it must be drawn out also ; it is not enough to come to christ , but we must draw the water of grace from christ to our selves ; they shall suck and be satisfied ( saith isaiah ) with the breasts of her consolations , that they may milk out , and be delighted with the abundance of her glory : the church is compared to a childe , and the breasts are the promises of the gospel ; now the elect must suck out , and be satisfied with it ; the word in the original is , exact upon the promise , and oppress the promise : as the oppressor grindes the face of a poor man , so with an holy kinde of oppression , you should exact from the promise , and get what good you may from it . fifthly , faith leaves the soul with the promise ; yea , notwithstanding all delays , denyals , discouragements from god , faith brings on the heart still , it will be sure to lie at the gate , and keep the soul with the promise , whatever befalls it . excellent is that passage , gen. . . when the lord and jacob were wrestling , let me go , saith the lord , i will leave thee to thy self , i care not what becomes of thee ; no , i will not let thee go , until thou hast blessed me , saith jacob : so the faithful soul lays hold upon the lord for mercy , pardon , power and grace , and though the lord seem to give him up to the torment of sin and corruption , yet the soul saith , though my soul go down to hell , i will hold here for mercy , till the lord comfort and pardon , and subdue graciously these cursed corruptions , which i am not able to master my self . as it is with a sun-dyal , the needle is ever moving , and a man may jog it this way and that way , yet it will never stand still , till it come to the north-point : so when the lord leaves off a believing heart with frowns , and with the expression of displeasure , and the soul turns to the lord christ , and will never leave till it go god-ward , and christ-ward , and graceward , and saith , let the lord do what he please , i will go no further , till he be pleased to shew mercy . thus the soul once come to christ , it will never away , but ever cleaves to the promise , and is towards god and christ , whatsoever befalls it . but ( poor soul ) art thou yet shut up in unbelief ? do then as the prisoners in new-gate , what lamentable cryes do they utter to every passenger by ? so do thou , look out from the gates of hell , and from under the bars of infidelity , and cry , that god would look on thee in mercy , and say , spare , lord , a poor unbelieving wretch , lockt up under the bars of vnbelief , good lord succor , and deliver in thy due time . david could say , let the sighing of prisoners come up before thee ; that indeed was meant of bodily imprisonment , yet the argument prevails much in regard of the spiritual : good lord , let the sighing of prisoners come up before thee ; let the sighing of poor distrustful souls come up before thy majesty : o send help from heaven , and deliver the soul of thy servant from these wretched distempers of heart . is there no cause thus to pray ? he that believeth not ( saith our savior ) is condemned already : he is cast in heaven and earth , by the law and gospel , there is no relief for him abiding in this condition ; lay this under thy pillow , and say , how can i sleep , and be a condemned man ? what if god should take away my life this night ? alas ! i never knew what it was to be illightned , or wounded for sin ; i can commit sin , and play with sin , but i never knew what it was to be wounded for sin ; i never knew what it was to be zealous in a good cause ; o i confess i have no faith at all ! beloved ! would you yield this , then were there some hopes that you might get out of this condition and state , to have a sense of its want , to go to the lord by prayer , and to ask hearty counsel of some faithful minister , are the first steps to obtain it . and to help a poor wretch in this case , o you that are gracious , go your ways home , and pray for him : brethren , let us leave preaching and hearing , and all of us fall to praying and mourning : in truth , i condemn my own soul , because i have not an heart to mourn for him ; we reprove his sin , and condemn him of his sin ; and we must do so : but where are the heart-blood petitions that we put up for such a one ? where are the tears that we make for the slain of our people ? you tender-hearted mothers and you tender-hearted wives , if your children or husbands be in this woful case . o mourn for them , let your hearts break over them , and say , o wo is me for my children , o wo is me for that poor husband of mine ! or secondly , hast thou gotten faith ? then labor to husband this grace well , and to improve it for thy best good . it is a marvellous shame , to see those that are born to fair means ( i mean the poor saints of god ) that have a right and title to grace and christ , and yet to live at such an under-rate : i would have you to live above the world , for the lord doth not grudge his people of comfort , but would have them live chearfully , and have strong consolations , and mighty assurance of gods love : is there not cause ? why , faith ( if it be right ) will make the life of a christian most easie , most comfortable . unfaithful souls sink in their sorrows upon every occasion ; but faith gives ease to a man in all his conversation : . because faith hath a skill , and a kinde of flight to put over all cares to another : we take up the cross , but faith hurls all the care on christ ; an easie matter it is to lie under the burthen , when another bears all the weight of it . look how it is with two ferry-men , the one hales his boat about the shore , and cannot get off , but tugs and pulls , and never puts her forth to the tide ; the other puts his boat upon the stream , and sets up his sail , and then he may sit still in his boat , and the wind will carry him whither he is to go : just thus it is with a faithful soul , and an unbeliever ; all the care of the faithful soul , is to put himself upon the stream of gods provividence , and to set up the sail of faith , and to take the gale of gods mercy and providence , and so he goes on chearfully , because it is not he that carries him , but the lord jesus christ : whereas every unfaithful soul tugs and pulls at the business , and can finde neither ease nor success ; alas ! he thinks by his own wits and power to do what he would . . because faith sweetens all other afflictions , even those that are most hard and full of tediousness ; and howsoever it apprehends all troubles and afflictions , yet withal it apprehends the faithfulness of god , ordering all for our good : and that 's the reason why all our troubles are digested comfortably , without any harshness at all : when the patient takes better pills , if they be well sugered they go down the easier , and the bitterness never troubles him : so it is with faith , it takes away the harshness of all inconveniencies , which are bitter pills in themselves , but they are sweetned and sugered over by the faithfulness of god , for the good of the soul ; and therefore it goes on cheerfully . you will say , if faith bring such ease , how may a man that hath faith , improve it to have such comfort by it ? i answer , the rules are four : . labor to gain some evidence to thy own soul , that thou hast a title to the promise : the reason why poor christians go drooping , and are overwhelmed with their sins and miseries , is because they see not their title to mercy , nor their evidence of gods love , to the word , and to the testimonies : take one evidence from the word , 't is as good as a thousand , if thou hast but one promise for thee , thou hast all in truth , though all be not so fully and cleerly perceived . . labor to set an high price on the promises of god : one promise , and the sweetness of gods mercy in christ , is better then all the honors or riches in the world ; prize these at this rate , and thou canst not choose but finde ease , and be contented therewith . . labor to keep thy promises ever at hand : what is it to me if i have a thing in the house , if i have it not at my need ? if a man ready to sound and dye , say , i have as good cordial water as any in the world , but i know not where it is ; he may sound and dye before he can finde it : so when misery comes , and thy heart is surcharged , o then some promise , some comfort to bear up a poor fainting , drooping soul , my troubles are many , and i cannot bear them : why , now christ and a promise would have done it ; but thou hast thrown them in a corner , and they are not to be found : now for the lords sake let me intreat thee be wise , for thy poor soul ; there is many a fainting and aguish fit and qualm comes over the heart of many a poor christian ; persecutions without , and sorrows and corruptions within , therefore keep thy cordials about thee , and be sure that thou hast them within reach , take one , and bring another , and be refreshed by another , and go singing to thy grave , and to heaven for ever . . labor to drink in hearty draught of the promise ; bestow thy self upon the promise every hour , whensoever thou dost finde the fit : coming ; and this is the way to finde comfort , eat o friends , and drink ye abundantly o welbeloved : the original is , in drinking drink ; ye cannot be drunken with the spirit , as you may with wine , drink abundantly , were dainties prepared : if an hunger-starved man comes in , and takes onely a bit and away , he must needs go away an hungred : think of it sadly , you faithful saints of god ; you may come now and then , and take a snatch of the promise , and then comes fear , and temptation , and persecution , and all quiet is gone again , it is your own fault brethren , you come thirsty , and go away thirsty , you come discomforted , and so you go away . many times it thus befals us ministers ; when we preach of consolation , and when we pray , and confer ▪ we think we are beyond all trouble ; but by and by we are full of fears , and troubles , and sorrows , because we take not full contentment in the promise , we drink not a deep draught of it : of this take heed too ; . of cavilling and quarelling with carnal reason . . of attending to the parlies of satans temptations ; if we listen to this chat , he will make us forget all our comfort . chap. vii . the growing of the soul with christ . hitherto of the first part of the souls implantation ; to wit , of the putting of the soul into christ : we are now come to the second , which is , the growing of the soul with christ . these two take up the nature of ingrafting a sinner into the stock christ jesus . now this growing together is accomplished by two means : . by an union of the soul with christ . . by a conveyance of sap or sweetness ( all the treasures of grace and happiness ) that is in christ to the soul . first , every believer is joyned unto christ , and so joyned or knit , that he becomes one spirit . . he is joyned ; as a friend to a friend ; as a father to a childe ; as an husband to a wife ; as a graft to a tree ; as the soul to a body : so is christ to a believer , i live , not i , but the lord jesus liveth in me : hence the body of the faithful is called christ , cor. . . . so joyned , that the believer comes to be one spirit with christ ; this mystery is great , and beyond the reach of that little light i injoy : onely i shall communicate what i conceive , in these three following conclusions : . that the spirit of god ( the third person in the trinity ) doth really accompany the whole word , but more especially the precious promises of the gospel : . the spirit ( accompanying the promise of grace and salvation ) it doth therein , and thereby leave a supernatural dint and power , a spiritual , and over-powering vertue upon the soul , and thereby carries it , and brings it unto christ : it is not so much any thing in the soul , as a spiritual assisting , and moving , and working upon the soul , by vertue whereof it is moved and carried to the lord jesus christ . . the spirit of grace in the promise working thus upon the heart , it causeth the heart to close with the promise , and with it self in the promise ; and this is to be one spirit . as it is with the moon ( the philosopher observes , that the ebbing and flowing of the sea , is by vertue of the moon ) she flings her beams into the sea , and not being able to exhale as the sun doth , she leaves them there , and goes away , and that draws them , and when they grow wet , they return back again ; now the sea ebbs and flows , not from any principle in it self , but by vertue of the moon : so the heart of a poor creature is like the water , unable to move towards heaven , but the spirit of the lord doth bring in its beams , and leaves a supernatural vertue by them upon the soul , and thereby draws it to it self . hence an use of instruction : this may shew us that the sins of the faithful , are grievous to the blessed spirit ; not onely because of mercies , bonds and engagements which the believer hath received ; but because a man is come so neer to christ and the spirit , to be one spirit with christ : should a wife not onely entertain a whoremonger into the house , but also lodge him in the same bed with her husband , this were not to be endured ; and wilt thou receive a company of base lusts , and that in the very face and sight of the lord jesus christ ? what ? lodge an unclean spirit , with the clean spirit of the lord ! the holy ghost cannot endure this : let no filthy communication come out of your mouth , ephes. . . what if there do ? ( you may say ) what ? a christian and a lyar ? a christian and a swearer ? o grieve not the holy spirit of god , because by it you are sealed unto the day of redemption : the good spirit of the lord hath sealed you unto redemption , and knit you unto himself , and will you rend your selves from him and grieve him ? o grieve not the holy spirit ! . for examination ; if thy heart be therefore estranged from such as walk exactly before god , because they are humble and faithful ; it is an ill sign ; when they are made one spirit with christ , wilt thou be of two spirits with them ? i confess a godly heart wil have his fits and excursions now and then , but all this while this is poyson , and the soul of a godly man sees this and is weary of it , and is marvellously burthened with it , and saith , o vile wretch that i am , what would i have ! and what is he , that i cannot love him ? is it because the good spirit of the lord is there ? shall i resist the good spirit of the lord ? and so commit the sin against the holy ghost ? away thou vile wretched heart , i will love him : thus the soul labors and strives for that exactness , and would fain have that goodness which he sees in another . secondly , as there is an vnion with christ , so there is a conveyance of all spiritual grace from christ , to all those that believe in him : if you would know the tenure of this covenant , and how christ conveyeth these spiritual graces unto us , it discovers it self in these particulars : . there is fully enough in the lord jesus christ for every faithful soul . . as there is enough in christ , so christ doth supply or communicate whatsoever is most fit . . as the lord doth communicate what is fit , so he doth preserve what he doth bestow and communicate . . as the lord doth preserve what he communicates , so he quickens the grace that he now doth preserve . . as the lord quickens what he preserves , so he never leaves till he perfects what he quickens . . as the lord perfects what he quickens , so in the end he crowns all the grrace he hath perfected : and now may i read your feoffment to you , you poor saints of god , you live beggarly and basely here : oh! if you have a savior you are made for ever ; it is that which will maintain you , not onely christianly , but triumphantly ; what you want , christ hath , and what is fit , christ will bestow ; if you cannot keep it , he will preserve it for you ; if you be sluggish , he will quicken it in you ; what would you have more ? he will perfect what he quickens ; and lastly , he will crown that he perfects , he will give you an immortal crown of glory for ever and ever . hence we see whether the saints of god should go to fetch succor and supply of whatsoever grace they want , yea increase and perfection of what they have already ; christ is made all in all to his servants ; why then , away to the lord jesus ; he calls and invites , i counsel thee to buy of me eye-salve ; if thou be an accursed man , buy of christ justification ; if thou be a polluted creature , buy of christ sanctification : with thee is the well-spring of life ( saith david ) and in thy light we shall onely see light : it is not with us , but with thee ; it is not in our heads , or hearts , or performances , 't is onely in christ to be found , onely from christ to be fetched : i deny not but we should improve all means , and use all helps , but in the use of all , seek onely to a christ , with him is the well of life ; away to christ , wisdom , righteousness , &c. all is in him , and there we must have them . you will say , what are the means to obtain these graces from christ ? i answer : first , eye the promise daily , and keep it within view . secondly , yield thy self , and give way to the stroak of the promise , and to the power of the spirit ; for instance , imagine thy heart begins to be pestered with vain thoughts , or with a proud haughty spirit , or some base lusts and privy haunts of heart , how would you be rid of these ? you must not quarrel , and contend , and be discouraged ; no , but eye the promise , and hold fast thereupon , and say , lord , thou hast promised all grace unto thy servants , take therefore this heart , and this minde , and these affections , and let thy spirit frame them aright according to thine own good will ; by that spirit of wisdom ( lord ) inform me , by that spirit of sanctification ( lord ) cleanse me from all my corruptions ; by that spirit of grace ( lord ) quicken and inable me to the discharge of every holy service : thus carry thy self , and convey thy soul by the power of the spirit of the lord , and thou shalt finde thy heart strengthned and succoured by the vertue thereof upon all occasions . for conclusion ( to dart this use deeper into your hearts ) if every believer be joyned with christ , and from christ there be a conveyance of all spiritual graces unto every believer ; then above all labor for a christ in all things : never let thy heart be quieted , never let thy soul be contented until thou hast obtained christ . take a malefactor on whom sentence is passed , and execution to be administred , suggest to him how to be rich , or how to be pardoned , how to be honored , or how to be pardoned , he will tell you , riches are good , and honors are good , but o a pardon or nothing : ah , but then should you say , he must leave all for a pardon ; he will answer again , take all , and give me a pardon , that i may live , though in poverty , that i may live , though in misery : so it is with a poor believing soul , every man that hath committed sin , must suffer for sin , saith justice ; the sentence is passed , every man that believes not , is condemned already , saith our savior , what would you have now ? thou sayest , thou wouldst have a pardon , but wouldst thou not have riches ? alas ! what is that to me ( saith the soul ) to be rich and a reprobate ? honored and damned ? let me be pardoned , though impoverished ; let me be justified , though debased , yea though i never see good day : why then labor for a christ , for there is no other way under heaven ; get a broken-heart , get a believing heart ; but o above all , get a christ to justifie thee , get a christ to save thee : if i could pray like an angel , could i hear and remember all the sermon , could i confer as yet never man spake , what is that to me , if i have not a christ ? i may go down to hell for all that i have or do ; yet take this along , and understand me aright , christ is not onely a savior of all his , but he is the god of all grace ; as he is the god of all pardoning , so he is the god of all purging and purifying unto the soul of each believer : grace therefore is good , and duties are good , seek for all , we should do so , perform all , we ought to do so ; but oh , a christ , a christ , a christ , in all , above all , more then all . thus i have shewed the way to the lord jesus , i have shewed you also how you may come to be implanted into the lord jesus ; and now i leave you in the hands of a savior , in the bowels of a redeemer , and i think i cannot leave you better . finis . soli deo gloria . notes, typically marginal, from the original text notes for div a e- mr. boltons funeral sermon by mr. estwick . psal. . . vse . deut. . . cor. . . acts . . ezek. . . vse of comfort . vse of exhortation . vse of instruction . vse of reproof . mat. . , , vse of exhortation . iohn . . acts . . means . isa. . . means . hosea . . isa. . . ier. . . cor. . . ezek. . . ezek. . . isa. . . ier. . . means . prov. . . psa. . , , . means . acts . . psa. . . iohn . . vse of advice . rom. . . tim. . . dan . . rom . . acts . . vse . of instruction vse . of exhortation . mat. . . amos . . ionah . . sam. . , . king. . , lam. . . psal . . ier. . . vse . of instruction . cor. . . iob . . vse . of exhortation . motive . motive . isa . . motive . matth. . psal. . . col. . . isa. . vse . rom. . . vse . of information . vse . of examination . rom . . mat. . . eph. . . phil. . . vse . of reproof . isa. . . psal . ● pet. . . vse . of comfort . isa. . . vse . of examination . psa. . . matth. . . isa. . . vse . of exhortation . means . means . num. . . see the preface written by g. abbot , d d. before the examination of george sprot , p. . matth. . . rev. . . isa. . . iohn . . matt. . . means . means . means . mat. . . psal. . . iohn . . hosea . . cant. . . cant. . . rom. . . eph. . , . psal. . . vse . of comfort . psal. . . object . answ . cant . , . king. . . phil. . . vse . of exhortation . psal . ●● . means . means . psal. . . psal. . . heb. . . col. . . hosea . . . psal. . , . cant. . . iob . . king. . , , . isaiah . . cant. . . pet. . . isa. . . isa. . . gen. . . vse . of instruction . psal. . . iohn . . vse . of instruction . rule . esay . . rule . rule . cant. . . gal. . . cor. . . vse . of instruction . ephes. . . eph. . . vse . of examination . vse of information . rev. . psal. . conclusion . ioh. . . note . a discourse concerning the redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of john hoghton esq, eldest son of sir charles hoghton of hoghton-tower in the county of lancaster, baronet / by john howe ... howe, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning the redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of john hoghton esq, eldest son of sir charles hoghton of hoghton-tower in the county of lancaster, baronet / by john howe ... howe, john, - . , [ ], p. printed for tho. parkhurst ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hoghton, john, d. . funeral sermons. sermons, english. future life. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse concerning the redeemer's dominion over the invisible world , and the entrance thereinto by death . some part whereof was preached on occasion of the death of john hoghton esq eldest son of sir charles hoghton of hoghton-tower in the county of lancaster ; baronet . by john howe , minister of the gospel . london , printed for tho. parkhurst , at the bible and three crowns in cheapside near mercers-hall , . to the most deservedly honoured , and truly honourable , sir charles hoghton and the lady mary hoghton of hoghton-tower . grace , mercy , and peace , &c. you will , i know , count it no indecency , that , when god hath so nearly , many years ago , join'd you , in relation , in affection , and now , so lately , in the affliction , equally common to you both , i do also join your names on the same paper , and make this solemn address to you together . it is by the inestimable favour of heaven , that the mutual interest god hath given you in each other , as it obliges , doth also ( as i have great reason to hope ) effectually dispose and enable you ; so , not only to partake in the comforts , but in the sorrows that are common to you both , as that the former shall be greatly increased , and the latter proportionably allay'd , and mitigated , thereby . thus is the advantage of your conjugal state , both represented in god's designation , and apprehended , in your own experience . and you are to consider the blessing of god herein , as having a peculiarity in it , not being extended to all so related , neither to all that were great in this world , nor to all that were pious , and good. great worldly felicity , hath been rendered insipid and spiritless . great calamities , much the more bitter , by the want of a meet mutual helpfulness , between such relations . a great , and a good man in his time . a prince ( as he is thought to have been ) in his country , a man that was perfect , and upright , one that feared god , and eschewed evil , when he lost not one , not the eldest , only , of his numerous offspring , ( as you have ) but all at once , seven sons , and three daughters , with such concomitant circumstances of accumulated afflictions , as blessed be god , are not in your case ; and might now expect some relief , from his other self , the nearest and most inward companion of his life , and partaker of his joys and sorrows ; all the succour he hath from her , was ●n impious endeavour to provoke and irritate his spirit , that taunting scoff , dost thou still retain thy integrity ? and that horrid advice , curse god and die. whereas that rational , religious , soul-composing thought , shall we receive good things at the hand of god , and not also evil things ? was deeply fixed in the mind of the one ; how much more effectually relieving had it been , if it had circulated between both the relatives ; and they had , alternately , propounded , and enlarged upon it , to one another ! with you , i cannot doubt , it hath been so ; and that you have made it your business to improve your mutual interest , not to aggravate , but to alleviate , your affliction each to other . you have , both of you , great occasion , and obligation , to revolve and recount to each other , the many good things you have received at the hand of god , to mitigate what there is of evil , in this dispensation . both of you have sprung of religious , and honourable families , favoured of god , valued , and beloved in the countries where he had planted them . they have been both , seats of religion , and of the worship of god. the resorts of his servants . houses of mercy , to the indigent . of justice , to the vitious . of patronage , to the sober , and vertuous . of good example , to all about them . you were , both , dedicated to god , early , and he gave early testimony of his accepting the dedication . he began with you both betimes , blessing your education , and owning you for his , by disposing and forming your spirits to own , betimes , the god of your fathers . he hath blessed you indeed , adding the spiritual blessings in heavenly things , to your many earthly comforts . which jabez migh● mean , not content , with a common blessing ; and the more probably , from the acceptance he found , chron. . , . god granted his request , as solomon's , kings . . when his request was as little vulga● . you both concurred , in the dedication of this your son , as in the rest of yours ; and i doubt not with great seriousness ; you covenanted with god in christ , to be his god. and if he enabled you to be in good earnest herein , even that was of special grace and favour ; and ought to come into the account of the many good things you ●ave received of god's hand , as offering to god willingly , did , in the estimate of david : when the oblation was of a meaner kind , chron. . . but then you ought to consider , what the import , and meaning was of that your covenant , wherein you accepted god in christ to be the god of your son ; and dedicated him to god through christ to be his . was it not absolute , and without limitation ? that god should be a god to him entirely , and without reserve ? and that he should be his , absolutely , and be dispos'd of by him , at his pleasure ? otherwise , there was a repugnancy , and contradiction , in the very terms of your covenant . to be a god to him ! is not , god , the name of a being incapable of limitation ? doth it not signify infinite unlimited power , and goodness ? to be a god to any one , therefore , under restriction , is to be a god to him , and no god. and so to covenant with god , can neither have sincerity in it , nor good sense . he can be under no restraint , in the exercises of his power , and goodness towards any , to whom he vouchsafes to be their god in covenant ; but what he is pleased to lay upon himself ; which must be from his own wisdom and good pleasure , to which in covenanting we refer our selves ; with particular faith , in reference to what he hath expresly promis'd ; and with general , that all shall be well , where his promise is not express . but from our selves , nothing can be prescribed to him . he must be our all , or nothing ; in point of enjoyment as our sovereign , all-comprehending good ; in point of government , as our sovereign all-disposing lord. so we take him , in covenanting with him , for our selves , and ours . for he so propounds , and offers himself , to us ; if we accept , and take him accordingly , there is a covenant between him and us , otherwise we refuse him ; and there is no covenant . when he promises , as to his part , he promises his all ; to be god all-sufficient to us ; to be ours in all his fulness , according to our measure , and capacity : we are not straitned in him , but in our selves . he undertakes to be to us , and do for us , all that it belongs to him , as a god to be , and do . to give us grace and glory , about which , there can be no dispute , or doubt , they are always , and immutably good . and to withhold from us no good thing , here , are comprehended , with the former , inferiour good things , about which , because they are but mutably , and not always good , there may be a doubt , whether , now and in present circumstances , they will be good for us , or no. and now , it belongs to him , as he is to do the part of a god to us , to judg and determine for us : for which he alon● is competent , as being god only wise , and otherwise he were not god all-sufficient ; and not to leave that to us , who are so apt to be partial , and mistaken , in our judgment . but when he makes his demand from us , of what we on our part are to be , and do ; he demands our all , absolutely ; that we surrender our selves and ours , whatsoever we are , and have , to his pleasure and dispose , without other exception , or restriction , than by his promise , he hath laid upon himself . nor are we to think it strange there should be this difference , in the tenour of his covenant , between his part and ours . for we are to remember , the covenant between him , and us , is not , as of equals ; he covenants as god ; we , as creatures ; he , according to the universal , infinite perfection and all sufficiency of a god , we , according to the insufficiency , imperfection and indigency of creatures . these things were ( i doubt not ) all foreknown , and , i hope , considered by you , when you so sol●mnly transacted with god , concerning this your son ; wherein you could not but then take him for your god , as well as his god. it needs now only to be apply'd to the present case ; and it manifestly admits this application , viz. that this his disposal of him , in taking him , now , up to himself , to be glorify'd by him , and to glorify him , in the heavenly state , was a thing then agreed upon , by solemn covenant , between god and you . it was done by your own vertual , and unretracted consent . the substance of the thing was agreed to expresly ; that god should be his god , and finally , make him happy , and blessed in himself . but if you say , you would only have had his compleat blessedness , yet a while defer'd ; i will only say , could you agree with that god , whose he was , and whose you are , about the substance of so great a transaction , and now differ with him about a circumstance ? and besides , all circumstances must be comprehended in your agreement . for taking him to be your god , you take him to be supream disposer in all things : and his will to be in every thing the rule , and measure of yours . which you have expresly consented to as often as you have pray'd , either in the words , or after the tenour , of that prayer , wherein our lord hath taught us to sum up our desires , and represent the sense of our hearts . but besides the duty , that is both by his law , and by covenant-agreement , owing to god , it is also to be considered , as an high dignity , put upon you , to be the covenanted-parents of a glorified son ; a matter of greater boast , than if you could say our son ( to repeat what i formerly ly wrote ) is one of the greatest princes on earth ! how far should paganism be out-done , by christianity ! which exhibits to our view death abolish'd ! life , and immortality brought to light , by jesus christ , in the gospel ! tim. . . which sets before us all the glories of the other world in a bright representation ! which , if we believe , that faith will be to us , the substance of what we hope for , and the evidence of what we see not . thus , tho you saw not the kind reception , and abundant entrance of this son of your delights , into the everlasting kingdom , it will yet be a thing evident to you ; and your faith will render it a great , and a most substantial reality . pagans had but obscure glimmerings of such things ; and in such afflicting cases , when they have occurr'd , comparatively lank , and slender supports ; yet such as were not to be despis'd . should i transcribe what i find written in way of consolation by plutarch to apollonius , upon the loss of a son , you would see what would give both instruction and admiration . i shall mention some passages . he praises the young person , deceased , for his comliness , sobriety , piety , dutifulness towards parents , obligingness towards friends , acknowledges that sorrow in the case of losing such a son , hath ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a principle in nature , and is of the things that are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not in our power , or which we cannot help ; that to be destitute of it is neither possible , nor fit . that an apathy , or insensibleness in such a case is no more desireable , than that we should endure to have a limb , a part of our selves , cut , or torn off from us without feeling it . but yet affirms that immoderate sorrow upon such an occasion is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) preternatural , and hath a pravity in it , and proceeds from a misinform'd mind . that we ought in any such case to be neither ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unaffected , nor ill affected . he tells his friend a story ( the meaning whereof , is more considerable to us , than the credit of it , as perhaps it was to him ) concerning two graecian youths , cleobis and biton , whose mother having a duty to perform in the temple of juno , and the mules , not being at hand , in the instant , when she expected them , to draw ●er chariot thither , they most officiously drew it themselves ; with which act of piety their mother was so transported , that she made her request to juno , on their behalf , that if there were any thing more desirable unto mortals , than other , she would therewith reward her sons ; who thereupon threw them into a sleep , out of which they awak'd no more . thereby signifying , that death was the best gif● that could be bestow'd upon pe●sons of such supposed piety , as they ! to which purpose , is what he relates concerning the death of euthynous an italian , referr'd to , towards the close of the following discourse . son , and heir to the ample estate , of elysius , a person of principal dignity among the terinaeans . to whom anxiously enquiring of diviners , concerning the cause of this calamity , the spectre of his son , introduced by the father of the latter , appear'd in his sleep , shewing him certain greek verses , the sum whereof was , thy enquiry was foolish . the minds of men are vain , euthynous rests by a kindly decreed death , because his living longer , had neither been-good for him , nor his parents . he afterwards adds , a good man , when he dies , is worthy not so much of lamentations , as of hymns , and praises . he animadverts upon the aptnes● of parents to quarrel with any circumstanc●s of a son's death ; be th●y what they will , if he die abroad , then the aggravation is , that neither the father nor the mother , had opportunity to close his eyes ; if at home , then , how is he pluck'd away , even out of our hands ! he gives divers memorable instances , of sundry great persons , bearing with strange composure of mind , the same kind of affliction . i omit what he wrote to his wife on their loss of a child . as also to recite many , very instructive passages , out of seneca writing to marcia , on the same account , viz. by way of consolation , for her loss of a son , and to helvia , for her loss in the same kind . to polybius , having lost a near relation , &c. but we have the oracles of god , and do , too commonly , less need to receive instruction from heathens , than deserve to be reproached by them . that there is so frequent cause for the complaint of that an●ient worthy in the christian church . non praestat fides quod praestitit infidelitas . the infidelity of pagans , performs greater things than the faith of christians . their sedate temper , their mastery over turbulent passions , may , in many instances , shame our impotency , and want of self-government , in like cases . for who of them have ever had , o● could have so great a thing to say , as is said to us by the word of the lord , thess. . . for this very purpose , that we may not sorrow concerning them that are asleep , even , as others , who have no hope , i. e. ver . . if we believe that jesus died , and rose again ; even so , them also , which sleep in jesus , will god bring with him . for ver . . this we say to you ( and 't is said by the foremention'd aut●ority , the lord himself having revealed it to this great apostle , and directed him to say it ) that we who are alive , and remain unto the coming of the lord , shall not prevent them which are asleep . ver. . for the lord himself shall descend from heaven wi●h a shout , with the voice of the arch-angel , and with the t●ump of god ; and the dead in christ shall rise first . ver. . then we which are alive , and remain , shall be caught up , together with them , in the clouds , to meet the lord in the air : and so shall we ever be with the lord. ver. . wherefore comfort one another with these words . i have transcribed these few verses , that they might readily appear to present view . and because all their efficacy , and all our advantage by them , depends upon our believing them ; let us closely put the question to our selves , do we believe them ? or do we not ? the apostle seems ●o design the putting us upon this self reflection . ver. ● . by inserting the supposi●ion , if we believe , — q d. this will effectually do the business , of allaying all our hopeless sorrow . for , if we believe that one fundamental truth ( and therefore let us see whether we do or no ) of christ's dying and rising again , it will draw such a train of consequences , all tending to fill our souls with a vital joy , as will leave no place for undue sorrow any longer . that faith , will be still urging and carrying us forward , will make us wholly intent upon prospect and expectation . what are we now to look for upon such a foundation , so firmly laid , and fully believed ? if we believe that jesus died ! he did not submit to die , without a design ; and his rising again , speaks him master of his design : and that he hath it now entirely in his power . he died not for himself , but for them he was to redeem ! and being now risen again , what must become of them ! all that follows is now matter of glorious triumph ! if plato , plutarch or seneca , had but once had such a revelation from heaven as this , and had that ground to believe it , that we have ; how full would their writings have been of it ! how had they abounded , in lofty paraphrases , upon every period , and word of it ! the faith of such things , would surely make a truly ch●istian heart , so earn●stly press forward , in the expectation of the great things , still to ensue , as to leave it little leisure for retrospection . and this is the source of all our intemperate sorrow , in such a case as this , our framing to our selves pleasing suppositions , of being as we were , with such , and such friends and relatives about us , as we heretofore enjoy'd . as hope of what is future , and desireable , feeds our joy ; so , memory of good things past , doth our sorrow . in such a case as this , which the apostle here speaks to , the decease of our dear friends , and relatives , fall'n asleep ; we are apt to look back , with a lingering eye , upon that former state of things : and to say , as he , o mihi preteritos — o that god would recall for me the years that are gone over — ! or , as in sacred language , o that i were as in months past — when the secret of god was upon my tabernacle . when the almighty was yet with me ; when my children were about me ! what pleasant scenes do we form to our selves , afresh , of past things , on purpose to foment present sorrow ! and whether we have that design or no , we are more prone to look back to former things we have known , than forward to future , we know not ; especially , if the further we look back , the less we find of trouble intermingl'd in our former course . a smooth and pleasant path we would go over again , if reason , and the necessity of affairs do not recall us , and urge us forward . and so , sir , might you find matter for a very copious , and not ungrateful recollection , to call over again , and revolve in your thoughts , the pleasures of your youth , ( more innocent than of many others , ) when you were incumbered with no cares , entertain'd with various delights , of one sort and another , in this or that pleasant seat of your parents . but how remote is it from you , upon consideration , to wish your self back , into your juvenile state , and circumstances ? how much a more generous , and god like pleasure is it , to be doing good in the world , and still to abound therein , to go forward , and do still more and more ! and , madam , who could have a more pleasant retrospect , upon former days , than y●u ? recounting your antrim delights ! the delight you took in your excellent rela●ions , your garden delights , your closet-delights , your lords-days delights ! but how much a greater thing is it to serve god in your present station ! as the mother of a numerous and hopeful offspring ? as the mistress of a large family ; where you bear your part , with your like-minded consort , in supporting the interest of god and religion ! and have opportunity of scattering blessings round about you ! but our business is not recurring , or looking back . god is continually calling us forward . time is a stream , running on , towards the vast ocean . tending backward , is vain striving against the stream . and as it is the course , and method , of nature , of providence , and grace , to tend forward , and carry us from less to greater things , in this world. so do all these conspire , to carry us on , because our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our highest pitch , cannot be here ; to yet far greater things in the greater world. of which vast world , it is the design of the following discourse to give you some account ; tho , god knows , it is but a very imperfect one . such as it is , if god only make it an occasion to you , of fixing your minds and hearts upon that mighty theme , you will find it easy and pleasant to you to amplify upon it , and enlarge it to your selves . and thereby , through god's blessing , i doubt not , arrive to a fulness of satisfaction , concerning this late dispensation , which hath a gloominess upon it ; but is in very deed only gloomy , on one side , viz. downwards , and towards this wretched world , this region of sorrow and darkness : but on the side , upwards , and towards that other world , which casts its lustre upon it , its phasis , and appearance , will be altogether bright and glorious . and the more you look by a believing intuition into that other world , where our blessed redeemer , and lord , bears rule , in so transcendent glory ; the more will you be above all the cloudy darkness , of this event of providence , towards your selves , and your family . herein , your perusal of this very defective essay , may be of some use to you . and i reckon'd it might be of more lasting and pe●manent use to you , and yours after you , and to as many others , into whose hands it might fall , as a little book , than as one single sermon . you will , however , i doubt not , apprehend in it , the sincere desire to assist you in this your present , difficult ●rial ; followed by the faithful endeavour , of most honoured in the lord , your very respectful and obliged servant , in him , and for his sake , john howe . may . . rev. . . — and have the keys of hell ( hades , or the unseen world ) and of death . the peculiar occasion of this present solemnity , i mean , that is additional to the usual business of the lord's day , may be somewhat amusing to narrower and less considering minds , i. e. that i am now to take notice to you of ( what the most would call ) the premature , or untimely death of a most hopeful young gentleman , the heir of a very considerable family , greatly prepared by parts and pious sentiments , and further preparing by study and conversation , to be useful to the age , cut off in his prime , when the meer shewing him † to the world had begun to raise an expectation in such as knew him , of somewhat more than ordinary hereafter from him , his future advantageous circumstances , being considered , of which you will hear further towards the close of this discourse . nor did i know any passage in the whole sacred volume , more apt to serve , the best & most valuable purpose , in such a case , than the words now read ; none more fitted to enlarge our minds , to compose them , and reduce to a due temper even theirs who are most concern'd , and most liable to be disturb'd , or to instruct us all how to interpret and comment aright upon so perplexing , and so intricate a providence as this at the first , and slighter view may seem unto us . in order whereto our business must be to explain this most weighty awful saying . and apply this most weighty awful saying . . for the explication , these things are to be enquired into . . who it is that claims , and asserts to himself this power here spoken of ? . what it is about which this claimed power is to be conversant ? . what sort of power it is that this emblematical expression , signifies to belong to him ? . who it is that claims the power here spoken of ? . where the enquiry is not so much concerning the person that makes this claim ; which all the foregoing context puts out of question to be our lord christ. but touching the special notion and capacity wherein he claims it , and according whereto it must be understood to belong to him . and whereas he is described by very distinct titles , and attributes , promiscuously interwoven in the preceding verses of the chapter , viz. that sometimes he is introduced speaking in the stile of a god ; as ver . . i am alpha , and omega , the beginning , and the ending , saith the lord , which is , and which was , and which is to come , the almighty . and again , v . i am alpha , and omega . but that sometimes he is represented in the form of a man ▪ and accordingly described even from head to foot , and said to appear in the vision that exhibits him , as one like the son of man , that we might certainly understand him so to be , verse , , , . and such things said of him as are incident to a mortal man , the shedding of his blood , verse . and that he was dead , verse . former part . yea and expressions of this different import intermingled , that we might know it was the same person that was continuedly spoken of under these so vastly different characters , as , i am the first and the last ; i am he that liveth and was dead , verse , . we may thereupon very reasonably conclude that he is not here to be conceiv'd under the one notion or the other , neither as god , nor as man , separately or exclusively of each other ; but as both together , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as god-man , under which conjunct notion , he receives , and sustains the office of our redeemer , and mediator between god , and man which will enable us the more clearly to answer the third enquiry , when we come to it , concerning the kind of that power , which is here claimed . and which , because there can be no doubt of the justice of his claim , we are hereby taught to ascribe to him . for the management whereof , we are also hence to reckon him every way competent ; that he was par negotio that it was not too big for him . no expressions being used to signifie his true humanity , but which are joyned with others , as appropriate to deity . and that nothing therefore obliges us to narrow it more than the following account imports ; which we are next to enquire about ; viz. . the large extent of the object about which the power he here claims , is to be conversant . i. e. hades ( as we read , hell but which is truly to be read ) the unseen world , and death . the former of these , we with a debasing limitation , and ( as i doubt not will appear ) very unreasonably do render hell. the power belonging to christ , we are elsewhere taught to conceive is of unspeakably greater latitude . and here we are not taught to confine it to so vile & narrow limits , as this translation gives it . all things in the context conspire to magnifie him , and , agreeably hereto to magnifie his dominion . when therefore the apparent design is to speak him great , that he should only be represented as the jaylor of devils , and their companions , is , to me unaccountable ; unless a very manifest necessity did induce to it . from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there can be no pretence for it . tho' it ought to be extended , it is by no means to be restrained to that sense : which as it is the ignoblest , so it will appear but a very small , minute part of its signification ; whether we consider the literal import , or the common use of the word . literally it signifies , but what we see not , or what is out of our sight . and as the word of which it is compounded signifies also to know , as well as to see , it may further signifie , that state of things which lies without the compass of our knowledge , even out of the reach of our mental sight ; or concerning which , tho' we are to believe what is revealed , we cannot immediately , or distinctly know it ; and in reference whereto , therefore , we are to walk by faith , not by sight , cor. . . and the common use of the word , hath been very agreeable hereto ; with writers of all sorts , i e. to signifie indefinitely the unseen world ; or the state of the deceased out of our world , who are , consequently , gone out of our sight , whether they were good or bad ; so as not peculiarly to signifie hell , or any place , or state of torment , only . it were easie to abound in quotations to this purpose , if it were either needful , or proper in a discourse of this nature . what i intend in this kind , i shall only set down on the by in the margin , upon which they that will may cast their eye † ; that the discourse be not interrupted as to others that either have no need to be informed in this matter , having known as much before , as can be now told them ; or no inclination to be diverted from their present purpose in reading ; apprehending that what is generally told them , only concerning the usual signification of a word , is not said without some ground . and let texts of scripture be consulted about that , how hades , and ( the correspondent word in the o. t. ) shee l , are used there . if we take the help of interpreters , the impartial . reader is to judge of their fidelity , and ability who go our way * . upon the whole , it being most evident , that hell , is but a small , and mean part of what is signified by hades , it will be very unreasonable to represent or conceive of , the power here ascribed to our lord , according to that narrow notion of it . and would be a like incongruity , as if , to magnifie the person of highest dignity , in the court of a mighty prince , one should say , he is the keeper of the dungeon . th● word it self , indeed , properly taken , and according to its just extent mightily greatens him i.e. 't is as much as to say , his dominion is of unknown limits ; such as no eye can measure . we think with a sort of veneration , of what is represented as too big for our knowledge . we have a natural awe and reverence for unsearchable darkness . but in the mean time we herein suffer a just diminution of our selves ; that when our enquiry stops , and can proceed no further , it being but a very little part of the universe that lies within our compass , having tir'd our enquiring eye , and mind , upon all the rest we write hades , call it unseen , or unknown . and because we call it so ; in reference to us , god himself calls it so too . it being his way ( as is observed , by that noted jew * ) speaking to men , to use the tongue of the children of men , to speak to them in their own language , and allow them to coin their own words . which at first they often do very occasionally ; nor , as to this , could they have a fairer , or a more urgent occasion , or that is more self-justifying than in one word to say of that other world , that it is hades or invisible , when that is truly all that they have to say , or can have any immediate notice of about it . it hath therefore its rise from our selves , and the penury of our knowledge of things . and is at once both an ingenuous confession , with some sort of modest cover , and excuse of our own ignorance . as with geographers , all that part of this globe , which they cannot describe , is terra incognita ; and with philosophers , such phaenomena , in nature , as they can give no account of , they resolve , shortly and in the most compendious way , into some or other occult quality , or somewhat else , as occult . how happy were it , if in all matters that concern religion , and in this , as it doth so , they would shut up in a sacred venerable darkness , what they cannot distinctly perceive , it being once by the undeceiving word expresly asserted , that it is , without , therefore , denying its reality , because they clearly apprehend not what it is . with too many their religion is so little , and their pride and self-conceit so great , that they think themselves fit to be standards . that their eye or mind , is of a size large enough to measure the creation ; yea and the creator too . and by how much they have the less left them of mind , or the more it is sunk into earth and carnality , the more capable it is of being the measure of all reality of taking the compass , of all being , created and uncreated . and so that of the philosopher takes place in the worst sense can be put upon it [ to see darkness is to see nothing ] all is nullity that their sense reaches not . hades is with such , indeed , empty , imaginary , darkness ; or in plainer english there is neither heaven nor hell , because they see them not . but we ought to have the greater thoughts of it , not the less , for its being too big , too great , too glorious for our present view : and that it must as yet , rest , as to us , and so let it rest a while , under the name of hades . the unknown dominion of our great lord. according to that most express account he at his ascension gave of the existence of both parts together , that less known to us , and that more known , matt. . . all power is given to me both in heaven and earth . that death is added , as contained also within the limits of our lord's dominion , doth expresly signifie his custody of the passage from this visible world to the invisible ; viz. as he commands the entrance into each distinct part of hades , the invisible world , consisting of both heaven , and hell , so he hath power over death too , which is the common out-let from this vvorld , and the passage unto both . but it withall plainly implies , his very absolute power over this visible vvorld of ours also : for it signifies he hath the power of measuring every ones time here , and how long each inhabitant of this world shall live in it . if it belong to him to determine when any one shall die , it must by consequence belong to him to assign the portion and dimensum of time that every one shall live . nor is there any conceivable moment in the time of any ones life , wh●rein he hath not this power of putting a period by death thereunto , at his own pleasure . he is therefore signified to have the power of every man's life and death at once . and the power of life and death is very high and great power . he therefore herein implicitly claims , what is elsewhere expresly ascribed to him , rom. . , . none — lives to himself , ( i.e. de jure , no man should ) or dies to himself : for whether we live , we live unto the lord , or whether we die , we die to the lord ; whether we live therefore or die , we are the lords . for to this end christ both died , and rose again , and revived , that he might be lord , both of the dead and living . in summ , here is asserted to him a dominion over both worlds ; this , in which we live , and that , into which we die , whether the one or the other part of it . and so in reference to men , who once have inhabited this world , the sense of this ●ext , and that we are insisting on , is the same . tho' hades is of vastly larger extent than only to be the receptacle of such as have liv'd here ; it having also , in both the parts of it , innumerable inhabitants who never had a dwelling assigned them in this world of ours at all . but thus far we have the vast extent of our lord christ's dominion , competently cleared to be the proper intendment of this text. and that it never meant so faint and minute a representation of it , as only to make him keeper of the bottomless pit. tho' of that also he hath the key ; as we shall further take notice . but are , now to enquire of , what will tak up less time . . the kind of that power over so vast a realm , or manifold realms , signified by this emblematical expression , of having the keys , & ● . every one knows , that the keys are insignia ; some of the tokens of power ; and according to the peculiarity of the object , may be , of divine power . the jews , as some writers of their affairs say , appropriate the keys of three , others of four things to god only . of life , or the entrance into this world. of the rain , or the treasures of the clouds . of the earth ( say some * ) as of the granary of corn. and of the grave . of which , says one of their own . — the holy blessed , one hath the keys of the sepulchres in his hand , &c. and , as we may be sure he admits thither , so he emits from thence ; and ( as he says ) in the future age , the h. b. one will unlock the treasures of souls , and will open the graves , and bring every soul back into its own body , &c. nor is this key of the vast hades , when it is in the hand of our redeemer , the less in the hand of the holy , blessed one ; for so is he too . but it is in his hand as belonging to his office , of mediator between god and man , as was before said . and properly the phrase signifies ministerial power , being a manifest allusion to the common usage , in the courts of princes , of entrusting to some great minister the power of the keys ; as it was foretold of eliakim , isa. . that he should be placed in the same high station in hezekiahs court , wherein shebna was , of whom so severe things are there said ; and that the key of the house of david , should be laid upon his shoulder , &c. ver . , , . and the house of david , being a known type of the house or church of god ; and he himself , of christ , who , as the son , hath power over the whole house , according to this typical way of speaking our lord is said , rev . . to have the key of david , to open so as none can shut , to shut so as none can open , i. e. to have a final decisive power in all he doth , from which there is no appeal . nor could any thing be more congruous , than that having the keys of the celestial house of god , the heavenly palace of the great king , the habitation of his holiness and glory , in which are the everlasting habitations , the many mansions , the places prepared for his redeemed ; he should also have the keys of the terrestrial bethel ; which is but a sort of portal , or vestibulum to the other . the house of god , and the gate of heaven . and as he is implied to have the keys of this introductive , preparatory kingdom of heaven ( as the keys of the kings palace , where is the throne or seat of government ; and the keys of the kingdom must mean the same thing ) when he is said to give them to the apostle peter , and the other apostles : this was but a prelude , and a minute instance of his power of those keys of hades , and of the glorious heavenly kingdom it self contained therein , which he was not to delegate , but to manage himself immediately in his own person . if moreover he were signified by the an●el , rev. . . who was said to have the key of the bottomless pit ; that also must import a power , tho' great in it self , yet very little in comparison of the immense hades , of which he is here s●id to have the ke●s . so remote is it , that the power ascribed to him there , should be the measure of what he here assets to himself : and the difference must be vastly greater than it is possible for us to conceive , or parallel , by the difference between having power over the palace , & all the most delightful & most spacious territories in the vastest empire of the greatest prince , and only having power over a dungeon in some obscure corner of it which for the great purposes , whereto all this is it be applied , we can can scarcely too much inculcate . and to such application let us now with all possible seriousness and intention of spirit , address our selves . which will consist in sundry inferences , or deductions , laying before us some suitable matter , partly of our meditation , practice . the former whereof are to prepare , and lay a ground for the latter . . divers things we may collect that will be very proper for our deep meditation ; which i shall propose not as things that we can be suppos'd not to have known before , but which are , too commonly , not enough thought on , or considered . and here we shall somewhat invert the order wherein things lye in the text , beginning with what is there latter and lower , and thence arising , with more advantage , to what is higher , and of greater concernment . as , . that men do not die at random , or by some uncertain , acciaccidental by stroak , that as by a slip of the hand , cuts off the thred of life ; but by an act of divine determination , and judgment , that passes in reference to each ones death . for as the key signifies authority and power , the turning this key of death , that gives a man his exit out of this world , is an authoritative act. and do we consider in what hand this power is lodg'd ? we cannot but apprehend every such act is the effect of counsel and judgment . what philosophers are wont to discourse of fortuitous events in reference to rational agents , or casual , in reference to natural , must be understood but with relation to our selves , and signifies only our own ignorance of futurities ; but can have no place in the all-comprehending mind , as if any thing were a contingency unto that . for them that live as if they thought they came into this world by chance ; 't is very natural to them to think they shall die , and go out of it , by chance too , but , when , and as , it happens . this is worse than paganish blindness ; for besides what from their poets , the vulgar have been made to believe concerning the three fatal sisters , to whom they ascribed no less than deity concern'd in measuring every ones life . the grave discourses which some of them have writ concerning providence , and its extent to the lesser intermediate concerns of life , much more to that their final great concern of death , will be a standing testimony against the too-prevailing christian scepticism ( they ought to excuse the soloecism , who make it ) of this wretched age ! but such among us as will allow themselves the liberty to think , want not opportunity , and means by which they may be assur'd , that not an imaginary , but real deity is immediately and constantly concern'd in measuring our time in this world. what an awful thought is this ! and it leads to a inference . that it is a great thing to die . the son of god , the redeemer of man hath an immediate presidency over this affair he signalizes himself by it , who could not suppose , he should be magnified by a trifle ! we slightly say , such a one is dead ! consider the matter in it self , and 't is great . a reasonable soul hath chang'd states ! an intelligent spirit is gone out of our world ! the life of a gnat , a fly , those little automata , or self moving things , how admirable a production is it ! it becomes no man to despise what no man can imitate . we praise the pencil that well describes the external figure of such an animalculum , such a little creature , but the internal vital , self moving power , and the motion itself , what art can express ! but an humane life how important a thing is it ! t was one of plato's thanksgivings that god had made him a man ! how careful a guard hath god set over every mans life ! fencing it by the severest law. if any man shed mans blood , by man shall his blood be shed ; and how weighty is the annexed reason ! for in the image of god he made man. this then highly greatens this matter . he therefore reserves it wholly to himself , as one of his peculiarities , to dispose of such a life ! i am he that kills and makes alive . we find it one of his high titles , the god of the spirits of all flesh . he had what was much greater to glory in , that he was the father of spirits , indefinitely spoken when he hath all the heavenly regions , the spacious hades , peopled with such inhabitants whose dwelling is not with flesh ; ( and for vast multitudes of them ) that never was , that yet , looking down into this little world of ours , this minute spot of his creation , and observing that here were spirits dwelling in flesh ▪ he should please to be s●yl●d also the god of those spirits , signifies this to be with him too an appropriate glory , a glory which he will not communicate farther then he communicates godhead . and that he held it a divine right to measure the time unto each of them of their abode in flesh , & determine when they shall dislodge . this cannot be thought on-aright , without a becoming , most profound reverence of him on this account . how sharp a rebuke is given to that haughty prince , the god in whose hands thy breath is hast thou not glorified . that would prepare the way , and we should be easily led on , were we once come to think with reverence , to think also with pleasure , of this case , that our life , and every breath we draw , is under such a divine superintendency . the h. psalmist speaks of it with high complacency , as the matter of his song , that he had a god presiding over his life . so he tells us he would have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , composed not more of night and day , than of prayer and praise directed to god under this notion , as the god of his life , psal. . . and he speaks it not grudgingly , but as the ground of his trust and boast , psal. . , . — i trusted in thee , o lord , i ●aid thou art my god , my times are in thy hand . that this key is in the hand of the great emmanuel , god with us , will be thought on with frequency , when it is thought on with delight . . our life on earth is under the constant strict observation of our lord christ. he waits when to turn the key , and shut it up . thro' the whole of that time , which , by deferring , he measures out to us , we are under his eye as in a state of probation . he takes continual notice how we acquit our selves . for his turning the key , at last , is a judicial act ; therefore supposes diligent observation , and proceeds , upon it . he that hath this key , is also said in the next chapter , verse . to have eyes like a flame of fire ; with these he observes what he hath against one or another , ver . . and , with most indulgent patience gives a space of repentance , ver . . and notes it down , if any then repent not , as we there also find . did secure sinners consider this , how he beholds them with a flame in his eye , and the key in his hand , would they dare still to trifle ? if they did apprehend how he , in this posture , stands over them , in all their vain dalliances , idle impertinencies , bold adventures , insolent attempts against his laws , and gover●ment , presumptuous affronts of his high authority ; yea or but in their drowsie slumbrings , their lingering delays , their neglects of offered grace . did they consider what notice he takes how they demean themselves under every sermon they hear , in every prayer wherein they are to joyn with others , or which perhaps , for customs sake , they put up alone by themselves . how thei● hearts are mov'd , or unmov'd by every repe●ted call that is given them to turn to god , & get their peace made by application of their redeemer's reconciling blood. in what agonies would they be ! what pangs of trembling would they feel within themselves , lest the key should turn , before their great work be done ! . whatsoever ill designs by this observation he discovers , 't is easie to him to prevent . one turn of this key of death ( besides the many other ways that are obvious to him ) disappoints them all , and in that day all their thoughts perish . 't is not therefore from inadvertency , indifferency , or impotency , but deep counsel , that they are permitted to be driven on so far . he that sitteth in the heavens laughs , and he knows their day is coming . he can turn this key when he will. . his power as to every ones death cannot be avoided , or withstood . the act of this key is definitive , and ends the business . no man hath power over the spirit to retain the spirit ; nor hath he power in death , eccles. . . 't is in vain to struggle , when the key is turn'd ; the power of the keys , where it is supremely lodg'd , is absolutely decisive , and their effect permanent and irrevocable . that soul therefore for whose exit the key is turned , must thereupon then forthwith depart , willing or unwilling , ready or unready . . souls that go out of this world of ours , on the turn of this key , go not out of being . he that hath this key of death , hath also the key of hades , a key and a key . when he uses the former , to let them out from this , he uses the latter , to give them their inlet into the other world , and into the one or the other part of it ; into the upper , or the lower hades , as the state of their case is , and doth require . our business is not now with pagans , to whom the oracles of god are unknown : if it were , the best and wisest of them who so commonly speak of souls going into hades , never thought of their going no whither ; nor therefore that they were nothing . they had reasons , then , which they thought cogent , that induced them , tho' unassisted with divine revelation , to conclude they surviv'd their forsaken bodies . and what else could any unbrib'd understanding conclude , or conceive ? when we find they have powers belonging to them , which we can much more easily apprehend capable of being acted , without help from the body , than by it ? we are sure they can form thoughts , purposes desires , hopes ; for it is matter of fact , they do it ; and coherent thoughts , and thoughts arising from thoughts one , from another . yea & thoughts abstracted from any thing corporeal , the notions of right and wrong , of vertue and vice , of moral good , and evil with some agreeable resolves , thoughts quite above the sphere of matter , so as to form a notion of the mind , it self , of a spiritual being , as unexceptionable a one as we can form of a body . yea of an original self subsistent mind and spi●i● , the former and maker of all other . t is much more apprehensible , since we certainly know that all this is done , that it is done without any help of the body , than how flesh , or blood , or bones , or nerves , or brains , or any corporeal th●ng , should contribute to such methods of thinking , or to any thought at all . and if it can be conceiv●d that a spirit can act without dependence on a body , what should hinder but we may as well conceive it to subsist and live without such dependence ? and when we find this power of thought belongs to somewhat in us that lives , since the deserted carkass thinks not , how reasonable is it to suppose , that as the body lives not of it self , or life is not essential to it , for life may be retir'd and gone , and it remain , as we see it doth , the same body still , that the soul to which the power of thought belongs , l●ves of it self , not independently on the first cause , but essentially , so as to receive life , and essence together from that cause , or life included in its essence , so as that it shall be the same thing to it to be , and to live . and hereupon how obvious is it to apprehend that the soul is such a thing as can live in the body ; which when it doth , the body lives by it a precarious borrowed life ; and that can live out of the body , leaving it , when it doth so , to drop and die . these sentiments were so reasonable , as generally to prevail with the more deeply thinking part of mankind , philosophers of all sorts ( a few excepted , whose notions were manifestly formed by vicious inclination ) in the pagan world , where was nothing higher than reason to govern . but we have life and immortality brought to light in the gospel , and are forewarned by it that these will be the measures of the final judgment , to give eternal life at last to them who by a patient continuance in well-doing , seek honour , glory and immortality . to the rest , indignation , and wrath , &c. because there is no respect of persons with god. as supposing the discovery of another world , even by natural light ( much more by the addition of supernatural ) to be so clear , as that the rule of the vniversal judgment , even for all , is most righteously to be taken from hence , and that there is nothing but a resolution of living wickedly , to be opposed to it . it is also no slight consideration that a susceptibleness of religion should among the creatures that dwell on earth be so appropriate , and peculiar to man , and ( some rare instances excepted ) as far diffused , as humane nature . so as to induce some very considering men , of the antients , as well as moderns , both pagans and christians , to think religion the more probable specifying difference of man , than reason . and whence should so common an impression be , but from a cause as common ? or how can we avoid to think that this signature upon the soul of man , a capacity of religion should be from the same hand that formed the spirit of man within him , and that a natural religiousness , and humane nature it self , had the same author . but who sees not that religion as such , hath a final reference to a future state ? he was no despicable writer ( tho' not a christian ) that positively affirmed , hope towards god to be essential to man ; and that they that had it not , were not partakers of the rational nature . 't is so much the more a deplorable and monstrous thing , that so many , not only against the light of their own reason , but of divine revelation , are so industrious to unman themselves . and having so effectually in a great degree done it really , and in practice , aim to do it in a more compendious way notionally , and in principle too . and make use ( or shew ) of reason to prove themselves not to be reasonable creatures : or to divest themselves of the principal dignity , and distinction of the rational nature . and are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves , who only act against their own bodily life , but these against the much nobler life of their soul ; they against the life of an individual ; these against their own whole species , at once . and how deplorable is their case , that count it their interest , to be in no possibility of being happy ! when yet their so great dread of a future state , as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it , is a very convictive argument of its reality . for their dread still pursues , and sticks close to them . this shews it lies deep in the nature of things which they cannot alter . the terrible image is still before their eyes ; and their principal refuge lies only in diverting , in not attending to it . and they can so little trust to their own sophistical reasonings against it , that when they have done all they can , they must owe what they have of ease and quiet in their own minds , not so much to any strength of reason they apprehend in their own thoughts , as in not thinking . a bold jeast may sometimes provoke others laughter , when it doth not extinguish their own fear . a suspicion a formido oppositi will still remain , a misgiving , that they cannot nullifie the great hades , pull down the spacious fabrick of heaven , or undermine the profound abyss of hell by a profane scoff . they will in time discern the difference between the evanid passion of a sudden fright , that takes its rise from imagination , and the fixed dread which is founded in the reason of things . as one may between a fright in a dream , and the dread of a condemned criminal , with whom , sleeping , and waking , the real state of his case is still the same . nor are the things themselves , remote , or unconnected , god's right to punish a reasonable creature that hath liv'd in contempt of him , and his own reasonable apprehension hereof , or his conscience both of the fact and desert . they answer as face to face , as the stamp on the seal , and the impression on the wax . they would sain make their reason a protection against their fear , but ●h●t cannot serve both ways . the reason of the thing lies against them already , and there cannot be an eternal war between the faculty and the object . one way or other the latter will over-power the former , and draw it into consent with it self : either by letting it see there is a just true cause of fear , or ( assisted by divine grace ) prevail for the change of the sinners course . whereupon that troublesome fear , and its cause , will both upon the best terms cease together : and that what hath been proposed to consideration under this head , may be the more effectually considered , to this blessed purpose . i add that , . the discovery of the invisible world , and the disposal of affairs there , have a most encourageing aspect upon this world. for both the discovery and the disposal are by our blessed redeemer , in whom mercy and might are met in highest perfection . how fragrant breathings of grace , how glorious a display of power are there , in what he here says , fear not ! i am the first and the last ; i am he that liveth and was dead , and i am alive for evermore , amen . and i have the keys of hades and of death . he hath opened the celestial hades to our view , that it might be also open to our safe entrance and blissful inhabitation . he who was dead , but liveth and had made his victorious triumphant entrance before us , and for us : he who had overcome him that had the power of d●ath — conquer'd the gigantick monster at the gate , gain'd the keys , and designed herein their deliverance from the fear of death , who were thereby subject to bondage , heb. . , . he who hath abolished death , and brought life and immortality to light in the gospel , tim. . . 't is he who bids us lift up our eyes , and behold the heavens opened , and himself standing at the right hand of god. the horrid , infernal hades , he hath discovered too , only that we might fear and shun it . but yet more distinctly consider , why doth he here represent himself under this character , he that liveth and was dead ? but that he might put us in mind of that most convictive argument of his love , his submitting to die for us . greater love hath no man — and that he might at once , put us out of doubt concerning his power , that he yet survives , and is sprung up alive out of that death , victorious over it : how amiable is the representation of such power in conjunction with such love ! the same person having an heart so replenish't with love , an hand so armed with power , neither capable of unkind design , or unable to effect the most kind . behold him in this representation ! who would not now fall at his foot and adore ! who would hesitate at resigning to him , or be appalled at his disclosure of this unknown world ! do but consider him who makes the discovery , and who would not expect from him the utmost efforts of love and goodness ? from him who is the brightness of his fathers glory , and the express image of his person ! his essential image who is love ! from him who came into this wretched world of ours full of grace and truth ! and who could not have come but by the inducement of compassion to our miseries . from him who knows all things , and whose ●ye penetrates into every recess of the vast hades : all his own empire , in whom are hid all the treasures of wisdom and knowledge : put who only knows not to deceive : who hath told us , in his fathers house are many mansions , and if it were not so , would have told us that , joh. . . from him into whose mouth guile never entred , but into whose lips grace was poured , and is poured out by them ; so that the ear that hath heard him hath born him witness , and filled with wonder those that heard the gracicious words which came out of his mouth . who hath told us all concerning that unseen world , that in this our present state it was fit for us to know ; and enough , in telling all that will be his followers , that where he is , there he will have them be , joh. . . and consider the manifest tendency of the discovery it self . what doth it mean or tend to , but to undeceive miserable mortals , whom he beholds from his high throne mock'd with shadows , beguiled with most delusive impostures , and easily apt to be imposed upon ? foolish , deceived , serving divers lusts and pleasures ; feeding upon ashes , and wearying themselves for very vanity ; sporting themselves in the dust of this minute spot of earth ; wasting their little inch of time , wherein they should prepare for translation into the regions of unseen glory . to these he declares he hath formed a kingdom for all that cover to mend their states , and that his kingdom is not of this world ; that for such as will be of this kingdom , he will provide better , having other worlds , the many heavens above all which he is ascended , at his dispose , ephes. . . but they must seek this kingdom and the righteousness of it in the first place ; and desist from their care about other things . he counsels and warns them not to lay up their treasure on earth — but in heaven , and to let their hearts be there with their treasure . and what can withstand his power who having been dead liveth victorious over him that had the power of death ; and is alive for evermore possest of an eternal state of life . and have we not reason to expect the most equal and most benign disposal of things in that unseen world : when he also declares i have the keys , rightful authority , as well as mighty power , to reward and punish ? none but who have a very ill mind can fear from him an ill management . he first became capable of dying , and then yielded himself to die , that he might obtain these keys for gracious purposes . he had them before to execute just vengeance , as he was originally in the ●orm of god , and without robbery equal with god ; an equal sharer in sustaining the wrong that had been done by apostate rebels , and an equal sharer in the right of vindicating it . but that he might have these keys to open the heavenly hades to reduc'd apostates , to penitent believing , self-devoting sinners , for this it was necessary , he ●●ould put on man , be found here in fashion as a man , take on him the fo●m of a se●vant , become obedient to death ( even that servile punishment , the death of the cro●s , phil. . , . for this he is highly exalted into this power , that every knee might bow to him , — in hope of saving mercy , ver . , . compared with , isa . , . he had the keys without this , of the supernal hades to shut out all offenders , and of the infernal to shut them up for ever . but that he might have them to absolve repenting believers , and admit them into heaven , and only to shut up in hell implacable enemies . for this he must die , and live again . he was to be slain and hanged on a tree , that he might be a prince and a saviour to give repentance and remission of sin , act. . , . that to this intent he might be lord of the dead and the living , he must both die and rise , and live so as to die no more , rom. . . these keys for this purpose , he was only to have upon these terms . he had a right to punish as an offended god , but to pardon and save , as a mediating sin expiating god-man but as he was to do the part of a mediator , he must act equally between the disagreeing parties : he was to deal impartially on both sides . to render back entire to the injur'd ruler of the world his violated rights , and to obtain for us his forfeited favour , as entire . and undertook therefore when as a sacrifice he was to be slain , to redeem us to god by his blood , rev. . . to give him back his revolted creature , holy , pure , subject and serviceable , as by his methods , he shall be at last ; and procure for him pardon , acceptance and eternal blessedness . when therefore he was to do for us the part of a redeemer , he was to redeem us from the curse of the law , not from the command of it ; to save us from the wrath of god , not from his government . had it been otherwise , so firm and indissoluble is the connection between our duty and 〈◊〉 f●licity , that the sovereign ruler had been eternally injured , and we not advantaged . were we to have been set free from the preceptive obligation of god's holy law , than most of all from that most fundamental precept , thou shalt love the lord thy god with all thine heart , soul , might and mind . had this been redemption ? which supposes only what is evil and hurtful , as that we are to be redeemed from . this were a strange sort of self-repugnant redemption , not from sin and misery , but from our duty and felicity . this were so to be redeemed as to be still lost , and every way lost , both to god , and to our selves for ever . redeemed from loving god! what a monstrous thought ! redeemed from what is the great active and fruitive principle . the source of obedience and blessedness . the eternal spring , even in the heavenly state , of adoration and fruition . this had been to legitimate everlasting enmity and rebellion against the blessed god , and to redeem us into an eternal hell of horrour and misery to our selves ! this had been to cut off from the supream ruler of the world for ever ; so considerable a ●imb of his most rightful dominion , and to leave us as miserable , as everlasting separation from the fountain of life and blessedness could make us . when therefore our lord jesus christ was to redeem us from the curse of the law , it was that the promised spirit might be given to us , gal. . , . who should write the law in our hearts , jer. . . ezek. . . fulfil the righteousness of it in us , by causing us to walk after his dictates , according to that law , regenerating us , begetting us after gods image , and making us partakers of a godlike nature : so we through the law bec●me dead to the malediction and curse of it , that we may live to god more devoted lives than ever , gal. . . thus is gods lost creature given back to him with the greatest advantage also to it self . with this design it is apparent our lord redeemed us , and by his redemption acquired these keys . nor are we to doubt , but in the use of them , he will dispense exactly according to this just and merciful design . and what a perverse distorted mind is that , which can so much as wish it should be otherwise ? viz. that he should save us to the eternal wrong of him that made us , and so as that we should be nothing the better , i. e. that he should save us without saving us ? and hath this no pleasant comfortable aspect upon a lost world ? that he who hath these keys , will use them for such purposes , i. e. to admit to eternal bliss , and save to the uttermost all that will come to god by him not willing to be everlastingly alienated from the life of god ) because he ever lives to make intercession , or to transact and negotiate for them , ( as that word signifies ) and that in a rightful way ▪ and even by the power of these keys ! . that there must be some important reason why the other world is to us unseen , and so truly bears the name of hades . this expresses the state of the case as in fact it is , tha it is a world lying out of our sight , and into which our dim and weak eye cannot penetrate : that other state of things is spoken of therefore as hidden from us by a vail . when our lord jesus is said to have passed into the heavens , heb. . . he is also said to have entered into that within the vail , heb. . , . alluding to that in the temple of solomon , and before that , in moses's tabernacle ; but expresly signifying that the holy places into which christ entred , not those made with hands , which were the figure of the true , but heaven it self , filled with the glorious presence of god , where he appears for us , heb. . . is also vailed from us . as also the glory of the other state is said to be a glory as yet to be revealed , rom. . . and we are told , job . . the great god holdeth back the face of his throne , and above , ver . . 't is represented as a divine prerogative , that sheol which is there groundlesly rendred hell ) the vast hades , is only naked before him , lies entirely open to his view , and therein the dark and horrid part of it destruction ( by which peculiarly must be meant hell ) is to him without a covering , not mo●e hidden from his eye . which shews this to be the divine pleasure ; so god will have it be , who could have expos'd all to common view , if he had pleased . but because he orders all things according to the counsel of his will , ephes. . . we must conceive some weighty reason did induce hereto , that whatsoever lies beyond this present state of things should be concealed from our immediate view , and so come uno nomine , to be all called hades . and if the reason of gods conduct , and the course of his dispensation herein had been equally hidden , as that state it self is , it had been a bold presumption to enquire and prie into it ; modesty and reverence should have restrained us . but when we find it holds a manifest agreement with other parts of his counsel , that are sufficiently revealed ; and that the excellency of the divine wisdom is most conspicuous and principally to be beheld and admired , in ordering the apt congruities and correspondencies of things with each other , and especially of the ends he proposes to himself , with the methods and ways he takes to effect them ; 't were very great oscitancy , and an undutiful negligence not to observe them , when they stand in view , that we may render him his due acknowledgments , and honour thereupon . 't is manifest that as god did not create man , at first , in that which he designed to be his final state , but as a probationer , in a state of trial , in order to a further state : so when he apostatized and fell from god , he was graciously pleased to order for him a new tryal , and put him into the hands of his merciful redeemer , who is intrusted with these keys , and with the power of life and death over him , to be managed and exercised according to the terms plainly set down and declared in his gospel . wheresoever he is with sufficient evidence revealed and made known , men immediately come under obligation to believe in him , to intrust and commit themselves into the same hands ; to rely upon the truth of his word , in every thing he reveals , as the ground of their submitting to his authority in every thing he requires . what concerns their present practice , he hath plainly shewn them , so much as it was requisite they should preapprehend of future retributions , rewards and punishments he hath revealed also ; not that they should have the knowledge hereof by immediate inspection , but by taking his word . that as their first transgression was founded in infidelity ; that they did not believe god , but a lying spi●it against him ; their first step in their recovery , and return to god , should be to believe him , and take his word about things th●y have themselves no immediate sight or knowledge of . this point was by no means to be quitted to the first apostates . as if gods saying to them , if you transgress , you shall die , or go into hades , was no sufficient inforcement of the precept , unless he had given them a distinct view of the states of felicity , or misery , which their obedience , or disobedience would lead them into . this had been to give away the whole cause to the revolted rebels , and rather to con●ess errour and oversight in the divine government , than impute fault to the impugners of it ! this being the state of the case , how suitable had it been to the design of this second trial to be made with men , to withdraw the vail , and let every ones own eyes be their informers of all the glories of the heavenly state ! and hereupon proclaim and preach the gospel to them , that they should all partake herein , that would entirely deny themselves , come off from their own bottom , give themselves up absolutely to the interest , love , service and communion of their redeemer , and of god in him ? to fortifie them against the assaults and dangers of their earthly pilgrimage by reversing that rule , the just shall live by faith ; even that faith which is the substance of the things hoped for , and the evidence of things not seen ; or by inverting the method , that in reference to such things , we are to walk by faith , not by sight , and letting it be . we are to walk by sight , not by faith ! and that lest any should refuse such compliance with their great lord , whole hades , should be no longer so , but made naked before them , and the covering of hell and destruction be taken off , and their own eyes behold the infernal horrors , & their own ears hear the shrieks and howlings of accursed creatures , that having rejected their redeemer , are rejected by him . we are not here to consider , what course would most certainly effect their salvation , but what most became the wise holy god , to preserve the dignity of his own government , and save them too , otherwise almighty power could save all at once . as therefore we have cause to acknowledge the kindness and compassion of our blessed lord , who hath these keys , in giving us for the kind , such notices as he hath , of the state of the things in hades . so we have equal cause to admire his wisdom , that he gi●es us not those of another kind , that should more powerfully strike sense and amaze us more , but instruct us less that continues it to be hades still , a state of things to us unseen as yet . as the case would have been on the other supposition , the most generous noble part of our religion had been sullied or lost ; & the tryal of our faith — which is to be found unto praise , honour and glory at the appearin● of jesus christ , even upon this account , that they who had not seen him in his mean circumstances on earth , nor did now see him , amidst all the glories of his exalted state , yet believing , lov'd him , and rejoyced in him with joy unspeakable , and full of glory , pet. . , . this faith , and all the glorious tryals of it , with its admirable atchievements , and performances , whereby the elders heretofore obtained so good a report , and high renown on earth , and which filled the world with wonder , had all vanished into obscurity and darkness , i. e. if they had believed no more , or no greater things , than every man besides , had the immediate view of by his own eye-sight . and yet the trial had been greater , on another account , than the divine wisdom in conjunction with goodness , and compassion , thought fit ordinarily to put sincere christians upon . for who could with any tolerable patience have endured longer abode on earth , after they should once have had the glory of the heavenly state immediately set in view before their eyes ! especially considering , not so much the sufferings , as the impurities of their present state ! what for great reason was a special vouchsafement to one apostle was for as great to be common to all christians . how great is the wisdom and mercy of our blessed lord in this partial concealment of our future state , and that while so much as is sufficient is revealed , there is yet an hades upon it , and it may still be said , it doth not yet appear what we shall be , joh. . . but as these majestick life-breathing words of our great lord , do plainly offer the things that have been mentioned ( and many more such that might occur ) to our thoughts and meditation ; so will they be thought on in vain , if they be not followed and answered by suitable dispositions , and actions of heart and life . therefore the further use we are to make of this great subject will be to lay down . divers correspondent things to be practised and done , which must also suppose dispositions and frames of heart and spirit agreeable thereto . . let us live expecting a period to be ere long put to our life on earth for remember , there are keys put into a great hand for this very purpose , that holds them not in vain . his power is of equal extent with the law he is to proceed by . and by that it is appointed for all once to die. therefore as in the execution , he cannot exceed , so he will not come short of this appointment : when that once shall be , it belongs to him to determine . and from the course we may observe him to hold , as it is uncertain to all , it can be very remote to none . how short is the measure of a span ! 't is an absurd vanity ●o promise our selves that which is in the power of another . how wise and prudent a thing to accommodate our selves composedly to his pleasure , in whose power we are ! and to live as men continually expecting to die ! there are bands of death out of which , when they once take hold , we cannot free our selves . but there are also bands of life , not less troublesome or dangerous . 't is our great concern to be daily by degrees , loosening and disentangling our selves from these bands ; and for preventing the necessity of a violent rupture , to be daily disingaging our hearts from an ensnaring world , and the too close embraces of an over indulged body . tell them resolutely , i must leave them , whensoever my great lord turns the key for me , and i know not how soon that may be . it is equally unhappy and foolish to be ingaged in the pursuit of an impossibility ; or in a war with necessity , the former whereof cannot be obtained , the latter cannot but overcome . we owe so much to our selves , and to the ease and quiet of our own minds , to be reconciled , at all times , to that which may befal us at any time . how confounding a thing is surprizal by that which our selves regret and dread ! how unaccountable and ignominious must it be to pretend to be surprized with what we have so great reason always to expect ! and whereof we are so oft forewarned ! is it no part of christian watchfulness to wait for such an hour ? tho' that waiting all the days of our appointed time , mentioned john . . refers to another change than that of death , viz. ( as the foregoing and following verses shew ) that of the resurrection , yet it cannot but be equally requisite , upon a no less important reason . and the requests , that the lord would make us know our end , and the measure of our days that we may know how frail we are , psal. . . and that he would teach us so to number our days that we may apply our hearts to wisdom , psal . . are equally monitory to the same purpose , as the most express precepts : as also the many directions we have to watch and wait for our lords appearance and coming are as applicable to this purpose . for whensoever his key opens our passage out of this world , and these bodies , hades opens too , and he particularly appears to us , in as decisive a judgment of our case , as his universal appearance and judgment will at last give for all . the placid agreement of our minds and spirits with divine determination , both as to the thing , and time , of our departure hence , will prevent the trouble and ungratefulness of being surpriz'd ; and our continual expectation of it , will prevent any surprizal at all let this then be an agreed resolution with us , to endeavour being in such a posture , as that we may be capable of saying , lord whensoever thou shalt move thy key , and tell me this night , or this hour , i 'll require thy soul , thou shalt not , o lord , prevent mine expectation , or ever find me counting upon many years injoyment of any thing this world can entertain me with . in further pursuance hereof , . be not over-intent on designs for this present world ; which would suppose you to count upon long abode in it . let them be always laid with a supposition , you may this way , even , by one turn of this key , be prevented of bringing them about ; and let them be pursued with indifferency , so as that disappointment even this way , may not be a grievance . a thing made up of thought and design , as our mind and spirit naturally is , will be designing one way or other ; nor ought we to attempt that violence upon our own natures , as to endeavour the stupifying of the intelligent , designing mind , which the author of nature hath put into us . only let us so lay our designs , as that how many soever we form , that may be liable to this sort of disappointment ; we may still have one greater and more important , so regularly and surely laid , that no turn of this key shall be in any possibility to frustrate , but promote it rather ▪ the design for the kingdom of god to be first sought , with his righteousness , mat. . . or which is pu●sued by seeking glory , honour ▪ and immortality , to the actual attainment of eternal life , rom. . . may , if prescribed methods be duly observed , have this felicity always attending it , to be ●ucessfully pursued , while we live , and effected when we die , but this is an unaccountable vanity under the sun , that men too generally form such , projects that they are disappointed both when they do not compass them , and when they do . if they do not , they have lost their labour , if they do they are not worth it . they dream they are eating , and injoying the fruit of their labour , but they awake , and their soul is empty . and if at length they think of laying wiser and more valuable designs , the key turns , and not having fixed their resolution , and begun aright , they and all their thoughts ( foolish or more wise ) perish together . because there is a fit season for every fit undertaking , a time , and judgment for every purpose , or a critical time , such as is by judgment affixt to every such purpose , eccles. . . and because also men know not their time , c. . . therefore their misery is great upon the earth , and as birds caught in a snare , they are snared in an evil time that falleth suddenly upon them . o miserable , miserable mortals ! so are your immortal spirits misimployed and lost ! their most valuable design for another world is seldom thought on in season , their little designs for this world they contrive and p●osecute with that confidence , as if they thought the world to be theirs , and themselves their own , and they had no ●ord over them . this rude insolence that holy apostle animadverts upon , of such as say , to day or to morrow we will goe to such a city , and continue there a ●ear , and buy and sell , and get gain , whereas they know not what shall be on the morrow . and what is their life ? a vapour , &c. so much of duty , and becoming behaviour is in the mean time forgotten as to say , if the lord will we shall live , &c. this is to bear themselves as absolute masters of their own lives . how bold an affront to their soveraign lord ? they feel themselves well in health , strength , and vigour , and seem resolved it shall be a trial of skill who hath the power , or to whom the keys belong , till it come to the last irrefragable demonstration , that he changes their countenance and sends them away , joh. . . and then they go driven , pluckt , and torn away from their dwelling-place rooted out of the land of the living , psal. . . but if any premonitory decays make them doubt the perpetuity of their own abode here , they some what ease their minds by the pleasure they take in thinking , when they have filled their own bellies , psal. . . what they shall leave of their substance to their babes , and to them that shall come after . and their inward thought is , that their houses shall continue for ever , and their dwelling places to all generations ; and they call their lands after their own names , and their posterity approve their sayings , think and act as wisely as they , psal . , . — thus they take upon them , and reckon they for their time , and theirs after them shall still dwell in their own a wise thought ! they are the owners when another keeps the keys . several other things of like import , i shall more lightly touch , that may be collected from what hath been already more largely said , and leave to be further enlarged upon , in your own thoughts , and shall dilate more upon some other , as they are either more material , or less thought on by the most . . be not prodigal of your time on earth , which is so little in your power . because you are not to expect much , make the best use you can of your little . 't is so precious a thing that it is to be redeemed , 't is therefore too precious to be embezelled and trifled away . the connexion of those two precepts , ephes. . , . of walking circumspectly not as fools , but as wise , and that of redeeming the time more than intimates , that to squander time is a foolish thing . of the several sorts of things that we make our selves , their shape and frame , shews their use and end . are we to make a less judicious estimate of the works of god ? if we therefore contemplate our selves , and consider what a sort of production man is , can we allow our selves to think god made him a reasonable creature on purpose to play the fool ? or can we live as if we thought so , without reproaching our maker ? but whereas he who hath been the author to us of such a nature , capable of improving a lifes time in this world unto most valuable purposes , hath also been the autho● of such a law , requiring us to red●em time . the reproach will be wholly turned off from him upon our selves , and our consequent ruine be upon our own guilty heads . and he will find some among our selves , who by the advantage only of the reasonable nature , common to us and them ; that are instructors to us , not to waste our days in vanity , and will be witnesses against us if we so foolishly consume , what we cannot command . some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole life at once , that yet have no regret at throwing it all away by parcels and piece-meal . and have told us a wise man can find nothing of that value , for which to barter away his time * . and we are to consider , that as we are reasonable creatures we are accountable . that we are shut up in these bodies , as in work-houses . that when he that keeps the keys lets us out , we are to receive the things done in the body , according to what we have done , whether good or evil , — cor. . . that it belongs to him that measures our time to censure it too , and the use we have made of it . . let him be at once both great and amiable in our eyes , who hath so absolute power over us , and so gracious propensions towards us , i. e. who hath these keys , and who acquired them with so merciful intentions , even upon such terms as could not but signifie the greatest compassion and good will towards such as we . reconsider , what hath been offered as matter of meditation , to both these purposes . and now , hereupon , let us endeavour to have a correspondent sense , inwrought into our hearts , and to bear our selves towards him accordingly . the power and efficacy of whole christianity depends upon this , and doth very principally consist in it . what a faint , impotent , languishing thing is our religion , how doth it dwindle into spritless , dead form without it ? either the form of knowledge is nothing else but insipid dead notion ; and our forms of worship , only fruitless unpleasant formality , if we have not a vivid sense in our hearts both of his glorious greatness , and of his excellent loving kindness . as much as words can signifie towards the impressing such a sense into our hearts , we have in these words , uttered from his own mouth , so that he may say as that memorable type of him once did , you may plainly perceive , it is my mouth that speaketh to you . i am the first and the last . i am he that liveth and was dead , and behold i am alive for evermore . and hereto he now sets his solemn ratifying seal , amen . wherewith he leaves us to pause , and collect , that thus it was brought about , that he could add , and i have the keys of the vast hades , the whole unseen world , and of death . and god forbid that , now , these words should be with us an empty sound , or a dead letter ! let us cast in our minds what manner of saluta●ion this should be ! doth the son of god thus vouchsafe to bespeak miserable abjects , perishing , lost wretches ! how can we hereupon but bow our heads and worship ! what agitations of affection should we feel within ! how should all our internal powers be moved ! and our whole souls made as the chariots of amminadib . what can we now be unwilling of , that he would have us be , or do ? and as that , whereof we may be assured , he is most willing . . let us entirely receive him , and absolutely resign our selves to him , as our prince and saviour . who would not covet to be in special relation to so mighty , and so kind a lord ! and can you think to be related to him , upon other terms ? and do you not know that upon these ▪ you may ? when in his gospel he offers himself , and demands you . what can that mean but that you are to receive him , and resign your selves ? the case is now brought to this state , that you must either comply , or rebel . and what ? rebel against him who hath these keys , who is in so high authority over the whole unseen world ! who is the head of all principality and power , who is gone into the heavens , the glorious upper hades , and is at the right hand of god , angels , authorities , powers being made subject to him , pet. . . we little know or can conceive as yet , the several orders and distinctions of the celestial inhabitants , and their great and illustrious princes and potentates , thrones , dominions , &c. that all pay him a dutiful and a joyful subjection and obedience . but do we not know god hath given him a name above every name ? and that in his name ( or at it , as it may be read , i. e. in acknowledgment of his sovereign power , every knee must bow , of things in heaven , on earth and under earth , and all confess that he is lord to the praise and glory of god the father ? and who art thou , perishing wretch ! that dar'st dispute his title ? or that when all the creation must be subject to him , wilt except thy self ? and when it cost him so dear , that his vast power might be subservient to a design of ●race , and thou must at last be saved by him , or lost for ever . what can tempt thee to stand out against such power , and such grace ? if thou wert to gratifie thy ambition , how glorious a thing is it to be a christian ! a subject , a devoted homager to so mighty a prince ! if to provide against thy necessity , and distress , what course can be so sure and successful , as to fly for refuge to so compassionate a saviour ! and dost thou not know there must be to this purpose , an express transaction between him and thee ? wonder he will condescend to it ! to capitulate with dust and ashes ! to article with his own creature , with whom he may do what he will ! but his merciful condescension herein is declared and known . if there shall be a special relation settled betwen him and thee , he hath told thee in what way it must be , i. e. by way of covenant-transaction , and agreement , as he puts his people of old in mind , his way was with them ; i entred into covenant with thee , and thou becamest mine , ezek. . . this i insist upon and press , as a thing of the greatest importance imaginable , and the least thought of : nor the strange incongruity animadverted on , viz. that we have the seals of such a covenant among us , but the covenant it self slips through our hands . our baptism soon after we were born , with some foederal words then , is thought enough , as if we were a nation of always minors . who ever therefore thou art , that hearest these words , or readest these lines ; know that the great lord is express towards thee in his gospel proposal . wilt thou accept me for thine , and resign thy self as mine ? he now expects and requires thy express answer . take his gospel as from the cross , or take it as from the throne , or as from both , 't is the same gospel interwoven of grace and authority , the richest grace , and the highest authority at once inviting and requiring thee to commit and submit thy self unto him . take heed lest his key turn before thou have given thy complying answer importing at once both thy trust and thy subjection . give not over pleading with thy self , with thy wayward stupid heart , till it can say to him , " lord , i ●ield , thou hast overcome . till with tender relentings thou hast thrown thy self at his feet , & told him , lord , i am ashamed , i am confounded within my self , that thou shouldst die upon a cross to obtain thy high power , and that thou art now ready to use it for the saving so vile a miscreant as i ! that when thou hast so vast an unknown world , so numberless myriads of excellent creatures in thy obedience , thou shouldst yet think it worth thy while to look after me ! and that i should so long have withstood thy kind and gracious overtures and intendments ! o forgive my wicked aversion ! i now accept and resign . and now this being sincerely done , with fulness of consent , with deep humility , with yearning bowels , with unfeigned thankfulness , and an inward complacency , and gladness of heart . . let your following course in this world be ordered agreeably hereto , in continued dependence , and subjection . as we have received christ jesus , the lord , so we are to walk in him , col. . . take him according to the titles here given him , as christ — , a person anointed , authorized , qualified to be both , jesus , a saviour , so we are to walk ( according to our first reception of him , ) in continual dependence on his saving mercy , and and to be a lord , or as 't is here exprest with eminency , the lord , so we are to walk in continual subjection to his governing power . otherwise our receiving him , at first , under these notions , hath nothing in it but mockery and collusion . but if his obtaining these keys , upon the terms here exprest , as having been dead , and now living , and having overcome death ( as 't is also rom. . . ) did signifie his having them for saving purposes , as it must , since for other purposes , he had them sufficiently before ; and if we reckon'd this a reasonable inducement to receive him , and commit and intrust our selves to him as a saviour , that he dy'd , and overcame death ? for his grace in yielding to die , had not rendred him a competent object of trust , otherwise than in conjunction with his power in overcoming death , and so gaining into his hands these keys : then , the same reason still remaining , how constant an encouragement have we to continue accordingly walking in him all our days ! how potent an argument should it be to us , to live that life which we live in the flesh , by faith in the son of god who loved us , and gave himself for us ? gal. . . i. e. inasmuch , as having been crucify'd with him ( which is also there exprest ) we feel our selves to live nevertheless ; yet so as that 't is not so much we that live , as christ that liveth in us ; who could not live in us , or be to us a spring of life , if he were not a perpetual spring of life , in himself . and consider , how darest thou live otherwise in this flesh , in this earthly house , whereof he keeps the keys , and can fetch thee out at his pleasure ? when he hath warned thee to abide in him , that when he shall appear , thou mayest have confidence , and not be ashamed at his coming , joh. . . he will certainly then appear , when he comes to open the door , and dislodge thee from this flesh ( though there be here a further , and final reference to another appearance , and coming of his ) and if he then find thee severed , and disjoyned from him ( thy first closure with him , not having been sincere , truly unitive and vital ) how terribly will he look ! how confoundedly wilt thou look in that hour ! neither hast thou less reason to live in continual subjection to him , considering that as he dy'd , and overcame death that he might have these keys , so he now hath them , and thou art under his governing power . the more thou consider'st his right to govern , the less thou wilt dispute it . when he was spoken of as a child to us born , that he might become a man of sorrows , & be sorrowful unto the death , and have all the sorrows of death come upon him , he is at the same time said to be the mighty god , & it was declared the government should be upon his shoulders . as he was the first begotten from the dead , viz. both submitting to death , and conquering it ; so he was the prince of the kings of the earth , ( a small part of his kingdom too ) his throne being founded on his cross , his governing power , in his sacrifice , i. e. the power whereby he so governs , as that he may also save ; making these two things the salving the rights of the godhead , injured by sin , and the delivering of the sinner from an eternal ruine , to agree , and consist with one another . what an endearing obligation is this to obey ! that he will be the author of eternal salvation to them that obey him ! inasmuch as , while our obedience cannot merit the least thing from him , yet his vouchsafing to govern us doth most highly merit from us . for he governs by writing his law in the heart , which makes our heart agree with the law , and by implanting divine love in us , which vanquishes enmity and disaffection , and vertually contains in its self our obedience , or keeping his commandments , joh. . . and . joh. . . therefore this government of his , over us , is naturally necessary to our salvation and blessedness , and is the inchoation and beginning of it ; as our perfected love to god , and conformity to his nature , and will , do involve and contain in themselves our compleat and perfect blessedness , with which a continued enmity , or a rebellious , mutinous disposition against god , is naturally inconsistent ; and would be to us , and in us , a perpetual , everlasting hell. there can therefore be no inthralling servitude in such obedience , but the truest liberty , that by which the son makes us free indeed , joh. . . yea a true sort of royalty : for hereby we come in the most allowable sense , to live as we will , our will being conformed to the will of god. whereupon that was no high extravagant rant , but a sober expression , we are born in a kingdom , to serve god is to reign . and we know this to be the will of god , that all should honour the son , as they honour the father . herewith will the evangelically obedient comport with high complacency ; accounting him most highly worthy that it should be so . wherein therefore the christian law seems strictest , and most rigorous in the enjoyned observance of our lord christ , herein we shall discern an unexceptionable reasonableness , and comply with a complacential approbation . and let us put our own hearts to it , and see that without regret , or obmurmuration they can readily consent to the equity of the precept . 't is enjoyned us ( constructively at least ) that because christ dy'd for us , when we were dead , quite lost in death , we that live hereupon , should settle this which our selves as a sixed judgment , and upon that intervening judgment , yield to the constraint of his love , so as henceforth no more to live to our selves , q. d. god forbid we should henceforth be so profane ! we must now for ever have done with that impious , unlawful way of living . what ? after this ! that we have so fully understood the state of our case , that we should be so assuming , as ever , again to offer at such a thing , as living to our selves , to make our selves deities to our selves : or to live otherwise than unto him who dyed for us and rose again , cor. . , . this is high and great , and may seem strict and severe . what ? to hav● the whole stream of all the actions , and aims , the strength and vigour of our lives , to be carried in one entire undivided current unto him , and ( as it must be understood , gal. . . ) to god in him , so as never more to live to our selves , a divided , separate life apart from him ! or wherein we shall not finally , and more principally design for him ! how high is his claim ! but how equal and grateful to a right mind ! with what a plenitude of consent is every divine command , ( taking this into the account ) esteemed to be right in all things ! so as that whatsoever is opposite is hated as a false way , psal. . . and as the precept carries its own visible reason , the keeping of it carries its own reward in it self , psal . . and is it too much for him who bears these keys , and obtained them on such terms , and for such ends , to be thus affected towards him ! we are required , without exception , without limitation or reserve , whatsoever we do , whether in word or work , to do all in the name of our lord jesus christ , col. . . enquire we , do our hearts repine at this law ? do not we ? doth not this world owe so much to him ? why are we allowed a place and a time here ? why is not this world a flaming theatre ? is it not fit every one should know under whose government they live ? by whose beneficence , under whose protection , and in whose name they may act so , or so , and by whose authority ? either obliging , or not restraining them , requiring , or licensing them to do this or that ? doth this world owe less to him , that bears these keys , than egypt did to joseph , when thus the royal word went forth in reference to him ? i am pharaoh , and without thee shall no man lift up his hand or foot in all the land of egypt ? how pleasant should it be to our souls , often to remember and think on that name of his which we bear , isa. . . mal. . . and draw in as vital breath , the sweet odours of it , cant. . . how glorious a thing should we count it , because he is the lord our god , to walk in his name for ever and ever , as all people will walk every one in the name of their god , mic. . . and then we shall account it no hard law , whatever we do , to do all in the name of our lord jesus , giving thanks to god the father by him , and for him ; blessing god every day , that we are put by him , under the mild and merciful government of a redeemer . then , we shall rejocyingly avow , as the apostle doth , cor. . . that we are not without law to god , but under law to christ. vvhereupon , when you find your special relation is thus settled and fixed , unto the great lord both of this present visible world , and of hades , or the invisible world , also , by your solemn covenant with him , and evidenc't by the continued correspondency of your heart and life , your dispositions and actions thereunto . . do not regret or dread to pass out of the one world into the other at his call , and under his conduct , though through the dark , passage of death ; remembring the keys , are in so great and so kind a hand . and that his good pleasure herein is no more to be distrusted , than to be disputed or withstood . let it be enough to you , that what you cannot see your self , he sees for you . you have oft desired your ways , your motions , your removals from place to place , might be directed by him in the vvorld . have you never said if thou go not with me , carry me not hence ? how safely and fearlesly may you follow him blindfold or in the dark any whither ! not only from place to place , in this world , but from world to world ! how lightsome soever the one , and gloomy and dark the other may seem to you . darkness and light are to him alike . to him hades is no hades , nor is the dark way that leads into it to him an untrodden path . shrink not at the thoughts of this translation , though it be not by escaping death , but even through the jaws of it . vve commonly excuse our aversion to die , by alledging that nature regrets it . but we do not enough consider that in such a compounded sort of creature as we are ; the word nature must be ambiguous . there is in us a sensitive nature that regrets it ; but taking the case as it is now stated , can we think it tolerable , that it should be regretted by the reasonable nature ? unto which , if we appeal , can we suppose it so untrue to its self , as not to assert its own superiority ? or to judge it fit that an intelligent , immortal spirit , capable of so great things , in another world , should be content with a long abode here . only to keep a well-figured piece of flesh from putrifying , or give it the satisfaction of tasting meats , and drinks , that are grateful to it , for a few years ! and if for a few , why not for many ? and when those many were expired , why not for as many more ? and the same reason always remaining , why not for alwaies ? the case is thus put , because the common meaning of this allegation , that nature reg●ets or abhors this dissolution ; is not that they are concerned for their souls how it may fare with them in another world , which the most little mind or trouble themselves about ; but that they are to have what is grateful to them in this world. and was this the end a reasonable spirit , was made for , when , without reason , sense were alike capable of the same sort of gratifications ? vvhat law , what equity ? what rule of decency can oblige the soul of a man , capable of the society , and enjoyments of angels , to this piece of self-denial ▪ for the sake of his incomparably baser body ? or can make it fit that the nobler and more excellent nature , should be eternally subservient to the meaner , and more ignoble ? especially , considering that if ( according to the case supposed ) the two last foregoing directions be complyed with , there is a sort of divine nature superadded to the whole humane nature , that cannot but prompt the soul ennobled by it , to aspire to suitable , even to the highest , operations and enjoyments , whereof it is capable , and , which are not attainable in this present bodily state . and if there were still a dispute between nature and nature , it s enough that the great lord of hades , and of this present sensible world too , will determine it . in a far lower instance , when the general of an army commands it upon an enterprize , wherein life is to be hazarded , it would be an ill excuse of a cowardly declining , to say , their nature regrets and dreads the adventure . the thing is necessary . against what is so unavoidable as death , that is an abject mind that reluctates . * come , then , let us imbolden our selves , and when he brings the key , dare to die . it is to obey , and enjoy him who is our life , and our all . say we chearfully each of us , lord jesus receive my spirit , into thy hands i commit it who hast redeemed it . . let us quietly submit to divine disposal , when our dear friends and relatives are by death taken away from us . for consider into what hands this affair is put , of ordering every ones decease , and removal out of this into the other world , and who hath these keys ▪ 't is such a one , whose right , if we use our thoughts , we will not allow our selves to dispute , or to censure his administration . his original right , is that of a creator and a god. for all things were created for him , and by him , col. . . and without him was nothing made that was made , joh. . . ●he first and the last to all things , v. . his supervening right , was that of a redeemer , as hath been already noted from this context , and , as such , he had it by acquisition , dying to obtain it , & overcoming death ! i am he that liveth and was dead . and then , as he elsewhere declares , by constitution , all power is given me both in heaven and on earth , mat. . . the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) imports rightful power . and who are we ? or any relatives of ours ? whom all the power of heaven and earth hath no right to touch ? what exempt jurisdiction , can we pretend our selves to belong unto ? or will we adventure to say , not denying his right , he did not use it well in this case ? who is more fitly qualifyed to judge , than he that hath these keys ? and let this matter be yet more throughly discuss't . what is it that we find fault with in the removal of this or that person , that was near , and delightful to us ? is it that he was to die at all ? or that he dy'd so soon ? if we say the former ; do we blame the constitution , appointing all men once to die , by which this world is made a portal to another , for all men , and whence it was necessary none should stay long in this , but only pass thorough , into that world wherein every one is to have is everlasting abode ? or is it that , when we think it not unfit this should be the general and common course , there should yet have been a particular dispensation for this friend or relation of mine ? let the former be suppos●● the thing we quarrel at , and consider the intolerable consequences of the matters being otherwise ; as the case is with this apostate sinful world. such as upon second , better-weighed thoughts , we would abhor to admit into our minds , even as the matter of a wish . what would we wish to mankind a sinning immortality on this earth , before which a wise heathen profest to prefer one day vertuously spent ? would we wish this world to be the everlasting stage , of indignities and affronts to him that made it ? would we wish there should never be a judgment day ? and that all the wise & righteous councels of heaven should be ranverst & overturned , only to comport with our terrene & sensual inclinations ? is this our dutifulness and loyal affection to our blessed lord , the author of our beings , and the god of our ●ives , whose rights and honours should be infinitely dearer to us than our selves ? is it our kindness to our selves , and all others of our kind and order , that are all naturally capable , and many , by gracious vouchsafement , sitly qualified , to enjoy a perfect felicity in another world , that we would have all together confined for ever , to this region of darkness , impurity and misery ? or if it displease us , that our relatives are not , by some special dispensation , excepted from the common law of mortality ? we would , surely , as much have expected an exemption our selves ; otherwise our dying away from them , would make the so much regretted separation , as well as theirs from us . and what then , if we were required to draw up our petition ? to put it into express words ? to turn our wish for our selves , and all our relatives and peculiar friends , into a formed , solemn prayer , to this effect , that we are content the law stand in force , that all the world should die , with only the exception of some few names , viz. our own , and of our kindred , and more inward friends . what ashamed confounded creatures should we be upon the view of our own request ! would we not presently be for quelling , and suppressing it , & easily yield to be non-suited , without more ado ? what pretence can we have not to think others as apt to make the same request for them , and theirs ? and if all the rest of the world shall die , would we and our friends dwell here alone ! or would we have this world be continued habitable only on this private account , to gratifie a family ! and if we , & our friends be holy , heavenly minded persons , how kind were it to wish to our selves , and them , when fit for the society of angels and blessed spirits above , a perpetual abode in this low earthly state ! vvould we not now , upon riper , second thoughts , rather be content that things should rest as they are ; and he that hath these keys , use them his own way . but if by all this , we are put quite out of conceit , with the desire of a terrestrial immortality , all that the matter finally results into is , that we think such a relative of ours dyed too soon . vve would not have coveted for him an eternity on earth , but only more time . and how much more ? or for what ? if we were to set the time , 't is like that when it comes , we should be as averse to a separation , if coexistent , then , as now , and so we revolve into the exploded desire , of a terrestrial immortality , back again at last . if we were to assign the reason of our desire , that would seem as in the present case , a plausible one to some , which is mentioned by plutarch in his consolation to apollonius for the loss of his son , concerning another such case ( as he instances in many ) of one elysius an italian , whose loss of his son euthynous , was much aggravated by this , that he was a great heir . but what was said to that , there , and what is further to be said to any thing of that kind , i shall reserve to a more proper place . it is a more weighty allegation , and of more common concernment ; when an useful person is gone , and one very capable of becoming very eminently so . and this requires deeper consideration , and sundry things ought to be considered in order to the quieting their minds , who are apt to behold such darker dispensations , in the course of providence , with amusement , and disturbance of spirit , i. e. when they see persons of excellent endowments , and external advantages , beyond the most , cut off in their prime , while the world is cumbred with drones , never likely to do good , and pestered with such , as are like to prove plagues to it , and do great hurt and mischief to the age wherein they live . an ancient and not uncommon scruple to pious observers heretofore . wherefore ( says holy job ) do the wicked live , become old , yea are mighty in power ? their seed is established in their sight — ch. . , . when his seed was cut off before his eyes . and here let us consider , . that this world is in apostacy from god : and though he is pleased to use apt means for its recovery , he doth what he thinks fit herein , of meer grace , and favour , and is under no obligation to do all that he can . his dispensation herein must correspond to , and bear upon it the impress of other divine perfections , his wisdom , holiness , justice as well as grace . and for grace it self , whereas all since the apostacy lie together in a fearful gulf of impurity , and misery , and some , made more early sensible hereof than the most , do stretch out a craving hand and cry for help . if now a merciful hand reacht down from heaven take hold of them , and pluck them sooner out ; is this disagreeable to the god of all grace , to make some such instances , and vouchsafe them an earlier deliverance ; tho' they might , being longer delayed , be some way helpful to others , that continue stupid , and insensible ? . vvhen he hath done much , in an age , still obstinately unreclaimable , he may be supposed to let one appear , only with a promising aspect , and in just displeasure , presently withdraw him , that they may understand they have forfeited such a blessing , to this or that country , as such a one might have proved . . this may awaken some , the more to prize , and improve , the encouragements they may have from such as remain , or shall spring up in their stead , who are gone , and to bless god that the weight of his interest , and of the cause of religion , doth not hang and depend upon the slender thred of this mans life . the god of the spirits of all flesh , can raise up instruments as he pleases ; and will , to serve his own purposes , though not ours . . he will have it known that tho' he uses instruments , he needs them not . 't is a piece of divine royalty and magnificence , that when he hath prepared , & polish'd , such an utensile , so as to be capable of great service , he can lay it by , without loss . . they that are most qualified to be of greatest use in this world , are thereby also the more capable of blessedness in the other . 't is owing to his most munificent bounty , that he may vouchsafe to reward sincere intentions , as highly as great services . he took david's having it in his heart to build him an house , as kindly as solomon's building him one . and as much magnifies himself in testifying his acceptance of such as he discharges from his service here , at the third hour , as of them whom he engages not in it , till the eleventh . . of their early piety he makes great present use in this world , testifying his acceptance of their works , generally in his word , and particularly by the reputation he procures to them in the minds and consciences , of such as were best able to judge , and even of all that knew them , which may be truly accounted a divine testimony , both in respect of the object , which hath on it a divine impress , and speaks the self recommending power of true goodness , which is the image of god , and in respect of the subject , shews the dominion god hath over minds , engaging not only good men to behold with complacency of such pleasant , blooming goodness , correspondent to their own ; but even bad men to approve in these others , what they entertain not in themselves . the same things are accepted with god , and approved of men , rom. . . thus being dead , they , as abel , yet speak . . and it is a brighter , and more unsullied testimony , which is left in the minds of men , concerning such very hopeful persons as die in their youth . they never were otherwise known , or can be remembred , than as excellent young persons . this is the only idea which remains of them . had they lived longer to the usual age of man , the remembrance of what they were in youth , would have been in a great degree effac'd , and worn out , by latter things ; perhaps blackened , not by what were less commendable , but more ungrateful to the greater part , especially , if they liv'd to come into publick stations . their just zeal , and contestations against the wickedness of the age , might disoblige many , and create them enemies , who would make it their business to blast them , and cast upon their name and memory all the reproach they could invent . whereas the lustre of that vertue and piety which had provok't no body , appears only , with an amiable look , and leaves behind nothing , of such a person , but a fair , unblemisht , alluring and instructive example ; which , they that observed them , might , with less prejudic'd minds compare with the useless , vicious , lives of many that they see to have filled up a room in the world , unto extream old age , either to no purpose , or to very bad . and how vast is the difference in respect of usefulness to the world , between a pious , young gentleman , dying in his youth , that lived long in a little time , untainted by youthful lusts , and vanities , and victorious over them ; and an accurst sinner of an hundred years old , isa. . . one that was an infant of days , and though an hundred years old , yet still a child , that had not filled up his days with any thing of real value , or profit to himself , or others , ( as some very judicious expositors understand that text ) that ( as he aptly speaks ) had nothing besides grey hairs , and wrinkles , to make him be thought a long liver ; but who might truly be said not to have liv'd long , but only to have been long in the world. how sweet and fragrant a memory , doth the one , how rotten and stinking a name , doth the other , leave behind him to survivors ! therefore such very valuable young persons as are taken hence in the flower of their age , are not to be thought , upon that account of usefulness to this world , to have lived in it , that shorter time , in vain . they leave behind them that testimony , which will turn to account ; both for the glory of gods grace , which he hath exemplified in them , and which may be improved to the good of many who shall have seen that an holy life , amidst the temptations that the youthful age is exposed to , is no impracticable thing ; and that an early death , is as possible also to themselves . but besides their no little usefulness in this world , which they leave , we must know , . that the affairs and concernments of the other world , whither they go , are incomparably greater every way , and much more considerable . and to this most unquestionable maxim must be our last and final resort , in the present case . all the perturbation , and discomposure of mind , which we suffer upon any such accasion , arises chiefly , from our having too high and great thoughts of this world , and too low , and diminishing thoughts of the other ; and the evil must be remedy'd by rectifying our apprehensions in this matter . because that other world is hades , unseen , and not within the verge of our sense , our sensual minds are prone to make of it a very little thing ; and even next to nothing , as too many , will have it to be quite nothing at all . we are concerned , in duty to our blessed redeemer and lord , and for his just honour , to magnifie this his presecture , and render it as great to our selves as the matter requires , and as our very narrow minds can admit . and should labour to correct it as a great and too common fault , a very gross vulgar error , to conceive of persons leaving this world of ours , as if they hereby became useless ; and , upon the matter , lost out of the creation of god. so is our fancy prepossest , and filled with delusive images , that throng in upon it thorough our unwary senses , that we imagine this little spot of our earth to be the only place of business , and all the rest of the creation , to be meer vacuit● , vast , empty space , where there is nothing to do , and nothing to be enjoyed . not that these are formed , positive thoughts , or a settled judgment , with good men , but they are floating imaginations , so continually obtruded upon them , from ( what lies next ) the objects of sense , that they have more influence to affect the heart , and infer suitable , sudden , and indeliberate , emotions of spirit than the most formed judgment , grounded on things that lie without the sphere of sense can outweigh . and hence when a good man dies ( elder or younger ) the common cry is among the better sort ( for the other do less concern themselves ) o what a loss is this ! not to be repaired ! not to be born ! indeed this is better than the common stupidity , not to consider , not to take it to heart , when the righteous man perisheth , or is taken away . and the law of our own nature , obliges and prompts us , to feel , and regret , the losses which afflict us . but such resentments ought to be followed , and qualified , by greater thoughts , arising from a superiour nature , that ought presently to take place with us , of the nobler employments which god calls such unto , of whom this world was not worthy , heb. . . and how highly his great and all comprehending interest , is to be preferr'd before our own , or the interest of this or that family , country , or nation , on earth ! and , at once , both to enlarge and quiet our minds , on such occasions we should particularly consider , . the vast amplitude of the heavenly hades , in comparison of our minute spot of earth , or of that dark region ( wheresoever it is ) reserved for the just punishment of dilinquents , according to such intimations as the holy scriptures give us hereof , which being writ only for the use of us on earth , cannot be supposed to intend the giving us more distinct accounts of the state of things , in the upper world , than were necessary for us , in this our present state . but it is no obscure hint that is given of the spaciousness of the heavenly regions , when purposely to represent the divine immensity , 't is said of the unconsined presence of the great god , that even heaven , and the heaven of heavens cannot contain him , king. . . chron. . . how vast scope is given to our thinking minds to conceive heavens , above heavens , incircling one another , till we have quite tired our faculty , and yet we know not how far short we are of the utmost verge ! and when our lord is said to have ascended far above all heavens , ephes. . . whose arithmetick will suffice to tell how many they are ? whose vranography to describe how far that is ? we need not impose it upon our selves to judge their rules infallible , who , being of no mean understanding , nor indiligent in their enquiries , have thought it not improbable that there may be fixed stars within view , at that distance from our earth , that a movable , in as swift motion , as that of a bullet shot from a canon , would be fifty thousand years in passing from the one to the other * . but how much remoter that star may be from the utmost verge of the universe , is left altogether unimaginable . i have been told that a very ingenious artist going about , in exact proportions , to describe the orb or vortex to which our sun belongs , on as large a table as could be convenient for him to work upon , was at a loss to find a spot not too big , in proportion , for our earth , and big enough , whereupon to place the point , made very fine , of one foot of his compass . if any suspect extravagancy in our modern computations let him take a view of what is discoursed to this purpose by a writer of most unexceptionable wisdom , and sobriety ( as well as most eminent sanctity ) in his time * now when the lord of this vast universe beheld upon this little spot , intelligent creatures in transgression and misery , that he did so compassionately concern himself , for the recovery of such as should , by apt methods , be induc't to comply with his merciful design ; and appoint his own eternal son to be their redeemer , in order whereto , as he was god with god , he must also become man , among men , one of themselves , and so as god-man , for his kindness to some , be constituted universal lord of all . shall meer pity towards this world greaten it above the other ? but we are not left without ground to apprehend a more immediate reason for his being , as redeemer , made head and lord of all those creatures that were the original inhabitants of the invisible world. for when it had been said , col. . . that all things were created by him , not only the visible things on earth ▪ but the invisible things in heaven , here is a regression to these latter , who were before ( for their greater dignity ) generally , first mentioned , and now some enumeration given of them , whether they be thrones , or dominions , or principalities , or powers , and all things again repeated , that these might appear expresly included , said over again to be created by him , and for him , which was sufficient to express his creative right in them . 't is presently subjoyned , v. . and he is before all thin●s , and by him all things consist . all owe their stability to him , viz. the mentioned ●hrones , dominions , &c. as well as other things . but how ? or upon what terms ? that we might understand his redemptory right was not here to be overlook't , 't is shortly after added , and having made peace by the blood of his cross , it pleased the father ( to be repeated out of what went before ) by him to reconcile all things to himself ; and this by him , iterated , q. d. by him shedding his blood on the cross , whether they be things on earth , or things in heaven , lest the thrones , dominions , mentioned before should be forgot . and a word is used accommodable enough to the several purposes before expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not always suppose enmity , but more generally signifie , upon a sort of commutation , or valuable consideration , to procure or conciliate , or make a thing more firmly ones own , or assure it to himself , though 't is afterwards used in the stricter sense , v. . i have often considered with wonder and pleasure , that whereas god is called by that higher , and far more extensive name , the father of spirits ; he is also pleased so graciously to vouchsafe , as to be styl'd the god of the spirits of all flesh , and thereby to signifie , that having an order of spirits so meanly lodged that inhabit frail and mortal flesh , though he have a world of spirits to converse with , whose dwelling is not with flesh ; yet he disdains not a relation to so mean and abject spirits ( his off-spring also ) in our world. and that , because this was the place of offending delinquents that he would recover ; the redeemer should sort himself with them , and , as they were partakers of flesh and blood , himself likewise take part of the same ! this was great , and godlike ! and speaks the largeness , and amplitude of an all comprehending mind , common to father and son ; and capable of , so , applying it self to the greatest things , as not to neglect the least . and therefore so mu●h the more magnifies god , and our redeemer , by how much the less considerable we , and our world are . but that hence we should so over magnifie this world , as if nothing were considerable that lies without its compass , is most perversly to misconstrue the most amazing condescension . the spirit of god , by holy david , teaches us to reason the quite contrary way . and from the consideration he had of the vastness , and splendor , of the upper world , of the heavens , the moon and stars , &c. not to magnifie but diminish our world of mankind , and say , what is man ? and let us further consider , . the inexpressible numerousness of the other worlds inhabitants , with the excellencies wherein they shine , and the orders they are ranked into , and how unlikely is it , that holy souls that go thither , should want employment ? great concourse , and multitude● of people , make places of business in this world , and must much more do so , where creatures of the most spiritual , and active natures , must be supposed to have their residence . scripture speaks of myriads ( which we read an innumerable company ) of angels , besides all the spirits of just men heb. . who are sometimes said to be more than any one , ( which we causlesly render man ) could number , rev. . and when we are told of many heavens , above all which our lord jesus is said to have ascended ; are all those heavens , only empty solitudes ? uninhabited glorious deserts ! when we find how full of vitality this base earth of ours is , how replenish't with living creatures , not only on the surface , but within it , how unreasonable is it to suppose the nobler parts of the universe to be less peopled with inhabitants , of proportionable spirituality , activity , liveliness and vigour to the several regions , which , the remoter they are from dull earth , must be supposed still the finer , and apt to afford fit , and suitable habitations to such creatures ? whether we suppose pure , unclothed spirits be to the natives in all those heavens , all comprehended under the one name of angels , or whether ( as some think of all created spirits ) that they have all vital union with some or other vehicles , ethereal , or celestial , more or less fine , and pure , as the region is , to which they belong , having gradually associated unto them the spirits of holy men gone from us , which are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels-fellows , luk . . it is indifferent to our purpose . let us only consider them all , as intelligent , spiritual , beings , full of holy light , life , active power , and love to their common lord , and one another . and can we imagine their state to be a state of torpid silence , idleness , and inactivity , or that they have not much higher , and nobler work to do there , than they can have , in such a world as this , or in such bodies , as here , they lugg to and fro ! and the scriptures are not altogether silent , concerning the distinct orders of those glorious creatures , that inhabit all the heavens , with this upper hades , must be understood to contain . tho' it hath not provided to gratifie any ones curiosity , so far as to give us particular accounts of their differences , and distinctions . and though we are not warranted to believe such conjectures concerning them , as we find in in the supposititions dionysius ' his celestial hierarchy , or much less the idler dreams of valentinus , and the gnosticks about their aeones , with divers more such fictions , yet we are not to neglect , what god hath expresly told us , viz. that giving us some account of the creation , in the hades , or the invisible part of it ; there are thrones , dominions , principalities , powers , angels , ( and elsewhere archangels , authorities , col. . . with pet. . . which being terms that import order , and government , can scarce allow us not to conceive , that of all those numberless multitudes of glorious creatures , that r●plenish and people those spacious regions of light , and bliss , there are none , who belong not to some or other , of those principalities and dominions . whence therefore , nothing is more obvious , than to conceive , that whosoever is adjoyned to them , ascending out of our wo●ld , presently hath his station assigned him , is made to know his post ▪ and how he is to be employed , in the se●vice and adoration of the sovereign lord of all , and in paying the most regular homage , to the th●one of god and the lamb. it being still to be remembred , that god is not worshiped there , or here , as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as though he needed any thing , since he gives to all breath and being and all things , acts . but that the felicity of his most excellent creatures , doth in great part consist , in acting perpetually according to the dictate of a just & right mind . and that therefor tehey take highest pleasure in prostration , in casting down their crowns , in shrinking even into nothing , before the original , eternal , subsistent being , that he may be owned as the all in all , because they follow , herein , a most satisfy'd judgment , and express it when they say , thou art worthy o lord , to receive glory , and honour and power , for thou hast created all things , and for thy pleasure they are , and were created , rev. . . and worthy is the lamb that was slain , to receive riches , and wisdom , and strength , &c. ch . . . and they that rest not night or day from such high and glorious employments , have they nothing to do ? or will we say or think , because we see not how the heavenly potentates , lead on their bright legions , to present themselves before the throne , to tender their obeysance , or receive commands and dispatches to this or that far remote dynasty — ; or ( suppose ) to such and such a mighty star ( whereof there are so numberless myriads . and why should we suppose them not replenish't with glorious inhabitants ? ) whither they fly as quick as thought , with joyful speed , under the all-seeing eye , glad to execute wise and just commands upon all occasions . but alas ! in all this we can but darken counsel with words without knowledge . we cannot pretend to knowledge in these things ; yet if from scripture intimations , and the concurrent reason of things , we only make suppositions of what may be , not conclusions of what is ; let our thoughts ascend as much higher as they can . i see not why they should fall lower than all this . and because we cannot be positive , will we therefore say or think , there can be no such thing , or nothing but dull inactivity in those regions ? because that other world is hades , and we see nothing , shall we make little , or next to nothing of it ? we should think it very absurd reasoning ( if we should use it , in reference to such mean trifles in comparison , and say ) there is no such thing as pomp and state , no such thing as action or business in the courr of spain or france , of persia or japan , because no sound from thence , strikes our ear , or the beams of majesty there , dazle not our eye ? i should indeed think it very unreasonable to make meer magnitude , or vast extent of space , filled up with nothing but void air , ether , or other fine matter ( call it by what name you will ) alone , or by it self , a very considerable note of excellency , of the other invisible world , above this visible world of ours . but i reckon it much more unreasonable and unenforc't , ( to say no more ) by any principles , either of philosophy , or religion , finding this world of ours ( a baser part of the creation ▪ ) so full of life , and of living inhabitants , of one degree or another ; to suppose the nobler parts of the universe , still ascending upwards , generally unpeopled , and desert ! when it is so conceivable in it self , and so aptly tending to magnifie our creator , and redeemer , that all the upper regions be fully inhabited with intelligent creatures , whether meer spirits , unclothed with any thing material , or united with some or other matter , we need not determine . and whereas scripture plainly intimates , that the apostate revolted spirits that fell from god , and kept not their first stations , were vastly numerous ; we have hence scope enough for our thoughts to conceive , that so spacious regions being replenisht with intelligent creatures , always innocent and happy , the delinquents compared with them may be as despicable for their paucity , as they are detestable for their apostacy . and that the horrid hades , wherein they are reserved to the blackness of darkness for ever , may be no more in proportion , nay , unexpressibly less , than some little rocky island , appointed as a place of punishment for criminals , in comparison of a flourishing , vast empire , fully peopled with industrious , rich , sober-minded and unhappy inhabitants . we might further consider , . the high perfection they presently attain to , who are removed , though in their younger years , out of this , into that other world. the spirits of just men are there said to be made perfect . waving the olympick metaphor , which is , at most , but the thing signifying : that which is signified , cannot be less than the concurrence of natural , and moral perfection . the perfecting of all our faculties , mind , will , and active power , and of all holy and gracious excellencies , knowledge , wisdom , love , holiness . the apostle makes the difference be , as that of a child , and that of a man , cor. . and would any one that hath a child he delights in , wish him to be a child always , and only capable of childish things ? or is it a reasonable imagination , that by how much we are more capable of action , we shall be the more useless , and have the less to do ? we may further lastly add , that which is not the least considerable . . that all the active , services , and usefulness , we are capable of in this world , is but transitory , and lies within the compass of this temporary state of things , which must have an end . whereas the business of the other world , belongs to our final and eternal state , which shall never be at an end . the most extraordinary qualifications for service on earth , must hereafter , if not by the cessation of the active powers and principles themselves , as tongues , prophecies , and such knowledge as is uncommon , and , by peculiar vouchsafement , afforded but to a few , for the help of many . ●hese endowments designed for the propagation of the christian faith , and for the stopping mouths of gainsayers , must in the use and exercise , at least , by the cessation of the objects , and occasions , fail , and cease , and vanish away , cor. . . the like may be said of courage and fortitude to contend against prevailing wickedness ; skill , ability , with external advantages , to promote the impugned interest of christ , and christian religion ; of all these there will be no further use in that other world. they are all to be considered as means to the end . but how absurd were it to reckon the means of greater importance than the end it self ? the whole present constitution of christs kingdom on earth , is but preparatory and introductive to the celestial kingdom . and how absurd were it to prefer this temporary kingdom to the eternal one , and present serviceableness to this , to perpetual service in the other ? 't is true , that service to god and our redeemer in this present state , is necessary in its own kind , highly acceptable to god , and justly much valued by good men. and we ought our selves willingly to submit to serve god in a meaner capacity in this world , while it is his pleasure we shall do so , especially if god should have given any signification of his mind , concerning our abode in the flesh , some longer time , as 't is likely he had done to the apostle paul , phil. . . because he says , he was confident , and did know that so it should be , ver . . we should be abundantly satisfied with it , as he was . but to suppose an abode here , to be simply , and universally more eligible , is very groundless , and unreasonable . and were a like case , as if a person of very extraordinary abilities and accomplishments , because he was useeful in some obscure country village , is to be looked upon as lost , because his prince , being informed of his great worth , calls him up to his court , and finding him every way fit , employs him in the greatest affairs of state ! to summ up this matter , whereas the means , are always , according to usual estimate , wont to derive their value from their end . time , from eternity . this judgment of the case , that usefulness in this present state , is of greater consequence , and more important , than the affairs of the other world , breaks all measures , overturns the whole frame , and inverts the order of things , makes the means more valuable than the end : time more considerable than eternity ; and the concernments of a state that will soon be over , greater than those of our fixed , permanent , everlasting state , that will never be over . if we would allow our selves the liberty of reasoning , according to the measure and compass of our narrow minds , byast , and contracted by private interest , and inclination , we should have the like plausible things to think , concerning such of ours as die in infancy , and that when they have but newly look't into this world , are presently again caught out of it ; that if they had lived , what might they have come to ? how pleasant and diverting might their childhood have been ? how hopeful their youth ? how useful their riper age ? but these are commonly thoughts little wiser than theirs , and proceed from a general infidelity , or misbelief , that whatsoever is not within the compass of this little , sorry , world , is all emptiness , and nullity ! or if such be pious and more considering , 't is too plain they do not , however , consider enough , how great a part it is , of divine magnificence , to take a reasonable immortal spirit from animating a piece of well figured clay , and presently adjoyn it to the general assembly above ! how glorious a a change is made upon their child in a moment ! how much greater a thing it is to be adoring god above , in the society of angels , than to be dandled on their knee , or enjoy the best provisions they can make for them on earth ! that they have a part to act upon an eternal stage ! and though they are but lately come into being , are never to go out of being more , but to be everlasting monuments , and instruments of the glory of their great creator and lord ! nor , perhaps , is it considered so deeply as it ought , that it hath seemed meet to the supream wisdom , upon a most important reason , in the case of lengthning , or shortning the lives of men , not ordinarily , or otherwise , than upon a great occasion , to interrupt the tendencies of natural causes , but let nature run its course : for otherwise , very frequent innovations upon nature , would make miracles cheap , and common , and consequently , useless to their proper , great ends , which may be of greater significancy in the course of gods government over the world , than some addition to this , or that life can be worth . and therefore should this consideration repress our wonderment , why god doth not , when he so easily can , by one touch upon this , or that second cause , prevent , or ease the grievous pains , which they often suffer that love him , and whom he loves . he reckons it fitter , and they will in due time reckon so too themselves , when the wise methods of his government come to be unfolded , and understood , that we should any of us bear what is ungrateful to us , in point of pain , loss of friends , or other unpleasing events of providence , than that he should make frequent , and less necessary breaches upon the common order , and course of government which he hath establish't over a delinquent , sinful , world. whereupon it is a great piece of wisdom and dutifulness towards our great lord , not to pray absolutely , peremptorily , or otherwise than with great submission , and deference to his wise and holy pleasure , for our own or our friends lives , ease , outward prosperity , or any external or temporary good thing . for things that concern our spiritual and eternal welfare , his good and acceptable will is more expresly declared , and made known already , and before hand . but as to the particular case of the usefulness of any friend or relative of ours in this , or the other state , the matter must be finally left to the arbitrement and dispose of him who hath the keys o● hades , and of death . and when by his turn of them he hath decided the matter , we then know what his mind and judgment is , which it is no more fit for us to censure , than possible to disannul . whatever great purposes we might think one cut off in the flower of his age , capable of serving in this world , we may be sure he judged him capable of serving greater in the other . and now by this time i believe you will expect to have somewhat a more particular account of this excellent young gentleman , whose early decease hath occasioned my discoursing so largely on this subject . not more largely than the importance , but much less accurately , than the dignity of it did challange . he was the eldest son of sir charles hoghton , of hoghton tower , in the county of lancaster , baronet , and of the lady mary , daughter of the late lord viscount masserene , his very pious consort . a family of eminent note in that northern part of the kingdom , for its antiquity , opulency , and interest in the country where it is seated ; and which hath intermarried with some or other of the nobility , one generation after another . but hath been most of all considerable , and illustrious , as having been it self , long , the immemorial known seat of religion , sobriety , and good order , from father , to son ; giving example , countenance , and patronage to these praise-worthy things to the country round about . and wherein , hitherto ( through the singular favour and blessing of heaven ) there hath not been that visible degeneracy , that might be so plainly observed , and sadly deplored , in divers great families . as if it were an exemption from what was so anciently remarked by the poet , aetas parentum , pejor avis , — &c. but on the contrary , such as have succeeded , have , by a laudable ambition , and emulation , as it were , striven to outshine such as have gone before them in piety , and vertue . in this bright and lucid tract and line , was this most hopeful young gentleman , now arrived to the age wherein we use to write man , beginning to stand up in view , and to draw the eyes , and raise the hopes of observers , and well-wishers , as not likely to come short of any of his worthy ancestors , and predecessors . but heaven had its eye upon him too , and both made and judg'd him meet for an earlier translation , to a more eminent station there . he was from his childhood observed to be above the common rate , docile , of quick apprehension , solid judgment , and retentive memory , and , betimes , a lover of books and learning . for religion ; his knowledge of the principles of it , continually grew , as his capacity did more & more admit , under the eye and endeavours of his parents , and such other instructors , as they took care he should never want . but his savour and relish thereof , and the impression made thereby up●n his soul , was so deep , and so early , as to be apparently owing to an higher cause , the gracious operation of the holy spirit , and a singular blessing thereby , upon his pious education . and in this way , it could not be easie to such as were his most diligent , & constant observers , to conclude , or conjecture , when god first began to deal with his spirit . above ten years ago , i had opportunity for a few days , to have some converse with him , in his fathers house . and , as i could then perceive , his spirit was much tinctured with religion ; so i received information , that for a considerable time before , there constantly appeared in him such specimina of serious piety , as were very comfortable to his parents , and might be instructive to others , that took notice of them . in the course of divers following years , he greatly improved , under domestick , and private instruction , both in grammar-learning , and academical studies , for which he wanted not apt helps . when there was great reason to hope he was so well establish't in religion and vertue , as neither to be shock't by the importunate temptations of a sceptical vicious age in the general , or betrayed by the facility of his own youthful age. his prudent , worthy father , judged it requisite , and not unsafe , to adventure him into a place of more hazard , but greater advantage , for his accomplishment in that sort of culture , and polishing , that might , in due time , render him both in reality , and with better reputation , serviceable in a publick station , i. e. where he might gain such knowledge of the world , of men , and of the laws of his country , as were proper for his rank , and one that was to make such a figure in the nation , as it was to be hoped he might . and upon that account , not yet a year agoe , brought him up to london , entered him in the temple , took for him convenient lodgings there , and left him settled , unto mutual satisfaction . he was little diverted by the noise , novelties , or the gaities of the town , but soon betook himself to a course of close study ; discontinued not his converse with god , and thereby learn't , and was enabled , to converse with men , warily , and with caution ; so as he might be continually improving and gaining good , without doing , or receiving hurt . the substance of the following account , i received from a pious intelligent young man , who several years attended him before his coming to town , and afterwards , to the finishing of his course . mr. hoghton 's early seriousness , increased with his years . his deportment was grave , composed , without any appearance of pride , which he carefully avoided his diligence in study was unusual , and his proficiency very great ; neither was this less an effect of his conscientiousness in the improvement of his time , than of his desire after knowledge . as to his demeanour , and performance of duties , towards his several relations , his self denial , his sedateness of mind , his fear of sin , his tenderness of conscience , love of the best things , and unconcernedness about things of an inferior nature , so far as hath fallen under my observation , in near six years time , i believe few , if any of his years , did exceed him . in his sickness he was very patient , submissively undergoing those heavy stroakes it pleased god to lay upon him . vpon his apprehension of death , he seemed very little discouraged , but quietly resigned himself into the hands of the all-wise disposer of all things . some time before his sickness , and in the time of it , he said , afflictions were very proper for ●ods children , and those that were never afflicted , had reason to question the truth of their grace , and gods love to them , quoting that scripture , if ye are without chastening , then are ye bastards , and not sons . he often repeated those words , in the beginning of his illness . — 't is an hard thing to make our calling , and our election sure . — i desire to glorifie god. — when he understood , from some expressions of his physician , how dangerous his distemper was , he said , he knew very well the meaning of his physicians words ; but that however it proved , he hoped he was safe . he was so strict in the observation of the lords day , that if he happened to lie longer than ordinary in the morning , he would continue the later in duties , in the evening ; saying , we ought not to make that day shorter than other days . though he was very intent on his studies , yet on saturdays he always broke them off at noon , and spent the afternoon in reading divinity , and preparing himself for the lords day . he was always constant in his secret duties , and suffered nothing to hinder him from the performing of them . before he expired , he spoke with great assurance of his future happiness , and hopes of meeting his relations in glory . thus far goes that account . his sickness was short . when , hearing of it , i went to visit him , i was met in an ante-chamber , by his ingenious , dear , brother , to whom it is no reproach to be second to him , and who , it is to be hoped , will be at least , truly so ; making him , though a fair example , yet not a standard ; who hath for divers years , been most intimately conjunct , and conversant with him , known his way , his spirit , his manner of life , his purity : and may be led on , and excited thereby , wherein he hath observed him to excel others , to endeavour not to come short , but , if it were possible , to excel him ; remembring , he is to be the next solace of his parents , hope of his family , and resort of his country ( if god shall vouchsafe to continue him ) in succeeding time . from him , i had little expectation of finding his sick brother in a conversable condition ; the malignity of his feaver having , before seized his head , and very much disordered his intellectuals ; but going in , i was much surprized to find it so far otherwise . he presently knew me ; & his understanding that served him for little else , fai●ed him not in the concernments of religion , and of his soul. there was not an improper or misplac't word ( tho' the case could not admit of interchanging many ) that came from him . concerning the substance of the gospel of christ , ( as it could be shortly summed up to him ) he said , he had no doubt , and his transactions with christ himself , accepting him ; resigning , and entrusting himself absolutely , and entirely to him , and god in him , were so explicite , distinct , & clear , as could leave no place of doubt concerning him . he profest his concurrence to such requests , as were put up to god concerning him ; and the next morning , slept quietly in the lord. nor now will it be unfit , to shut up the discourse , with some few , suitable reflections , upon this double subject . the text , and this providence , taken together . . how happy is it ! when this power , of our great redeemer , and lord , mention'd in the text , and a preparation , with chearful willingness , dutifully to comport with it , concur and meet together , as they have done in this instance . our lord hath shewn his power . he asserted it , in the text. in this instance he used it , giving an open testimony , that he takes it to belong to him , to make such translations from one world , to another , whensoever he judges it a fit season . nor is solicitous , whether men acknowledge his right , so to do , or no ; or what censures they will pass upon what he hath done . he doth his own work , and leaves men to their own talk , or mutterings , or wonder , or amusement at it , as they will. so it becomes sovereign power to do , establish't upon the most unquestionable foundations ; exercis'd according to the wisest and most righteous measures . he hath used his own right , and satisfied himself in the use of it . he thought not himself concern'd to advise with any of us , about it , who , as his counsellor , should instruct him ? isa. . . rom. . v. . he owes so much to himself , to act as unaccountable to no one , nor liable to any ones controll . here is most rightful , resistless power , justly and kindly us'd on the one hand ; and , on the other , how placid , how calm , a resignation ! here was no striving ! no crying ! no reluctant motion , no querulous , repining voice . nothing but peaceful , filial submission ; a willingness to obey the summons given . this was an happy accord , the willingness of this departing soul , proceeding not from stupidity , but trust , in him who kept these keys ; and such preparedness for removal , as the gospel requir'd . o happy souls ! that finding the key is turning , and opening the door for them , are willing to go forth upon such terms , as knowing whom they have believed , &c. and that neither principalities or powers — life or death — &c. can ever separate them from the love of god in christ jesus their lord. life , they find , hath not separated — whereof was the greater danger ; and death is so far from making this separation , that it shall compleat their vnion with the blessed god in christ , and lay them infolded in the everlasting embraces of divine love ! happy they ! that can hereupon welcome death ! and say , now , lord , lettest thou thy servant depart in peace ! that , before , only desired leave to die , and have , now , obtained it ; that are , with certainty of the issue , at the point of becoming compleat victors , over the last enemy ; and are ready to enter upon their triumph , and take up their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , death is swallowed up in victory . o death , where is thy sting ! o grave , where is thy victory ! — thanks be to god , who giveth us the victory through jesus christ our lord. happy soul ! here will be a speedy end of all thy griefs , and sorrows , they will be presently swallow'd up , in an absolute plenitude and fulness of joy. there is already an end put to thy tormenting cares and fears ; for what object can remain to thee , of a rational fear , when once , upon grounds ( such as shake not under thee ) thou art reconcil'd to death ? this is the most glorious sort of victory , viz. by reconciliation . for so , thou hast conquered , not the enemy only , but the enmity it self , by which he was so . death is become thy friend , and so no longer to be feared ; nor is there any thing else , from whence thou art to fear hurt ; for death was thy last enemy , even this bodily death ! the whole region beyond it , is to one in thy case , clear , and serene , when to others , is reserved the blackness of darkness for ever . there are no terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no formidable consequences , no reserves of misery , no treasures of wrath to be feared by thee . to one , in thy condition , may that , without hesitation , be apply'd , nihil metuit , qui optat mori ; he fears nothing , who desires to die . what is the product of some mens infidelity , is the genuine product of their faith . from so contrary causes may proceed the same effect . the effect , a willingness to die , or a bold adventure upon death , is the same , but only in respect of the general kind ; with great differences in the special kind , according to the difference and contrariety of the causes , whereof they discernibly tast and savour . with infidels , it is a negative , dead , stupid , partial willingness , or but a non-aversion ; and in a lower , and much diminished degree ; or if some present , intolerable , disgraceful calamity urge them , a rash , obstinate , presumptuous rushing upon death ; because they do not consider consequences . with believers , such as in reference to the concernments of the other world do walk by faith , while as yet , they cannot walk by sight , in reference to those things , cor. . . it is a positive , vital , courage , v. . we are confident , and a preponderating inclination of will ; we are willing rather to be absent from the body , and to be present with the lord ; because ( as is manifest ) they do consider consequences , and how blessed a state will certainly ensue ! how vast are these special differences , of the same thing in the general , willingness to die ! o the transports of joy that do now most rationally result from this state of the case ! when there is nothing left , lying between the dislodging soul , and the glorious unseen world , but only the dark passage of death ; and that so little formidable ; considering who hath the keys of the one , and the other . how reasonable is it upon the account of somewhat common herein , to the redeemer , and the redeemed , ( altho' every thing be not ) to take up the following words , that so plainly belong to this very case . therefore my heart is glad , and my glory rejoyceth ; my flesh also shall rest in hope . for thou wilt not leave my soul in sheol , or hades ; thou wilt not forsake , or abandon it in that wide world , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; the path that leads unto that presence of thine , where is fulness of joy ; and to those pleasures which are at thy right hand ; or in thy power , and which are for evermore ; and shall never admit either of end , or diminution , psal. . , , . now , what do we mean to let our souls hang in doubt ? why do we not drive things for them , to an issue ? put them into those same safe hands that holds these keys ; absolutely resign , devote , entrust , and subject them to him ; get them bound up in the bundle of life ; so adjoyn and unite them to him ( not doubting but as we give them up , he will , and doth , in that instant , take hold of them , and receive them into union with himself ) as that we may assure our hearts , that because he lives , we shall live also . thus the ground of our hope becomes sure , and of that joy which springs from such an hope . our life , we may now say , is hid with christ in god ( even tho' we are , in our selves , dead , or dying creatures ) col. . . yea , christ is our life , and when he , who is our life , shall appear , we shall appear with him , in glory , verse . he hath assured us , that because he is the resurrection , and the life ; he that believeth in him , tho' he were dead , shall yet live . and that , whosoever lives , and believes in him , hath thereby , a life already begun in him , in respect whereof he shall never die , joh. . , . what now can be surer than this ? so far we are at a certainty , upon the included supposition , i. e. that we believe in him . and what now remains to be ascertain'd ? what ? only our own intervening death ? we must , 't is true be , absent from these bodies , or we cannot ( as we would ) be present with the lord. and is that all ? can any thing now , be more certain than that ? o happy state of our case ! how should our hearts spring and leap for our joy , that our affairs are brought into this posture ! that in order to our perfect blessedness , nothing is farther wanting but to die . and that the certainty of death , compleats our assurance of it . what should now hinder our breaking forth into the most joyful thanksgivings , that it is so little doubtful we shall die ! that we are in no danger of a terrestrial immortality ! and that the only thing that it remain'd we should be assured of , is so very sure . that we are sure it is not in the power of all this world , to keep us always in it . that the most spiteful enemy we have in all the world , cannot do us that spite , to keep us from dying ! how gloriously may good men triumph , over the impotent malice of their most mischievous enemies , viz. that the greatest mischief , even in their own account , that it can ever be in their power to do them , is to put it out of their own power ever to hurt them more ( for they now go quite out of their reach ) they can ( being permitted , ) kill the body , and after that ( luke . . ) have no more that they can do . what a remarkable , significant , after that , is this ? what a defiance doth it import of the utmost effort of humane power and spite ! that here it terminates ! 't is now come to its ne plus ultra ! and so we are to look upon all our other trials and afflictions , that in any providential way may befall us ; we may be sick , in pain , in poverty , in disgrace , but we shall not be alwaies in mortal flesh , which is the subtratum , and the root of all the rest . can we be upon better terms , having but two things to be concerned about , as necessary to our compleat felicity , union with christ , and disunion from these bodies ? god is graciously ready to assist us , in reference to the former , tho' therein he requires our care , subserviently hereto : in reference to the latter , he will take care himself , in his own fit season , without any care or concern of ours in the matter . and only expects us to wait with patience , till that sit season come . and come it will , perhaps , sooner than we may think . he doth not , alwaies , go by our measures in judging of the fit season ; as this present instance shews . . from the text , taken in conjunction with this act of providence , we may observe the great advantage of a pious education . tho' the best means of such education do not always prove effectual ; yet this being much the more probable course , upon which to expect gods blessing , than the parents prophane negligence of the souls of their children ; such an example , wherein god by his blessing testified his approbation of parental care and diligence ; should greatly quicken the endeavours of parents herein ; as hoping , hereby , to serve his great , and merciful , and most principal design , who hath these keys ; and whose office it is , to transmit souls , when they are prepared and ready , out of this world of ours , into that blessed glorious world above . and , though they may think themselves disappointed , when thorough gods blessing upon their endeavours , they have educated one , to such a pitch , as this young gentleman was raised and brought up unto ; with a prospect , and hope of his having a long course of service to run thro' here on the earth : yet let parents hence learn to correct what was amiss , or what was wrong ; not what was right , and well . their action and endeavour was , what ought to be . their error or mistake ( if there was any ) was more principally , as the case is here stated , about their design , and end . not that they designed such an end , for that also was very justifiable , and laudable : but if they designed it as their more principal end ; which the case , as it is now put , supposes , that is , that they take themselves to be disappointed , for no man complains of it as a disappointment , if he miss of an inferior end , and attain that which is far nobler , and more excellent . our great aim should be the subserving the design of the great lord of heaven and earth ; which ultimately and supreamly refers to the heavenly , eternal state of things ; & that souls may be ripen'd and fitted for that , and to do service here on earth , subordinately to the other ; and while they are in preparation for the heavenly state . his principal design must be for that which is principal and concerning that ( as was formerly argued ) there can be no more doubt than whether heaven or earth , eternity or time , a fixed , permanent , everlasting , or a temporary , transitory , vanishing state of things be more valuable , and to be preferred . our redeemer hath acquired , and doth use these keys , for the translating of souls , assoon as he shall judge them meet to be partakers of the inheritance of saints in light , col. . . some he makes meet much earlier than others . his design , so far as it is known , or may be supposed , should give measure to ours ; therefore ours must be to make them meet , as early , for his purposes , as is possible ; as knowing it cannot be too early : they were devoted to him early , and pursuantly hereto , no time should be lost from the great business of fitting , and forming them for him ; inasmuch also , as the same qualifications , viz. that are of higest excellency , and value , do equally prepare them to serve , and glorifie him , in either world , as he shall chuse to , dispose of them . and it unquestionably belongs to him to make his choice , as it does to us , to endeavour to make them ready . if any of us , having purposely educated a son for the service of his prince , and present him accordingly , we would submit it to his pleasure , to chuse the station , wherein he shall serve him : especially if he be a prince of celebrated wisdom , and goodness . and should we complain , that he is put early , into a station of much higher dignity , than we thought of ? how lit●le is this matter considered , by most , that go under the name of christian parents ; that are ( more generally ) very solicitous to have , as they call it , their children christ'ned . but never have it in their thoughts to have them educated in the knowledge of christ , or train'd up for christ. as if their baptism were intended for a mockery , their education in the whole course of it , hath no such reference . 't is how they may with better reputation , bear up , not the name of christ , but their own . their aim , looks no higher , than that they may inherit their lands , maintain the honour of their families ; appear ( if such be their own rank ) well-accomplisht gentlemen : and of some of those little things that are thought requisite hereto , we may say as our saviour did in another case , these things ought ye to have done , and not to have left the other ( the much greater things ) undone . what should hinder , but that learning to sing , or dance , or fence , or make a modish leg , might consist with learning to know god in christ , in which knowledge stands eternal life ! whatsoever hath real excellency , or hath any thing in it of true ornament , will no way disagree with the most serious christianity . and how lovely is the conjunction of the well-accomplisht gentleman , and the serious christian ! only sever inconsistencies , as how fashionably to curse , and swear , and damn , and debauch , which are thought to belong to good breeding in our age. let not religion , reason , shame , and common sense , be so totally abandoned all at once , as that the same persons shall take care to have their children baptized into christ's name , and be taught to renounce , by their deeds , that great name , almost assoon as they can pronounce the word . where so direct a course is not taken to make those of the succeeding age ignominionsly bad , yet how little is done , towards the making of them truly , and usefully good ? much care is taken to shape , and adorn the out-side of the man , how little to form , and furnish their minds ! here , if they can be brought to make , or judge of a verse , or a jest , or a piece of wit , 't is a great attainment . or if , at home , they can have them taught so much law , as shall , hereafter , enable them to squeeze their tenants , and quarrel with their neighbours , or so much of behaviour , as shall qualifie them to keep gentlemen company ; or if ( as our pious poet phrased it ) they ship them over , the thing is done . then , they shall be able to talk a little of the fashions of this or that foreign country , and make much the better figure in their own . but if , with all other parts of useful knowledge , and good breeding , that are thought requisite for this world , they be also well-instructed touching their redeemer's dominion over it , and the other world also ; and concerning the nature , constitution , design , laws , and priviledges of his kingdom ; if it be seriously endeavoured to make them apt , and prepared , instruments of serving his interest here , as long as he shall please to continue them in any station , on earth ; and that they may also be made meet to be partakers , at length , of a far more excellent inheritance , than an earthly parent could entitle them to , that of the saints in light , col. . . if they can be fitted to stand in the presence of the eternal king , and to keep company with angels , and blessed spirits above ! how worthy and noble a design is this ! and with what satisfaction is it to be reflected on , if the parents have ground to apprehend , they are herein , neither unaccepted , nor disappointed ! . it is of ill presage to our land , that when he that hath these keys , uses them in the so early translation of so hopeful a person as this young gentleman was , so few such are observed to spring up , for the support of the truly christian interest , in the succeeding generation . that the act of our great redeemer and lord , herein , was an act of wisdom , and counsel , we cannot doubt . against the righteousness of it , we can have no exception . the kind design of it , towards them whom he so translates , is so evident in the visible agreement of their spirit and way , with the heavenly state , as their end , as puts that matter out of question . but we are so much the more to dread the consequences , and to apprehend what may make our hearts meditate terror . by the christian interest , i am far from meaning that of a party . but what every one must take for christianity , that will acknowledge there is any such thing . and for the support of that , in the most principal doctrines , and laws of it , what is our prospect ? to go down here somewhat lower . let us suppose a rational susceptibleness , or capacity of religion , to be the difference of man , wherein the controversie may seem to admit of being compromis'd ; whether it be religion , alone , or reason , alone , of which this must be said , that it distinguishes man from the inferiour creatures . and let it be reason , with this addition , an aptness ( suspicere numen ) to be imprest with some religious sentiment , or to conceive of , and adore , an original being . the wise , and mighty author , and cause of all things . and now , how near akin are religion , and humanity let us , next , understand christianity , to be the religion of fal'n man , designing his recovery , out of a lapsed , and lost state ; i. e. man having violated the law of his creation , and offended against the throne and government of his creator , the supream , and vniversal lord of all . it was reckon'd not becoming so great a majesty ( tho' it was not intended to abandon the offenders to an universal ruine , without remedy ) to be reconcil'd , otherwise than by a mediator and a reconciling sacrifice . for which , none being found competent , but the eternal son of god , the brightness of his glory , and the express image of his own person , who was also the first and the last , the lord god almighty ; and partaking with us of flesh & blood , was capable , and undertook to be both mediator and sacrifice . it seem'd meet to the offended majesty , to vouchsafe pardon and eternal life , and the renewing grace requisite thereto , to none of the offenders , but through him ; and accept from them no homage , but on his account . requiring wheresoever the gospel comes , not only repentance towards god , but faith in our lord jesus christ , as the summary of the counsel of god contain'd therein , acts . — . and that all should honour the son , as he the father requires to be honoured , john . . whereas now so apt a course as this was establisht , for restoring man to himself , and to god , through the influence of the blessed spirit , flowing in the gospel-dispensation , from christ as the fountain : what doth it portend when , amidst the clear light of the gospel , that affords so bright a discovery of the glorious redeemer , and of all his apt methods for bringing to full effect , his mighty work of redemption , an open war is commenc'd against him , and his whole design , by persons , under seal , devoted to him ! if there were but one single instance hereof in an age , who would not , with trembling expect the issue ? but when the genius of a christian nation , seems , in the rising generation , to be leading to a general apostacy , from christianity , in its principal , and most substantial parts ; and they are only patient of some external rituals , that belong , or are made appendent to it , so as but to endure them , either ●ith reluctancy , or contempt . when the juvenile wit , and courage , which are thought to belong to a gentleman , entring upon the stage of the world , are imployed in satyrizing upon the religion , into which they have been baptiz'd , in bold efforts against the lord that bought them ! whither doth this tend ! some would seem so modest , as in the midst of their profane oaths , and violations of the sacred name of god , to beg his pardon , and say , god forgive them . but so ludicrously , as he whom cato animadverts upon , for begging pardon that he wrote in greek , which he was unacquainted with ; saying , he had rather ask pardon , than be innocent ; for what should induce him to do so unnecessary a thing , for which pardon should be necessary ? th●se men think pardons very cheap things ! but will god be mocked ? or doth he not observe ? 't is the prevailing atheistical spirit we are to dread , as that which may provoke jealousie , and to make himself known by the judgments he shall execute . there is great reason to hope , god will not finally abandon england . but is there not equal reason to fear , that before the day of mercy come , there may be a nearer day of wrath , coming ? a day that shall burn as an oven , and make the hemisphere about us , a fiery vault ! in our recovery from a lapsed state , which the religion profest among us , aims at ; there are two things to be effected . the restoring reason to its empire over the sensitive nature , that it may govern that ; and the restoring religion , and love to god , to its place and power , that he may govern us . while the former is not done , we remain sunk into the low level , with the inferior creatures ; and till the latter be effected , we are ranked with the apostate creatures , that first fell from god. the sensualty of brutes , and the enmity of devils , rising , and springing up observably among us , import the directest hostility , against the redeemer's design . and them that bid this open defiance to him , he hath every moment at his mercy ! in the mean time , is this emmanuel 's land ? his right in us he will not disclaim . and because he claims it , we may expect him to vindicate hims●l● . his present patience , we are to ascribe to the wisdom , and greatness of an all-comprehending mind . he counts not an heap of impotent worms his match ! but when the besom of destruction comes , one stroak of it will sweep away multitudes . then contempt will be answered with contempt . they cannot express higher , than to oppose and militate against a religion , introduc'd and brought into the world by so clear , divine light , lustre and glory , not by arguments , but by jeasts ! o that we could but see their arguments , to dispute those keys , out of his hands that holds them ! but do they think to laugh away the power of the son of god ? he also will laugh at their calamity , &c. prov. . or expose them to the laughter of men wiser than they , psal. . , . 't is little wit to despise what they cannot disprove . when we find a connection between death , and judgment , how will they contrive to dis-joyn them ? they will be as little able to disprove the one , as withstand the other . but a great residue , 't is to be hoped , our blessed redeemer will , in due time , conquer in the most merciful way ▪ inspiring them with divine wisdom , and love , detecting their errours , mollifying their hardness , subduing their enmity , making them gladly submit to his easie yoke , and light burden . he is , before the world end , to have a numerous seed , and we are not to despair of their rising up more abundantly than hitherto among our selves , so as no man shall be therefore asham'd to be thought a serious christian , because 't is an unfashionable , or an ungenteel thing . then will honour be acquir'd , by living as one that believes a life to come , and expects to live for ever , as devoted ones , to the ruler of both worlds , and candidates for a blessed immortality , under his dominion . nor will any man covet to leave a better name behind him , here , or a more honourable memorial of himself , than by having liv'd an holy , vertuous life . it signifies not nothing , with the many , to be remembred when they are gone . therefore is this trust wont to be committed to marbles , and monumental stones . some have been so wise , to prefer a remembrance among them that were so , from their having liv'd to some valuable purpose . when rome abounded with statues , and memorative oblisks , cato forbad any to be set up for him , because ( he said ) he had rather it should be askt , why had he not one ? than why he had ? what a balmy memory will one generation leave to another , when the savour of the knowledge of christ shall be diffused in every place ! cor. . . and every thing be counted as dross and dung , that is in any competition with the excellency of that knowledge ; when that shall overflow the world , and one age praise his mighty works , and proclaim his power and greatness to the next . and the branches of religious families , whether sooner or later transplanted , shall leave an odour , when they are cut off , that shall demonstrate their nearer vnion , with the true vine , or speak their relation to the tree of life , whose leaves are for the healing of the nations , even those that were deciduous , and have dropt off , may ( without straining a borrow'd expression ) signifie somewhat towards this purpose . . from both the mention'd subjects , good parents may learn , to do god , and their redeemer , all the service they can , and have opportunity for , in their own time ; without reckoning too much upon what shall be done , by a well-educated , hopeful son , after they are gone , unless the like dispensation could be pleaded unto that which god gave to david , to reserve the building of the temple to his son solomon , which without as express a revelation , no man can pretend . the great keeper of these keys , may cross such purposes ; and without excusing the father , dismiss the son , first . but his judgments are a great deep , too deep for our line . and his mercy is in the heavens , psal. . extending from everlasting to everlasting , upon them that fear him : and his righteousness unto childrens children , psal. . finis . books printed for thomas parkhurst , at the bible and three crowns , the lower end of cheapside , near mercers-chapel . books written by the reverend mr. j. howe . of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of foreknowing things to come . of charity in reference to other mens sins . the redeemer's tears wept over lost soul● ; in a treatise on luke . , . with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . a sermon directing what we are to do after a strict enquiry , whether or no we truly love god. a funeral sermon for mrs. esther sampson , the late wife of hen. sampson , dr. of physick , who died nov. . . the carnality of religious contention . in two sermons , preach'd at the merchants lecture in broadstreet . a calm and sober enquiry , concerning the possibility of a trinity in the godhead . a letter to a friend , concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . a view o● that part of the late considerations addrest to h. h. about the trinity : which concerns the sober enquiry on that subject . a sermon preach'd on the late day of thanksgiving , decemb. . . to which is prefix'd dr. bates's congratulatory speech to the king. a sermon for reformation of manners . books written by j. flavel . the fountain of life opened , or a display of christ in his essential and mediatorial glory . containing forty two sermons on various texts . wherein the impetration of our redemption by jesus christ is orderly unfolded , as it was begun , carried on , and finished by his covenant transaction , mysterious incarnation , solemn call and dedication , blessed offices , deep abasement , and supereminent advancement . a treatise of the soul of man , wherein the divine original , excellent and immortal nature of the soul are opened ; its love and inclination to the body , with the necessity of its separation from it , considered and improved . the existence , operations and states of separated souls both in heaven and hell imm●diately after death , ass●rted , discussed and variously applied . diverse knotty and difficult questions about departed souls both philosophical and theological , stated and determined . the method of grace in bringing home the eternal redemption , contriv'd by the father , and accomplish'd by the son , through the effectual application of the spirit unto god's elect , being the second part of gospel redemption . the divine conduct , or mystery of providence , its being and efficacy asserted and vindicated : all the methods of providence in our course of life open'd , with directions how to apply and improve them . navigation spiritualiz'd : o● , a new compass for seamen , consisting of thirty two points of pleasant observations , profi●able applications , serious reflections , all concluded with so many spiritual poems , &c. two treatises , the first of fear , the second , the righteous man's refuge in the evil day . a saint indeed : the great work of a christian . a touchstone of sincerity : or , signs of grace and symptoms of hypocrisie ; being the second part of the saint indeed . a token for mourners : or , boundaries for sorrow for the death of friends . husbandry spiritualiz'd : or , the heavenly use of earthly things . finis . notes, typically marginal, from the original text notes for div a -e job . . psal. . . hierom. job . , , , , . notes for div a -e † ostendunt terris hunc tantùm fata nec ultra esse si●unt . † and here it may suffice to take notice that greek writers , poets , philosophers , historians ; and other writers , that have made only occasional mention of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of the words next akin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lexicographers , that have purposely given an account of it , from greek authors , that must be supposed best to understand the use of words in their own tongue ; generally such as have not been engaged in a controversie , that obliges men usually to torture words to their own sense , or to serve the hypothesis , which they had espoused ; have been remote from confining this , or the cognate words ; to that narrow sense as only to signifie a place or state of torment for bad men , but understood it as comprehending also , a state of felicity for the pious and good . for such as have been concern'd in interpreting this or other like words with reference to the known , and famous controversie , which i need not mention , their judgments must weigh according to the reputation they are of with the reader . the greeks , no doubt , best understood their own language . and among them can we think that homer in the beginning of his . il. when he speaks of the many brave souls of his hero's , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the w●r he is describing , sent into the invisible regions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he ever dreamt they were all promiscuously dispatcht away to a place of torment . not to mention other passages where he uses the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to the same purpose . divers others of of the greek poets are cited by several ready to our han●s , with which i shall not cumber these pages . that one ● enough , and nothing can be fuller to our purpose , which is quoted by clem. alexandr . str. l. . ( as well as by sundry others ) and ascribed to the comic . diphilus ( tho' by others to another , philemon . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in hades we reckon there are two paths , the one of the righteous , the other of the wicked ; plainly shewing that hades was understood to contain heaven , and hell. plato , when in his phaedo , he tells us that he that comes into hades , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not initiated and duly prepared , is thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a stinking lake ) but he that comes into it fitly purified , shall dwell with the gods ; as expresly signifies hades to include the same opposite states of misery and felicity . in that dialogue called axiochus , tho' supposed not to be his , written by one that sufficiently knew the meaning of such a word , we are told that when men die they are brought into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the field of truth , where sit judges that examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what manner of life every one lived while he dwelt in the body , that they who while they liv'd here were inspir'd by a good genius , or spirit , go into the region of pious men , having before they came into hades been purified — such as led their lives wickedly are hurried by furies up and down chaos — in the region of the wicked . in the third book de repub. plato blames the poets that they represent the state of things in hades too frightfully ▪ when they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praise it rather . plutarch de superst . brings in plato speaking of hades , as a person , or a god , dis , or pluto ( as they frequently do ) and says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benign or friendly to men ; therefore not a tormentor of them only . caelius rhodigin . quotes this same passage of plutarch , and takes notice that our saviour speaks of the state of torment by another word , not hades , but gebenna ; which sufficiently shews how he understood it himself . and whereas there are who disagree to this notation of this word , that makes it signifie unseen , as some will fetch it from the hebr. and go as far back as adam in their search , alledging for this the authority of an old sibyll , will have it go for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unpleasant ; nothing is plainer than that this other is the common notion , which ( tho' fancy hath not a greater dominion in any thing than in etymology ) would make one shy of stretching invention to find how to differ from the generality . therefore calepin , upon this word , tells us that the greek grammarians , do against the nature of the etymon ( which plainly enough shews what they understood that to be ) generally direct its beginning to be writ with the asper spirit ; but yet he makes it signifie obscure , or not visible . and tho' plato is endeavoured to be hook't in to the deriving it from adam by a very far fetch ; yet 't is plain that his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a place before referr'd to , shews he understood it to signifie invisible . and so lexicons will commonly derive it ( vulgo , says caelius . rhodis . ) but its extensiveness , as comprehending a state of happiness , is our principal concern , which way ( as we might shew by many more instances ) the common stream carries it . pausanias in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking of hermes ( according to homer ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that he did lead . souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not be thought to mean , they were then universally miserable . sext. empir . is an authority good enough for the meaning of a greek word . when ( adversus mathem . ) he tells us , tho' by way of objection ; all men have a common notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( using the genitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer , and others do , another word house , or abode , in the dative , being understood ) and yet , as to the thing , he afterwards distinguishes poets fables , and what from the nature of the soul it self , all have a common apprehension of . as also diog. laert. hath the same phrase , mentioning the writings of protagoras , who , he says , wrote one book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , using the genitive , as here , after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath been usual , on the mentioned account . and tho' his books were burnt by the athenians , because of the dubious title of one of them concerning the gods. so that we have not opportunity to know , what his opinion of hades was , we have reason more than enough , to think he understood it not of a state of torment only for evil spirits . * primate usher's judgment may be seen in his answer to the jesuits challenge , that this word properly signifies the other world , the place or state of the dead — so that heaven it self may be comprehended in it . grot. on luk. . . makes hades most certainly to signifie a place withdrawn from our sight ; spoken of the body , the grave ; of the soul , all that region wherein 't is separate from the body . so that as dives was in hades , so was lazarus too , but in separate regions . — for both paradise , and hell , or as the grecians were wont to speak ) elysii and tartara were in hades . you may have in him more quotations from the poets , the sense of the essenes from josephus , and passages from divers of the fathers to the same purpose . dr. hammonds mind was the same , copiously exprest on matt. . . but differs from grot. in ascribing to philemon , the jambicks above recited , which the other gives to diphilus . dr. lightsoot is full to the same purpose . on the th art. of the creed . and tho' bellarmin will have this word always signifie hell ( which if it do with sheol the correspondent word ; jacob desired to go to hell to his son , as dr. h. argues . ) camero ( as good a judge ) thinks , except once , it never d●es . if any desire to see more to this purpose with little trouble to themselves , let them peruse martinius's lexic . on the word inserus , or insernus . i could refer them to many more whom i fo●bear to mention . only if any think in some or other text of scripture this word must signifie hell only , since it is of that latitude as to signifie heaven in other places , an impartial view of the circumstances of the text , must determine whether there , it be meant of the one , or the other , or both . * maimonides . * weems . pirke . r. elie●er . edit . per g. h. varst . c. f. dan. . . tim. . . rom. . . v. . v. . philo judeu● , quod det●r . potiori insid . sole● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●al . . , . rom. ● . . ● . heb. . . c. . . cor. . . heb. . . heb. . . jam. . , , . * neque qui● quam reperit dignu● , qu●d eum temporsu● permutare ! sen. gen. . isa. . . sen. joh. . . psal. . — . joh. . . * miser est quicunque non vult , mundo secum moriente , mori sen. tr. cicer. heb. . . non est quòd quenquam propter canos aut rugas putes diu vixisse . non ille diu vixit , sed diu fuit . sen. * computation by the honourable francis roberts , esq philosoph . transactions for the months march and april , . * bolton in his four last things , who speaking of heaven , directs us to guess the immeasurable magnitude of it : ( as otherwise — so ) by the incredible distance from the earth to the starry firmament ; and adds , if i should here tell you the several computations of astronomers , in this kind , the summs would seem to exceed all possibility of belief . [ and he annexes in his margin sundry computations which i shall not here recite , you may find them in the author himself , p. . ] and yet besides , ( as he further adds ) the late learnedest of them place above the th sphere , wherein all those g●orious lamps shine so bright , three moving orbs more . now the empyrean he●ven comprehends all these ; how incomprehensible then , must its compass ●nd greatness necessarily be ! but he supposes it possible , the adventure of mathematicians may be too audacious and peremptory , &c. and concludes the height and extent of the heavens to be beyond all human investigation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sen. ●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . rom. . . corn. nep frag. pl●tarch de gerun● . 〈◊〉 . god's eternal preparations for his dying saints discovered in a sermon at paul's, may the th / by thomas hill ... hill, thomas, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing h ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) god's eternal preparations for his dying saints discovered in a sermon at paul's, may the th / by thomas hill ... hill, thomas, d. . [ ], , [ ] p. printed by william du-gard for nathaniel brooks ..., london : . reproduction of original in union theological seminary library, new york. eng future life. death -- sermons. sermons, english -- th century. a r (wing h ). civilwar no six sermons of thomas hill d.d. master of trinity colledge in cambridge; viz. i. the beauty and sweetness of an olive-branch of peace and br hill, thomas d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion god's eternal preparations for his dying saints . discovered in a sermon at paul's , may the th by thomas hill , d. d. master of trinitie-colledg in cambridg . isai. . . unto us a childe is born , unto us a son is given , and the government shall bee upon his shoulder : and his name shall bee called wonderful , counseller , the mighty god , the father of eternities , the prince of peace . isai. . . israël shall bee saved with an everlasting salvation . incomparabiliter clara est civitas aeterna , ubi victoria , ubi veritas , ubi dignitas , ubi sanctitas , ubi vita , ubi eternitas . august . de vita aeterna . repente quidem alta seculi corruunt , pulcra transeunt ▪ nam cùm stare in his floribus suis mundus cernitur , repentinâ fortunâ turbatur ; aut festinâ & omnia deturbante morte concluditur ; vana ergò sunt gaudia seculi quae quasi manentia blandiuntur , sed amatores suos citò transeundo decipiunt . greg. in reg. cap. . london , printed by william du-gard for nathanaël brooks at the sign of the angel in corn-hil . . via · vna · cor · vnvm · honoratissimo d. d. joanni warner praetori , & spectatissimis senatoribus , unà cum gravissimis communis concilii membris , celeberrimae civitatis londinensis gubernatoribus , auditoribúsque mei candidissimis , thomas hill s. theolog. d. concionem hanc , habitam in templo b. pauli , maii o anno dom. tenue admodum , sinceri tamen amoris in christo pignus erga animas vestras devotè d. d. d. aa to the worshipful his worthy friend richard foxton esquire , one of his majestie's justice of peace for the town of cambridg , and others my ingenuous and candid hearers therein . sir ! iow you much respect as an ancient imanuël-colledg man , where ( by the good hand of god upon mee ) i had both my first universitie beeing , and wel-beeing ; and like-wise , as an old disciple , a great friend to the most reverend and learned mr perkins ; yea , and as an instrument of advancing justice in the common-wealth , of encouraging religion in the church , and learning in the universitie ( according to your sphere ) as also my attentive and candid hearer for som years formerly in cambridg : and i know not how better ( for the present ) to make any reciprocal return , then by tendering this sermon ( such as it is ) to your acceptance ; and hopeing that by you it may with the more advantage bee transmitted to others in cambridg , who are prepared to receive the love of the truth , though delivered by mee ; as also for your soul-improvement , by raising your thoughts in your declining years to minde eternitie . it was the greatest part of it preached by mee at trinitie-church in cambridg , febr. . . and i can truly say , it was both framed at first upon a sick bed , ( when such thoughts are very seasonable ) and preached when i was under sad symptoms of wel-nigh six months quartane ague . so desirous was i to promote the intended combination for morning sermons there , which depended upon mee for the begining of it , that with apparent hazzard to my own health , ( being not onely weakened by my desease , but having , upon an occasion of a communion , preached three times within a few dayes before in trinitie-colledg chappel ) i adventured upon the work out of an honest intention , though i had neither consent of friends or physicians . admit i were not able to carrie on or finish my discourse , as i desired , should i not rather have been pitied then bespattered , then grosly disparaged by son , and the present prevailing of my disease most shamefully mis-interpreted by others , as if this were a judgment of god upon mee , for defending the universitie against the town ; wherein they shew as little christianitie as wisedom . as for them , i earnestly desire they would seriously consider what our savior saith , every idle word that men shall speak , they shall give account thereof in the day of judgment . and if of every idle word , then undoubtedly of every uncharitable , censorious , lying , and blasphemous word . and likewise often remember that of the prophet zacharie , i am very sore displeased with the heathen that are at ease : for i was but a little displeased , and they helped forward the affliction . when god whippe's his children , it is most unbecoming brethren to add to their stripes . hee is no ingenuous servant that triumph's over his fellow ( unless hee bee guilty of som offence ) when hee is brought low before his master . and as for mee , i am not ashamed to bee made comformable to my head jesus christ , who was accounted beelzebub , the prince of devils ; and to bee reproached as one that was mad , which was the portion of the most wise and holy apostle paul . neither shall i deny that this was an humbling providence , that such an indisposition should surprize mee then , ( though it might well bee so after a longer and stronger intention of spirits in prayer then my condition would bear ) to let splenatick fumes more prevailingly surprize mee in preaching at that time , then in any other imployment since my ague began ; wherein i desire to sanctifie god's name , by abasing my self , and exalting him without whom wee can do nothing . i wish all may make a right interpretation of his actions which are infinitely wise , and consider that ministers , being publick persons , as they have consolations that they may comfort others , so have they many times afflictions for the edification and salvation of others : paul is an instance of both . and they must make account they may possibly inherit the same apostle's portion ; one while possibly to bee adored , and almost sacrificed unto , act. , , , . and yet soon after to bee stoned , vers. . i were very stupid , did i not observe the various aspect of divers in cambridg-town towards mee in som by-past years , wherein i have , and i hope still shall unchangeably endeavor to approve my self a true friend to their best good ( in defiance to all unkindeness ) and a faithful servant to their souls . yet , by the good hand of god upon mee , there have been withal a generation of seekers which have cleaved unto , and with som fruitful acceptance , attended upon my ministerie . i would not value personal respects , in comparison of that acceptance which hath reference unto the glory of christ in gospel-success . i remember , not without thankfulness to my good god , with what welcom entertainment many entertained my weak and plain preaching here in former years , when i was your preacher at andrew's . i hope i shall never forget how much of god's goodness i found amongst you both in his assistance and your acceptance in the great plague ; ( hee can make by his presence a wilderness prove a paradise ) neither must i pass by with what readiness of minde you attended upon my occasional ministerie in , when providence cast mee for som time amongst you , the sons of violence having forced mee from the place i then had in north-hampton-shire . but whence is this eclipse ? whence this black cloud ? ( god and som mens conscience know ) which i doubt not but it will soon vanish , as athanasius said of arrius . shall i trust god for my soul , and not for my reputation , for a crown , and not for a crust ? it was indeed my portion to bee involved in those unhappy differences between the universitie and town of cambridg , about their priviledges , when i had the honor to serve them as vice-chancellor . is that a sufficient ground of such an unkinde alteration , that they calumniate and traduce the innocent thereupon ? alas ! poor universitie , how hast thou offended the town of cambridg which live's so much upon thee ? ( as by woful complaints appear's when a great plague scatter's the scholars ) that as of old it was in tertullian's time , a crime to bee a christian : so it 's now little less ( amongst som for want of christian charity ) to bee an engaged universitie-man , and to stand for that , though hee bee obliged thereunto by the rules of ingenuitie and conscience . i do heartily wish , where our priviledges are not subservient to the publick good , they were regulated and bounded by those who have power as our competent judges ; but neither universitie nor town must bee judges in their own case . wee cannot give them away , they must not take them away , till the parliament ( to whom wee have appealed ) do determine the controversie . in the mean while , till they can have leisure to minde it , why should it bee offensive for us to act soberly , according to that which the universitie hath been so long invested with , by the donation of princes , confirmation of parliaments , or by a voluntary composition betwixt both corporations . certainly , this is no sufficient ground for such passionate unchristian invectives , whereby they fret themselves to do evil , gratifie him who is the accuser of the brethren , and the father of lyes . were it my portion onely to bee thus injured , i should suspect my self ; but my reverend brethren , who deserve much better then i can , fare as ill from som , when one of them lately was forced by a violet fit of an ague , being preaching at the universitie-church , to break off not long after hee began ; it would make one tremble to hear what language was spoken thereupon aaginst him , for the holy hand of god upon him , which might have befallen an apostle ; and against others of us engaged as masters of colledges with him . o that i knew what language to speak , to win them to terms of amitie with the universitie : surely the devil get's much advantage by these differences ; they are most unhappy instruments who ever do enflame them , whether universitie or townsmen . is not this sad , that men , whose ministerie they have valued , that they can scarce bring off your spirits to hear them preach . this is the devil's plot , in fomenting those prejudices to hinder the good of their souls , and the spreading of the gospel . herein mistake mee not , i do not complain for want of auditors . yet it grieve's mee to see som of more eminent abilities , whose gifts were formerly highly valued , now to bee sleighted , because engaged in universitie-employment , as masters of colledges . yet , what ever som think of mee , and how unkindely soever they have dealt with mee , i will apply my self to you ( whose christian candor , and gospel-ingenuitie , i have had som years experience of ) not without respect to their good , who wish mee none . i doubt not but you will bear my wonted plainness i can give you no more real testimonie of my cordial love unto you , then by suggesting som few things , which , by god's blessing , may advance the good of your souls . i will begin with your dutie towards god , who is our alpha , and omega ; our first cause , and last end : as all the good wee receive is derived from him , so all the good wee receive must bee resolved unto him . trust in the lord with all your hearts , and lean not to your understanding : in all your waies acknowledg him , and hee will direct your paths . acquaint your selvs more and more with worshipping him purely , according to his will . i doubt cambridg hath been too patient ( i mean the saints there ) of sinful mixtures , not mindeing sufficiently the simplicitie that is in christ . if you would have much of the presence of christ , love purity , hee walketh in the middest of the golden candlesticks ; expect much of the presence of his spirit , where there are pure golden ordinances . let the ministerie of the gospel bee more precious unto you , receive the love of the truth , and attend upon preaching without respect of persons . do not yee blush to remember , that when the truly noble earle of manchester had picked a choice combination of most able ministers out of the country , that they should ride a dozen or twentie miles to preach a sermon to you , and somtimes so few hearers that they were discouraged to preach ? what ever you say or think of scholars , did not they help to fill up assemblies , there would bee thin auditories at week dayes lectures . remember ( i pray ) our savior's words , hee that heareth you , heareth mee , and hee that despiseth you , despiseth mee , and hee that despiseth mee , despiseth him that sent mee . maintain christian communion , whereby you may joyn your gifts , experiences and prayers . o the amiable beauty of the spirits of primitive saints , who did so sweetly close , as , they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and prayers . i can remember , when , in the most corrupt and dangerous times , som of you would adventure even your all , ( so destructive was then the high commission court ) to enjoy a praying-day together ; what hath now deaded your spirits , that now these things are so much neglected ? is there not as much need as ever ? doth not the churches exigents bespeak your wrestling importunities at the throne of grace . chide your selves , and one another out of this dulness , or disjointing , and labor to remove the obstructions what ever they are . often remember their practice , when one apostle was in prison ( wee have many in persecution ) instant prayer was made for him by the church , they prayed earnestly , and sped succesfully . yet , in your christian communion , act soberly , and with a godly prudence . there are that admit young scholars into fellowship with them in private duties , or rather into publick : i dislike it not , that any saints joyn to provoke one another to love and good works . but do not encourage them to do any thing beyond the proportion of their gifts , and without a call from god . far bee it from mee to snib the movings of god's spirit in the weakest and meanest of his saints . i desire to live no longer then i cherish the least good in any , if indeed it bee good duly circumstantiated . i know the direction peter give's , use hospitalitie one to another without grudging . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god , ( which is a place they alledg for that purpose . ) but , . it may bee this grace here mentioned , is chiefly the grace of bountie . . if it bee meant of spiritual gifts and graces , and their exercise in prophesying , i grant , in ecclesiâ constituendâ , in a church to bee constituted , occasionally , especially when upon triall by competent judges of their abilities for the ministerie , ( with learned dr ames ) somthing may bee don that way , sine singulari vocatione , without a singular call . but that the admiration of som few ignorant ( though honest ) women , who judg much by quick expressions ; ( which are often beyond the experience and judgment of the speaker himself , being borrowed rather from others ) or that one young scholar applauding of another , should bee the call of christ , i am not yet satisfied ; but shall welcom any light that shall clear up any truth of christ , though never so much against my present opinion . i do not lay the strength of a minister's call upon a prelate's blessing of him ; nor upon a concurrence of all external circumstances and formalitie ; ( though i heartily love and desire order in the churches ) neither must any judg of their call by their assistance . many dear saints call that a spiritual desertion of god in prayer , which is rather som darkness by the clouding of melancholie . other novices account that assistance from god in preaching oftentimes , which is rather heat of phansie , som warmth by applause , mixed indeed with som stirring affections . bee whetstones to sharpen one another to raise som monument of your thanksgiving and thanksdoing , for god's distinguishing goodness to cambridg . when other parts of the kingdom were steeped in blood , you were drie ; when destroying angels swept away many in other places , you were but scratched . o never let it bee forgotten how god snatched cambridge out of the fire , in staying the plague these two last years ; should not you now provoke your magistrates more to minde the sanctifying the lord's day , to restrain by their power those profane pollutions which cry for another more sweeping plague ? because they may not do all , but the universitie must share in power , therefore will they do nothing ? this , i doubt will bee no satisfying answer , when the lord shall say to a magistrate , give an account of thy stewardship . i could likewise wish there were a greater harmonie of judgments amongst you ; however let not difference of opinions breed difference of affections . love the meanest saints more for that of god you see in them , then you neglect them for what they differ from you that is not sinful . convers meekly together , ( distance encreaseth difference ) you may possibly satisfie one another . as long as wee nourish prejudices , and take it for granted , there is no possibilitie of reconciliation , the devil blow's the coal more , and exasperate's the flame , till ( it may bee ) men bite and devour one anothers names and reputations ; at least , do not suddenly excommunicate all you account carnal ; for reprobates , though you cannot embrace them with a love of complacencie , yet must you with a love of pitie ; there is not onely brotherly kindness , but charitie : so will you commend religion to them who judg more of it by what they see , then by what they heare . finally , as for my self , when they speak evil of mee , i will satisfie my self with that of the ancient writer , if the things thou producest bee true , thou hast not hurt but advantaged mee , whilest thou by reproving faults , may'st procure reformation : if they bee fals , thou do'st more advantage mee ; for thou makest mee more watchful to abstain , not onely from such actions , but even from such thoughts ; onely , the more vigilant others are over mee , pray the more for mee , because of my observers . i must say with the father , i thank as wel god for the crueltie of my adversaries , as the love of friends . it hath been my portion to suffer much by tongues amongst you , since my being vice-chancellor , and to receive more unkinde and unjust censures from som of cambridg , then ever in all my life before ; ( my comfort is they are but few , and men whose interest was crossed , and therefore self will bee angry , and revenge often , though never so injuriously ) yet nothing shall it discourage mee from serving your and their souls . let them mis-interpret the hand of god upon mee in my sickness , and the effects thereof ; yet when ever god please's to restore my bodily health , by preaching to promote the health of their souls : i will beg by prayer the best good from god for them , who cannot speak a good word of mee before men . i had enemies enough because i appeared for reformation , which i would not decline ( if i know my heart ) out of love to my god , though i had not been ( as i am ) under the bond of a solemn covenant obliging mee thereunto . when the competition comes between god's will and man's , peter hath taught how to resolve , act. . . yea , that heroical heathen socrates , ( which may make us blush ) being accused , said , if upon such conditions ( they being dishonorable ) you athenians will absolve mee , i embrance you , i love you well , yet i will rather obey god then you . none need ( especially not such as i think fear god ) express more passion , because i would not , contrary to my oath betray ( which it may bee they expected from mee , having been their preacher , with more acceptance formerly then it is fit for mee to mention ) priviledges with which i was betrusted as vice-chancellor , lifting up my hand to the most high , that i would maintain the statutes ( which include's them ) so far as they were agreeable to the statutes and ordinances of the kingdom which are or shall bee extant . if the parliament had altered them , or when they shall please to bound them any way , the matter of my oath being taken away , i am at libertie . in the mean while , why may not the vice-chancellor act for the universitie , as well as mr major for the town of cambridg , in pursuance of his oath ? the mighty god of peace , dry up the spring of these most unhappy and unseasonable differences , when there are so many dissensions abroad ; which shall bee my prayer and endeavor till the lord please to accomplish it . if i must still suffer under the uncharitableness of any , i shall desire to kiss the rod of my heavenly father , who hath appointed it in this place where hee hath been good unto mee ; and earnestly labor , that overcoming my self , i may overcom evil with good , and not suffer my self to bee overcom of evil , that in so doing , i may heap coals of fire upon their head , not to destroy them by burning , but coals of charitie to melt them , and so mould them into an unfeigned love of all the brethren who love the lord jesus christ sincerely . if this prevail not , i will make use of paul's soveraign cordial , rejoycing in the testimonie of my conscience , that in simplicitie and godly sinceritie , and not in fleshly wisedom , but by the grace of god i have had my conversation in the world , and more abundantly to you-wards . trin. col. camb. june the th . yours in the gospel of christ jesus , thomas hill . god's eternal preparations for his dying saints . corinth. . . for wee know , that if our earthly house of this tabernacle were dissolved , wee have a building of god , a house not made with hands , eternal in the heavens . too many men in the world are like unwise merchants that have two ships at sea ; one little old rotten one , full of things of an inferior value ; another , a goodly ship , and full fraught , and richly loaden ; yet possibly , out of som particular and fond respect , hee may more minde that rotten bark , then that stately ship , which call's for more serious thoughts , and more fervent prayers . our immortal souls are goodly ships , indeed , sparks of divinitie , our bodies are poor brittle houses of clay , ( for the best of the sons of men dwel in no better . ) now , to have the strength of our thoughts , the vigor of our affections , the greatest stream of our endeavors , to run out to minde our bodies , it is a preposterous care ; yet most men in the world are sick of this distemper ; and therefore i shall desire you to set before you a better copie , that doth bespeak , yea , challenge , yea , command your imitation of it : paul , hee well knew the worth of his immortal soul , and therefore laye's out his most serious thoughts about it , and the eternal welfare thereof . the words contain paul's account of the sweet support that hee had under bitter troubles . bee pleased to cast your eye upon the th chapter , there you shall finde him toss'd upon a most troublesom sea of affliction ; yet hee count's them all but light in the th verse : a strange paradox at least to the carnal heart and ears . . you see how triumphantly hee here speake's , wee know , not not onely in the singular , but in the plural number , not onely for himself , but wrapp's in the saints with him , wee . . not onely conjecturally , that is popish language , a dull , groundless hope of salvation onely ; but wee know , where is an evidence and a certaintie . . what did hee know ? why those lessons well worth the learning for all those that will bee good scholars in the school of christ , and would bee able to hold out , if their master bee provok'd to whip them . wee know that if our earthly house of this tabernacle were dissolved , wee have a building of god , a house not made with hands , eternal in the heavens : that if , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , etsi , although ( saith grotius upon the place ) although our earthly house of this tabernacle were dissolved . here you have a description of the brittleness of our bodie ; a poor venice-glass , goodly , beautiful , useful , but easily broken : every word ( almost ) hath an emphatical intimation ; it is but an house : houses , you know , will bee out of repair , houses will fall in time ; it is but an earthly house , and therefore may bee resolved into its first principle ; it is our earthly house of this tabernacle ; the tabernacle was a moveable house . when the children of israël were to travel through the wilderness , they had tents , they had tabernacles , moveable houses , fasten'd with a few cords and pins , easily removed . if our earthy house of this tabernacle were dissolved , soul and body though knit together , though the soul bee the darling , as the psalmist speak's , psal. . . yet that knot must bee untied , when they have been married forty , fifty , threescore years together ; it needs no cutting asunder of the knot , it will break of it self , the lamp will burn out : all this shewe's the mortalitie of our bodie , but then that which hee doth intend , is principally and more explicitely to shew you that wee have indeed an eternal provision made for us in heaven . lay two things that have an opposition together , one will illustrate another , and make it appear more clearly , as logicians speak : so saith paul , wee know that wee have a building with god , an house not made with hands , eternal in the heavens . when hee had before spoken of an house that was made of man ; carpenters build houses : but there is somthing reserved for the saints , which is god's own making , and that in a more immediate way ; man indeed is made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but here it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hee being the more special immediate maker of this piece of work-manship , god's own preparing , none can do it but god himself , and hee doth not use any instrument therein . wee have a building of god . great honor , that whilest poor saints live here upon earth , angels shall bee their servants , and all creatures to attend them ; and god himself in heaven hath been preparing a house for them , even from eternitie what house ? a house not made with hands . so in hebr. . . a citie whose builder and founder is god ; wee look for such an one . eternal in the heavens : that was earthly , that was a tabernacle , that was subject to dissolution ; that was earthly , this is heavenly ; that was but a tabernacle , a very temporary house , this is eternal . and here was paul's certaintie , this hee was sure of , which is a great matter , a glorious priviledg . but there is one word which link's all together , and that must not bee forgotten , and that is the first in the text , for ; what did support paul ? what was his cordial in those great extremities , that hee did not sink when wave upon wave came flowing in upon him ? saith hee , for wee know : hee had beheld those things that were eternal , wee look not upon those things that are temporal , but those that are eternal : and here hee , look'd upon them with an eye of certaintie , for wee know ; and from these premisses deduce's this sweet conclusion . o that you and i had such faith to do the same , if god should cast us into as great a sea of troubles , as ever paul was plunged into , that wee might say , these are nothing ! why so ? for wee know , that though the very sentence of death should not onely bee pass'd , but executed upon us , by these troubles , by the furious malice of unreasonable men , yet they cannot make us miserables as hee is truly happy indeed that cannot bee made miserable : hee is a rich citizen indeed , that cannot bee undon by the devil and all his agents ; wee know god hath prepared a house for us , where hee will entertain us with everlasting happiness . out of the words ( had i time ) i might handle these three propositions . first , that god hath been pleased to make eternal provision for all his saints in heaven . secondly , that it is possible for his saints to have a certaintie of this , that god hath built such a house for them in heaven , where hee mean's to entertain them eternally . thirdly , the certain evidence of this to their own hearts , would bee a most sweet and soveraign cordial under the bitterest troubles that can befall them . let us begin with the first , and that i shall onely handle at this time ; but before i make any further entrance upon it , give mee leave onely to premise this one thing : the best of saints dwell here in poor tabernacles : the best of saints , all adam's sons have no better a portion , then to dwell in poor earthly tabernacles . som men are very great , so great , that they are called gods , psal. . yet even they must die like men . it is appointed for all men once to die , hebr. . . and in the same dialect doth the psalmist speak in another place , verily man in his best estate is altogether vanitie ; not onely man when hee lie's sick under a great long ague , or a feaver , or the stone , or the gout ; not onely under infirmities of old age , which is a kinde of sickness , but verily man in his best , take him in flore ; take any young man , when hee hath strength , and vigor , and marrow , and all heat , all advantages nature can afford him , yet in his best hee is altogether vanitie . old men must die , and young men may die : i beleeve you have many instances of both ; it may bee it hath cost som of you many bitter and brinish tears : wee are all poor tenents at will ; it is true , wee are tenents for life , but yet that life is but for a moment ; and so indeed our lease is but from moment to moment . o that wee were so wise as to consider it , and therefore to carry our selvs like pilgrims and strangers here , and abstain from fleshly lusts , which war against our immortal souls , as the apostl●peter beseecheth his beloved , pet. . . do not reckon your selvs at home , make account you are but in a journey , you are but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in an inn ; it is to no purpose to go build there , to go plant there a garden , to go furnish your chamber , you are but for a nights lodging ; the very stoïcks ( epictetus , and others ) could speak that language : o that wee could bee the more active , while our candles are burning , because wee know not how soon they may bee extinguished ; god let 's not alwaies the candle burn out , somtimes it is put out : o that wee could bee active as our savior christ was , i will do my father's work while it is day , while it is light , the night cometh when no man work 's , joh. . . o that wee would so consider , that wee dwell in these brittle houses of clay , that wee would redeem time , redeem precious opportunities ; eternitie dependeth upon every moment ; there are many that sell away their time to the first temptation in the morning : many young gentlemen , citizens , and others , for whom their fathers have had many wearisom journeys and thoughts , night and day , to get good estates ; now they think themselves gentlemen , the first thing they do in a morning , after they have spruced , and powdered , and combed , and tricked up themselves , then they sell themselves and their talent of time to the next temptation , at the next tavern , at the next gaming-house : the lord put it into the hearts of the honorable governors of this citie , to look to those snares , those pit-falls , that have undon many thousand young men ; and where many of your estates , after you have gotten them with a great deal of care and industrie , are thrown away with the shaking of the elbow ( as they say ) ; they sell away their time , so far are they from redeeming time : little do they minde eternitie , and and consider , that at the best they also dwell in houses of clay , and that in their best estate they are altogether vanitie ; this i premise . there are three things will conduce ( if god please to help mee in the middest of many weaknesses ) to open this point , that hee hath made eternal provision to entertain all his saints in heaven . . i 'le give you the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , by way of demonstration , that it is so . . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or grounds of it , how it come's to pass that it should bee so . . what the nature of this eternitie is . * for the first , there are these hints which i hope will help to clear it : if the lord did not intend eternal provision for his saints in heaven , why hath hee given them immortal souls , capable of etertie ? god and nature ( saith the philosopher ) never do any thing in vain : let us say , god , and his wisedom and grace never doth any thing in vain . there are many desperate disputes ( never did wee expect to hear such in england , especially in these times of reformation ) against the immortalitie of the soul , in defiance to that cleer light of god's word even here . there is a house eternal in the heavens , for what ? for a mortal bodie ? for a mortal soul ? what need 's an eternal house for a mortal soul ? paul desired to bee dissolved and to bee with christ : it seem's paul , who was guided by the spirit of god , philip . . . hee thought hee had an immortal soul , else why did hee desire to die , that hee might bee with christ ? hee had better have stayed here ; hee did enjoy much of christ here ; why would christ himself have given such an answer to the thief , luke . , . lord , remember mee when thou comest into thy kingdom ; why , saith hee , this day shalt thou bee with mee in paradise : it is a poor evasion they have , that christ should say to him , verily , i say unto thee to day , there they would have the comma , thou shalt bee with mee in paradise ; then the answer is not full to the thief's question ; for then they overthrow the scriptures , and make it nothing , and withall , manifestly pervert the original , as the spirit of god speak's it unto us ; but this is the first thing , god hath given you immortal souls , and therefore reserv's it for you . ly . the lord hath proclaimed , that hee hath appointed a day ( though it bee concealed ) that there shall bee a resurrection of all his saints , their souls and bodies shall bee re-united . it is most desperate doctrine the socinians have up and down in their books , they have a delentur , they tell you your souls shall bee blotted out . who would have thought wee should ever have so far complied with socinians and arminians , as many people do ? i hope it is ignorantly ; but , to speak the very socinians language , they reckon the soul shall bee blotted out , no eternitie afterwards : but why soul and bodie re-united ? surely , for som further end ; hath not jesus christ said , joh. . , . hee hath it twice , i came down to do my father's will , and the will of my father is this , that all that hee hath given mee shall com to mee , and i will loose none of them : so again , ver. . and i will loose none of them ; not the least member , not the least finger , not a joint in the mystical bodie of christ shall bee lost ; for this is certain , ( and it is a most sweet truth ) as by the death of christ the hypostatical vnion was not dissolved , not the humane nature separated from the divinitie ; so by the death of a saint , the mystical vnion is not dissolved ; neither bodie or soul are dis-jointed or separated from christ , the very dust of a saint is still in christ's keeping , and ( though in a most mysterious way , yet ) both soul and bodie are united to him ; though many of your friends may bee lost in the sea , and eaten by fishes , though many of them shot to pieces with bullets , and torn with cannon , &c. yet still the mystical union is undissolved ; and though it is true jesus christ will send for wicked men at the day of judgment , as a judg send's for a prisoner , the sheriff , or who ever the officer bee , when hee intend's to execute him , commanding that such a prisoner bee brought to the place of execution ; yet hee raise's his saints , not as a judg , but as an head : hee raise's them by vertue of vnion with himself , as a father send 's for his son home from the vniversitie , that hee may more refresh him , and satisfie him , and cloth him , &c. it may bee hee think's hee hath had short commons there , that now hee may com and bee entertained with the fatling , even as the father did entertain his prodigal son , and much more then wee are capable here upon earth ; but then ly . there is a day of judgment , when they shall have possession of this eternitie ; com yee blessed of my father enter into the kingdom . heretofore the kingdom of christ hath been in them , entered into them , but now they must enter into the kingdom ; heretofore som●joy entered into them , but now they must enter into their master's joy , bee possessed of joy , of a kingdom ; and then fourthly , and lastly , jesus christ himself hath prepared mansions : joh. . . mansions are not tabernacles , but durable houses : i go to my father to prepare a place for you , and thither you shall com , and there are many mansions ; if it were not so i would have told you ; ( a most ingenuous melting speech ) room enough in heaven for all the saints ; though god hath never so many children , yet every one shall bee his heir ; and though jesus christ have never so many subjects , yet every one shall bee a king ; why ? because hee himself is their reward , hee himself is their crown , hee himself ( as austine saith ) is their inheritance ; every one an house , every one a mansion in heaven ? yes , god himself is their habitation , who is eternal . now the grounds , why it come's to pass : . god and the father hath resolved it from eternitie ; it is resolved from eternitie that it should bee so ; their names are written in the book of life ; thou john , and thou elisabeth , and thou mary , and thou zacharie , you are book'd down ; there is the particularitie , there is the certaintie ; your names are written in heaven , rejoyce in it , luke . . . jesus christ hee likewise hath taken care to doe his part , hee hath purchased this place for you ; it is a purchased possession , ephes. . . as hee did purchase it , so hee possessed it , hee kept it ; hee reserveth heaven for you , as well as preserveth you for heaven ; the crown is reserved for you in heaven , pet. , . . the spirit , which is an eternal spirit , a in concurrence with god the father , and god the son , hee hath been preparing , and polishing , b and fashioning his saints , that they may bee meet for heaven , col. . . and so you see a joynt concurrence , that all their operations may bee of equal extent ; not as the arminians would say , and their followers , that make the death of christ larger then either the decrees of god , or the application of the spirit ; here the three glorious persons in the trinitie joyntly concur that all the decrees may bee made good , that all the promises may bee accomplished , and that all your prayers may bee answered : and so in this eternal house reserved for you , you shall then see all these three effected . now for the nature of eternitie ▪ and there i shall onely hint that which is the description of the learned boëtius , eternitie is such an unbounded possession of life , as is perfect and altogether . . there is a possession : a possession , that is , a tenure , both firm and quiet . in heaven you are not subject to any uncertainties , to any intercisions , to any interruptions , you shall never bee turned out of that house ; it is above thievs or robbers , mat. . . . it is a possession of life , nothing is properly eternal , but that that is living ; eternitie being a duration according to immanent acts , ( as the school-men speak ) and those immanent acts do presuppose life ; now life for life , or life upon life , skin upon skin , so som render that place in job , ( indeed the anatomist's will tell you ▪ you have many skins , three or four at least ) life upon life , one after another . you 'l venture all to save your life which you most esteem . life is most precious : it is an high pitch of love , when you com to venture it for god , it being most dear to you ; and therefore the fitter to set forth eternitie : it is a possession of life . . interminabilis , without bounds , no end of this happiness : god is absolutely eternal , both without begining , and without end , but this shall have no end , as much as creatures , as much as angels are capable off ; it is an unbounded , an infinite possession ( as it were ) of life ; and that . perfect ; whereas now the best of creatures , angels , have but onely an imperfect eternitie , onely an eternitie à parte pòst , for time to com . . altogether ; you are fully , entirely , and wholely possessed of it , and all at once ; you have whole heaven , the first moment you com to heaven : time is nunc fluens , but eternitie is nunc stans ; a standing moment , that hath a co-existencie to time past , time present , time to com ; that is the nature of it ; and that house you shall have in heaven , shall have this eternitie added to it , to the happiness of having the fruition of god himself . by way of instruction ; let poor carnal men that wallow in lust , and take so much pains to gratifie the devil , in making provision for their flesh , consider how dear they pay for them , and what they lose : alas poor souls ! you pamper your bodie , you paint your hous , you adorn it , but all this while you take a great deal of pains to very little purpose , for you lose eternitie . cyprian bring's in in the devil triumphing over poor carnal people at the last day of judgment : here are the souls that i never died for ; and , ( in a way of upbraiding jesus christ ) here are the souls that thou laid'st down thy life for , and under-went'st so much trouble and contradiction of sinners for , and now they are mine and not thine : o what a sad triumph to you , though the devil will rejoice in it ! as all the saints in heaven , and angels rejoyce at the conversion of a sinner , at the return of a prodigal , luke . so when any one is recovered into the snares of the devil , all the devils in hell keep holy-day ( as it were ) , triumph in it , when they can get a man , such a man especially that hath lived not in a sodom and gomorrah , but in capernaum , in a london , lifted up to heaven by the meanes of the gospel , and lived in godly familie , brought up under a godly parent , it may bee in a universitie under a good tutor ; and if hee can get such an one , how will the devil triumph ? but , poor soul ! little do'st thou imagine what a looser thou art , no less then the eternal happiness of an immortal soul ; and to make it more dreadful to thee , that so thou may'st ( if the lord please ) endeavor to rescue thy self out of those snares in which thou hast been entangled all this while : do but think a little what hell is , and what things are eternal in hell . . there is an eternitie of that , which divines call pana damni everlastingly destroyed , from the power and presence of god everlastingly separated : o that is a sad word , depart , depart yee ursed . how do many good women grieve and mourn when their husbands are to go to sea , or go a far journey , or in the publick service in a military way , though they think ( it may bee ) it is but for som months , or for a year , and have very probable hopes , if not certain , that by the blessing of god they shall return in ordinary course ; but what will you bee , when soul and bodie shall com to part , not onely themselvs by death , but thou partest with thy savior eternally , though thou may'st own him as an husband , and challenge him as thine and com and speak good words in a complemental way to him , as they in the gospel . luke . . . wee have eaten and drunk in thy presence , wee have been baptized ; wee have been thus often at thy table , wee have been kinde to our minister , and wee have don these and these things for the publick : o but christ will not own you , you have not endeavored to finde a spiritual building in your souls , and therefore you cannot expect an eternal building in heaven , that is a certain argument : but this will bee your doom , depart , everlastingly to turn the back upon jesus christ , and to bee out of all hopes , all the least possibilitie of mercie , and to bee sent packing into hell , and there chained up : o then when that thou comest with that unprofitable servant , to bee cast into utter darkness , where is nothing but weeping , wailing , and gnashing of teeth , then thou wilt weep over thy self , bemoan thy remedile's condition , and gnash thy teeth with envie , when thou ( like dives ) shalt see lazarus in abraham's bosom ; thy self being possibly an alderman , common-council man , knight , ( i speak not to any particularly , but promiscuously to all ) ; or , it may bee , a servant of christ , whom thou hast scoffed , shall bee in abraham's bosom , having judged thee to lie in hell eternally ; he●e is poena damni ; the loss of eternitie it self : and is not this much ? but yet here is more . . here is the punishment of sense . besides the loss of god , ( a saint would count it a hell but to loose the sight of god ) to bee under eternal torments , to frie in hell , to bee everlastingly destroyed , to bee everlastingly lashed , to have stripes , and it may bee many stripes everlastingly , this is to bee truly miserable . they that are ignorant shall have som stripes , and one lash in hell will bee lamentable , because it will bee eternal : but to bee eternally lashed , and that with many stripes , o what a loss is here : i cannot but pity you who scoff us poor souls for your sakes , and bee charitable even to those that are without , and desire heartily your deliverance from this miserie . . but here is an eternitie likewise , as of fire without thee to torment thee , so an eternal flaming conscience within , a worm that never die's , a fire that will never bee extinct . what was that that made caligula , as great a man as hee was , an emperor , run under a bed , when it thundered ; there was a terrified conscience within : and you hear much talk of furies that the heathens had that haunted them ; it was hell in their consciences , and this will gnaw thee to eternitie ; o how wilt thou check and chide thy self , and bee upon a perpetual rack within , ( i doubt som of us know what it means already , by horrors and terrors of conscience ) to think i out-lived so many ministers , i persecuted so many saints , i trifled away so many gospel-seasons , i neglected the day of my visitation ; conscience tell's thee this was thy fault , god will bee justified in thy confusion , and though thou hast an eternal loss , yet thou hast right from god , and it is charged upon thy self , that it is thy will not , that did undo thee ; why will you die , o house of israel ? ezek. . . but you 'l say next by way of question , how can it bee just with god , if wee dwell in houses of clay , in brittle houses , and fining but temporally , to punish us eternally ? take gregorie's answer , ( if my memorie fail mee not ) wee sin in our eternitie , and therefore god will punish men in his eternifie ; yea , let mee add this further . wee would sin eternally if god did leave us to our selvs ; there is not a wicked man in this congregation , but hath that within him that would betray him to sin against god eternally , if god should leave him ; yea , when thou comest to hell , if thou shouldest lie there millions of years , thou can'st never satisfie god ; and therefore thou having offended an infinite god , must undergo an infinitie of torments . it would bee som comfort to a wicked man , if after hee were there millions of millions of years , there som hopes of recoverie out of it . origen had an opinion , that all wicked men should bee saved at such a time , som think the devils at last ; but the scripture is contrary , therefore satisfie your selvs with this , there will bee no interruption , nor redemption ; what shall a man give for the change of his soul ? if a man win the whole world , and loose his own soul , what will it profit him ? what shall a man give for the change thereof ? if you could conceive that one of the numerous stars in heaven should fall at the end of a , . years , when all the stars are fallen that you should bee released , there would bee som comfort . divines use these comparisons : if at the end of . millions of millions of years you should but fetch one sand out of the sea-shore , or a bird pick out but one drop of water out of the sea , when all this were spent , all this were exhausted , if then there would bee but a little abatement of torments , there would bee som refreshment ; but ( brethren ) such shall bee locked up in hellish chains , there is no abatement , no remitting . o consider what you do , and what losers you are , and how dearly , how exceeding dearly you pay for som transitorie , momentanie pleasures here below : there is the first use . an use of expostulation : is it thus that god hath made eternal provision for his saints in heaven ? then ( brethren ) i beseech you give mee leave a little to expostulate the case with you : how come's it to pass that you do not more minde eternitie ? do you beleeve this doctrine to bee true , that god hath provided such an eternal house in heaven ? why do you not then more contemplate it ? the contemplation of that glorious house that god hath reserved for you in heaven for all his saints , would have an admirable influence upon us ; if any thing in the world should melt us , that would de it . do not bound your thoughts , and circumscribe them , in the consideration of that which hath no bounds : minde that much here upon earth , upon which you must live for ever in heaven ; and , to encourage you , there will bee these advantages : . if you look backwards so the eternitie of god's election : good nature , ( i mean new nature , for that onely is good nature ) there is no good nature , but so far as there is ( at least ) som common work of the spirit of god ; so far as men get ground of self-love by som work of the spirit , so much good nature they have , and no more ) if there bee the least spark of it , as there is in all the saints of god , it will fill them with ingenuitie , and it will engage them to serve god in their eternitie ; that is to bee constant , to bee faithful even to the death ; not to bee a back-slider , nor revolter , nor like the false spies that brought up an ill report of the land of canaan ; then . when you look forward , it would have a most happy influence upon you , nothing would make you such active and such passive christians , as to consider eternitie , and that jesus christ hath purchased eternitie for you . paul would bee content to bee a fool , to bee any thing , to bee nothing ; why ? hee did judg it most reasonable , corinth . . , . that if christ did die for him , that hee might live , then it was that hee might live to jesus christ ▪ why ? because you shall live with him hereafter . there is nothing in the world will keep you more above troubles , brethren , when shakeing and sinking times shall com , then such considerations ; who are the generation of people now in the world , that are most unshaken in england , in any of the protestant churches , where there are streams of blood , where there are such confusions and distractions , as wee have had sad experience of ; why they whose eternal condition is safe , being in a good hand ; i have an immortal soul , which god hath taken possession of , and that shall bee everlastingly happy ; and as it will keep you above troubles , so indeed it will keep you above trifles , above vanities ; what is the reason that the vanities of this world do so much carry men away ? because they do not know , or minde eternitie . it is an admirable expression that damas●en hath , hee saith , that those that will live according to god , they must exercise pleasures , whether necessarie , or natural , onely in transitu , as they pass by : it were a rare thing now to have such a disposition of soul : you enjoy pleasures and comforts in the world , and many of you swim in them , and you have the world at will , but you should onely take it in transitu , as you are going home to your father's house just as a scholar coming from the vniversitie , is going to his father's house , but hee is content to bait in an inn. nothing in the world will sublimate your souls more , then to minde eternitie ; the lord make you more apprehensive of it . again , would you have all the sad differences , that are now amongst many people of god , in london and in england , ( for these indeed are the sad provoking ones ) would you have them swallowed up , then let your thoughts bee more possessed of eternitie : here is so many heats of disputes , and so many contestatious , a great deal of religion is turned into arguing and disputing , ( the lord grant wee do not loose much of the life and vigor of practical christianitie by these fierie disputes ) which should bee buried , being most unbecoming brethren . o how many bitter provocations , how much opposition , how much censuring , yea , how much persecuting of one another do these differences cost ? i dare say , the want of the consideration of eternitie , is a great occasion ; and if your souls were more full of that , if you thought you should live in heaven together , you would shake hearts and hands more lovingly here upon earth . it is a notable storie of ovidius pollio , that invited augustus to supper , and while his man was preparing for , and setting forth . supper , hee broke a glass , and the man of the house , ( the great emperor augustus being to com ) hee was so troubled at it , that hee condemned his servant to bee cast into the sea , that hee might bee devored of fishes : when the emperor heard of this , hee took all the glasses , and broke them in pieces , and said , better never a glass in the world , then one man should bee lost for them . wee had heretofore many disputes about cerimonies , and wee have as many now about meer externals , i dare say , that are no waies essential to christianitie . a man may bee of this opinion , and that opinion , i speak of external forms ; i would have every fundamental truth precious , and what hath an influence , and what concern's our religion and the substance of it : but for som externals , and for som circumstances that wee have so much heat about , about this form , and that form and circumstance , better a great many such glasses as som of them are , ( to say no more ) were laid aside , if not broken all to pieces , at least put up in a cup-board a while , ( give the common adversarie so much present advantage ) then it should cost so much blood , as it possibly may doe , so much heat amongst saints , amongst brethren , ( i am very confident of both sides are many such dear saints of god , that will spend eternitie together ) and if heaven were capable of any sorrow , this would bee a great part of it , that they did so much quarrel upon earth together : o consider it , consider it ! the lord fill your thoughts and mine too more and more with eternitie , that so your hearts may cling and cleave more together , that you betrary not all to the common enemie . brethren , i must say as chrysostom , ( god know's , if my heart deceive mee not , i desire to speak it with deep respect to this honorable renowned citie , and with sense of the condition of all the saints of god in england , and scotland too ) to his hearers , hee would never leave preaching against swearing , till they left swearing ; and as often as you are pleased to employ mee to serve your souls in this way , i shall never leave pressing peace and love , till there bee more love amongst saints , and amongst brethren , that while you dwel in these houses of clay together , you may not fall out , because you shall all one day dwel in the same eternal house together . will you give mee leave to tell you a plain storie , out of livie , concerning menenius agrippa , there was a great difference , betwixt the inferiors and superiors , several opinions , and they complained that those men of place got away all from them , and therefore they would have them circumscribed , and confined , and kept short ; hee come's like a witty subtile orator to them , and use's this parable ; saith hee , the stomack in the bodie , that swallow's all , what shall wee have don with the stomack ? a great deal of meat it eat's , the head must contrive , and the mouth take in , and the hands reach it to the mouth : o ( say they ) the stomack must bee kept short ; the stomack was kept short a while , but then the hands were enfeebled , and the head starved , and the mouth closed up , and all the bodie is in a confusion , when the stomack was not fed . i intend not any particular , as to your citie , i beseech you ▪ mistake mee not ; i 'le suggest the application , and leave you further to enlarge it ; i 'le say it seriously , that the people of god are like the stomack to the bodie , they help to maintain the whole ; and i say it most confidently , there is never a wicked man in this congregation , nor in any other part of the christian world , but bee may bless god for the presence of saints amongst them ; for it is the children that god take's care for : when the hous is built , the scaffold shall com down , and go to the fire ; it may bee , when the corn is ripe , and carried in , the hedg is designed to bee burned : god care's not for wicked men , but in reference to the corn , no more then a carpenter care's for his scaffold , but in reference to his hous . make much of the people of god , crie them not down , because they are of this opinion , and that opinion , differing in som lesser matters , if they bee saints ; the innocent shall deliver the land : sodom could not bee undon , as long as lot was there ; and i am confident there is not a saint in london , nor in england , though hee may bee perhaps uneven in his practise , ( the lord reduce him ) hee may have som unsound opinions , ( the lord recover him ) and i wish wee might all set to do it , with a spirit of meekness , and wisedom , and evidence of god's truth ; but yet i say , the meanest of god's saints , as hee hath preparations for in heaven , so is hee a pawn and pledg of mercie here upon earth : therefore they that persecute them , drive away god's blessing from themselvs . and let mee say this to the saints , ( i would i could speak as in the name , and bee in the power of god , in such language as may stick with you ) ; little do you consider that the third partie make 's account to rais themselvs in your ruines . for the quarrel ( we must speak out , the quarrel ) is not independencie , nor presbyterie ; quarrel at bottom is the power of godliness ; and i am verily perswaded , as i am speaking in this honorable assemblie at this time , if the difference between them were compounded , ( as i doubt not but in god's good time it may bee ) you 'l have another controversie rise ( unless you can reconcile the seed of the woman , and the seed of the serpent ) for that is but their stalking-horse , and their pretence , because they see there is a difference between those you call presbyterians and independents , which they endeavor to improve to carry on their own designs : just like men that see two school-boys fighting , set them on , and cry , well don , good boys , & c ! here they cry out against this presbyterian , and that presbyterian , and com into another shop , and there they will cry out on the other side , to exasperate their spirits , that so at last when you have gotten bloody noses , and can fight no longer , then they may get the better of you both : this is their project . i beseech you , suffer not your selvs in any convention , or publick meeting whatsoever , to bee seduced by a fine cunning speech that will talk of presbytery and the covenant , &c. things very good , but then there com's in a clause in the conclusion of his speech , that drive's on his own design , and you shal in the mean time , if his rhetorick overcom you , do his and the malignants work ; and god forbid , the citie of london should do it . give me leave to be earnest , wherin the good of so many thousand souls , the kingdom , both kingdoms , yea , the cause of the protestant churches abroad is so much concerned ; ( i speak it , as if i were to die and answer it immediately after sermon ) shake your hands and hearts , and though there bee som difference in opinion , it is a thousand times less evill then to suffer men that are enemies to christ , and his kingdom , covenant , and presbytery , and scripture-reformation in their hearts , to prevail ; o let there bee such thoughts of eternitie , where you shal dwel together , let that possess your souls so that you may sweetly and seasonably close , and not betray your selvs to a third partie : for your encouragment consider what is eternal in heaven : why brethren , there is an eternal freedom from all evil ; and an eternal enjoyment of all good which wil make you infinitely happy . by way of thankfulness ; bless god therefore , bless him all yee poor saints , that have any hopes , any spiritual building , any foundation of that , any thing of jesus christ in your souls , bless the lord for it ; adore , admire free grace , and say eternity wil bee little enough for your thoughts , how to advance that god , that hath prepared an eternitie of blessedness for you ; first , you are a people of acquisition , : you are purchased : pet. . . christ jesus was at great cost and charges to recover you , you have a purchased possession ; ephesians ● ● . you have a purchased spirit , that fit's and prepare's you for it ; o let god have the glory of it ; and now i beseech you , let this bee your great care that you do live according to your hopes ; that is one thing , i shal bespeak ( i le have don presently ) live according to your hopes ; if you hope to live eternally in heaven , do not prostitute those rich hopes , do not bee praevaricatores spei , as the father elegantly speak's ; o do not delude , do not prevaricate those eternal hopes of yours : let christ bee the scope of your life , follow him in the way , that you may attain him at your journeys end ; let this bee your care ; saints should burn heer like a lamp , which is fed with aromatical oyle , when it is extinguished , it will leave a very sweet smell : o thus should saints live ; you 'l say , q. how should wee do this ? how ? a. a few directions : first , take heed of carnall company ; flie and shun them ; there are no drunkards in heaven ; i mean such as live and dye drunkards impenitently , no such persons in heaven , that live impenitently in their sins ; away from mee all such , god hath heard the voice of my weepings : what shall i do to convers with such men heer , that i must bee everlastingly separated from at the day of judgment ! what shall i live with such men , that i shal judg at the last day ! i le rather judg my self for any carnall compliance , or conversation with them . secondly , let this bee your care , vse creatures onely as your servants , not as your friends , if god have provided an eternitie , do not all things heer , as if you were at home ; but do things heer , as it were in your way to the kingdom ; as the painter said , who being ask't why hee was so exact in his painting , why ( said hee ) these pieces are for eternity . i pray for eternitie , and i desire to act in my place , as a governor of a city , alderman , parliament-man , whatsoever condition i live in , as a minister , i do it for eternity , and so labor to keep your hearts above all comforts : it is a great mistake , austin hath it , that men do use things they should enjoy , and enjoy things they should onely use : wee make use of god onely and seek not to enjoy him , but wee enjoy those things , wee should but onely use ; that is , creatures , wee make them our friends , that wee should make onely our servants . thirdly , have your conversation in heaven , o speak heavenly language , walk by a heavenly rule , begin heavenly imployment , let every sabbath day bee to you an epitome of heaven : when ever you com to an ordinance think , now i am in a corner of the kingdom of heaven : and carry your selvs so to sing praises to god , and admire and adore his mercies , and to powr out hallelujahs to him , as if you were in heaven . and then in the fourth and last place : bee much in communion with god ; for what is heaven , but the ful pitch of communion with god , bee glad of address to god , com not to prayer , as to a task , but as to a sweet priviledg , com not to it onely to enjoy such blessings from god in prayer , but also to enjoy thy god in prayer , and to have a sweet communion and fellowship with thy savior there , and that there may bee som illapses of his spirit into thy spirit , and som irradiations of the sun of righteousness , some beams to fall upon thy soul , this is heaven . and therefore i beseech you in the last place , ( and so i shall dispatch , i 'le not meddle with the other two points , but by way of motive ) if it bee so , take a friendly caution , beware as you love eternal happiness of an immortal soul , do not let things lie at six and sevens , ( as they say ) at meer uncertainties any longer , but give diligence as to make your calling and election , so likewise to make your eternal mansions reserved for you in heaven , as sure to you , give diligence : peter . . now i should have added the two next points , one is to shew you , that it is possible to attain such a certainty , and the other is to shew you , that it is a soveraign cordiall , in the greatest troubles ; but i 'le wrap them up , i see the time is gone ; onely two motives : first , though to attain such a certainty bee difficult , yet it is possible ; there is not onely a faith of adherence , by which you rest upon christ for salvation , but a faith of evidence , by which you know christ to bee your savior ; that all saints have , and this later they may have ; the one is required to the esse of a christian , to the beeing , but this to the wel-beeing of a christian ; therefore som of gods saints want it , and the best of gods saints have it not at all times , but somtimes to prepare them for a cross , somtimes to chear them under a cross , as paul and silas , when they were in the prison , somtimes to reward and crown them after a cross , after great troubles : let mee add this further : there is that divines call certainty of the thing , and of the person , the certaintie of the thing , it depend's upon gods decree , upon the mightie and invincible power of the spirit of god , upon the efficacie of the death and intercession of jesus christ ; of the thing it shall bee made good ; the saints shall com to heaven ; but then certaintie of the person , that is more or less , as god is pleased to dispens himself ; somtimes the saints pay a little fine , have a little legal humiliation , then they pay a great deal of rent , it may bee more trouble about their sanctification afterwards : somtimes they pay a great fine , when they are converted , lye long under a spirit of bondage , then after six or seven or more years , the spirit of adoption take's possession of them , ( it may bee ) they never meet with a cloudy day many years afterwards , heer is certitudo subjecti , as god please's to dispens himself , and this may bee the portion of many saints , not onely as an extraordinary priviledg to abraham and paul , ( as the papists would make us beleeve ) but as a priviledg common to the saints ; that is , they are all capable of it , and they may attain it , if god pleas , according to the ordinary rules of his word ▪ wee know saith paul , rom. . . who shall separate us from the love of christ ? &c. hee saith not onely of himself , but of others ; but how com you to this certaintie ? there is a threefold seal thereof . there are are the promises of god , which are yea , and amen in christ , and they are seal'd in his blood ; though thy name bee not written there , yet it is included , and faith will spie and pick it out ; as when you have the commandement , ( the papists use this as a great argument ; ) is no man sure that hee is in the promise , because john or zachary is not in the promise ? so you may as well say no man is obliged in the commandement , because his name is not there ; now as you must apply the commandements , so the promises , and faith will fetch out thy name that is wrapped up in the general : and secondly , as there is the blood of jesus christ , to seal the promises , in whom they are all yea and amen , corinthians . so there is the seal of the sacraments , a publick standing visible seal , whereby things are made more credible to us , though they are as true in themselvs as things can bee ; yet by a present visible representation , to help your sens , you shall have the material elements , as it is austins comparison ; when a man is upon the ground , that bee may bee raised towards heaven , hee must make use of his hands , leaning upon the earth : so that wee may bee lifted up to heaven , jesus christ hath appointed these things sensible to help our faith ; and then thirdly , there is the privie seal of the holy spirit , which by a secree work doth reallize and particularize the two former ; grieve not the holy spirit , whereby you are sealed to the day of redemption : ephes. . . so that it is possible , god enabling them fiducially to apply such promises to themselvs , and to see the work of grace clearly in their hearts ; and that the certainty of their salvation shall bee sealed to them ; joh. . . there are three that bear witness in heaven , the father , the word , and the holy ghost , and these three are one ; all the the three glorious persons concur as to work so to confirm our salvation . the testimonie , the record is , v. . that god hath given to us eternal life , and this life it in his son . v. . there are three that bear witness on earth , the spirit , and the water , and the blood , and these three agree in one , which seem's to bee the spirits testimonie in the work of vocation , the testimonie of water in sanctification , and of blood in justification , rather then the sacraments , &c. it is a most sweet and excellent thing , if you could attain this : brethren , it is the very next door to heaven , to bee sure of heaven : the very next thing to the being in heaven , is to have a certainty of heaven ; you are in the suburbs , you are in the porch , you have entered paradise , that glorious palace , when you com once to this assurance ; o sweet ! it is a very heaven here upon earth ; peace of conscience that passe's understanding , and joy in the holy ghost , which is unspeakable and glorious , these are the words the scripture here use's of it , as of the first fruits of heaven : now what is this ? why it is indeed the beleeving and the eying of those things that are eternal , and a certain knowledg , as paul speak's there in that place , corinthians . . for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; paul a man of great crosses , yet you see in the midst of all had the greatest comforts , a light affliction ; hee had told you a sad story before of his troubles , that would ( it may bee ) sink your hearts and mine , yet here light afflictions , which were but for a moment , they were great and long , yet hee call's them light and momentanie ; what is the reason ? why , they work for us a far more exceeding and eternal weight of glory ; worketh out , as the spirit of god carrie's you through , not by way of merit ; a far more exceeding weight of glory , as the spirit of god prepare's them for heaven , so heaven is prepared for them ; and you shall finde , it is prepared in this method , by affliction ; as in the peter . . the god of grace that hath called you to his eternal glory , make you perfect after you have suffered a while ; this hyperbolical weight of glory , which paul tryed in his afflictions did uphold him . it is not moral philosophers apprehensions , that could support them ; there was aristides , and socrates , and others , that might bee called the puritans among the heathens , who went very far and suffered much , socrates to death ; yet doubtless if they had nothing but meer morality , it would not have comforted them . as moral philosophy wil not carry a man thorow when he com's to suffer , so it is not jesuitical fancies which som papists have that can yield solid comfort ; it is a thing worth knowing , i would every one knew it ; it is indeed in hospinian , & you wil finde it in the excellent book of that man of god , that now is triumphing in heaven , hee wil tel you how the jesuits use to raise a man to kil a king , som of them the new romanists com to venter themselvs very far , and wil expose themselvs to suffer much , to that which they think martyrdom , as the old roman heathens , and others did , who threw themselvs somtimes into the greatest troubles , even to death it self ; ( popularitie and vain-glory , and self-respect , and such considerations may do much : ) how do they raise a man to kil a king ? first , they bring him to such a place , and there they shew him a consecrated knife , and so many consecrated beads hanging upon it , and then they deliver it into his hand , o heer is the sword of gideon , jephtah , &c. and pray to god to bless him , and prosper him , then they carry him to an altar , there they shew him the picture of jacobus clemens that kill'd henry the third to animate him , and then they fain ( as they can act a part most diabolically ) and seem to envy him , o to what a height of happiness art thou advanced , that canst kil a king . ( it is a dangerous religion , whose principles lead to that , to eat their maker , and kill their king ; ) yet this you see they do , and this wil heighten a poor man for a while , and som of them are so desperate and proud , and vainglorious , they wil do it , but this wil not last , this will not bee a sufficient cordial , the soveraign cordial of all , is to behold eternitie , to see him that is invisible , as moses did , and to see the things that were eternal , as paul heer did . one asked the great duke of saxonie , how came you to bee upheld in so many troubles , you have met withall ? saith hee , i felt the divine consolations of the martyrs : if god should let wicked men prevail , and the disaffected partie of both kingdoms ( who now it is clear are joyned , and ireland i doubt in too ) i am afraid they have all one design , if god should suffer them so far , and leave the saints of god so far to themselvs , to give advantage to them , to suffer wicked men to prevail , yet god wil carry on his cause . the revelation wil prove true , they cannot undo us , they can but send us to heaven : i could tel you a sad storie ( which i had from the fountain ) of a gentleman , that had don very good service to his country in the parliament , who was one of the eleven , came to take his leave of one of the greatest subjects in the kingdom , by his place , said to him this , when hee came for a pass to go over sea , hee thank'd him for his kindness , saying , had the plot prevail'd on the other side , you had not been so kindely dealt withal ; therefore let us labor to acquaint our selvs with the true , yet the divine consolations of the martyrs , at least som taste of them , then let the devil , and all the malignants in hell , and on earth do their worst , yet they cannot everlastingly undo us ; god may suffer them to bring us into a suffering condition , but when wee suffer with christ , wee shal raign with christ , and bee crowned with christ , there is a mansion in heaven reserved for us after wee shal have judged those that live and dye enemies to us , & to jesus christ . now the lord in his rich mercie , give you to finde such a sure foundation of this spiritual building , even jesus christ , layed up in your hearts , that you may have a certain evidence of this eternal building : amen . finis . a post-script to the reader . candid reader , if in any of these six plain sermons , there bee any defects or redundancies , bee pleased to consider they were transcribed by him who took them in characters , in som things possibly hee might mistake , in other things bee mistaken , the printers not knowing his hand ; and probably diverse errata pass uncorrected , both in the sermons and epistles , i being sick or at a distance ( for the most part ) from the press . excuse what is amiss , accept and improve what is good : the lord who hath abundance of spirit , bless that unto thy spiritual and everlasting good , through christ jesus : thine in and for him , t. h. notes, typically marginal, from the original text notes for div a e- thes. . ● . mat. . . note . zach. . . mat. . . act. . . cor. . , . tim. . . psal. . . an. dem. . . . tychmersh . nubecula cit● transitura . psal. . . rev. . . john . . is god's word the worse because delivered by men they now dislike ? directions . rev. . . prov. . , . cor. . . revel. . . luke , . act. ▪ ● ▪ act. . . rom. . . pet. . , . cas. consc. lib. . cap . de voc. ad minister . note ▪ luke . . gal. . ● . pet. . . photii epist. . isid. hispal . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vide plat. apol. socrat. mic. . . rom , . , ●● igniculi charitatis . notes for div a e- preface . . the bodies mortalitie . contraria juxta se posita clariùs elucescunt . heb. . ult. cor. . . is verè felix qui miser esse nequit . doct. . doct. . doct. . psal. . . note . ephes. . . a quolibet momento pendet aeternitas . note . * i. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that god hath made eternal provision for his saints , appear's by . demonstrations ▪ . demonst. god hath given his saints immortal souls capable of eternal happiness . note . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , . demonst. god hath appointed a day of the resurrection . act. . . note . colos. . , . luk. . . domonstrat ; god hath appointed a day to give them possession of eternitie . mat. . , . . demonstrat . christ hath prepared mansions . ii. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds of the doctrine . . god hath decreed it . . christ hath purchased it . . the holy ghost applie's it . a heb. . b cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rem rudem expoliens , camer. iii nature of this eternitie . eternitas est interminabilis vitae possessio , perfecta & tota simul boëtius . job . . application . use . rom 〈◊〉 note . what things are eternal in hell . thes. . . mat. . . luk. . , . cor. . . note . si addas eternitatem alicui malo , erit infinitè inalum . less . de perfect . divin. note . quest . reason . deus punit nos in aeterno suo , quia nos peccamus in aeterno nostro . mat. . . psal. . . drexellius his book of eternitie . use . of expostulation . . advantage , by contemplating your eternal mansions in heaven . . consideration . your eternal mansions will have a sweet influence upon your spirits . . it will keep us above troubles . . above trifles . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} damasc . . de orthod. fide. cap. . . compose differences . plutarch . dion . liv. lib. . note . job . . gen. . . note . use iii. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. . . col. . , , . non prodest resurrectio nisi christus in te resurgat . sit scopus vitae ch●istus quem s●quaris in viâ ut assequaris in patrià . directions . beware of carnal company . psal. . . be carefull in the use of earthly delight . uti fruendis , & frui utendis . jam. . . . have your conversation in heaven . phil. . . . bee much in communion with god . use iv. d. e. d. . motive . faith of adherence . evidence . acts . . certitudo objecti . subjecti . note . three seals to assure the saints certainty of heaven . . the blood of christ sealing the gospel-promises . cor. . . . seal of the sacraments which are seals of the covenant . . third seal , the holy spirit . cor. . . motive . difficulty , possibility , excellency , three whetstones of diligence . phil. . . pet. . . v. , , . mr. burroughes gracious spirit , c. . heb. . . the blessednesse of the righteous discoursed from psal. , / by john howe ... howe, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the blessednesse of the righteous discoursed from psal. , / by john howe ... howe, john, - . [ ], [i.e. ] p. printed by sarah griffin, for samuel thomson ..., lodon [i.e. london] : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the blessednesse of the righteous discoursed from psal. , . by john howe m. a. when he shall appear , we shall be like him , for we shall see him as he is , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. in 〈◊〉 . lodon , printed by sarah griffin , for samuel thomson and are to be sold at the sign of the bishops-head in duck-lane , . to the reader . i am not at all solicitous , that the world should know the history of the conception of this treatise . if there be any thing that shall recompence the pains of such as may think fit to give themselves the trouble of perusing it , in the work it self ; i should yet think it too much an under-valuing of them , if i did reckon the minuter circumstances relating thereto , fit matter for their entertainment . nor am i more concern'd to have it known what were the inducements to the publication of it , earnest protestations and remonstrances of our good intentions in such und●rtakings , as they leave men still at liberty to believe , or doubt , at their pleasure , so they gain us little if they be believed . it is no easie matter to ●arry one , even , constant tenour of spirit , ●hrough a work of time . nor is it more easie ●o passe a setled , invariable judgement , con●erning so variable a subject : when an heart ●hat may seem wholly framed and set for god ●is hour ; shall l●ok so quite like another thing 〈◊〉 next : and change figures and postures al●ost as often as it doth thoughts . and if a man should be mistaken in judging himself , it would little mend the matter , to have deceived others also into a good opinion of him . but if he can approve himself to god in the simplicity of an honest and undeceived heart ; the peace that ensues , is a secret between god and him . they are theatre enough to one another ( as he said to his friend . ) 't is an inclosed pleasure . a joy which the stranger cannot intermiddle with . 't is therefore any mans concernment , herein rather to satisfie himself , then the world . and the world rather to understand the design of the work then the author : and whither it tends , rather then whereto he meant it . and 't is obvious enough to what good purposes discourses of this nature may serve . this is , in the design of it , wholly practical ; hath little or nothing to do with disputation . if there be any whose business it is to promote a private , divided interest ; or who place the sum of their religion in an inconsiderable , and doubtful opinion : it doth not unhallow their altars , nor offer any to affront their idol . it intends n● quarrel to any contending , angry party . but deals upon things in the substance whereof , christians are at a professed agreement . and hath therefore the greater probability of do●●g go●d to some , without the offence of any . 't is indeed equally matter of complaint and wonder , that men can find so much leasure to direct from such things , wherein there is so much both of importance and pleasure unto , what one would think should have little of temptation or allurement in it , contentions jangling . it might rather be thought , its visible fruits and tendencies should render it the most dreadful thing to every serious beholder . what tragedies hath it wrought in the christian church ! into how weak and languishing a condition hath it brought the religion of professed christians ? hence have risen the intemperate preternatural heats and angers that have spent its strength and spirits ; and make it look with so meagre and pale a face . we have had a greater mind to dispute then live ; and to contend about what we know not , then to practice the far greater things we know : and which more directly tend to nourish and maintain the divine life . the authour of that ingenious sentence * ( whoever he were ) hath sitly exprest what is the noisome product of the itch of disputing . it hath begot the ulcerous tumors ; which , besides their own offencive soreness , drain the body , and turn what should nourish that , into nutriment to themselves . and it effects are not more grievous , then the pleasures which it affects and pursues are uncouth and unnatural . * the rough touch of an ungentle hand . that onely pleases which exasperates ( as the morallist aptly expresse● s●me like disaffection of diseased minds . ) toyl and vexation is their only delight what to a s●und spirit would be a pain , is to these a pleasure . which is , indeed , the triumph of the disease , that it addes unto torment , repr●ach , and mockery , and imposes upon men by so ridiculous a delusion ( wh●le they are made to take pleasure in punishing themselves ) that even the most sober can scarce look on in a fitter posture , then with a compassionate smile . all which were yet somen hat more tollerable if that imagined vanishing pleasure were not the whole of their gain : or if it were to be hoped that so great a present real pain and smart , should be recompensed with as real a● consequent fruit and advantage . but we know , that general●y , by how much any thing is more disputable , the lesse it is necessary or conducible to the christian life . god hath graciously provided , that what we are to live by should not cost us so dear . and possibly as there is lesse occasion of disputing about the more momentous things of religion , so there may be somewhat more of modesty , and awe in reference to what is so confessedly venerable and sacred ( though too ma●y are over-bold even here also ) then so foolishly to trifle with such things . therefore more commonly , where that humour prevails , men divert from th●se plainer things , with some slighter and superficial reverence to them , but more heartily , esteeming them insipid and jejune , because they have less in them to grati●ie that appetite ; and betake themselves to such things about which they may more plausibly contend ; and then what pitiful trifles oftentimes take up their time and thoughts . questions and problems of like weighty importance ( very often ) with those which , the abovenamed authour tells us , this disease among the greeks prompted them to trouble themselves about , as what number of rowers ulisses had ? which was written first the iliad or the odysses ? &c. so that ( as he saith ) they spent their lives very operously doing nothing . their conceits being such that if they kept them to themselves , they could yield them no fruit : and if they published them to others , they should not seem thereby the more learned , but the more troublesome , ( to this purpose he truely speaks . ) and is it not to be resented that men should ●ell away the solid strength and vitals joy which a serious soul would find in substantial religion for such toyes ! yea and not only famish themselves but trouble the world , and imbroil the church with their impertinencies ! if a man be drawn forth to defend an important truth against an injurious assault , it were treacherous self-love to purchase his own peace by declining it . or if he did sometimes turne his thoughts to some of our petite questions , that with many are so hotly agitated , for recreation sake , or to try his wit , and exercise his reas●n without stirring his passions , to the disturbance of others or himself ; here an innocent divertisement , and the best purpose that things of that nature are capable of serving . but when contention becomes a mans element , and he cannot live out of that fire , strains his wit , and racks his invention to find matter of quarrel ; is resolved , nothing said or done by others shall please him , onely because he means to please him in dissenti●g . disputes onely that he may dispute , and loves dissension for it self . this is the unnatural humour that hath so unspeakably troubled the church , and despised religion , and filled mens souls with wind and vanity . yea with fire and fury . this hath made christians gladiaters , and the christian world a clamorous theater , while men have equally affected to contend : and to make ostentation of their ability so to do . and surely as it is highly pleasurable to re●●re ones s●lf , so it is charitable to call aside others out of this noise and throng , to consider silently and feed upon the known and agree'd things of our religion ; which immediately lead to both the duties and delights of it . among which there are none more evident and undoubted , none lesse intangled with controversie , none more profitable and pleasant then the future blessedness of the righteous which this discourse treats of . the last end is a matter to little disputable , that 't is commonly thought ( which is elsewhere more distinctly spoken to ) not to be the object of election , and so not of deliberation consequently , but of simple intention onely , because men are supposed to be generally agree'd as touching that . and the knowledge and intention of it is apparently the very soul of religion ; animates , direct , enlivens , and sweetens the whole thereof . without which religion were the vainest irrational and most unsavoury thing in the world. and because the more clearly this our last end is understood , the more powerfully and sweetly it attracts and moves the soul , this treatise endeavours to give as plain and positive a state and nation of it as the text insisted on , compared with other scriptures would afford to so weak an eye . and because men are so apt to abuse themselves with the vain and self-contradicting hopes of attaining this end without ever having their spirits framed to it , or walking in the way that leads thereto , as if they could come to heaven by chance , or without any design or care of theirs . the proportion is indeavoured to be shewn between that divine likeness in the vision and participation whereof this blessedness consists , and the righteousness that disposes and leads to it . which may it be monitory to the ungodly and profane , who hate and scorn the likeness of god where-ever they hehold it . and let me tell such from ( better-instructed ) pagans , that * there is nothing more like or more acceptable to god , then a man that is in the temper of his soul truly good who excells other men , as he is himself excelled ( pardon his hyperbole ) by the immortal god. that * between god and good men , there is a friendship , by means of vertue ; a friendship ? yea a kindred , a likeness , inasmuch truly as the good man differs from god but in time ( here sprinkle a grain or two ) being his disciple , imitatour , and very of-spring . that * god is full of indignation against such as reproach one that is alike to him , or that praise one that is contrarily affected ( or unlike ) bu● such is the good man ( i. e. he is one like ) god , a good man ( as it shortly after follows ) is the holiest thing in the world , and a wicked man the most polluted thing . and let me warn such haters of holiness , and holy men in the words of this auth●urs immediately subjoyned . and this i say for this cause , that thou being but a man the son of a man , no more offend in speaking aginst an hero ; one who is a son of god. me thinks men should be ashamed to pro●esse the belief of a life to come , while they cannot behold with●ut indignation , nor mention but with derision , that holiness without which it can never be attained , and which is indeed the seed and principle of the thing it self . but such are not likely much to trouble themselves with this discourse . there 's little in it indeed of art , or ornament to invite or gratifie such as the subject it self invites not . and nothing at all but what was apprehended might be some way useful . the affectation of garnishing a margent with the names of authours , i have ever thought a vain pedantry yet have not declined the occasional use of a few that occurred . he that writes to the world must reckon himself debter to the wise and unwise . if what is done shall be found with any to have promoted its proper end . his praises to god shall follow it ( as his prayers do that it may ) who professes himself . a well willer to the souls of men . j. h. christian reader . you whose hearts are set on heaven , who are dayly laying up a treasure there , here is a welcome messenger , to tell you more th●n perhaps you have well considered , of the nature of your future blessedness , and to illustrate ●he map of the land of promise , and to bring you another cluster of its grapes : here is a useful help to make you know that holiness doth perticipate of glory , and that heaven is at least virtually in ●he seed of grace : though this life be properly called a life of faith , as contradistinct from the ●●ntuition and fruition hereafter , as well as from the lower life of sence ; yet is it a great truth , and not sufficiently considered and improved , that we have here more than faith , to acquaint us with the blessedness expected : between faith and glory , there is the spirit of holiness , the love of god , the heavenly desires , which are kindled by faith and are th●se branches on which the happy flower and fruit must grow : they are the name and mark of god upon us : they are our earnest , our pledg , and the first fruits ; and is not this more than a word of pr●mise only ? therefore though all christians must lively faith , marvell not that i tell you , that you may , you must have more than faith. is not a pledge , and earnest , a first fruits more ? therefore have christians , not only a spirit to evidence their title , but also some foretast ●f heaven it self : for faith in christ is to recover us to god and so much as we have of god , so much of fruition and so much as faith hath kindled in you of ● love of god , so much foretaste you have of he●ven : for you are deceived if you think that any ● notion speaketh more to you of heaven and of y●● ultimate end , than the love of god and though no unsound ill-grounded faith , ●●serve to cause this sacred love , yet when it caused , it over-tops this cause , and he that pe●ceiveth the operations of a strong effectual lov● hath an acquaintance with god and heaven whi●● is above that of believing : faith seeth the fea●● but love is the tasting of it . and therefore it that the holiest souls sticks closest unto god , because ( though their re●soning faculty may be d●fective ) they know him by the highest and m● tenacious kind of knowledge , which this wor●●ff●rdeth , ( as i have lately shewed elsewhere ; ● here you have described to you , the true witness the spirit ; not that of supposed internal voice● which they are usually , most taken up with , wh● have the smallest knowledge , and faith , and love and the greatest self esteem or spiritual pride , with the strongest phantasies and p●ssi●ns , but the objective and the sealing testimony , the divin● nature , the renewed image of god , whose children are known by being like to their heavenly father , even by being holy as he is holy. this is the spirit of adoption , by which we are inclined , by holy love to god , and confidence in him , to cry abba father , and to flie unto him : the spirit of sanctification is thereby in us the spirit of adoption : for both signifie but the giving us that love to god , which is the filial nature , and our ●athers image . and this treatise doth happily direct thee , to ●●at faithful beholding god in righteousness , which ●ust here begin this blessed assimilation , which full ●tuition will for ever perfect . it is a happy sign that god is about to repair our ●ins and divisions , when he stirreth up his ser●ants to speak so much of heaven , and to call ● the minds of impatient complainers , and con●tious censurers , and ignorant self conceited di●ders , and of worldly , unskilful , and unmerciful ●stors , to look to that state where all the godly shall one ; and to turn those thoughts to the furtherance holiness , to provoke one another to love and to ●od works , which two many lay out upon their hay ●●d stubble , and to call men from judging and ●spising each other ( and worse then both those ) out their meats , and drinks , and dayes , to study ●●ghteousness , and peace , and joy in the holy ghost . ●r he that in these things serveth christ ( in which ● kingdom doth consist ) is acceptable to god , and proved of men ( that are wise and good . ) let us ●●erefore follow after the things which make for ●ace , and things wherewith one may edifie ano●●er ; whilest the contentious for meat will destroy ●e work of god. rom. . , , , . the ●ion between peace and holiness is so strict that he ●o truly promoteth one , promoteth both . heb. . ● . jam. . . the true way of our union is ex●lently described , eph. . , , , , , ● . if any plain unlearned readers , shall blame the ●curateness of the stile , they must remember that those persons have not the least need to hear of he●ven , and to be drawn up from the vanities of ear●● who cannot digest a looser stile . as god hath endued the worthy authour with more th●n ordinary measure of judiciousness , 〈◊〉 soundness and accurateness of understanding , 〈◊〉 seriousness , spirituality , and a heavenly mind ; we have for our common benefit , the effects of these happy qualifications , in this judicious , he●venly discourse . and if my recommendations m● in any measure , further your acceptance , in provement and practising of so edifying a treat●● it will answer the ends of him who waiteth with 〈◊〉 in hope for the same salvation . rich. baxter . acton may . ▪ the blessednesse of the righteous . a proemial discourse to the intended subject . the continual mixture of good , and evil , in this present state of things ; with its uncertain fluctuations , and subjection to perpetual changes ; do naturally prompt a considering mind to the belief and hope of another ; that may be both more perfect , and more permanent . for certainly it could never be a design adequate ( or any way agreeable ) to the divine wisdom and goodness , that the blessed god should raise such a thing , as this lower creation out of nothing ; only to give himself the temporary pleasure of beholding ( the alternate joys and sorrows of the best part thereof ) his reasonable creature seated in it . nor a delight at all proportionable to an eternal happy being ; when he hath connaturalliz'd such a creature to this sensible world ; onely to take notice how variously the passions he hath planted in him may be mov'd and stir'd by this variety of occasions , which he shal thence be presented with . and what suddain , and contrary impressions may be made upon his easie passive senses , by the interchanged strokes and touches of contrary objects . how quickly he can raise him into a transport of high contentment , and pleasure ; and then how soon he can again reduce him to a very paroxism of anguish and despair . it would discover us to have very vile and low thoughts of god , if we did not judge it altogether unanswerable to his perfections , to design no further thing in creating this world , and placing such a creature as man in it ; then onely to please himself for a while with such a spectacle , and then at last clear the stage , and shut up all again , in an eternal silent darkness . if we could suppose a man furnished with such power , he would surely adde little to the reputation of his being wise , or good beyond other men , by a design so to use it . much less , can we think it worthy of god to perpetuate such a state of things as this ; and continue a succession of such persons and actions , as we now behold in the world , through eternal generations ; onely to perpetuate to himself the same pleasure , in the exercise of his immense power , upon created natures ; over which he hath so infinite advantage . and indeed nothing can be more unconceivable , then that the great creatour and authour of all things , should frame a creature of so vast comprehension , as the spirit of man , put into it a capacity of knowing , and conversing with himself ; give it some prospect of his own glory and blessedness , raise thereby in many , boundless unsatisfied desires after him , and an unexpressible pleasure in the preconceived hope of being received into the communion of that glory and blessedness ; and yet defeat and blast so great an expectation by the unsuspected reducement of the very subject of it again to nothing . yea , and that he should deal herein ( as in that case he must ) the most hardly with the best ; and that such souls , whose meer love and devotedness to him , had made them abandon the pleasures of this life , and run thorough whatsoever difficulties for his sake , should fare worse then the very worst , were , beyond all the rest , most utterly unimaginable ; and a thought which pagan-reason hath not known how to digest or entertain . if ( saith one , and he speaks the sense of many another , as well as his own ) with the dissolution of our bodies , the essence of the souls , whatsoever that be , should be dissolved too , and for ever cease to be any thing ; i know not how i can account them blessed , that never having enjoyed any good , as the reward of their vertue , have even perished for vertue its self . wherefore it is consequent that this present state is only intended for trial to the spirits of men , in order to their attainment of a better state in a better world . that is , that inasmuch , as the infinitely wise and blessed god , had given being to such a creature , as man , in which both words ( the material , and the immaterial ) did meet ; and who , in respect of his earthly , and spiritual natures , had in him somewhat suitable to each . and whereas this creature had lost ( with his interest ) his very inclination to the spiritual objects , and enjoyments of the purer immaterial world ( wherein alone his true blessedness could consist ) suffered a vile depression of his spirit unto this gross corporal world ; and hereby brought himself under a necessity of being miserable ; his nobler part having nothing now to satisfie it , but what it was become unsuitable and disaffected to . his merciful creatour , being intent upon his restitution , thought fit not to bring it about by a suddain and violent hand ( as it were to catch him into heaven against his will : ) but to raise his spirit into its just dominion and soveraignty in him , by such gradual methods , as were most suitable to a rational , and intelligent nature . that is , to discover to him , that he had such a thing as spirit about him ; whence it was fall'n , how low it was sunk , to what state it was yet capable to be rais'd ; and what he had design'd , and done for its happy recovery . and hence by the secret and powerful insinuations of his own light and grace to awaken his drowsie slumbering reason , and incline his perverse , and wayward will , to the consideration and choice of such things , as that felicity consists in ; which that better world can afford , and his better part enjoy . and while he propounds such things to him , how reasonable and agreeable was it , that he should keep him sometime under a just probation ( yea , how much was there in it , of a gracious and compassionate indulgence , often to renew the trial ? whether he would yet bestir himself ; and ( having so great hopes before him , and such helps and aids afforded him , and ready to be afforded ) apply , at last , his intellectual , and elective powers , to mind and close with so gracious overtures , in order to his own eternal advancement and blessedness . nor was it an unreasonable expectation , that he should do so . for , however the temporal good , and evil that may constantly affect his sensitive part and powers , be present and near ; but the eternal misery , or blessedness of his soul future , and remote : yet inasmuch as he is capable of understanding , the vast disproportions of time and eternity ; of a mortal flesh , and an immortal spirit : how preposterous a course were it , and unworthy of a man ; yea , how dishonourable and reproachful to his maker ; should he prefer the momentary pleasures of narrow incapatious sence , to the everlasting enjoyments of an inlarged comprehensive spirit ? or , for the avoiding the pains and miseries of the former kind , incur those of the latter ? whence also , the holy god doth not expect and require , onely that men should make that wiser choice ; but doth most justly lay the weight of their eternal states upon their doing , or not doing so . and in that day when he shall render to every one according to their works ; make this the rule of his final judgment . to allot to them , who by a patient continuance in well doing , seek for honour , glory , and immortality , eternal life . to the rest , indignation and wrath , tribulation , and anguish , &c. and that whether they be jews , or gentiles . nor is it a new thing in the world , that some among the children of men , should in this comply with the righteous will of god , and so judge , and chuse for themselves , as he is pleased to direct and prescribe . 't is a course approved by the concurrent suffrage of all them , in all times and ages , into whose minds the true light hath shined , and whom god hath inspired with that wisdom , whereby he maketh wise to salvation . that numerous assembly of the perfected spirits of the just , have agreed in this common resolution . and did in their several generations ere they had past this state of tryal , with an heroique magnanimity trample this present world under their feet , and and aspire to the glory of the world to come . relieving themselves against all the grievances they have fuffered from such , whose portion is in this life , with the alone hope and confidence of what they were to enjoy in another . and hereof we have an eminent and illustrious instance in this context , were the ground is laid of the following discourse . the blessednesse of the righteovs . psal. . . as for me , i will behold thy face in righteousness : i shall be satisfied , when i awake with thy likeness . chap. i. a reflection upon some foregoing verses of the psalm , by way of introduction to the text. a consideration of its somewhat various readings , and of its literal importance . a discussion of its real importance , so far as is necessary to the settling the subject of the following discourse . the title speaks the psalm a prayer of david . the matter of the prayer is preservation from his enemies . not to go over the whole psalm , we have ●n the . and . verses , the sum of his de●ires , with a description of the person he prayes to be delivered from ; in which description every character is an argument to enforce his prayer . from the wicked ] q. d. they are equally enemies to thee and me : not more opposite to me by their cruelty , then by their wickedness they are to thee . vindicate , then at once , thy selfe and deliver me . thy sword thy hand ] thou canst as easily command and manage them , as a man may weild his sword , or move his hand . wilt thou suffer thine own sword , thine own hand , to destroy thine own servant . men of the world , which have their portion in this life ] time , and this lower world bound all their hopes , and fears . they have no serious believing apprehensions of any thing beyond this present life : therefore have nothing to withhold them , from the most injurious violence , if thou withhold them not ( men that believe not another world , are the ready actors of any imaginable mischiefes , and tragoedies in this . ) whose belly thou fillest ] i. e. their sensual appetite . as oftentimes that term is used * with thy hid treasures , viz. the riches , which either god is wont to hide in the bowels of the earth , or lock up in the repository of providence , dispensing them at his own pleasure . they are full of children ] so it appears by that which followes , it ought to be read , and not according to that grosse * ( but easie ) mistake of some transcribers of the seventy . as if in all this he had pleaded thus ; lord thou hast abundantly indulged those men already , what need they more ? they have themselves , from thy unregarded bounty , their own vast swoln desires sufficiently filled , enough for their own time ; and when they can live no longer in their persons , they may in their posterity , and leave not strangers , but their numerous off-spring , their heirs . is it not enough , that their avarice be gratified , except their malice be also ? that they have whatsoever they can conceive desirable for themselves , unlesse they may also infer what ever they can think mischievous on me ? to this description of his enemies , he ex opposito , subjoyns some account of himself , in this his closure of the psalm : as for me ] here he is at his statique point , and , after some appearing discomposure , his spirit returns to a consistency , in consideration of his own more happy state , which he opposes and prefers to theirs in the following respects . that they were wicked , he righteous . i will behold thy face in righteousnesse . ] that their happinesse was worldly , terrene , such onely as did spring from the earth ; his heavenly and divine , such as should result from the face and image of god. theirs present , temporary , compast within this life ; his , future , everlasting , to be enjoyed , when he should awake . theirs partial , defective , such as would but gratifie their beastial part , fill their bellies ; his adequate , compleat ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) such as should satisfie the man : i shall be satisfied , &c. the variety in rendring this verse ( to be seen , by comparing , the original and translations noted in the margent , need not give us any trouble , the differences not being of great moment , nor our own reading liable to exception . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about which is the greatest diversity , hath the significancy we here give it , in the second commandment , and constantly elsewhere . and then , what more proper english can this text be capable of , than it hath in our bibles ? each word hath its true and genuine import ; and the syntax is sufficiently regular , and grammaticall of the whole . only as to the former , that usual and obvious observation must here have place ; tha● the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which , with it , w● read , [ in righteousnesse ] doth often signifie among its various acceptations ) by or through and that , not onely as denoting instrumentality ; but more at large , the place of any medium necessary to the attainment of the end , it subserves to , whence the same use of the grek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that answers thereunto , is wont to go for an hebraism . and as to the latter , the onely thing liable to controversie is ; whether the gerund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be construed with the person speaking [ when i awake ] or [ in my awaking ] or with the thing ; the likenesse or image spoken of [ in the awaking of thine image ] or [ when thine image shall awake ] and i conceive , we need not discusse it ; but following our own translation , leave the judgement of it to the ear it self , which ( as elihu tell us ) trieth words . in the mean time , the real importance of this scripture , more calls for discussion than the literal ; concerning which a threefold enquiry will be necessary , for the settling the subject of the following discourse : . what relation this [ righteousnesse ] must be understood to have to the vision of gods face , and the other consequent blessednesse . . what time or state [ awaking ] refers to . . what is intended by the [ likenesse of god. ] to the first , it is onely necessary to say at present : that the already noted import of the preposition [ in ] being supposed most sutable to this text ( as apparently it is ) righteousnesse must be lookt upon in reference to this vision , not as in an idle , or meerely casuall concomitancy ; or as an unconcern'd circumstance , that hath nothing to do with the businesse spoken of ; but as in a close and intimate connexion therewith ; being . antecedent . . conducible . . necessary thereto . nor can i better expresse its place , and reference to it , generally and in one word , than in saying it qualifies for it , which how it doth will be more proper to consider hereafter . it may now suffice to say those words give us the qualified subject of this blessednesse [ i in righteousness . ] a righteous person as such . . to the second : taking it for granted th●● none will understand this awaking as opposed to natural sleep in the tralatitious or tropica● sense ; it must be understood to intend either some better state in this life in comparison whereof the psalmist reckons his present state but as a sleep ; or the future state of blessededness in the other life . there have been some , who have understood it of the former , and thought the psalmist to speak onely of an hoped freedom from his present temporal afflictions , but then , that which will be imply'd seems not so specious ; that trouble and affliction , should be signified by the ( necessarily ) presupposed sleep , which sure doth more resemble rest than trouble . i conceive it lesse exceptionable to refer [ awaking ] to the blessed state of saints after this life ▪ for ; that saints , at that time when this was writ , had the knowledge of such a state ( indeed a saint not believing a life to come , is a perfect contradiction ) no doubt can be made by any that hath ever so little read and compared the old and new testament . we are plainly told that those excellent persons mentioned in that famous roll * , liv'd by that faith , which was the substance of things hoped for , and the evidence of things not seen . that of them abraham , isaac , and jacob , while they lived in canaan , yet sought a better , an heavenly country ; confessing themselves pilgrims and strangers on earth : we know it was the more general belief of the jews in our saviours time . and whence should they have it , but from the old testament ? thither our saviour remits them to search it out , and the way to it . the apostle saint paul gives it as the common faith of the twelve tribes ; grounded upon the promise made to their forefathers : and thence prudentially he herein states the cause , wherein he was now engag'd ; supposing it would be generally resented , that he should be call'd in question , for avowing ( onely ) so known , and received a truth . sure , they were beholding to these sacred writings they had then among them , for so common a belief : and since it is out of question , from our saviours expresse words , they do contain the ground of that belief ; what cause have we to be so shy of so interpreting scriptures , that have a fair aspect that way ? is it , that we can devise to fasten here and there another sence upon divers such ? i wonder , what one text can be mentioned in all the old testament to this purpose , wherein one may not do so : and what then would be the tendency of this course , but to deny in all the particulars : what , upon so clear evidence , we are , in the general , forced to admit ? and to put moses , and abraham , and david in a lower classe , then pythagoras , and socrates , and plato . and i think , it would not be easie to find one text in all that part of the bible ; where both the words thereof , and the context , do more fairly comply than in this , so as not only to admit , but even to invite that interpretation . for the terme [ awake ] about which the present enquiry is , how apt and obvious i● the analogy between our awaking out of natural sleep , and the holy souls emerging out of the darknesse and torpor of its present state , into the invigorating light of gods presence . it is truely said so to awake , at its first quitting these darksom regions , when it layes aside its cumbersom night-vail . it doth so more perfectly in the joyful morning of the resurrection day , when mortality is swallowed up in life , and all the yet-hovering shaddows of it are vanished and fled away . and how known and usual an application this is of the metaphorical terms of sleeping and awaking in holy writ , i need not tell them , who have read the bible . nor doth this interpretation lesse ●itly accord to the other contents of this verse . for to what state do the sight of gods face , and satisfaction with his likenesse , so fully agree , as to that of future blessednesse in the other world . but then the contexture of discourse , in this and the foregoing verse together , seems plainly to determine us to this sense . for what can be more conspicuous in them , then a purposed comparison and opposition of two states of felicity mutually each to other ? that of the wicked , whom he calls men of time ( as the words are rendred by * one , and do literally signifie ) and whose portion , he tells us , is in this life ; and the righteous man's , his own ; which he expected not to be , till he should awake , i. e. not till after this life . thirdly , it is further to be enquired , how we are here to understand [ the likeness of god ] i doubt not but we are to understand by it , his glory . and the only difficulty which it will be necessary , at present , to consider , about it , is ; whether we are to take it objectively or subjectively , for the glory to be represented to the blessed soul ; or the glory to be imprest upon it ; the glory which it is to behold , or the glory it shall bear . and i conceive the difference is more easily capable of accommodation then of a strict decision on either part . by [ face ] is undoubtedly meant objective glory , and that in its most perfect representation ( the face being , as we know with men , the chief seat of a spectable majesty and beauty . ) hence when moses desires to see gods glory ; though he did vouchsafe some discovery of it , yet he tells him his face cannot be seen . hereupon , therefore , the next expression [ thy likeness ] might the more plausibly be restrained to subjective glory ; so as to denote the image of god now in its most perfect impression on the blessed souls . but that i insist not on ; supposing therefore , that what is signified by [ face ] be repeated over again in this word [ likeness ] yet i conceive the expression is not varied in vain , but having more to say than only that he expected a state of future vision , viz. that he assured himself of satisfaction too , another word was thought fit to be used that might signifie also somewhat that must intervene in order to that satisfaction . 't is certain the meer objective representation and consequent intuition of the most excellent , ( even the divine ) glory , cannot satisfie a soul remaining disaffected and unsuitable thereunto . it can only satisfie , as being represented , it forms the soul into the same image , and attempers it to it self . q. d. i expect hereafter to see the blessed face of god , and to be my self blessed or satisfied by his glory , at once appearing to me and transfusing it self upon me . in short therefore , i understand by that tearm , the glory of god as transforming , or , as impressive of it self . if therefore , glory the object of the soul● vision , shall by any be thought to be intended in it , i contend not ; supposing only , that the object be taken not materially , or potentially only , for the thing visible in it self considered ▪ but formally , and in esse actu●ti objecti : that is , as now actually impressing it self , or as connoting such an impression upon the beholding soul. for so only is it productive of such a pleasure and satisfaction to it , as must ensue . as in this form of speech [ such a man takes pleasure in knowledge ] it is evident knowledge must be taken there both objectively , for the things known , and subjectively , for the actual perception of those things ; in as much as , apparently , both must concur to work him delight . so it will appear , to any one that attentively considers it , glory must be taken in that passage we rejoyce in hope of the glory of god. 't is divine glory both revealed and received . his exhibition and communication of it , according to his immensity , and our participation of it , according to our measure that must concurr to our eternal satisfaction . herein the platonique adage † hath evident truth in it . pleasure is here certainly made up of something finite and something infinite , meeting together . 't is not ( as the philosopher speaks ) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not any thing separate from the soul , but something it possesses that can make it happy . 't is not happy by an incommunicate happiness , nor glorious by an incommunicate glory . indeed the discovery of such a glory to an inglorious unholy soul must rather torment than satisfie . the future glory of saints is therefore called a glory to be revealed in them ( or into them as the word signifies . ) and in the foregoing words , the apostle assures christs fellow sufferers that they shall be glorified together with him . surely the notation of that word , the formall notion of glorification cannot import so little as only , to be a spectator of glory : it must signifie a being made glorious . nor is the common and true maxime otherwise intelligible , that grace and glory differ only in degree for certainly , it could never enter into the mind of a sober man ( though how dangerously some speak that might possibly have been so if too much learning had not made them mad , will be animadverted in its place ) that objective glory , and grace in saints , were the same specifique ( much less the same numerical ) thing . 't is true that scripture often expresses the future blessedness by vision of god. but where that phrase is used to signifie it alone , 't is evident ( as within the lower region of grace , words of knowledge do often imply affection , and correspondent impressions on the soul ) it must be understood of affective transformative vision , such as hath conformity to god most inseparably conjunct with it . and , that we might understand so much , they are elsewhere , both expresly mentioned together , as joynt-ingredients into a saints blessedness ; as in those words so full of clear and rich sense . when he shall appear , we shall be like him ; for we shall see him as he is . which text i take for a plain comment upon this ; and me-thinks it should not easily be supposeable they should both speak so near the same words and not intend the same sense : you have in both the same season when he shall appear , when i shall awake , the same subject the righteous person born of god , ( compare the close of the former chapter with the beginning of this ) and i in righteousness , the same vision , we shall see him as he is , i shall behold his face , the same assimilation , we shall be like him , i shall be satisfied with his likeness ; ( concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or habitude this vision and assimilation mutually have to one another , there will be consideration had in its place . ) i therefore conceive neither of these notions of the divine likeness , do exclude the other ; if it be enquired which is principally meant , that needs not be determined ; if the latter , it supposes the former ; if the former , it infers the latter . without the first , the other cannot be , without this other , the first cannot satisfie . if any yet disagree to this interpretation of this text , let them affix the doctrine propounded from it to that other last mentioned ( which only hath not the expresse mention of a consequent satisfaction as this hath , whence therefore , as being in this respect fuller , my thoughts were pitch'd upon this . ) only withal let it be considered how much more easie it is , to imagine another sense , and suppose it possible , than to disprove this , or evince it impossible . how far probable it is , must be left to the judgment of the indifferent : with whom , it may not be insignificant to add , that thus ( mostly ) it hath been understood by interpreters , ( i might adventure to say the generality ) of all sorts : however the few annexed † ( for i neither apprehend the necessity , nor have the present conveniency of alledging many ) will suffice to avoid any imputation of singularity or novelty . chap. ii. a summary proposal of the doctrine contained in this scripture . a distribution of it into three distinct heads of discourse , viz. . the qualified subject . . the nature . . the season of the blessedness here spoken of . the first of these taken into consideration , where the qualification righteousness is treated of . about which is shewn , . what it is . . how it qualifies . now the foregoing sense of the words being supposed , it appears that the proper argument of this scripture is , the blessedness of the righteous in the other life , consisting in the vision , and participation of the divine glory , with the satisfaction that resulteth thence . in which summary account of the doctrine here contained . three general heads of discourse offer themselves to our view . the subject , nature , season , of this blessedness . or to whom it belongs , wherein it consists , and when it shall be enjoyed . first then , we begin with the consideration of the subject , unto whom this blessedness appertains . and we find it exprest in the text , in these only words [ i ; in righteousness ] which amount to as much as a righteous person as such . they represent to us , the subject of this blessedness in its proper qualification . wherein , our business is to consider his qualification , righteousness , under which notion only he is concerned in the present discourse . and about which two things are to be enquired . what it imports , how it qualifies . first , what it imports . i take righteousness here to be opposed to wickedness in the foregoing verse , ( as was intimated before ) and so understand it in an equal latitude : not of particular , but of universal righteousness : that is , not that particular vertue , which inclines men to give every one their right ( unless in that every one , you would include also the blessed god himself , the sovereign common lord of all ) but an universal rectitude of heart and life , comprehending not only equity towards men , but piety towards god also . a conformity to the law in general , in its utmost extent , adequately opposite to sin , ( which is indeed of larger extent than wickedness ; and in what different respects righteousness is commensurate to the one and the other , we shall see by and by ) as that is , generally , said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of the law. among moralists , such a comprehensive notion of righteousness as is inclusive of all other vertues is not unknown . but in scripture , it is , it s much more ordinary acceptation . to give instances , were to suppose too much ignorance in the reader , and to enumerate the passages in which this term is taken in that extensive sense , were too great an unnecessary burden to the writer . it were indeed to transcribe a great part of the bible . how familiar is the opposition of righteous and wicked , and righteous and sinner in sacred language ! and how fully coextent righteousness is in the scripture notion of it to the whole law of god , that one passage sufficiently discovers , where 't is said of zacharias and elizabeth that they were both righteous before god , walking in all the commandments and ordinances of the lord blameless . 't is true indeed , that when the words godliness or holiness are in conjunction with this tearm , its significancy is divided and shared with them , so as that they signifie , in that case , conformity to the will of god in the duties of the first table , and this is confined to those of the second : otherwise , being put alone , it signifies the whole of man ; as the other expressions also do in the same case , especially the latter of them . as it seems not to be within the present design of the context to take notice of any imputed wickedness , of the opposite sort of persons , other than what was really in them , and whereby they might be fitly characterized : so i conceive , imputed righteousness is not here meant that is inherent in the person of the mediator , but that which is truly subjected in a child of god , and descriptive of him . nor must any think it strange , that all the requisites to our salvation are not found together in one text of scripture . the righteousness of him , whom we are to adore as made sin for us , that we might be made the righteousness of god in him , hath a much higher sphear peculiar and appropriate to it self . this of which we now speak , in its own inferiour and subordinate place , is necessary also to be , ( both had and ) understood . it must be understood by viewing it in its rule , in conformity whereto it stands ; which must needs be some law of god. there hath been a twofold law given by god to mankind , as the measure of a universal righteousness , the one made for innocent , the other for lapsed man , which are distinguished by the apostle under the names of the law of works , and the law of faith . it can never be possible , that any of the apostate sons of adam , should be denominated righteous by the former of these laws , the righteousness thereof consisting in a perfect and sinless obedience . the latter therefore is the onely measure and rule of this righteousness , viz. the law of faith ; or that part of the gospel-revelation which contains and discovers our duty , what we are to be and do in order to our blessedness ; being , as to the matter of it , the whole moral law , before appertaining to the covenant of works ; attempered to the state of faln sinners , by evangelical mitigations and indulgency by the super-added precepts of repentance and faith in a mediator , with all the other duty respecting the mediator , as such : and cloathed with a new form as it is now taken into the constitution of the covenant of grace ▪ this rule , though it be in the whole of it capable of coming under one common notion , as being the standing obliging law of christs mediatory kingdom , yet according to the different matter of it , its obligations and annexed sanctions are different . as to its matter ; it must be understood to require . the meer being and sincerity of those gracious principles with their essential acts ( as there is opportunity ) expressed therein , in opposition to the nullity and insincerity of them . . all the possible degrees and improvements of such principles and acts , in opposition to any the least failure or defect . in the former respect , it measures the very effence of this righteousness , and enjons what concerns the being of the righteous man as such : in the latter , it measures all the super-added degrees of this righteousness , ( which relations , where they have a mutable foundation admit ) injoyning what concern's the perfection of the rightous man. in the former respect , righteousness is opposed to wickedness , as in that of the psalmist , i have kept the wayes of the lord and have not wickedly departed from my god — therefore hath the lord recompenced me according to my righteousness . in the latter to sin , with which the apostle makes unrighteousness coextent , in these words , if we say we have no sin re deceive our selves , &c. if we confess our sins he is faithful and just to forgive us our sins and to cleans● us from all unrighteousness . accordingly are its sanctions divers . for wherein it injoyns the former of these , the essence of this righteousness , in opposition to a total absence thereof ; it is constitutive of the terms of salvation , and obligeth under the penalty of eternal death : so are faith , repentance , l●ve , subjection , &c. required , if ye believe not that i am he ye shall dye in your sins . he that believeth not is condemned already . — the wrath of god al ideth on him — if ye repent not ye shall all likewise perish . repent that your sins may be blotted out . — him hath god exalted to be a prince and a saviour to give repentance and remission of sins . if any man love not the lord jesus christ , let him be anathema maran-atha . he that loveth father or mother more than me is not worthy of me , &c. if any man come to me and hate 〈◊〉 his father and mother , and wife and children , and brethren , and sisters , yea , and his own life also , ( that is as the former scripture expounds this , loves them not less than me ) he cannot be my disciple , ( i. e. while he remains in that temper of mind he now is of , he must needs be wholly unrelated unto me , and uncapable of benefit by me , as well as he is indocible , and not susceptible of my further instructions , neither capable of the precepts or priviledges belonging to discipleship . ) he is the author of eternal salvation to all them that obey him , and will come in flaming fire to take vengeance of those that know not god , and obey not his gospel ; who shall be punished with everlasting destruction from the presence of the lord , &c. where it is onely the sincerity of those several requisites , that is , under so severe penalty , exacted and called for ; in as much as he that is sincerely a believer , 〈◊〉 penitent , a lover of god or christ , an obedient subject , is not capable of the contrary denomination , and therefore not liable , according to the tenour of this law , to be punished as an infidel , an impenitent person , an enemy , a rebell . when it enjoyns the latter , viz. all the subsequent duty through the whole course , whereof the already sincere soul must be tending towards perfection ; though it bind not thereto under pain of damnation further then as such neglects and miscarriages , may be so gross and continued , as not to consist with sincerity : yet such injunctions are not wholly without penalty , but here it oblidges , under less penalties , the hiding of gods face , and other paternal severities , and castigations . they that thus only offend , are chastened of the lord , that they may not be condemned with the world . their iniquity is visited with the rod , and their transgression with stripes , though loving-kindnesse be not taken away — yea , and while they are short of perfect holiness , their blessedness is imperfect also ; which is to be acknowledged a very grievous penalty , but unconceiveably short of what befalls them that are simply unrighteous . that it obliges thus diversly is evident ; for it doth not adjudge unto eternal death for the least defect ; for then what other law should relieve against the sentence of this ? or wherein were this a relieving law ? yet doth it require perfection , that we ●erfect holiness in the fear of god , that we be perfect as our father in heaven is perfect . and otherwise , did it bind to no other duty than what it makes simply necessary to salvation , the defects , and miscarriages that consist with sincerity , were no sins not being provided against by any law that is of present obligation . for ●o suppose the law of works in its own proper form , and tenour to be still obliging , is to suppose all under hopeless condemnation ; in as much as all have sinned . and besides , it should oblige to cast off all regard to christ and to seek blessedness without him , yea , and it should oblige to a natural impossibility , to a contradiction : to make that not to have been which hath been : a sinner to seek happiness by never having sinned . yet though it cannot ●n its own form be mans rule of duty , 't is nevertheless gods rule of judgment upon all whom the law of faith relieves not , as not coming up to the terms of it ( whom also this super-vening law brings under a super-vening aggravated condemnation ) for where the obligation to obedience is violated , the obligation to punishment , naturally takes place . the rule of this righteousness therefore being evidently the law of faith , the gospel-revelation , wherein it is preceptive of duty ▪ this righteousness can be understood to be nothing but the impresse of the gospel upon a mans heart and life . a conformity in spirit and practice to the revelation of the will of god in jesus christ , a collection of graces exerting themselves in suitable actions and deportments towards god and man. christ formed in the soul , or put on ; the new creature in its being and operations , the truth learned as it is in jesus , to the putting off the old man and the putting on the new . more distinctly , we may yet see wherein it lyes , upon a premised view of some few things necessary to be foreknown in order thereunto . as that this righteousness is a renewing righteousness , or the righteousness of one formerly a sinner , a lapsed perishing wretch , who is by it , restored into such a state towards god , as he was in before that lapse ( in respect of certain great essentials , though as yet his state be not so perfectly good while he is in his tendency and motion ; and shall , by certain additionals , be unspeakably better , when he hath attained the end and rest he is tending to . ) that a reasonable creature , yet untainted with sin , could not but have a temper of mind ●uteable to such apprehensions as these , viz. that as it was not the author of being to it self , so it ought not principally to study the pleasing and serving of it self , but him , who gave it being : that it can no more continue and perfect it self unto blessedness , than it could create it self ; and can therefore have no expectation hereof , but from the same author of its being : and hence that it must respect , and eye the great god , its creator , and maker , as the soveraign authority whom it was to fear , and obey . soveraign good whom it was to love , and enjoy . but because it can perform no duty , to him , without knowing what he will have it do ; nor have any particular expectation of savours from him , without knowing what he will please to bestow : and is therefore obliged to attend to the revelations of his will concerning both these . it is therefore necessary , that he eye him under a notion introductive , and subservient to all the operations , that are to be exerted towards him , under the two former notions : i. e. as the eternal never failing truth , safely to be depended on , as intending nothing of deceit in any the revelations , whether of his righteous will , concerning matter of duty to be done , or of his good will , concerning matter of benefit to be expected and enjoyed . that man did apostatize and revolt from god , as considered under these severall notions : and returns to him , when an holy rectitude is recovered , and he again becomes righteous , considered under the same . that it was not agreeable to gods wisedom , truth , and legal justice , to treat with man a sinner , in order to his recovery , but through a mediator : and that therefore he was pleased in wonderfull mercy , to constitute and appoint his own son jesus christ god-man , unto that office and undertaking ; that , through him , man might return and be reconciled to himself , whom he causlessely forsook ; designing that man shall now become so affected towards himself , through the mediator ; and firstly therefore towards the mediators own person , as he was before , and ought to have been towards himself immediately . therefore , whereas god was considerable , in relation to man , both in his innocency and apostacy , under that forementioned two fold notion of the supream authority . goodness . he hath also set up and exalted our lord jesus christ , and represented him to sinners under an answerable two fold notion of a prince saviour i. e. a mediating prince and saviour to give repentance first ; to bow and stoop the hearts of sinners , and reduce them to a subject posture again , and then remission of sins to restore them to favour and save them from the wrath to come . him hath the father cloth'd with his own authority , and fill'd with his grace : requiring sinners to submit themselves to his ruling power , and commit themselves to his saving mercy ; now both lodg'd in this his son : to pay him immediately , all homage and obedience , and through him ultimately to himself ; from him immediately , to expect salvation and blessedness , and through him ultimately from himself . that whereas the spirits of men are not to be wrought to this temper , but by the intervention of a discovery and revelation of the divine will to this purpose : our lord jesus christ is further appointed by the father to reveal all this his counsel to sinners . and is eminently spoken of in scripture upon this account , under the notion of the truth , in which capacity he more effectually recommends to sinners , both his authority and his grace . so that his three fold ( so much celebrated ) office of king , priest , prophet , ( the distinct parts of his general office as mediator ) which he manages in order to the reducement of lost sinners , exactly correspond ( if you consider the more eminent acts , and properties of each office ) to that threefold notion under which the spirit of man must alwayes have eyed and been acted towards god , had he never fallen , and hence this righteousness , which consists in conformity to the gospel , is the former righteousness , which was l●st ; with such an accession as is necessary , upon consideration that it was lost , and was only to be recovered by a mediator . therefore you may now take this short , and as compendious an account as i can give of it , in what follows . it includes , so firm and understanding an assent to the truth of the whole gospel revelation ; as that the soul is thereby brought , through the power of the holy ghost , sensibly to apprehend its former disobedience to god , and distance from him , the reasonableness of subjection to him and desirableness of blessedness in him ; the necessity of a redeemer to reconcile , and recover it to god ; the accomplishments and designation of the lord jesus christ to that purpose : and hence , a penitent and complacential return to god , as the supream authority , and soveraign good , an humble and joyful acceptance of our lord jesus christ as its prince and saviour , with submission to his author●y , and reliance on his grace ( the exercise of both which are founded in his blood ) looking and pitching upon him , as the only medium , through which he and his duties can please god , or god and his mercies approach him : and through which he hath the confidence to venture upon a covenant-acceptance of god , and surrender himself to him , afterward pursued to his uttermost , by a continued course of living in his fear and love , in obedience to him , and communion with him through the mediator , alwayes , while he is passing the time of his pilgrimage in this world , groaning under remaining sin , and pressing after perfect holiness : with an earnest expectation ( animating him to a persevering patience through all difficulties ) of a blessed eternity in the other world . that such a conformity to the gospel should be expressed by the name of righteousness , cannot seem strange to such as acquaint themselves with the language of the scripture . that graoious frame which the gospel ( made essential ) impresses upon the soul , is the kingdom of god , in the passive notion of it , his kingdom received and now actually come with power upon our spirits . and this kingdom , ( sometimes also by an apt synecdoche called judgment in the same notion ) is said to consist in righteousness ; whence then result also , peace and joy in the holy ghost . the same holy impressions , and consequent operations are mentioned , by the apostle , under the name of fruits of righteousness , wherewith he prayes his philippians might be filled . it was elym●s's opposition to the gospel , that stigmatized him with that brand , thou enemy of all righteousness . to yield our selves servants to righteousness , in opposition to a former servitude to sin ▪ is obeying from the heart the doctrine of the gospel , into the type or mould whereof we have been cast or delivered . and sure , both the seal and the impression , gods revelation and holiness ( however now more explicite and distinctly conspicuous in all their parts ) are the same , with us , substantially , and in davids time ; whence we need make no difficulty to own this latter , when we meet with it , as here , under the same name . by what hath hitherto been said , it may be already seen in part , how exactly this righteousness corresponds to the blessedness for which it qualifies ; whereof we shall have occasion hereafter to take further notice . in the mean time , it will be requisite to shew ( which was promised to be done in the next place . ) how it qualifies . to which i say ( very briefly ) that it qualifies for this blessednesse two wayes . . l●gally , or in genere morali , as it describes the persons , who by the gospel-grant , have , alone , title thereunto . — the righteous into life eternal . — the unrighteous shall not inherit the kingdom of god. say to the righteous it shall be well with them . the righteousness of the righteous shall be upon him . — in his righteousness he shall live . in which last words , how this righteousness conduceth to life is exprest by the same praeposition as in the text. in this kind it is not at all causal of this blessednesse , but 't is that which the free , and wise , and holy law-giver thought meet , by his settled constitution ( besides what necessity there is of it upon another account ) to make requisite thereto . the conformity of our lord jesus christ to that severer law , under which he is said to have been made , is that which alone causes , merits , purchases this blessedness which yet is to be enjoyed , not by all indiscriminatim , or without distinction ; but by such alone , as come up to the terms of the gospel , as he did fully satisfie the strict exactions of that other rigid law , by doing and suffering for their sakes . . naturally , or in genere physico . in this kind it may be said to be some way causal , that is , to be a causa materialis dispositiva , by a proper positive influence , disposing the subject unto this blessedness , which that it shall , yet , enjoy , is wholly to be resolved into the divine good pleasure , but it is put by this holy rectitude into that temper , and posture that it may enjoy it , through the lords gracious vouchsafement ; when without it , 't were naturally impossible that any should . an unrighteous impure soul , is in a natural indisposition to see god or be blessed in him . that depraved temper averts it from him , the steady bent of its will is set another way , and 't is a contradiction that any ( in sensu composito ) should be happy against their wills , i. e. while that aversion of will yet remains . the unrighteous banish themselves from god , they shun , and hate his presence . light and darkness cannot have communion . the sun doth but shine , continue to be it self , and the darkness vanishes , and is fled away . when god hath so determined that only the pure in heart shall see him , that without holiness none shall ; he layes no other law upon unholy souls than what their own impure natures lay upon themselves . if therefore it should be enquired , why may not the unrighteous be subjects of this blessedness , see god , and be satisfied with his likeness , as well as the righteous ; the question must be so answered , as if it were enquired , why doth wood admit the fire to passe upon it , suffer its flames to insinuate themselves till they have introduced its proper form , and turned it into their own likeness : but we see water doth not so , but violently resists its first approaches and declines all commerce with it ? the natures of these agree not . and is not the contrariety here as great ? we have then the qualified subject of this blessedness ; and are next to consider this blessedness it self . chap. iii. the nature of this blessedness propounded unto consideration , in the three ingredients ( here mentioned ) whereof it consists . . vision of gods face . . assimilation to him . . the satisfaction resulting thence . these propounded to be considered . absolutely and singly each by it self . . relatively in their mutual respects to each other . the first of these , vision of gods face discourst of . . the object . . the act. now for the nature of this blessedness ; or the inquiry wherein it lyes , so far as the text gives us any account of it , we are invited to turn our thoughts and discourse to it . and we have it here represented to us in all the particulars that can be supposed to have any nearer interest in the business of blessedness , or to be more intimate and intrinsical thereunto . for ( the beatifique object supposed ) what more can be necessary to actual , compleat formall blessedness , than the sight of it , and adaptation or assimilation to it ( which is nothing else but its being actually communicated and imparted to the soul , its being united and made as it were one with it ) and the complacential fruition the soul hath of it so communicated , or having so transformed it into its self ? and these three are manifestly contained in the text ( the beatisique object being involved with them ) the first in the former clause , i shall behold thy face , the second and third in the latter , i shall be satisfied with thy likeness ; where , being made like to god hath been discovered to be supposed , & the satisfaction , the pleasant contentful relishes consequent thereto , plainly exprest . we shall therefore have stated the entire nature of this blessedness in the handling of these three things . vision of the face of god. participation of his likeness . satisfaction therein . and i shall chuse to consider them . absolutely , and singly , each by it self . . relatively , in the mutual respects ( by way of influence and dependence ) they may be found to have towards each other . therefore first , in the absolute consideration of them severally , we begin with first the vision of gods face , where the object , the face of god , act of seeing and beholding it are distinctly to be spoken to . . the face of god ( the object of this vision ) which is his glory represented , offered to view . and this objected or exhibited glory i● twofold . . sensible , such as shall incurr and gratifie ( after the resurrection ) the bodily eye . . intellectual , or intelligible : that spiritual glory that only comes under the view and contemplation of the glorified mind . . a sensible glory , ( to begin with what is lower ) is fitly in our way to be taken notice of ; and may well be comprehended ( as its lesse-principal intendment ) within the significancy of the expression the face of god. so indeed it doth evidently signifie , exod. . . and if we look to the notation of the word , and its frequent use as applied to god , it may commodiously enough and will often be found to signifie , in a larger and more extended sense , any aspect or appearance of god : and though it may be understood verse . of that chapter to signifie an overcoming spiritual glory , as the principal thing there intended , such as no soul dwelling in flesh , could behold , without renting the vail and breaking all to pieces ; yet , even there also , may such a degree of sensible glory be secondarily intended , as it was not consistent with a state of mortality to be able to bear . and supposing the other expression [ thy likeness ] to signifie , in any part , the objective glory saints are to behold , it is very capable of being extended so far , as to take in a sensible appearance of glory also , which it doth in these words , the similitude of the lord shall he behold ( yet even that glory also was transformative and impressive of it self : moses so long converst with it , till he became uncapable , for the present , of converse with men , as you know the story relates . ) such a glory as this , though it belong not to the being of god , yet it may be some ●mbrage of him , a more shadowy representation , as a mans garments are of the man , which is the allusion in that of the psalmist , thou art cloathed with majesty and honour , thou coverest thy self with [ light ] as with a garment . and in as much as that spiritual body ( the house not made with hands ) wherewith the blessed are to be cloth'd upon , must then be understood to have its proper sensitive powers and organs , resined to that degree , as may be agreeable to a state of glory ; so must these have their suitable objects to converse with . a faculty without an object is not possible in nature ; and is altogether inconsistent with a state of blessedness . the bodies of saints will be raised in glory — fashioned like christs glorious body ; must bear the image of the heavenly ; and this will connaturalize them to a region of glory , render a surrounding sensible glory necessary , and natural to them , their own element : they will as it were not be able to live but amidst such a glory . place is conservative of the body placed in it , by its suitableness thereto . indeed every created being ( inasmuch as it is not self-sufficient , and is obliged to fetch in continual refreshings from without ) must alwayes have somewhat suitable to it self to converse with , or it presently languishes . by such an harmony of actives and passives the world consists and and holds together . the least defect thereof , then , is least of all supposeable in the state of blessedness . the rayes of such a glory have often shone down into this lower world. such a glory we know , shewed it self upon mount sinal : afterwards often about the tabernacle , and in the temple , such a glory appeared at our saviours birth , baptism , and transfiguration ; and will do at his expected appearance , which leaves it no unimaginable thing to us ; and shewes how facile it is to god to ( do that which will then be , in some sort necessary ) creat a glory meet for the entertainment , and gratification of any such faculty , as he shall then continue in being . but , . the intellectuall glory , that which perfected spirits shall eternally please themselves to behold , calls for our more especial consideration . this is the glory that excelleth hyperbollical glory ( as that expression imports ) such , as in comparison whereof , the other is said to be no glory : as the apostle speaks , comparing the glory of the legal , with that of the evangelical dispensation , where the former was , we must remember , chiefly a sensible glory , the glory that shone upon mount sinai , the latter a purely spiritual glory ; and surely if the meer preludes of this glory , the primordia , the beginnings of it , the glory — yet shining but through a glass ( as he there also speaks of this glory ) were so hyperbollically glorious , what will it be in its highest exaltation in its perfected state ? the apostle cannot speak of that , but with hyperbole upon hyperbole in the next chapter , as though he would heap up words as high as heaven to reach it , and give a just account of it . things are as their next originals . this glory more immediately , rayes forth from god , and more neerly represents him . 't is ●is more genuine production . he his stiled ●he father of glory : every thing that is glorious is some way like him , and bears his ●mage . but he is as well the father of spirits , ●s the father of glory ; and that glory , which 〈◊〉 purely spiritual , hath most in it of his na●ure and image : as beams but in the next ●escent from the body of the sun. this is ●is unvailed face , and emphatically , the divine ●●keness . again things are as the faculties which ●hey are to exercise and satisfie , this glo●y must exercise and satisfie , the noblest ●aculty of the most noble and excellent crea●ure . intellectual nature in the highest im●rovement t is capable of in a creature must ●ere be gratified to the uttermost , the most ●nlarged contemplative power of an im●ortal spirit finds that wherein it terminates ●ere , with a most contentful acquiescence . t is true it must be understood not totally to exceed the capacity of a creature , but it must fully come up to it . should it quite transcend the sphere of created nature , and surpass the modell of an humane understanding ( as the divine glory undoubtedly would , did not god consider us in the manner of exhibiting it to our view ) it would cofound not satisfie . a creature even in glory is still a creature , and must be treated as such . after the blessed god hath elevated it to the highest pitch , he must infinitely condescend , it cannot otherwise know or converse with him . he must accommodate this glory to the weaker eye , the fainter and more lang●id apprehensions of a poor finite thing . i had almost said , nothing , for what is any creature , yea the whole creation in it's best state compared with the i am , the being ( as he justly appropriates to himself that name ) the all in all. we must be careful then to settle in our own thoughts such a state of this glory ( in forming that indeterminate notion we have now of it ) as may render it ( though confessedly above the measure of our present understandings as to a distinct knowledge of it ) not manifestly incompetent to any created understanding whatsoever , and as may speak us duly shy of ascribing a deity to a worm , of affixing any thing to the creature , which shall be found agreeing to the blessed god himself alone ▪ their expressions therefore , who over magn●fie ( even deifie ) the creature assumed into glory , must be heard and rea● with caution and abhorrency , as the high swelling words of blasphemous vanity . is it not enough that perishing wretches , that were within one hands breadth of hell , are saved except they be also deified too ? that they become happy unless they also become gods ? the distance even of a glorified creature from the glorious god is still infinitely greater , than between it and the silliest worm . the minutest atome of dust . and by how much more we shall then know of his glory , so much more shall we understand that distance . yet as he shall then enlarge the capacity of the soul he glorifies to a very vast comprehension , so shall the exhibition of his glory to it , be fully adequate to its most inlarged capacity . they are as yet but obscure glimmerings , we can have of this glory ; but so far as , without too bold curiosity , we may , and wherein scripture light will give us any preapprehension of it , let us consider a while , the nature excellency of it . we cannot indeed consider these separately , for we can no sooner understand it to be glory , than we conceive it excellent ; glory , in the proper notion of it , being nothing else but resplendent excellency , the lustre of excellency or real worth made conspicuous . yet as there is an excellency conceivable in the nature of it , that excellency whereof it is the splendor and brightness ; so we must conceive a peculiar excellency of that very radiation , that splendor it self , wherewith it shines unto blessed souls . in its very nature it is the brightness of divine excellencies : in its present appearance , it shines in the highest excellency of that brightness ; in its nature it excelleth all things else : in its present exhibition , compared with all its former radiations , it excelleth it self . as to the nature of this glory , 't is nothing else but the conspicuous lustre of divine perfections . we can only guide our present conceptions of it , by the discovery god hath already given us of himself , in those several excellencies of his being , the great attributes that are convertible and one with him . when moses besought him for a sight of his glory , he answers him with this , i will proclaim my name before thee . his name , we know , is the collection of his attributes . the notion therefore we can hence form of this glory , is only such as we may have of a large volume by a brief synopsis or table ; of a magnificent fabrick , by a small module or platform , a spacious countrey by a little landskip . he hath here given us a true representation of himself , not a full : such as will secure our apprehensions , being guided thereby , from error not from ignorance . so as they swerve not in apprehending this glory , though they still fall short . we can now apply our minds to contemplate the several perfections which the blessed god assumes to himself ; and whereby he describes to us his own being : and can in our thoughts attribute them all to him , though we have still but low defective conceptions of each one . as if we could at a distance , distinguish the streets and houses of a great city ; but every one appears to us much lesse than it is ; we can apprehend somewhat of whatsoever he reveals to be in himself , yet when all is done how little a portion do we t●ke up of him ! our thoughts are empty and languid , straight and narrow such as diminish and limit the holy one : yet so far as our apprehensions can correspond to the discovery he affords us of his several excellencies , we have a present view of the divine glory . do but strictly and distinctly survey the many perfections comprehended in his name , then gather them up and consider how glorious he is ! conceive one glory resulting from substantial wisdom , goodness , power , truth , justice , holiness ; that is , beaming forth from him who is all these by his very essence , necessarily , originally , infinitely , eternally ; with whatsoever else is truly a perfection . this is the glory blessed souls shall behold for ever . for the excellency of it , 't is called by way of discrimination , the excellent glory . there was glory put upon christ in the transfiguration ; of which , when the apostle speaks , having occasion to mention , withal , the glory of heaven it self , from whence the voice came , he adds to this latter , the distinguishing note of the excellent : he himself was eye-witness of the honour , and majesty , and glory which the lord jesus then received ; but beyond all this , the glory from whence the voice came , was the excellent or stately glory , as the word imports . 't is a great intimation how excellent a glory this is , that 't is said to be a glory yet to be revealed , as if it had been said , what ever appearances of the divine glory are now offered to your view , there is still somewhat undiscovered , somewhat behind the curtain that will out shine all . you have not seen so much , but you are still to expect unspeakably more . glory is then to shine in its noon-day strength and vigour : 't is then in its meridian . here , the riches of glory are to be displayed , certain treasures of glory , the plenitude and magnificence of glory . we are here , to see him as he is , to know him as we are known of him . certainly , the display of himself , the raies of his discovered excellency must hold proportion with that vision , and be therefore exceedingly glorious . 't is the glory christ had with the father before the foundations of the world were laid ; into the vision and communion whereof , holy souls shall now be taken , according as their capacities can admit ; that wherewithall his great atchievements , and high merits shall be rewarded eternally ; that wherewith he is to be glorified in heaven , in compensation of having glorified his father on earth , and finished the work whereto he was appointed . this cannot but be a most transcendent glory . 't is in sum , and in the language of the text , the glory of gods own face , his most aspectable , conspicuous glory . whose transforming beams are productive of the glory imprest ; the next ingredient into this blessedness , which will presently come to be spoken of , after we have given you some short account of . the act of beholding : the vision or intuition it self , by which , intervening , the impression is made . glory seems to carry in it a peculiar respect to the visive power ( whether corporal , or mental ; as it is it self of the one kind or the other ) 't is something to be contemplated , to be lookt upon . and being to transmit an impression , and consequent pleasure to another subject , it must necessarily be so , it can neither transform , nor satisfie but as it is beheld . and here the sensitive intuition , i shall not insist on , as being less intended in the text , and the discourse of it lesse suitable to such , as with a spiritual mind and design , set themselves to enquire into the nature of the saints blessedness . yet , as this is the most noble , comprehensive , quick , and sprightly sense , so is the act of it more considerable , in the matter of blessedness , than any other of the outward man , and the most perfect imitation of the act of the mind , whence also this so often borrows the name of the other , and is called seeing . 't is an act indeed very proper and pertinent to a state of glory . by how much more any sensible object is glorious ( supposing the sensorium to be duely disposed and fortified , as must be here supposed ) so much is it the fitter object of sight ; hence when we would express a glorious object , we call it conspicuous , and the lesse glorious , or more obscure any thing is , the less visible , and approaches the nearer to invisibility , whence that saying in the common philosophy , to see blackness is to see nothing . whatsoever a glorified eye , replenished with a heavenly vitality and vigor , can fetch in from the many glorified objects that encompasse it , we must suppose to concurr to this blessedness . now is the eye satisfied with seeing , which before never could . but , 't is intellectual sight we are chiefly to consider here , that whereby we see him that is invisible , and approach the inaccessible light. the word here used , some criticks tell us , more usually signifies the sight of the mind . and then , not a casual , superficial glancing at a thing , but contemplation , a studious , designed viewing of a thing , when we solemnly compose and aplly our selves thereto , or the vision of prophets or such as have things discovered to them by divine revelation ( thence called chozim , seers ) which imports ( though not a previous design , yet ) no lesse intention of mind in the act it self . and so it more fitly expresses that knowledge which we have , not by discourse and reasoning out of one thing from another , but by immediate intuition of what is nakedly , and at once offered to our view , which is the more proper knowledge of the blessed in heaven . they shall have the glory of god so presented , and their minds so enlarged , as to comprehend much at one view , in which respect they may be said , in a great degree , to know as they are known , in as much as the blessed god comprehends all things at once , in one simple act of knowing . yet that is not to be understood as if the state of glory should exclude all ratiocination , more than our present state doth all intuition ( for first and indemonstrable principles we see by their own light , without illation or argument ) nor can it be inconvenient to admit , that while the knowledge the blessed have of god is not insinite , there may be use of their discursive faculty with great fruit and pleasure . pure intuition of god , without any mixture of reasoning , is acknowledged ( by such as are apt enough to be over-ascribing to the creature ) peculiar to god alone . but as the blessed god shall continually afford ( if we may speak of continuity in eternity , which yet we cannot otherwise apprehend ) a clear discovery of himself , so shall the principall exercise , and felicity of the blessed soul consist in that less labouring and more pleasant way of knowing : a meer admitting or entertaining of those free beams of voluntary light , by a grateful intuition , which way of knowing the expression of sight , or beholding doth most incline to , and that is , we are sure , the ordinary language of scripture about this matter . chap. iv. the second ingredient into this blessedness considered , assimilation to god or his glory imprest . wherein it consists , discovered in sundry propositions . the third ingredient , the satisfaction and pleasure which results , stated and opened . and now , upon this vision of the blessed face of god , next follows , in the order of discourse , the souls perfect assimilation unto that revealed glory , or its participation thereof , ( touching the order the things themselves have to one another , there will be consideration had in its proper place ) and this also must be considered as a distinct and necessary ingredient into the state of blessedness we are treating of . distinct it is , for though the vision now spoken of , doth include a certain kind of assimilation in it , as all vision doth , being only a reception of the species or likeness of the object seen : this assimilation we are to speak of , is of a very different kind . that is such as affects only the visive or cognitive power , and that not with a real change , but intentional onely , nor for longer continuance than the act of seeing lasts ; but this is total , real , and permanent . and surely it is of equal necessity to the souls blessedness , to partake the glory of god , as to behold it ; as well to have the divine-likeness imprest upon it as represented to it . after so contagious and over-spreading a depravation as sin hath diffus'd through all its powers : it can never be happy without a change of its very crasis and temper throughout . a diseased ulcerous body would take little felicity in gay and glorious sights : no more would all the glory of heaven signifie to a sick , deformed , self-loathing soul. it must therefore be all glorious within , have the divine nature more perfectly communicated , the likeness of god transfus'd and wrought into it . this is the blessed work begun in regeneration ; but how far it is from being perfected , we may soon find by considering how far short we are of being satisfied in our present state , even in the contemplation of the highest and most excellent objects . how tasteless to our souls are the thoughts of god! how little pleasure do we take in viewing over his glorious attributes ! the most acknowledged and adorable excellencies of his being ! and whereto can we impute it but to this , that our spirits are not yet sufficiently connaturallized to them ? their likeness is not enough deeply instamped on our souls : nor will this be , till we awake ; when we see better , we shall become better : when he appears we shall be like him , for we shall see him as he is . but do we indeed pretend to such an expectation ? can we think what god is , and what we are in our present state , and not confesse these words to carry with them an amazing sound , we shall be like him ! how great an hope is this ! how strange an errand hath the gospel into the world ! how admired a design ! to transform men and make them like god! were the dust of the earth turned into stars in the firmament , were the most stupendous poetical transformations assured realities , what could equal the greatness and the wonder of this mighty change ? yea , and doth not the expectation of it seem as presumptious , as the issue it self would be strange ? is it not an over bold desire ? too daring a thought ? a thing unlawful to be affected , as it seems impossible to be attained ? it must be acknowledged there is an appearance of high arrogance in aspiring to this , to be like god. and the very wish or thought of being so , in all respects , were not to be entertained without horror : 't is a matter therefore that requires some disquisition and explication wherein that impressed likeness of god consists , which must concur to the saints blessedness . in order here unto then take the following propositions . . there is a sense wherein to be like god is altogether impossible , and the very desire of it the most horrid wickedness . the prophet in the name of god charges the proud prince of tyre with this , as an inexpiable arrogance , that he did set his heart as the heart of god , and upon this score challenges and enters the lists with him : come you , that would sain be taken for a god , i le make a sorry god of thee e're i have done , because thou hast set thy heart as the heart of god , i 'le set those upon thee , that shall draw their swords against the beauty of thy wisedom , and that shall defile thy brightness ; and what ? wilt thou yet say in the hand of him that slayeth thee i am a god ? thou shalt be a man and no god in the hand of him that slayeth thee , — i have spoken it saith the lord god. he will endure no such imitation of him , as to be rival'd in the point of his godhead . this is the matter of his jealousie . they have moved me to jealousie with not-god . ( so 't is shortly and more smartly spoken in the original text ) and see how he displayes his threats and terrours hereupon in the following verses . this was the design and inducement of the first transgression to be as gods. and indeed all sin may be reduced hither , what else is sin ( in the most comprehensive notion ) but an undue imitation of god ? an exalting of the creatures will into a supreamacy ; and opposing it as such to the divine . to sin , is to take upon us , as if we were supream , and that there were no lord over us , 't is to assume to our selves a deity , as if we were under no law or rule , as he is not under any , but what he is to himself , herein , to be like god , is the very core , and malignity of sin . . there is a just and laudable imitation of god , a likenesse to him , that is matter of command , praise , and promise , as wherein both the duty , excellency and blessednesse of the reasonable creature doth consist ; and which is in some respect inseperable from the nature of man. we are required to be followers of god , as dear children ( imitaters the word is ) david is commended as a man after gods own heart ( though but now we saw , in another , with what disdain and indignation it was resented , that he did set his heart , as the heart of god. ) the new creature , the new man , the first fruits , ( as he is called ) the flower of the creation is made after god. saints expect upon the assurance of his word , to be more fully like him , as we see in the text , and parallel places . yea man was made at first with a concreate similitude to god , which we know was the counsel of heaven , and the result and issue of that counsel . gen. . , . this is evident enough in it self , and needs no more words . but to make a further step in this businesse , observe next . . there can be no allowable imitation of any one , but with an exception , as to some peculiarities , that may belong to his special station , relations , and other circumstances of the condition in which he is , or with limitation to such things as are of common concernment unto both . 't is commonly observed how naturally a people form their manners and fashions to the example of the prince ; and there is no well disposed ruler , but would take it well to be imitated in things that are of common concernment to him and his subjects , that is , that concern him , not as he is a king ; but as he is a man , or a christian. to behold the transforming power of his own example ; where it is such as begets a fair and unreproachful impress * how his virtues circulate ( his justice , temperance , love of religion ) and produce their likeness among his people t will be a glory , and cannot but be resented with some delight . we cast an honor upon them whom we imitate : for we acknowledg an excellency in them ( which is all that honoring imports in the first notion of it ) and that naturally is received with pleasure . but now should subjects aspire to a likeness to their prince , in the proper appendages , and acts of soveraignty ; and because he is a glorious king , they will be such too : and assume the peculiar cognisances of regality ; ascend the throne , sway the scepter , wear the crown , enact lawes , &c. there cannot be more of dutifulnesse and observance , in the former imitation ; than there is of disloyalty , and treason in this . a father is pleased to have his son imitate him , within such limits before-mentioned ; but , if he will govern the family , and fill up his room in all relations , this will never be indured . . there are some things to be found in the blessed god , not so incommunicable , and appropriate ; but that his creatures may be said to have some participation thereof with him : and so far to be truely like him . this participation cannot be univocal ; as the nature of a living creature in general , is equaly in men and brutes . so it is a self evident principle , that nothing can be c●mmon to god and an inferiour being . nor is it onely aequivocal ; a participation but of the same name , when the natures signified thereby are , altogether diverse ; but analogical , in as much as the things spoken under the same names of god and the creature , have a real likenesse , and conveniency in nature with one another ; and they are in god , primarily ; in the creature , by dependance , and derivation : in him , essentially , as being his very essence : in them , but as accidents , ( many of them ) adventitious to their beings : and so while they cannot be said to be the same things in them , as , in him , are fitly said to be his likeness . . this likenesse , as it is principally found in man among all the terrestrial creatures ; so hath it man for its seat and subject , his soul or spiritual part . the effects of divine wisdom power , goodnesse , are every where visible , throughout the whole creation ; and as there is no effect , but hath some thing in it , corresponding to its cause ( wherein it was its cause ) so , every creature doth , some way or other , represent god. some in virtues , some in life , some in being * only , the material world , represents him as an house , the builder . but spiritual beings , as a child , the father † . other creatures ( as one * fitly expresses it ) carrie his footsteps ; these , his image : & that , not as drawn with a pencil , which can onely express figure and colour : but , as represented in a glasse , which intimates action and motion . to give the preheminence therefore † in this point to the body of man , was a conceit , so gross , that one would wonder how it should obtain ; at least in the christian world . yet we find it expressely charged by saint angustine upon the antropomorphites of old ( or melitonians , as he calls them , from one melito the father of them ) not onely , that they imagined god in a humane shape ( which was their known conceit ) but that they stated gods image in man , in his body , not his soul. nor are van helmonts phansies , about corporal likeness capable of excuse by any thing , but that they were a dream ( as they are fitly stil'd ) and not likely to impose upon the waking reason of any man. . this image or likenesse of god in the spirit of man , representing what is communicable in him , is either natural or moral . there is first , a natural image of god , in the soul of man , which is inseperable from it ; and which it can never divest it self of * . it s very spiritual immortal nature , it self , is a representation of his . it s intellective and elective powers are the image of what we are constrained to conceive under the notion of the same powers in him . yea , the same understanding , with the memory , and will , in one soul are thought a lively resemblance of the triune deity . † but there is further a similitude of him in respect of moral * virtues or perfections answering to what we conceive in him , under that notion . his wisedom , ( so far as it hath the nature of a moral virtue ) his mercy , truth , righteousness , holiness , &c. these two kinds or parts ( as they may be called ) of the divine impresse upon the spirits of men , are distinguisht by some ( i see not how properly ) by the distinct names of image , denoting the former : and similitude , the latter : answering , as is thought , to two hebrew words of the like import * : but the things themselves are evidently enough distinct , viz. what perfects the nature of man ; in genère physico , as he is such a particular being in the universe : and what perfects him , in genere morali , as he is considerable in reference to a law or rule guiding him to blessednesse : as his end . . 't is a likenesse to god in respect of those moral excellencies or perfections , that is especially , considerable by us , in reference to our present purpose ; as more immediately relating to the souls blessednesse in god. by the former it hath a potentiality , by the latter an habitude in reference thereunto . or ( to use termes , more liable to common apprehension ) by the former it hath a remoter capacity , by the latter a present fitnesse ; or , as the apostle expresses it , is made meet to be partaker of the inheritance of the saints in light ( i. e. considering this likenesse , as begun in the soul. ) . besides what is thus ( in the sense before exprest ) communicable between god and man , there are some things so peculiarly appropriate to god , as that , in respect of them , there can be no formal likenesse in the creature : and it would be impious boldness to aspire thereto . many things of this kind might be mentioned ; i shall only instance in two , wherein there is a manifest competition of the apostate world with him ; and which are therefore more relative to practice . his soveraign authority , and his independency . in these while men affect to imitate they wickedly ●ffront him . and here is the great controversie between the glorious god , and the degenerous children of men. every man would catch at a god-head , and either assume it to himself , or cast it , many times upon other creatures , viler and more ignoble than himself . snatch the reins of government out of gods hand ; and exalt their own wills into an absoluteness as liable to controul from none ; place and settle their dependence on their own wit , power , fortitude , industry ; or , if that be a more hopeless course ( for they often find an entire godhead too much for one creature , and are therefore constrained to parcell it out among many ) place their confidences , and expectations in something else without them : do , often , that ridiculous thing , so worthy to be hooted at , make the congested dirt of the earth their trust ( the righteous shall laugh at him , and say , lo ! this is the man that trusted in riches ) their wealth , their strong tower ; which onely the name of the lord is to his righteous ones . yet , all the while , self is the center , and end in which all must meet , and terminate . this at last carries away the assumed fictious deity . and this thing , that is thus now made like god , is an idol ( which indeed signifies so much ) and this imitation of him wicked idolatry , than which nothing more debases a reasonable soul , or devests man of himself , that ●ill they redress this they give no proof of their being men . this assimilation of our selves to god is very remote then from being a perfection ; it is a most reproachfull deformity , as we know imitations , if they be visibly affected , and strained too far , are alwayes thought ridiculous by wise men . . though , in respect of these incommun●cable things , there cannot be a proper , formal , immediate similitude to god : yet , there ought to be a correspondency which must be measured , and estimated by the consideration of his state , and ours ; whence it will appear , that what so properly appertains to him , and what ought to correspond thereto in us , do agree to each ; upon one and the same intervening reason . for instance , is he absolutely supream , in as much as he is the first being ? the correspondent impression with us , and upon the same reason , must be a most profound , humble self-subjection , disposing our souls to constant obedience to him . again , is he simply independent , as being self-sufficient and all in all ? the impression with us must be a nothingness ; and self-emptiness , ingaging us to quit our selves , and live in him . this is the only conformity to god , which , with respect to his incommunicable excellencies , our creature state can admit ; it may be also stil'd a likeness to him , being a real conformity to his will concerning us : and his very nature as it respects us . we may conceive of it , as of the likeness between a seal , and the stamp made by it ; especially , supposing the inequality of parts in the seal , to be by the protuberancy of what must form the signature . in that case there would be a likeness , aliquatenus , that is , an exact correspondency , but what would then be convexe or bulching out in the seal , would be , as we know , concave , or hallow in the impression . such is the proportion between soveraignty and subjection , between self-fulness and self-emptiness . whereas a similitude to god , in respect of his communicable perfections , is as that between the face and its picture ; where no such difference is wont to appear . . assimilation , or conformity to god in both these respects composes that excellent frame of moral perfection , which the divine glory , beheld , impresses upon the soul ; and which immediately conduces to its satisfaction and blessedness . i say , moral perfection , because that only is capable of being imprest by the intervening ministry of our own understanding : viz. by its vision , intimated , as was formerly observed , in that of the apostle , we shall be like — for we shall see him , &c. it s natural perfections are antecedent , and presupposed , therefore not so fitly to be understood here . and i say , both these wayes , for , as we cannot form an intire idea of god , without taking in , together , his perfections of both sorts , communicable , and incommunicable , ( the former whereof must serve instead of a genns ; the latter of a differentia , in composing the notion of god * ) so nor will his impresse on us be intire , without something in it respecting both ; in the senses already given . what it will contribute to future blessedness , we shall shortly see , in its place , when we have made a brief enquiry ( which is the next thing , according to our order proposed ) concerning . thirdly , the satisfaction that shall hence accrue . where it will not be besides our purpose , to take some notice of the significancy of the word . and not to insist on its affinity to the word used for swearing , or rather , being sworn * ( which ; an oath , being the end of controversies , and beyond which we go no further nor expect more , in way of testifying ; would , the more fitly here represent to us the soul in its non-ultra ; having attained the end of all its motions , and contentions ) its equal nearness to the word signifying the number of seven , is not altogether unworthy observation . that number is , we know , often used in scripture as denoting plenitude and perfection ; and god hath , as it were , signalliz'd it , by his rest on the seventh day † and if this were not designedly pointed at here in the present use of this word ( as it must be acknowledged to be frequently used where we have no reason to think it is with such an intendment ) it may yet occasion us to look upon the holy soul now entered into the eternal sabbath * the rest of god : which , ( secluding all respect to that circumstance ) is yet the very substance and true notion of the thing it self ( to the consideration whereof i now passe ) under the word held forth to us . for this satisfaction is the souls rest in god. it s perfect enjoyment of the most perfect good . the expletion of the whole capacity of its will ; the total filling up of that vast enlarged appetite ; the perfecting of all its desires in delight and joy . now delight or joy ( for they differ not , save that the latter word is thought something more appropriate to reasonable nature ) is more fitly defined the rest of the desiring faculty in the thing desired * . desire , and delight are but two acts of love , diversified , only , by the distance , or presence of the same object ; which , when 't is distant , the soul , acted and prompted by love , desires , moves towards it , pursues it ; when present , and attained , delights in it , enjoyes it , staies upon it , satisfies it self in it ( according to the measure of goodness it finds there ) desire , is therefore , love in motion ; delight , is love in rest : and of this latter delight or joy , scripture evidently gives us this notion , he will rejoyce over thee with joy , ( unto which is presently added as exegetical ) he will rest in his love : which , resting can be but the same thing with being satisfied . this satisfaction then is nothing else but the repose and rest of the soul amidst infinite delights . it s peaceful acquiescence , having attained the ultimate tearm of all its motions , beyond which it cares to go no further ; the solace it finds in an adequate full good ; which it accounts enough for it , and beyond which , it desires no more ; reckons its state as good as it can be , and is void of all hovering thoughts ( which perfect rest must needs exclude ) or inclination to change . and so doth this being satisfied , not only generally , signifie the soul to be at rest ; but it specifies that rest ; and gives us a distinct account of the nature of it . as that it is not a forced violent rest ; such as proceeds from a beguiled ignorance , a drowsie sloth , a languishing weakness , or a desire and hope of happiness , by often frustrations bafled into despair ▪ ( to all which , the native import and propriety of that word [ satisfaction ] doth strongly repugne . ) but it discovers it to be a natural rest . i mean , from an internal principle ; the soul is not held in its present state of enjoyment by a strong and violent hand ; but rests in it by a connaturalness thereunto , is attempered to it , by its own inward constitution and frame . it rests not as a descending stone , intercepted by something by the way , that holds and stops it , else it would fall further ; but as a thing would rest in its own centre , with such a rest as the earth is supposed to have in its proper place ; that , being hung upon nothing , is yet unmoved ( ponderibus librata suis ) equally ballanced by its own weights every way . it is a rational judicious rest , upon certain knowledge that its present state is simply best , and not capable of being changed for a better : the soul cannot be held under a perpetual cheat , so as alwayes to be satisfied with a ●hadow . it may be so befool'd for a while , but if it remain satisfied , in a state that never admits of change ; that state must be such as commends it self to the most throughly informed reason and judgement . it is hence a free voluntary chosen rest : such as god professes his own to be in zion . this is my rest , here will i dwell , for i have desired it . it is a complacential rest , wherein the soul abides steady bound only by the cords of love ; a rest in the midst of pleasantnesses ; the lord is my portion , the lots are fallen to me [ in amanitatibus ] it cannot be more fitly exprest than [ amidst pleasantnesses ] and this speaks , not only what the psalmists condition was , but the sense , and account he had of it . that temper of mind gives us some idea of that contentful , satisfied abode with god , which the blessed shall have . he intimates how undesirous he was of any change . their sorrows ( he told us above ) should be multiplied that hasten after another god. hereafter there will be infinitely less appearance of reason for any such thought . now it is the sense of an holy soul , whom have i in heaven but thee , and there is none i desire on earth besides thee ( q. d. heaven and earth yield not a tempting object , to divert me from thee ) 't is now , so at sometimes , when faith and love are in their triumph and exaltation ( but the lord knows how seldom ! ) but much more when we see him as he is , and are satisfied with his likeness . it 's an active vigorous rest . action about the end shall be perpetuated , here , though action towards it ceases . 't is the rest of an aw●kned , not of a drowsie , sluggish soul ; of a soul sati●fi●d , by heavenly sensations and fruitions : not uncapable of them ; or that hath its powers bound up by a stupifying sleep . it s the rest of hope perfected in fruition , not lost in despair ; of satisfied , not defeated expectation . despair may occasion rest to a mans body , but not to his mind ; or a cessation from further endeavours , when they are constantly found vain , but not from trouble and disquiet . it may suspend from action , but never satisfie . this satisfaction therefore speaks both the realitie and nature of the souls rest in glory : that it rests ; and with what kind of rest . chap. v. the relative consideration of these three ingredients of the saints blessedness . where it is propounded to shew particularly . . what relation vision hath to assimilation . . what both these have to satisfaction . the relation between the two former inquired into ; an entrance upon the much larger discourse , what relation and influence the two former have towards the third . what vision of gods face , or glory contributes towards satisfaction , estimated from the consideration . . of the object , the glory to be beheld , as 't is divine , entire , permanent , appropriate . thus far have we view'd the parts or necessary concurrents of which the blessedness of the saints must be composed absolutely , and severally each from other . we proceed secondly , to consider them relatively , viz. in the mutual respects , they bear one to another ; as they actually compose this blessed state , wherein we shall shew particularly , . the relation ( by way of in●luence , and dependence ) between vision and assimilatio● . . between both these and the satisfaction that insues : which latter i intend more to dwell upon ; and only to touch the former , as a more speculative and lesse improvable subject of discourse , in my way to this . ) . first , it may be considered , what relation there may be between vision of god , and assimilation , or being made like to him ; and it must be acknowledged ( according to what is commonly observed of the mutual action of the understanding and will ) that the sight of god , and likeness to him , do mutually contribute , each towards other . the sight of god assimilates , makes the soul like unto him ; that likeness more disposes it for a continued renewed vision . it could never have attained the beatifical vision of god , had it not been prepared thereto by a gradual previous likeness to him * . for righteousness ( which we have shewn qualifies for this blessedness ) consists in a likeness to god ; and it could never have been so prepared , had not some knowledge of god introduced that conformity and yielding bent of heart towards him . for the entire frame of the new man , † made after the image of god , is renewed in knowledge . but as notwithstanding the circular action of the understanding and will upon one another ; there must be a beginning of this course some-where , and the understanding is usually reckon'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first mover , the leading faculty : so notwithstanding the mutual in●luence of these two upon each other , seeing hath a natural precedency and must lead the way unto being like ; which is sufficiently intimated in the text , [ i shall behold thy face ] and then i shall be satisfied with thy likeness , and more fully in that parallel scripture : we shall ●e like him for we shall see him , &c. from whence also , and from the very nature of the thing , we may fitly state the relation of the first of these to the second , to be that of a cause to its effect . sight begets likeness , is antecedent to it , and productive of it . that is the face or glory of god seen ; that glory , in conjunction with our vision of it : for the vision operates not ; but according to the efficaciousness of the thing seen , nor can that glory have any such operation , but by the intervention of vision . t is therefore the glory of god seen , as seen , that assimilates , and impresses its likeness upon the beholding soul : and so its causality it is that of an objective cause ( which whether it belong to the efficient or final , i shall not here dispute ) that operates onely as it is apprehended : so introducing its own form , and similitude into the subject it works upon . such a kind of cause were jacobs streaked rods of the productions that ensued ; and such a cause is any thing whatever that begets an impression upon an apprehensive subject by the mediation and ministry , whether of the phancy or understanding . this kind of causality the word hath in its renewing transforming work ; and the sacraments wherein they are 〈◊〉 of real physical mutations on the subjects of them . so much of the image of god as is here imprest upon souls by gospel dispensations , so much is imprest of his glory . the work of grace is glory begun . and now as glory initial , and progressive in this life enters at the eye — ( beholding as in a glasse the glory of the lord , we are changed ) so doth perfect , and consumate glory in the other life . for we have no reason to imagine to our selves any alteration in the natural order the powers of the soul have towards each other , by its passing into a state of glory . the object seen is unspeakably efficacious ; the act of intuition is full of lively vigour , the subject was prepared , and in a disposition before ; and what should hinder , but this glorious effect should immediately ensue ; as the sun no sooner puts up its head above the hemisphere , but all the vast space whether it can diffuse its beams is presently transformed into its likenesse , and turned into a region of light . what more can be wanting to cause all the darkness of atheism , carnality , and every sting of sin , for ever to vanish out of the awaking soul , and an intire frame of holiness to succeed , but one such transforming sight of the face of god ? one sight of his glorio●● majesty presently subdues , and works it to 〈◊〉 full subjection ; one sight of his purity makes 〈◊〉 pure : one sight of his lovelinesse turns it into 〈◊〉 and such a sight alwayes remaining the impress remains alwayes actually ( besides that it is in it self most habitual and permament in the souls now confirmed state ) fresh and lively . the object hath quite another aspect upon a wicked soul , when it awakes , and the act of seeing is of another kind ; therefore no such effect follows : besides the subject is otherwise disposed , and therefore as the sun inlightens not the inward parts of an impervious dung-hill , but it inlightens air , so the sight of god transforms and assimilates at last , not a wicked , but it doth a godly soul. that which here makes the greatest difference in the temper of the subject is love. i look upon the face of a stranger , and it moves me not , but upon a friend , and his face presently transforms mine into a lively , cheerful aspect . ( as iron sharpens iron , so doth the face of a man his friend ) puts a sharpness and a quickness into his looks . the soul that loves god opens it self to him , admits his influences and impressions , is easily moulded , and wrought to his will ; yeilds to the transforming power of his appearing glory : there is no resistent principle remaining , when the love of god is perfected in it , and so overcoming is the first sight of his glory upon the awaking soul , that it perfects it , and so his likenesse both at once . but enmity fortifies the soul against him , as with bars and doors ; averts it from him ; carries with it an horrid guilty consciousness , which fils it with eternal despair and rage , and enraps it in the blackness of darknesse for ever . . both the vision of god , and likeness to him must be considered in their relation to the consequent satisfaction , and the influence , they have in order thereto . i say both ; for though this satisfaction be not expressely , and directly referred by the letter of the text , to the sight of gods face , yet its relation thereto , in the nature of the thing , is sufficiently apprehensible and obvious , both mediate , in respect of the influence it hath towards the satisfying assimilation , and immediate ( which we are now to consider ) as it is so highly pleasurable in it self : and is plainly enough intimated in the text , being applied in the same breath to a thing so immediately , and intimately conjunct with this vision , as we find it is . moreover , supposing that [ likeness ] here do ( as it hath been granted it may ) signifie objective glory also as well as subjective , and repeat what is contained in the former expression [ the face of god ] the reference satisfaction hath to this vision ( which the remention of its object , though under a varied form of expression supposes ) will be more expresse : therefore we shall shew . . what the vision of the divine glory contributes to the satisfaction of the blessed soul : and what felicity it must needs take herein , which cannot , but be very great whether we respect . the glory seen , the object of this vision , or , the act of vision , or , intuition it self . . the object , the glory beheld : what a spring of pleasure is here ? what rivers of pleasure flow hence ? in thy presence ( saith the psalmist ) is fulnesse of joy : at thy right hand are pleasures for evermore , the awaking soul , having now past the path of life ( drawn through sheol it self , the state of deadly head ) appears immediately in this presence ; and what makes this presence so joyous , but the pleasant b●●ghtness of this face ? to be in the presence of any one , and before his face ( in conspectu ) are eq●i●alent expressions : therefore the apostle 〈◊〉 this passage , renders it thus , thou hast 〈◊〉 me with gladness , by thy [ countenance . ] now in this glorious presence or within view of the face of god is [ fulness ] of joy , i. e. joy unto sati●f●ction . and the apostle jude speaking of this presence under this name [ a presence of glory ] tels us of an exceeding joy , a jubilation ( an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that shall attend the presentment of saints there . the holy soul now enters the divine shechinah , the chamber of presence of the great king , the ha●itation of his holiness and glory . the place where his honour dwelleth . here his glory surrounds it with incircling beams : 't is beset with glory , therefore surely also fill'd with joy . when the vail is drawn aside : or we are within the vail , in that very presence whither jesus the forerun●●● 〈◊〉 for u● entred ( through that path of life ) o the satisfying overcoming pleasure of this sight ! now , that it is to us revealed or unvailed glory , which was hidden before . here the glory set in majesty ( as the expression is , concerning the glory of the temple ) is presented to view openly and without umbrage . g●d is now no longer seen through an obscur●●g medium . they are not now shadowed ●●mmerings , transient , oblique glances , but the direct beams of full ey'd glory that shine upon us . the discovery of this glory is the ultimate product of that infinite wisedom and love , that have been working from eternity , and for so many thousand years through all the successions of time towards the heirs of salvation . the last and compleat issue of the great atchievments , sharp conflicts , glorious victories , high merits of our mighty redeemer . all these end in the opening of heaven ( the laying of this glory as it were common ) to all believers . this is the upshot , and close of that great design : will it not ( think ye ) be a satisfying glory ! the full blessedness of the redeemed is the redeemers reward . he cannot be satisfied in seeing his seed if they should be unsatisfied . he cannot behold them with content if his heart tell him not that he hath done well enough for them . god would even be ashamed to be called their god , had he not made provision for their entertainment worthy of a god. t is the season of christs triumphs , and saints are to enter into his joy . t is the appointed jubilee at the finishing of all gods works , from the creation of the world , when he shall puposely shew himself in his most adorable majesty , and when christ shall appear in his own likenesse ( he appeared in another likeness before ) surely glory must be in in its exaltation in that day . but take a more distinct account , how grateful a sight this glory will be in these following particulars . . it is the divine glory , let your hearts dwell a little upon this consideration . 't is the g●ory of god , i. e. the glory which the blessed god both enjoyes and affords , which he contemplates in himself , and which raies from him to his saints , 't is the felicity of the divine being . it satisfies a deity , will it not a worm ? 't is a glory that results and shines from him and in that sense also divine ( which here i mainly intend ) the beauty of his own face the lustre of divine perfectio●s , every attribute bears a part , all concur to make up this glory . and here pretermitting those which are lesse liable to our apprehension ; his eternity , immensity , simplicity , &c. ( of which , not having their like in us , we are the more uncapable to form distinct conceptions , and consequently of perceiving the pleasure , that we may hereafter upon the removal of other impediments , find in the contemplation of them ) let us bethink our selves how admirable and ravishing the glory will be . . of his unsearchable wisdom , which hath glory peculiarly annext and properly belonging to it . glory is as it were , by inheritance , due to wisdom . the wise shall inherit glory . and here now the blessed souls behold it in its first seat , and therefore in its prime glory , wisedom , counsel , understanding , are said to be with him ; as if no where else . twice we have the apostle ascribing glory to god under the notion of only wise : which is but an acknowledging him glorious in this respect . wisdom , we know , is the proper and most connatural glory of intellectual nature ; whether as it relates to speculation , when we call it knowledge , or action , when 't is prudence . how pleasant will the contemplation be of the divine wisdom in that former notion ; when in that glasse , that speculum aeternitatis , we shall have the lively view of all that truth , the knowledge whereof can be any way possible and grateful to our natures ; and in his light , see light ; when all those vast treasures of wisedom and knowledge , ( which already by their alliance to christ , saints are interested in ) shall lye open to us . when the tree of knowledge shall be without enclosure ; and the most voluptuous epicurism in reference to it be innocent ! where there shall neither be lust , nor forbidden fruit , no withholding of desirable knowledge , nor affectation of undesirable . when the pleasure of speculation shall be without the toil ; and that maxime be eternally antiquated , that increased knowledge increases sorrow ! as to the other notion of it ; how can it be lesse grateful to behold the wisdom that made , and govern'd the world ? that compast so great designs ; and this , no longer in its effects , but in it self ? those works were honourable and glorious , sought of all them that have pleasure in them . what will be the glory of their cause ? it would gratifie some mens curiosity to behold the unusual motion of some rare automaton ; but an ingenious person would , with much more pleasure , prie into the secret springs of that motion ; and observe its inward frame , and parts , and their dependence , and order each to other . 't is comely to behold the exterior oeconomy of a well govern'd people ; when great affairs are , by orderly conduct , brought to happy issues ; but to have been at the helm , to have seen the pertinent , proper application of such and such maximes to the incident cases ; to have known all the reasons of state , heard debates , observ'd , with what great sagacity , inconveniencies have been foreseen , and with what diligence prevented ; would much more gratifie an inquiring genius . when the records of eternity shall be exposed to view ; all the counsels and results of that profound wisdom lookt into , how will it transport ! when it shall be discern'd , lo● thus were the designes laid , here were the apt junctures and admirable dependencies of things , which , when acted upon the stage of the world , seem'd so perplext , and crosse , so full of mysterious intricacy ? if saint paul were so ravisht at those more obscure appearances of divine wisdom , which we find him admiring , rom. . . o the depths , &c. what satisfaction will it yield to have a perfect modell of the deep thoughts and counsels of god presented to open view ! how is the happiness of solomons servants magnified , that had the priviledge continually to stand before him , and hear his wisdom . but this happiness will be proportionably greater , as solomons god is greater than he . . the glory of his power will add comliness to the object of this vision . power duly placed and allay'd is lovely . beauty consists much in a symmetrie or proportion of parts . so must there be a concurrence of divine perfections to compose and make up the beautiful complexion of his face , to give us a right aspect , the true idea of god. and here his power hath a necessary ingrediency . how incoherent , and disagreeing with it self were the motion of an impotent god. his power gives lively strokes to his glory . 't is called glorious power , or the power of glory . yea , 't is simply called glory it self ; the apostle tells us , christ was raised from the dead by the [ glory ] of the father , when 't is plain he means [ power ] : and the same apostle prayes , on the behalf of the ephesians , that god would grant them according to the riches of his glory to be strengthened with might , &c. how frequently are power and glory ascribed to him in conjunction ; intimating that as he is powerful he is glorious . and certainly even this glory , cannot but cast a grateful aspect upon the blessed soul , and be infinitely pleasant to behold . what triumphs doth it now raise in gracious spirits to behold the exertions of it in his works ; to read its descriptions in his word , while as yet he holds back the face of his throne , while the countenance of inthroned majesty cannot be seen : when so little a portion is heard of him , and the thunder of his power so little understood . the infinitely fainter rayes of this power in a creature ; power in that unspeakable diminution and abatement , that derived , precarious power , when 't is innocently used , is observed with pleasure ; here is power in the throne , power in its chief and highest seat ; essential , and self-originated power ; the root and fountain , the very element of power ; power in its proper situation , in its native place to which it belongs . god hath spoken once , twice have i heard this , that power belongeth unto god. it languishes in a creature as in an alien subject . if i speak of strength , lo he is strong ( saith job ) q. d. created power is not worth the speaking of ; here is the power that deserves the name , that is so indeed . how satisfying a pleasure will this afford to contemplate this radical power ? this all-creating , all-ruling power , the principle of all action , motion , and life , throughout the whole creation . this will be as natural a pleasure , as the child takes in the mothers bosom , and in imbracing the womb that bare it . how grateful to behold whence the vast frame of nature sprang ! what stretcht out the heavens , established the earth , sustained all things , what turned the mighty wheels of providence throughout all the successions of time ; what ordered , and changed times and seasons , chained up devils , restrained the outrages of a tumultuous world , preserved gods little flock ; especially what gave being to the new creation , the exceeding greatness of power that wrought in them that believed , &c. what made hearts love god , imbrace a saviour , what it was that overcame their own , and made them a willing people in that memorable day . how delightful a contemplation to think , with so inlarged an understanding of the possible effects of this power , and , so far as a creature can range into infinity , to view innumerable creations , in the creative power of god. and yet how pleasant to think not only of the extents , but of the restraints of this power , and how , when none could limit , it became ordinate , and did limit it self ; that , since it could do so much , it did no more ; turned not sooner a degenerous world into flames : withhheld it self from premature revenge , that had abortiv'd the womb of love , and cut off all the hopes of this blessed eternity that is now attained . this also speaks the greatness of power . let the power of my lord be great according as thou hast spoken the lord is gracious , long-suffering , &c. this was his mightiest power , whereby he overcame himself . fortior est qui se , &c. . and what do we think of the ravishing aspects of his love ! when it shall now be open fac'd , and have laid aside its vail ; when his amiable smiles shall be chekered with no intermingled frowns ; the light of that pleasing countenance be obscured by no intervening cloud ! when goodness ( which is love issuing into benefaction , or doing good ) grace ( which adds freeness unto goodness ) mercy ( which is grace towards the miserable shall conspire in their distinct , and variegated appearances to set off each other , and enhance the pleasure of the admiring soul ! when the wonted doubts shall all cease , and the difficulty vanish of reconciling ( once necessary ) fatherly severity with love. when the full sense shall be unfolded to the life , of that description of the divine nature , god is love ; and the soul be no longer put to read the love of god in his name ( as moses was when the sight of his face could not yet be obtained ) shall not need to spell it by letters and syllables , but behold it in his very nature it self , and see how intimately essential it is to the divine being . how glorious will this appearance of god be ( we now hear something of the glory of his grace ) and how satisfying the intuition of that glory ! now is the proper season for the full exercise and discovery of love. this day hath been long expected and lo now 't is dawned upon the awaking soul : it 's now called forth ; its senses unbound , all its powers inspirited , on purpose , for love visions and enjoyments , 't is now to take its fill of loves . the apostles extatical prayer is now answered to the highest degree possible with respect to such a one . he is now according to the riches of divine glory , strengthened with might by the spirit in the inner man — to comprehend with all saints , what is the breadth , and length , and depth , and height ; to know the love that passeth knowledge , &c. he shall now no longer stand amazed spending his ghesses what manner of love this should be and expecting fuller discoveries , further effects of it , that did not yet appear ; but sees the utmost , all that his soul can bear or wish to see . he hath now traced home the rivulets to their fountain , the beams to the very sun of love. he hath got the prospect , at last , into that heart , where where the great thoughts of love were lodg'd from everlasting ? where all its counsels and designs were formed . he sees what made god become a man ? what cloathed a deity with humane flesh ? what made eternity become the birth of time ( when come to its parturient fulness ) what mov'd the heart of the son of god to pitch his tabernacle among men ? what ingaged him to the enterprize of redeeming sinners ? what mov'd him so earnestly to contest with a perishing world ? led him at last to the cross , made him content to become a sacrifice to god , a spectacle to angels and men in a bitter reproachful death , inflicted by the sacrilegious hands of those whom he was all this while designing to save . the amazed soul now sees into the bottom of this design ; understands why it self was not made a prey to divine revenge ; whence it was that it perish't not in its enmity against god ; that he was not provoked , by the obstinacy of its disobedience , and malice of its unbelief , beyond the possibility of an atonement ; why he so long suffered its injurious neglects of him , and unkind repulses of a merciful saviour ; and perswaded till at last he overcame , made the averse heart yield , the careless disaffected soul cry out , where is my god ? now a christ or i perish ? all this is now resolved into love ; and the adoring soul sees how well the effects agree to their cause , and are owned by it . nothing but heaven it self that gives the sense , can give the notion of this pleasure . . nor will the glory of holiness , be less resplendent , that great attribute which even in a remote descent from its original , is frequently mentioned with the adjunct of beauties . what loveliness will those beauties add to this blessed face ! not here to insist ( which is besides my purpose ) upon the various notions of holiness . real holiness scripture states in purity , an alienation from sin , 't is set in opposition to all filthiness to all moral impurity , and in that notion it best agrees to god , and comprehends his righteousness , and veracity , and indeed , whatever we can conceive in him under the notion of a moral excellency . this may therefore be styl'd a transcendental attribute , that as it were runs through the rest , and casts a glory upon every one . 't is an attribute of attributes ; those are fit predications , holy power , holy truth , holy love , &c. and so it is the very lustre , and glory of his other perfections . he is glorious in holiness . hence in matters of greatest moment , he is sometimes brought in swearing by his holiness ( which he is not wont to do by any one single attribute ) as though it were a fuller expression of himself , ( an adaequalior conceptus ) than any of the rest . what is of so great account with him , will not be of least account with his holy ones , when they appear in his glorious presence . their own holiness is a conformity to his , the likeness of it . and as their beholding it forms them into that likeness : so that likeness makes them capable of beholding it with pleasure . divine holiness doth now more ravish than affright . this hath been the language of sinful dust , who can stand before this holy god ? when holiness hath appeared arm'd with terrors , guarded with flames , and the divine majesty been represented as a consuming fire . such apprehensions sin and guilt naturally beget . the sinners of sion were afraid . but so far as the new man is put on , created after god , and they who were darkness , are made light in the lord , he is not under any notion more acceptable to them , than as he is the holy one . they love his law , because holy ; and love each other , because holy , and hate themselves , because they are no more so . holiness hath still a pleasing aspect when they find it in an ordinance , meet it in a sabbath , every glimpse of it is lovely . but with what triumphs hath the holiness of god himself been celebrated even by saints on earth ? who is a god like unto thee , glorious in holiness ! there is none holy as the lord , for there is none besides thee . sing unto the lord , all ye saints of his , and give thanks at the remembrance of his holiness . what thoughts will they have of it , * when their eyes can behold that glory ? when they immediately look on the archetypal holiness , of which , their own is but the image ; and can view that glorious pattern they were so long in framing to ! how joyfully will they then fall in with the rest of the heavenly hoast ; and joyn in the same adoration and praise ; in the same acclamation , and triumphant song , holy , holy , holy , lord god of sabaoth . how unconceiveable is the pleasure of this sight ; when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first pulchritude , the original beauty offers it self to view ! holiness is intellectual beauty ; divine holiness is the most perfect , and the measure of all other ; and what is the pleasure or satisfaction , of which we speak but the perfection and rest of love ! now love , * as love , respects , and connotes a pulchritude in its object . and then the most perfect pulchritude , the ineffable , and immortal pulchritude , that cannot be declared by words , or seen with eyes , ( they are an heathens expressions concerning it ) how can it but perfectly , and eternally please and satisfie ! and we are told by the great pagan theologue * in what state we can have the felicity of that spectacle ; not in our present state : when we have , indeed , but obscure representations of such things as are , with souls , of highest excellency . but when we are associated to the blessed quire . when we are delivered from the body ( which we now carry about as the oyster doth its shell . ) when we are no longer sensible of the evills of time , when we wholly apply our selves to that blessed vision , are admitted to the beholding of the simple permanent sights , and behold them , being our selves pure , in the pure light ; then have we the view of the bright shining pulchritude , &c. . it is an entire or united glory . we have something of the divine glory shining , now , upon us : but the many interpositions cause a multifarious refraction of its light . we have but its dispersed rayes , it s scattered dischevel'd beams ; we shall then have it perfect and full . 't is the eternal glory we are hereafter to behold . eternity ( as the notion of it is wont to be stated ) is a duration that excludes both succession , and end. and if it be an unsuccessive duration , ( though it is more difficult to apprehend how the being or injoyments of a creature can come under that mensuration ) the glory presented to the view of a blessed soul , cannot be presented by parcels , but at once . * in our temporary state , while we are under the measure of time , we are not capable of the fulness of blessedness , or misery , for time exists not altogether but by parts . and indeed we can neither injoy , nor suffer more at once than can can be compast within one moment ; for no more exists together . but our relation to eternity ( according to this notion of it ) will render the same invariable appearance of glory alwayes presentaneous to us , in the entire fulness of it . we read indeed of certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterings of faith ( as it may be significantly enough rendred , let but the novelty of the expression be pardoned ) things lacking we read it , but there will be here no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterings of glory . what is perfect admits no increase ; 't is already full , and why should not a full glory satisfie ? there 's here no expectation of ( greater ) future , to abate the pleasure of present discoveries . why therefore shall not this satisfaction be conceived full and perfect ? it must be the fulness of joy . . 't is permanent glory ; a never fading , unwithering glory , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) glory that will never be sullied , or obscured , never be in a declination . this blessed face never grows old ; never any wrinkle hath place in it . 't is the eternal glory , in the other parts of the notion of eternity ; as it imports an endless duration , neither subject to decay , in it self , or to injury , or impairment from without . as stable as the divine being [ thy god , thy glory , the lord thy everlasting light ] if that have a true sense with respect to any state of the church milit●●● on earth , it must needs have a more full t●nse , in reference to it triumphing in heaven . as , therefore , full , entire glory afford's fulness of joy , permanent , everlasting glory affords pleasures for ever more . an appropriate glory , even to them 't is so , a glory wherein they are really interessed . 't is the glory of their god , and their happiness is designed to them from it . they are not unconcern'd in it as 't is the glory of god. it cannot but be grateful to them to behold the shining glory of their god , whom they feared , and served before ; while they could have no such sight of him . that glory of his was once under a cloud , concealed from the world , wrapt up in obscurity ; it now breaks the cloud , and justifies the fear , and reverence of his faithful , and loyal servants , against atheistical rebels that feared him not . 't is infinitely pleasing to see him now so glorious , whom they thought to have a glory beyond all their conceptions before ; while others would not think so of him , but judg'd it safe to slight , and set him at nought . subjects share in their princes glory , children in their fathers . but besides that collateral interest , that interest by reflection . they have a more direct interest in this glory . a true and real right upon a manifold title , the fathers gift , sons purchase , holy ghosts obsignation , and earnest ; the promises tender ; their faiths acceptance ; their forerunners prepossession ; yea 't is their inheritance ; they are children , and therefore heirs , heirs of god , and joynt-heirs with christ , to the same glory with him . they are by him received to the glory of god , called to his kingdom and glory . will it not contribute exceedingly to their satisfaction , when they shall look upon this glory , not as unconcern'd spectators , but as interressed persons . this is my happiness to behold and enjoy this blessed god ? what a rapturous expression is that , god our own god shall bless us , and that , thy god thy glory . upon interest in god , follows their interest in his glory and blessedness : which is so much the dearer ; and more valuable , as it is theirs . their glory , from their god. they shall be blessed by god , their own god ; drink waters out of their own well . how indearing a thing is propriety ▪ another mans son is ingenious , comely , personable ; this may be matter of envy , but mine ●wn is so , this is a joy . i read in the life of a devout nobleman of france * that receiving a letter from a friend , in which were incerted these words , deus meus , & omnia ; my god , and my all ; he thus returns back to him , i know not what your intent was to put into your letter these words , deus meus , & omnia ; my god , and my all : only you invite thereby to return the same to you , and to all creatures ; my god , and my all , my god , and my all , my god and my all : if perhaps you take this for your motto , and use it to express how full your heart is of it ; think you it possible i should be silent upon such an invitation ? and not express my sense thereof ? likewise be it known unto you therefore , that he is my god , and my all ; and if you doubt of it , i shall speak it an hundred times over : i shall add no more ; for any thing else is superfluous to him that is truly penetrated with my god , and my all ; i leave you therefore in this happy state of subjection ; and conjure you to beg for me of god the solid sense of these words . and do we think my god , and my all , or my god , and my glory , will have lost its emphasis in heaven ! or that 't will be less significant among awaked souls ? these things concur then , concerning the object ; 't is most excellent ( even divine ) entire , permanent , and theirs : how can it but satisfie ? chap. vi. what the vision of gods face contributes to the souls satisfaction . estimated from the consideration of the act of vision it self . wherein this pleasure surpasses that of sense . a comparison pursued more at large , between this intuition and discourse between it , and faith. this intuition more absolutely , considered its characters ; and why they contribute to the satisfaction of the blessed souls . that 't is ( viz. ) efficacious , comprehensive , fixed , appropriative . the act of vision , or intuition it self . how great the pleasure will be that accrues to the blessed from this sight of gods face , is very much also to be estimated from the nature of the act ; as well as the excellency of the object . in as much as every vital act is pleasant , the most perfect act of the noblest facultie of the soul must needs be attended with highest pleasure . 't is a pleasure that most nearly imimates divine pleasure . and every thing is more perfect , as it more nearly approaches divine perfection . intellectual pleasure is as much nobler than that of sense ; as an immortal spirit is more noble than a clod of earth . the pleasure of sense is drossie feculent , the pleasure of the mind refined , and pure ; that is faint and languid , this lively , and vigorous ; that scant and limited , this ample and inlarged ; that temporary and fading , this durable , and permanent ; that flashie , superficial ; this solid and intense ; that raving , and distracted ; this calm and composed . whence even that great ( reputed ) sensualist epicure himself , professedly disclaimes ( or is represented as disclaiming ) the conceit of placing happiness in sensual delights . and , as the pleasure of intellection excells all the pleasure of sense , so doth the pleasure of intuition , excel all other intellectual pleasure . let us to this purpose , but consider , generally , this way of knowing things , and compare it with those two other waves , by discouse . faith. . discourse . i mean ( that i be not mistaken by the vulgar reader ) the discourse of the mind or ratioc●nation , that way of attaining the knowledge of things , by comparing one thing with another , considering their mutual relations , connexions , dependencies ; and so arguing out what was more doubtful , and obscure , from what was more known and evident . to the altogether unlearned it will hardly be conceiveable ; and to the learned it need not be told , how high a gratification this employment of his reason naturally yields to the mind of a man : when the harmonious contexture of truths with truths ; the apt coincidence , the secret links , and junctures of coherent notions are clearly discerned ; when effects are traced up to their causes ; properties lodg'd in their native subjects : things sifted to their principles . what a pleasure is it when a man shall apprehend himself regularly led on ( though but by a slender thred of discourse ) through the labyrinths of nature ; when still new discoveries are successfully made , every further enquiry ending in a further prospect ; and every new scene of things entertaining the mind with a fresh delight ! how many have suffered a voluntary banishment from the world , as if they were wholly strangers , and unrelated to it ; rejected the blandishments of sense , macerated themselves with unwearied studies for this pleasure ; making the ease and health of their bodies , to give place to the content and satisfaction of their minds ! but how much intuition hath the advantage , above this way of knowledge , may be seen in these two obvious respects . . 't is a more facile way of knowing ; here is no need of a busie search ; a tiresome indagation , ( the difficulty whereof makes the more slothful , rather trust than try ) a chaining together of consequencies . the soul hath its cloathing ( its vestment of light ) upon as cheap terms as the lilies theirs ; doth neither toyl nor spin for it : and yet solomon , in all the glory of his ( famed ) wisdom was not aray'd like it . this knowledge saves the expence of study , is instantaneous not successive ; the soul now sees more , at one view , in a moment , than before in a lifes-time . as a man hath a speedier , and more grateful prospect of a pleasant country , by placing himself in some commodious station that commands the whole region ; than by travelling through it . 't is no pains to look upon what offers it self to my eye . where there is a continued series of consequencies , that lie naturally connected ; the soul pleasingly observes this continuity , but views the whole frame , the whole length of the line , at once ( so far as its limited capacity can extend ) and needs not discuss every particle , severally , in this series of truths ; and proceed gradatim from the knowledge of one truth to another ; in which case only one , at once , would be present to its view . it sees things that are connected , not because they are so . as a man coveniently plac't in some eminent station , may possibly see , at one view , all the successive parts of a gliding stream * ; but he that sits by the waters side , not changing 〈◊〉 place , sees the same parts only because 〈◊〉 succeed , and these that passe make way 〈◊〉 them that follow to come under his eye : 〈◊〉 doth a learned man , apply , describe the ●●successive knowledge of god ; of which the glorified souls way of knowing , is an imitation , 〈◊〉 the very words seeing or beholding ( which it ●●so frequently set forth by in scripture ) do naturally import . yet that as to them , all ra●●cination shall be excluded that state , i see 〈◊〉 reason to admit ; though with god it can ●●ve no place . and , as he is reckon'd to live ●●pleasanter life , that spends upon a plentiful ●●ate ; than he that gets his bread by the sweat 〈◊〉 his brows ; so this more easie way of knowing must needs be reckon'd more pleasing . this knowledge is as jacob's venison , not hun●●ed for , but brought to hand . the race is not ●ere to the swift ; the unlearned ideot knows as much as the profoundest rabbi ( at least with as much satisfaction ) and all arms are of an equal size . . 't is more certain . for what do we use ●o reckon so certain as what we see with our eyes ? better ( even in this respect ) is the sight of the eyes , than the wandring of the desire . while , here , the mind is carried with most earnest desire to pursue knowledge , it very often mistakes its way , and miserably wanders . in our most wary ratiocinations , we many times shoot at rovers ; but when we know by ●his vision , our mark is immediately presen●ed to our eye . we are in no danger to be ●mposed upon by delusive appearances of things . we look through no fallacious medium's , are held in no suspence ; puzled with no doubts , whether such consequencies withhold , such conclusions be rightly infer'd , an● so are not retarded from giving a present unwavering assent . here are no perplexing intricacies , no dubious hallucinations , or uncertain guesses ; we see things as they are by ● simple and undeceiving light , with both subjective , and objective certainty , being secure both from doubt , and error . . faith. how magnificent things doth scripture speak of this grace ! which the experience also of such as have been wont to li●● by it ( i. e. to make it the governing principle of their lives ) doth abundantly confirm . ho● clear are its apprehensions ? 't is the evidence ● things not seen ; how sweet its enjoyments whom not seeing ye love , and though now you 〈◊〉 him not , yet believing , ye rejoyce with joy unspeakable and full of glory . even the heathen theology hath magnifie it above knowledge , what is it ( saith one that unites us with the self-goodness , and 〈◊〉 joyns us thereto , that it quiets or gives re●● to all our action and motion ; i will express● it in one word , 't is faith it self , which un●speakably and after a hidden manner , do● unite and conjoyn happy souls with the sel● good . for ( saith he ) it concerns us neither in a way of science * or with any i● perfection to enquire after the good but 〈◊〉 behold our selves in the divine light , and 〈◊〉 shutting our eyes , to be placed in th● unknown and secret unity of beings . and a latter writer gives us this , as a conclusion from that former author . that as faith which is credulity , is below science , so that faith , which is truly so called , is , super-substantially , above science , and intelligence immediately uniting us to god. but 't is evident intuitive knowledge far exceeds even faith also . . 't is more distinct and clear , faith is taking a thing upon report ; who hath believed ●ur report ? and they are more general , languid apprehensions , we have of things this way . faith enters at the ●ar ; it comes by hearing . and if we com●●re the perceptions of these two external 〈◊〉 ▪ that of hearing , and sight , the latter is unspeakably more clear , and satisfying . he that hath knowledge of a forreign country , only by report of another , hath very indistinct apprehensions of it , in comparison of him who hath travell'd it himself . while the queen of sheba only heard of solomons glory , she could not satisfie her self , without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 ●●ght of her own eye ; and , when she saw it . 〈◊〉 ●aith , the one half was not told her of wh●● she now beheld . the ear more slowly and gradually receives ; and the tongue more defectively expresses , to another , an account of things , than ones ocular inspection would take it in ▪ but , as to the excellency of this 〈…〉 above faith , the comparison 〈…〉 knowing by the ministry of a more 〈◊〉 sense , and a less noble , but knowing by dependance on a less noble , and without dependence upon any at all . when god hath been pleased to afford discoveries in that way of vision to men in the body ( his prophets , &c. ) he hath usually bound up all their senses by sleep , or trances ; sense hath had no part or lot in this matter , unto believing it must necessarily concurr . . more affective . what we see , even with our external eye , much more powerfully moves our heart , than what we onely give credit to upon hearsay . the queen of sheba much admired no doubt solomons famed splendor , and magnificence , while she only heard of it , but when she saw it , it puts her into an extasie , it ravish'd away her soul , she had no more spirit , &c. what would the sight of the divine glory do , if god did not strengthen with all might ; were there not as well glorious power to support , as powerful glory to transform ! job had heard of god , by the hearing of the ear , but when once his eye saw him ( whether that were by the appearance of any sensible glory , which is probable enough , for 't is said , the lord answered him out of the whirlewind , or whether by a more immediate revelation , 't is less-material ( what work did it make in his soul ? the devils believe , and tremble ; so impressive are the pre-apprehensions of judgment to come , and the consequents thereof with them ; yet their present torment , thence , is no torment , in comparison ( art thou come to torment us before the time ? ) of what they expect . let wicked men consider this ( they will have their intuitions in hell too ) were your belief , and terror thereupon , with reference to the eternal judgment , and the impendent wrath of god , equal to what the devils themselves have , upon the same account ; actual sensation will make you more exceed your selves in point of misery , than the devils do now exceed you . there is , no doubt , a proportionable difference between the impressions of present faith , and future vision , with holy souls . now , not seeing , yet believing , they rejoyce with joy unspeakable : their present joy cannot be spoken ; their future then cannot be thought ! experience daily tells us , how greatly , sensible , present objects have the advantage upon us , beyond those that are spiritual and distant , though infinitely more excellent and important . when the tables are turned , the now sensible things disappear , a new scene of things invisible and eternal , is immediately presented to our view ; the excellency of the objects , the disposedness of the subjects , the nature of the act , shall all multiply the advantages on this part , how affective will this vision be ; beyond what we have ever found the faint apprehensions of our so much disadvantaged faith to amount to ? a kind message from an indulgent father to his far-distant son , informing of his welfare , and yet continuing love will much affect , but the sight of his fathers face will even transport and overcome him with joy . but further consider this intuition a little more particularly and absolutely in it self . so you may take this somewhat distincter account of it in some few particulars , corresponding to those by which the object ( the glory to be beheld ) was lately characterized . . it will be a vigorous efficacious intuition ; as that which it beholds is the most excellent , even the divine glory ; such an object cannot be beheld but with an eye full of lively vigour ; a sparkling , a radient eye ; a weak eye would be struck blind , would fail , and be closed up at the first glance . we must suppose , then , this vision to be accompanied with the highest vitality , the strongest energy : a mighty plenitude of spirit , and power , no lesse than the divine ; nothing but the divine power can sufficiently fortifie the soul to behold divine glory . when the apostle speaks only of his desire of glory , he that hath wrought us to this self same thing ( saith he ) is god ; he that hath moulded us , suitably framed us for this thing ( as the word signifieth ) is god ; 't is the work of a deity to make a soul desire glory ; certainly then 't is his work to give the power of beholding it , and by how much the more of power , so much the more of pleasure , in this vision . weak sight would afford but languid joy . but when the whole soul animated with divine power and life shall seat it self in the eye : when it shall be as it were all eye , ( as one said of god , whom now it perfectly imitates ) and be wholly intent upon vision ; apply it self thereto with all its might as its only business , what satisfying joyes doth it now taste ! renewed by every repeated view ! how doth it now as it were prey upon glory , as the eye of the eagle upon the beams of the sun ! we meet with the expression of aures bibulae , here will be oculi bibuli , thirsty eyes . a soul ready to drink in glory at the eye . if vision be by intermission , what attractive eyes are here ? drawing in glory , feeding upon glory : if by extramission , what piercing darting eyes , sending forth the soul at every look to embrace the glorious object . there is a great power that now attends reallizing thoughts of god ; whether it appear in the consequent working of the soul directly towards god , or by way of reflection upon it self . if directly towards god , how mightily is he admired ; who is a god like unto thee ! if by reflection upon our own sin , and vileness ; how deeply doth it humble , — now mine eye seeth thee , therefore i abhor myse●f — wo is me , i am undone , — mine eyes have seen the lord of glory . if by way of reflection upon our interest in him , or relation to him ; how mightily doth it support and comfort ? i will look to the lord , — my god will hear me . how full of rich sense is that scripture , they looked to him , and were lightned , one look cloath'd them with light , cast a glory upon their souls ; fill'd them with life and joy : 't was but a thought , the cast of an eye , and they were as full as hearts could hold . o , the power then of these heavenly visions ! when we dwell in the views of that transforming glory ! . this will be a comprehensive intu●tion ; as its object is entire glory . i mean comparatively , not absolutely comprehensive . more of the divine glory will be comprehended , unspeakably , than before . 't is called , we know , by the schoolmen , the knowledge of comprehensors , in contradistinction to that of viators ; we shall better be able to discern the divine excellencies together ; have much more adequate conceptions , a fuller , and more compleat notion of god : we shall see him as he is . 't is too much observable , how in our present state , we are prejudiced by our partial conceptions of him , and what an inequality they cause in the temper of our spirits . for wicked men , the very notion they have of god , proves fatal to their souls ; or is of a most destructive tendency , because they comprehend not together what god hath revealed of himself . most usually , they confine those few thoughts of god they have only to his mercy , and that exclusively , as to his holiness , and justice ; hence their vain and mad presumption . the notion of an unholy ( or a not-holy , and not-just ) god what wickedness would it not induce ? thou thought'st i was altogether such a one as thy self : a god after their own hearts : then the reigns are let loose . more rarely , when the conscience of guilt hath arrested the self-condemned wretch ; god is thought of under no other notion , than of an irreconcileable enemy , and avenger ; as one thirsting after the blood of souls , and that will admit of no atonement ; so without all pretence , and so slatly contrary to all his discoveries of himself , do men dare to affix to him black and horrid characters , forged only out , the radicated and inveterate hatred of their own hearts against him . ( that never takes up good thoughts of any one ) only because they have no mind to acquaint themselves with him ; and that they may have some colour for their affected distance ; and so , perhaps , never return , but perish under an horrid , wilful despair . and even the people of god themselves are too apt , sometimes , so wholly to fix their eye upon love , and grace ; that they grow into an unbecoming , uncreaturely familiarity , while the thoughts of infinite majesty , adorable greatness , and glory are asleep sometimes , possibly , apprehend vindicative justice , the indignation and jealousie of god against sin , ( precluding , meanwhile , the consideration of his indulgent compassions towards truly humble , and penitent souls ) to that degree of affrightment , and dread , that they grow into an unchildlike strangness towards him ; and take little pleasure in drawing nigh to him . but when now our eye shall take in the discovery of divine glory equally ; how sweet , and satisfying a pleasure will arise from that grateful mixture of reverent love , humble joy , modest confidence , meek courage , a prostrate magnanimity , a triumphant veneration , a soul shrinking before the divine glory into nothing ; yet not contenting it self with any less enjoyment , than of him who is all in all . there 's nothing here in this complexion , or temper of soul , but hath its warrant , in the various aspect of the face of god comprehensively beheld , nothing but what is ( even by its suitableness ) highly grateful , and pleasing . . 't will be fixed , steady intuition ( as its object is permanent glory . ) the vision of god can neither infer , nor admit weariness . the eye cannot divert , its act is eternally delectable , and affords an unvariable , undecaying pleasure . sensual delights soon end in loathing ; quickly bring a glutting surfet , and degenerate into torments , * when they are continued & unintermittent . a philosopher in an epistle which he writes to a friend , from the court of dionysius , where he was forceably detained , thus bemoans himself , we are unhappy o antisthenes , beyond measure , and how can we but be unhappy that are burdened by the tyrant every day with the most sumptuous feasts , plentiful compotations , precious ointments , gorgeous apparel , and i knew as soon as i came into this island and city , how unhappy my life would be . this is the nature and common condition of even the most pleasing sensible objects . they first tempt , then please a little , then disappoint , and lastly vex . the eye that beholds them blast's them , quickly risles and de●lowers their glory ; and views them with no more delight at first , than disdain afterwards . creature enjoyments have a bottom , are soon drained & drawn dry : hence there must be frequent diversions ; other pleasures must be sought out ; and are chosen , not because they are better , but because they are new . this demonstrates the emptiness and vanity of the creature . affectation of variety only proceeds from sense of want ; and is a confession , upon trial , that there is not , in such an enjoyment , what was expected . proportionably , in the state of glory , a constant , indesicient fulness renders the blessed soul undesirous of any change . there is no need of varieties , or diversions ; what did once please , can never cease to do so . this glory cannot fade or lose any thing of its attractive power . the faculty cannot languish or lose the disposition by which it is contempered and made proportionable thereto : hence no weariness can ensue . what , a soul in which the love of god is perfected , grow weary of beholding him ! the sun will sooner grow weary of shining ; the touch'd needle of turning its self to its wonted point ; every thing will sooner grow weary of its centre , and the most fundamental laws of nature be sooner antiquated and made void for ever . the eye of the fool , solomon tells us is in the ends of the earth ; his only , is a rolling wandring eye , that knows not where to fix , wisdom guides , and fixes the eye of the holy soul , determines it unto god only . i will bless the lord , who hath given me counsel , my reines ●●so instruct me . — i have set the lord alwayes ●efore me . surely heaven will not render it less capable of dijudication , of passing a right judgment of the excellency & worth of things . and , here , a rational judgment will find no want ; & an irrational will find no place . therefore , as permanent glory will certainly infer a perpetual vision : perpetuated vision will as certainly perpetuate thesouls satisfaction , and blessedness . . 't will be a possessive intuition : as 't is an appropriate glory which it pitches upon . 't will be the language of every look ; this glory is mine . the soul looks not upon it shily , as if it had nothing to do with it ; or with slight , and careless glances ; but the very posture of its eye speaks its interest , and proclaimes the pretentions it hath to this glory . with how different an aspect , doth a stranger , passing by , and the owner look upon the same house , the same lands . a mans eye layes his claim for him , and avowes his right . a grateful object that one can say is his own , he arrests it with his eye . so do saints with appropriative looks , behold their god , and the divine glory , even with such an eye as he was wont to behold them . to this man will i look , &c. ( that is , as the place of my rest , mentioned before ) he designes him with his eye , which is the import of that expression . the lord knows who are his . his eye markes them out ; owns them as his own . as concerning others , whom he disowns , the phrase is , i know you not . and how vastly different is such an intuition , from that , when i look upon a thing with an hungry lingring eye which i must never enjoy , or never expect to be the better for . this vision is fruitive ; unites the soul with the blessed object . which kind of sight is meant when actual blessedness is so often exprest by seeing god. we see then what vision , the sight of gods face contributes to the satisfaction of blessed souls . chap. vii . wherein assimilation ( the likeness or glory of god imprest ) contributes unto satisfaction . where is particularly propounded to be shewn ; what pleasure it involves ; what it disposes to . what it involves in the esse of it , what in the cognosci . . the pleasure of being like god , discovered . . shewing , concerning the image of god ( generally considered ) that it is the souls health and soundness restored ; that it is a vital , an intimate , a connatural , a perfect image . our next business is to discover what assimilation , or the impressed likeness of god may further add to this satisfied state , or what satisfying pleasure the blessed soul finds in this , that it is like god. and here we are distinctly to enquire into the pleasure which such an assimilation to god involves in it self , tends , and disposes to . the pleasure it involves in it self ; or which is taken in it abstractly considered ; which we may , more particularly unfold by shewing . the pleasure involved , . in being like god. . in knowing or reflecting upon the same . the esse , cognosci of this assimulation . . the pleasure in being like god ; which may be discovered both by a general consideration hereof , and by instancing in some particulars , wherein blessed souls shall be like him . . it is obvious to suppose an inexpressible pleasure in the very feeling , the inward sensation , the holy soul will have of that happy frame in general , whereinto it is now brought . that joyful harmony , that intire rectitude it finds within it self . you may as soon separate light from a sun-beam , as pleasure from such a state . this likeness , or conformity to god is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect temperament ; an athletique health ness ; a strong sound constitution of soul : do but imagine what it is to a mans body , after a wasting sickness , to find himself well . frame a notion of the pleasure of health and soundness , when both all the parts and members of the body are in their proper places and proportions , a lively , active vigour , a sprightly strength possesses every part , and actuates the whole , how pleasant is this temper ! if we were all body , there could be no greater felicity than this . but by how much the more noble any creature is , so is it capable of more exquisite paines , or pleasures . * sin is the sickness and disease of the soul , infeebles all its powers ; exhausts its vigour , wasts its strength . you know the restless tossings , the weary rollings to , & fro of a diseased languishing body ; such is the case of a sinful soul. let it but seriously bethink it self , and then speak its own sense , ( but here is the malignity of the disease , it cannot be serious , it always raves ) what will it be ; o i can take no rest . ( the way of wickedness is called a way of pain : sinners would find it so , if the violence of the disease had not bereft them of sense . ) nothing savors with me , i can take comfort in nothing . the wicked is as a troubled sea , ( as their name imports ) that cannot rest . whose waters , &c. the image of god , renewed in holiness nad righteousness , is health restored after such a consuming sickness ; which , when we awake , when all the drowsiness that attends our disease is shaken off , we find to be perfect . the fear of the lord ( an ordinary paraphrase of holiness or piety ) is said to be health to the navel , and marrow to the bones . our lord jesus invites wearied sinners to come to him , to take his y●ke on them , to learn of him , ( that is , to imitate him , to be like him ) and promises they shall finde rest to their souls . how often do we find grace , and peace in conjunction in the apostles salutations and benedictions ? we are told that the wayes of divine wisdom ( i. e. which it prescribeth ) are all pleas●ntness and peace . that in keeping the commandments of god , is great reward . that they are not grievous ( i. e. for there seems to be a meiosis in the expression , are joyous pleasant . ) and what are his commandments , but those expresses of himself , wherein we are to be like him , and conform to his will ? the kingdom of god ( that holy order which he settles in the spirits of men ; his law transcribed and imprest upon the soul , which is nothing else but its conformation and likeness to himself ) is righteousness , and then peace . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that notion , and judgment , and s●vour of things , that excellent temper of mind and heart ( for that is the extent of the expression ) whereof the holy spirit of god is both the author , and pattern ) is life , and peace ; involves them in it self . when one thing is thus in casu recto , predicated of another , it speaks their most intimate connexion , as rom. . . above , so joh. . . this is love that , &c. so here , such a mind is life , and peace ( though the copula be not in the original , it is fitly supply'd in the translation ) you cannot separate ( q. d. ) life , and peace from such a mind . it hath no principle of death , or trouble in it . let such as know any thing of this blessed temper , and complexion of soul ; compare this scripture , and their own experience together , when , at any time , they find their souls under the blessed empire , and dominion of a spiritual mind ; when wholly spirituality rules and denominates them : are not their souls the very region of life and peace ? both these in conjunction , life and peace , not raging life , not stupid peace ; but a placid peaceful life , a vital vigorous rest and peace ; 't is not the life of a furie , nor peace of a stone : life that hath peace in it , and peace that hath life in it . now can the soul say , i feel my self well ; all is now well with me , nothing afflicts the spiritual mind , so far , and while 't is such : 't is wrapt up , and cloath'd in its own innocency , and purity , and hereby become invulnerable , not liable to hurtful impressions ; holiness ( under the name of light , for that is by the context the evident meaning of the word there ) is by the apostle spoken of as the christians armour . put on , saith he , the armour of light ( in opposition to the works of darkness which he had mentioned immediately before ) strang armour ! that a man may see through . a good mans armour is , that he needs none , his armour is an open breast ; that he can expose himself , is fearless of any harm . who is he that shall harm you , if ye be followers of that which is good ? it should be read imitators , so the word signifies , and so , where as following is either of a pattern , or an end , the former must be meant hear by the natural importance of that word and hence , by [ that which is good ] is not to be understood created goodness ; for 't is not enough to imitate that goodness , for so we must be good , but the words are capable of being read , him that is good , or ( which is all one ) the good . * and so 't is the increate good , the blessed god himself , formally , considered under the notion of good . nothing can harm you ; if you be like god , that 's the plain sense of this scripture . likeness to god is armour of proof , i. e. an imitation of him , viz. in his moral goodness , which holiness ( as a general name of it ) comprehends . a person truly like god is secure from any external violence , so far as that it shall never be able to invade his spirit . he is in spirit far raised above the tempestuous , stormie region , and converses where winds and clouds have no place . nor can ( so far as this temper of soul prevails ) any evil grow up to such a mind within it self . it is life and peace ; it is light , and purity ; for 't is the image , the similitude of god. god is light , and with him is no darkness at all . holy souls were darkness , ●ut they are light in the lord. he the father of lights , they the children of light . they were darkness ; not in the dark ; but ( in the abstract ) [ darkness ] as if that were their whole nature ; and they nothing else but an impure masse of co●globated darkness . so , ye are light , as if they were that , and nothing else , nothing but a sphere of light . why , suppose we such a thing , as an entire sphere of nothing else but pure light ; what can work any disturbance here ? or raise a storm within it ? a calm , serene thing ; perfectly homogeneous , void of contrariety , or any self-repugnant quality , how can it disquiet it self ? we cannot yet say , that thus it is , with holy souls in their present state , according to the highest literal import of these words , ye are light . but thus it will be , when they awake , when they are satisfied with this likeness : they shall then be like god fully , and throughout . o the joy and pleasure of a soul made after such a similitude ! now glory is become as it were their being , they are glorified . glory is revealed into them , transfused throughout them . every thing that is conceivable under the notion of an excellency , competent to created nature , is now to be found with them , and they have it inwrought into their very beings . so that in a true sense it may be said ( that they are light ) they not only have such excellencies , but they are them . as the moralist saith of the wise , or vertuous man , that he not so properly hath all things , as is all things . 't is said of man , in respect of his naturals , he is the image and glory of god. as for his supernatural excellencies , though they are not essential to man , they are more expressive of god , and are now become so inseparable from the nature of man too , in this his glorified state , that he can assoon cease to be intelligent , as holy . the image of god , even in this respect , is not separable from him : nor blessedness ( surely from this image . as the divine excellencies , being in their infinite fulness in god , are his own blessedness ; so is the likeness , the participation of them in the soul that now bears this image , its blessedness . nothing can be necessary to its full satisfaction , which it hath not in it self , by a gracious vouchsafement , and communication . the good man ( in that degree which his present state admits of ) solomon tells us is sati●fied from himself ; he doth not need to traverse the world , to seek his happiness abroad . he hath the matter of satisfaction ( even that goodness which he is now enrich't with ) in his own breast and bosom ; yet he hath it all by participation from the fountain-goodness . but that participated goodness is so intimately one with him , as sufficiently warrants and makes good the assertion ; he is satisfied from himself , viz. from himself , not primarily , or independently ; but by derivation from him , who is all in all , and more intimate to us , than we to our selves ; and what is that participated goodness , but a degree of the divine likeness ? but when that goodness shall be fully participated , when this image , and imitation of the divine goodness shall be compleat , and intire ; then shall we know the rich exuberant sense of those words . how fully will this image or likeness satisfie then ? and yet more distinctly we may apprehend how satisfying this likeness ( or image imprest ) will be , if ( a little further deferring the view of the particulars of this likeness which we have defigned to instance in ) we consider these general properties of it . . 't is a vital image , not the image only of him that lives ; the living god ; but it is his living and soul quickning image . 't is the likeness of him , in that very respect , an imitation , and participation of the life of god , by which , once revived , the soul lives that was dead before . 't is not a dead picture , a dumb shew , an unmoving statue ; but a living , speaking , walking image ; that wherewith the child is like the father : the very life of the subject where it is , and by which it lives as god , speaks and acts comformably to him . an image , not such a one as is drawn with a pencil , that expresses only colour , and figure , but such a one as is seen in a glass , that represents life , and motion ( as was noted from a worthy author before . ) 't is even ( in its first and more imperfect draught ) an analogical participation ( as we must understand it ) of the divine nature , before which first tincture , those preludious touches of it upon the spirit of man : his former state is spoken of as an alienation from the life of god ; as having no interest , no communion therein . the putting on of the new man , which after god is created in righteousness , and true holiness , is presently mentioned , in direct opposition to that dismal state ; implying that , to be a participation of the divine life . and certainly so far as it is so , 't is a participation of the divine blessedness too . . 't is an image most intimate therefore to its subject . glory it is ; but not a superficial skin-deep glory ; such as shone in m●s●s his face , which he covered with a vail . 't is throug●y transformative ; changes the soul throughout ; not in external appearance , but in its very nature . all outward imbellishments , would add little felicity to a putrid corrupt soul. that would be but painting a sepulchre . thi● adds ●rnament unto life , and both , especially , to the inward man. 't is not p●int in the 〈◊〉 , while d●●th is at the heart ; but 't is 〈…〉 of such a principle within , as will soon form and attemper the man universally to it self . 't is glory , blessedness participated , brought home and lodged in a mans own soul , in his own bosom ; he cannot then but be satisfied . a man may have a rich stock of outward comforts , and while he hath no heart to enjoy them , be never the happier . but 't is impossible that happiness should be thus lodged in his soul , made so intimate , and one with him , and yet , that he should not be satisfied , not be happy . . an image connatural to the spirit of man. not a thing alien , and forraign , to his nature , put into him purposely , as is were to torment and vex him ; but an ancient well-known inhabitant , that had place in him from the beginning . sin is the injurious intruder , which therefore puts the soul into a commotion , and permits it not to rest , while it hath any being there . this image calms it , restores it , works a peaceful orderly composure within , returns it to it self , to its pristine blessed state being reseated there , as in its proper primitive subject . for though this image , in respect of corrupted nature , be supernatural ; in respect of institute , and undefiled nature it was , in a true sense , n●tural ( as hath been demonstrated by divers of ours against the papists ; and upon the matter yielded by some of the more mode●●●e , among themselves . * at least it was 〈…〉 with humane nature ; consentane●us to it , and per●ective of it . ( we are speaking , it must be remembred of that part of the divine image that consists in moral excellencies , there being another part of it , as hath been said , that is even in the strictest sense , natural . ) there is nothing in the whole moral law of god ( in conformity where unto this image did , ab origine consist ) nothing of what he requires from man , that is at all distructive of his being ; prejudicial to his comforts , repugnant to his most innate principles ; nothing that clashes with his reason ; or is contrary to his interest ; or that is not , most directly , conservative of his being , and comfors , agreeable to his most rational principles , subservient to his best and truest interest . for what doth god the lord require but fear and love , service , and holy walking , from an intire and undivided soul ? what ? but what is good , not only in it self , but for us , and in respect whereof his law , is said to be holy , just , and good . and what he requireth , he impresseth . this law , written in the heart , is this likeness . how grateful then will it be , when , after a long extermination and exile , it returns and repossesses the soul ; is recogn●zed by it , becomes to it a new nature ( yea even a divine ) a vit●l , living law ; the law of the spirit of life in christ jesus . what grievance , or burden is it to do the dictates of nature ? actions that easily , and freely slow from their own principles ; and when blessedness it self is infolded in those very acts and inclinations ? how infinitely satisfying and delightful will it be , when the soul shall find it self connaturallized to every thing of its duty , and shall have no other duty incumbent on it than to be happy ! when it shall need no arguments , and exhortations to love god , nor need be urged and prest , as heretofore to mind him , to fear before him . when love , and reverence , and adoration , and praise , when delight , and joy shall be all natural acts . can you separate this in your own thoughts from the highest satisfaction ? . this image will be now perfect . every way fully perfect . first , in all its parts ; as it is in the first instant of the souls entrance into the state of regeneration ( the womb of grace knows no defective maimed births . ) and yet here is no little advantage , as to this kind of perfection ; for now those lively lineaments of the new creature all appear , which were much obscured before ; every line of glory is conspicuous ; every character legible ; the whole entire frame of this image is in its exact symmetrie , and apt proportions , visible at once . and 't is an unspeakable addition to the pleasure of so excellent a temper of spirit , that accrews from the discernable intireness of it . heretofore some gracious dispositions have been to seek ( through the present prevalence of some corruption or temptation ) when there was most 〈…〉 occasion for their being reduced 〈…〉 . h●nce the reward and pleasure of 〈…〉 , and improvement of the principle were lost together . now the soul will be equally disposed to every holy exercise , that shall be suitable to its state . it s temper shall be even , and symmetral ; its notions uniform , and agreeable ; nothing done out of season . nothing seasonable omitted , for want of a present disposition of spirit thereto . there will be not only an habitual , but actual intireness of the frame of holiness in the blessed soul. . again , this image will be perfect in degree ; so as to exclude all degrees of its contrary ; and include all degrees of it self . there will now be no longer any colluctation with contrary principles ; no law in the members warring against the law of the mind , no lustings of the flesh against the spirit . that war is now ended in a glorious victory , and eternal peace . there will be no remaining blindness of mind , nor errour of iudgement , nor perverseness of will , nor irregularity or rebellion of affections . no ignorance of god , no aversation from him , or disaffection towards him . this likeness removes all culpable dissimilitude or unlikeness . this communicated glory fills up the whole soul , causes all clouds and darkness to vanish ; leaves no place for any thing that is vile or inglorious ; 't is pure glory , free from mixture of any thing that is alien to it . and it is it self full . the soul is replenish't not with airy , evanid shadows , but with substantial , solid glory , a massie , mighty glory , ( for i know not but subjective glory may be taken in within the significancy of that known scripture , if it be not more principally intended in as much as the text speaks of a glory to be wrought out by afflictions , which are the files and furnaces , as it were , to polish or refine the soul into a glorious frame . ) 't is cumulated glory , glory added to glory . here 't is growing progressive glory ; we are changed into the same image from glory to glory . it shall now be stable , consistent glory ; that carries a self-fulness with it ( which some include also in the notion of purity * 't is full of it self , includes every degree requisite to its own perfection . god hath now put the last hand to this glorious image , added to it its ultimate accomplishments . now , a conformity to christ , even in the resurrection from the dead , in his glorious state is fully attained . that prize of the high calling of god is now won . and the humble sense of not having attained as yet , and of not being already perfect , in which humility , the foundations of the temple of god in a saint is laid , and the building raised , is turned into joyful acclamations , grace , grace for the laying on of the top stone , the finishing of this glorious work . and when this temple is filled with the glory of the lord , the soul it self replenished with the divine fulness , will not its joy be full too ? for here is no sacrifice to be offered , but that of praise , and joy is the proper seasoning for that sacrifice . now the new creature hath arrived to the measure of the stature of a perfect man in christ jesus . the first formation of this spiritual ( as well as of the natural ) man was hidden and secret , it was curiously wrought , and in a way no more liable to observation , than that of framing the child in the womb ; as that is as hidden as the concoction of minerals , or precious stones in the lower parts of the earth ; ( no secrets of nature can outvie the the mysteries of godliness ) its growth is also by very insensible degrees ; as it is with the products of nature ; but its arrival to perfection is infinitely more strange , than any thing in nature ever was , how sudden and wonderful is the change ; when in the twinkling of an eye , the blessed soul instantly awakes out of drowsie languishings , and miserable weakness , into perfect strength , and vigour ! as a man is , so is his strength ; and as his strength is , so is his joy , and pleasure . the sun is said to go forth as a strong man , rejoicing to run his race . when a man goes in the fulness of his strength upon any enterprize , how do blood and spirits triumph beforehand , no motion of hand , or foot is without a sensible delight . the strength of a mans spirit is unspeakably more than that of the outward man : its faculties and powers more refined and raised ; and hence are rational or intellectual exercises and operations , much more delightful than corporal ones can be . but ( still as the man is , so is his strength ) 't is an incomparably greater strength that attends the heaven-born man. this man born of god , begotten of god after his own likeness . this hero , this son of god , was born to conflicts , to victories , to triumphs . while he is yet but in his growing age , he overcomes the world : ( as hercules the serpents in his cradle ) overcomes the wicked one , and is at last more than conquerour . a mighty power attends godliness , a spirit of power , and of a sound mind : but how much this divine creature grows , so much the more like god , and being perfect , conflicts cease : ( he had overcome , and won the crown before . ) and now all his strength runs out into acts of pleasure . now , when he shall go forth in his might to love god ( as we are required to love him now with all our might ) and every act of praise shall be an act of power ; done with a fulness of strength ( as 't is said their praises at the bringing home of the ark , were with all their might ) o! what will the pleasure be that shall accompany this state of perfection . perfect power , and perfect pleasure are here met , and shall for ever dwell together , and be alwayes commensurate to one another . they are so here , in their imperfect state ; our feeble , spiritless duties , weak , dead prayers , they have no more sweetness than strength ; no more pleasure , than power in them . therefore we are listless , and have no mind to duties , as we find we are more frequently destitute of a spiritual livelyness and vigour therein . when a spirit of might , and power goes on with us in the won●●d course of our converses with god ; we then forecast opportunities , and gladly welcome the season ; when it extraordinarily occurs , of drawing nigh to him . it cannot be thought that the connexion and proportion between these should fail in glory , or that when every thing else is perfect : the blessed soul it self made perfect , even as god himself is perfect ( this bearing his likeness ) should be unlike him in bliss ; or its satisfaction be imperfect . chap. viii . the satisfaction carried in the glory of god impressed , further shew'n by instances . certain particulars of this impression instanc't in . a dependent frame of spirit . subjection , or self-devoting , love , purity , liberty , tranquility . but besides the general consideration of this likeness , we shall instance in some of the particular excellencies comprehended in it . wherein the blessed shall imitate , and resemble god. whence we may further estimate the pleasure and satisfaction that being like god will afford . only here let it be remembred , that as we all along in this discourse , speak of likeness to god in respect of moral excellencies ; so by likeness to him in respect of th●se ▪ we understand not only a participation of those which are communicable ; but a correspondent impresse also , as to those that are incommunicable , as hath been more distinctly opened , in the propositions concerning this likeness : which being premised i shall give instances of both kinds , to discover somewhat of the inexpressible pleasure of being thus conformed to god. and here , pretermitting the impresse of knowledge , of which we have spoken under the former head of vision , we shall instance . . in a dependent frame of spirit ; which is the proper impress of the divine all-sufficiency , and self-fulness duly apprehended by the blessed soul. it is not easie to conceive a higher pleasure , than this , competible to a creature , the pleasure of dependence . yea this is a higher than we can conceive . dependence ( which speaks the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or habitude to its principle as the subserviency which imparts its habitude to its end , is twofold . . natural , which is common and essential to all creatures ; even when no such thing is thought on , or considered by them . the creatures live , move , and have their beings in god whether they think of it or no. . voluntary or rational , which is de facto , appropriate ; and de jure ; common to reasonable creatures as such . a dependence that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ elective , and with a foregoing reason , ( which i understand by elective , not a liberty of doing or not doing it ) and concomit●nt consideration of what we do , and animadversion of our own act , when knowingly and willingly , understanding our selves in what we do , we go out of our selves and live in god. this is the dependence of which i speak . and it cannot but be attended with transcendent pleasure in that other state , when that knowledge and animadversion shall be clear and perfect . both , as this dependence imports . a nullifying of self . magnifying ( i may call it omnifying ) of god , a making him all in all . as it imports ( which it doth most evidently ) a self-annihilation . a pure nullifying of self . 't is a continual recognition of my own nothingness . a momently , iterated confession , that my whole being is nothing but a meer puff of precarious breath , a bubble rais'd from nothing by the arbitrary fict of the great creator , reducible , had he so pleased , any moment to nothing again . these are true and just acknowledgments ; and to a well-tempered soul infinitely pleasant , when the state of the ca is throughly understood ( as now it is ) and it hath the apprehension clear , how the creation is sustained , how , and upon what terms its own being , life , and blessedness are continued to it ; that it is , by its self , nothing , and that it is every moment determinable upon the constancy of the creators will , that it is not simply nothing . 't is not possible that any thing should hinder this consideration from being eternally delightful ; but that diabolical uncreaturely pride , that is long since banisht heaven , and banisht its very subjects thence also . nothing can sute that temper but to be a god ; to be wholly independent ; to be its own sufficiency . the thoughts of living at the will and pleasure of another , are grating ; but they are only grating to a proud heart , which here hath no place . a soul naturallized to humiliations , accustomed to prostrations , and self-abasements , trained up in acts of mortification , and that was brought to glory , through a continued course , and series of self-denyall : that ever since it first came to know it self was wont to depend for every moments breath , for every glimpse of light , for every fresh influence ( i live yet not i — ) with what pleasure doth it now as it were vanish before the lord ! what delight doth it take to diminish it self ; and as it were disappear to contract and shrivel up it self ; to shrink even into a point , into a nothing , in the presence of the divine glory , that it may be all in all . things are now pleasant ( to the soul , in its right-mind ) as they are sutable ; as they carry a comliness and congruity in them . and nothing now appears more becoming , than such a self-annihilation . the distances of creator and creature , of infinite and finite , of a necess●ry and arbitrary being , of a self-originated and a derived being of what was from ●ver●●sting , and what had a beginning , are now better understood than ever . and the soul by how much it is now come nearer to god , is more apprehensive of its distance . and such a frame , and posture doth hence please it best , as doth most fitly correspond thereto . nothing is so pleasing to it as to be as it ought . that temper is most grateful that is most proper , and which best agrees with its state . dependence therefore is greatly pleasing , as it is a self-nullifying thing . and yet it is , in this respect , pleasing , but as a means to a further end . the pleasure that attends it is higher and more intense , according as it more immediately attains that end , viz. the magnifying and exalting of god ; which is the most connatural thing to the holy soul. the most fundamental and deeply imprest law of the new creature . self gives place that god may take it , becomes nothing , that he may be all . it vanishes , that his glory may shine the brighter . dependence gives god his power glory . 't is the peculiar honour and prerogative of a deity , to have a world of creatures hanging upon it , staying themselves upon it : to be the fulcrum , the centre of a lapsing creation . when this dependence is voluntary and intelligent , it carries in it a more explicite owning acknowledgment of god. by how much more this is the distinct and actual sense of my soul : lord , i cannot live but by thee , so much the more openly and plainly do i speak it out , lord , thou art god alone , thou art the fulness of life and being , the only root and spring of life , the everlasting i am. the being of beings . how unspeakably pleasant to a holy soul will such a perpetual agnition or acknowledgment of god be , when the perpetuation of its being , shall be nothing else than a perpetuation of this acknowledgment ; when every renewed aspiration , every motion , every pulse of the glorified soul , shall be but a repetition of it , when it shall find it self in the eternity of life , that everlasting state of life , which it now possesses , to be nothing else than an everlasting testimony that god is god : he is so , for i am , i live , i act , i have the power to love him ; none of which could otherwise ●e . when amongst the innumerable myriads of the heavenly hoast , this shall be the mutual alternate testimony of each to all the rest , throughout eternity will not this be pleasant ? when each shall feel continually , the fresh illapses , and incomes of god , the power , and sweetness of divine influences , the inlivening vigour of that vital breath , and find in themselves , thus we live and are sustained : and are yet as secure , touching the continuance of this state of life , as if every one were a god to himself ; and did each one possess an intire god-head . when their sensible dependence on him , in their glorified state , shall be his perpetual triumph over all the imaginary deities , the phansied numina , wherewith he was heretofore provoked to jealousie : and he shall now have no rival left , but be acknowledged and known to be all in all . how pleasant will it then be , as it were to loose themselves in him ! and to be swallowed up , in the overcoming sense of his boundless , alsufficient , every where flowing fulness ! and then add to this ; they do by this dependence actually make this fulness of god their own . they are now met in one common principle of life and blessedness , that is sufficient for them all . they no longer live a life of care , are perpetually exempt from solicitous thoughts which here they could not perfectly attain to in their earthly state . they have nothing to do but to depend , to live upon a present self-fufficient good , which alone is enough to replenish all desires ; else it were not self-sufficient . * how can we divide in our most abstractive thoughts , the highest pleasure , the fullest satisfaction from this dependence ! 't is to live at the rate of a god ; a god-like life . a living upon immense fulness , as he lives . . subjection ; which i place next to dependence , as being of the same allay . the product of imprest soveraignty ; as the other , of all-sufficient fulness : both , impressions upon the creature , corresponding to somewhat in god , most incommunicably appropriate to him . this is the souls real , and practical acknowledgement of the supream majesty : its homage to its maker : its self-dedication : than which nothing more suits the state of a creature , or the spirit of a saint . and as it is suit-table , 't is pleasant . 't is that by which the blessed soul becomes , in its own sense , a consecrated thing , a devoted thing , sacred to god : it s very life , and whole being refer'd and made over to him . with what delightful relishes , what sweet gusts of pleasure is this done ! while the soul tasts its own act ; approves it with a full ungainsaying judgment ; apprehends the condignity , and fitness of it assents to its self herein ; and hath the ready suffrage , the harmonious concurrence of all his powers . when the words are no sooner spoken , worthy art thou , o lord , to receive glory , honour , and power , for thou hast created all things , and for thy pleasure they are , and were created ; but they are resounded from the penetralia , the inmost bowels , the most intimate receptacles , and secret chambers of the soul. o lord , thou art worthy ; worthy , that i , and all things should be to thee ; worthy to be the omega , as thou art the alpha , the last , as thou art the first ; the end , as thou art the beginning of all things ; the ocean into which all being shall slow ; as the fountain from which it sprang . my whole self , and all my powers , the excellencies now implanted in my being , the priviledges of my now glorified state , are all worth nothing to me but for thee , please me only , as they make me fitter for thee . o the pleasure of these sentiments , the joy of such raptures ! when the soul shall have no other notion of it self , than of an everlasting sacrifice , always ascending to god in its own flames . for this devotedness , and subjection speak not barely , an act , but a state . a being to the praise of grace . a living to god. and t is no mean pleasure that the sincere soul finds in the imperfect beginnings , the first essayes of this life ; the enitial breathings of such a spirit , its entrance into this blessed state ; when it makes the first tender , and present of it self to god ( as the apostle expresses it ) when it first begins to esteem it self an hallowed thing ; separate , and set apart for god. its first act of unfeigned self-resignation ; when it tells god from the very heart , i now give up my self to thee to be thine . never was marriage covenant made with such pleasure , with so complacential consent . this quitting claim to our selves , parting with our selves upon such terms , to be the lords for ever : o the peace , the rest , the acquiescence of spirit that attends it ! when the poor soul that was weary of it self , knew not what to do with it self , hath now on the sudden found this way of disposing it self to such an advantage ! there is pleasure in this treaty . even the previous breakings and relentings of the soul towards god are pleasant . but , o the pleasure of consent ! of yielding our selves to god , as the apostles expression is : when the soul is overcome , and cryes out , lord , now i resign , i yield , possess now thy own right , i give up my self to thee . that yielding is subjection , self-devoting ; in order to future service , and obedience . ( to whom ye yield your selves servants to obey , &c. ) and never did any man enrol himself , as a servant , to the greatest prince on earth , with such joy . what pleasure is there in the often iterated recognition of these transactious : in multiplying such bonds upon a mans own soul ( though done faintly , while the fear of breaking , checks its joy in taking them on . ) when in the uttering of these words , i am thy servant , o lord , thy servant , the son of thine handmaid ; ( i. e. thy born servant , all●ding to that custom and law among the jews . ) thy servant devoted to thy fear , a man finds they fit his spirit , and are aptly expressive of the true sense of his soul ; is it not a grateful thing ? and how pleasant is a state of life consequent and agreeable to such transactions and covenants with god! when 't is meat and drink to do his will. when his zeal eats a man up ; and one shall find himself secretly consuming for god! and the vigour of his soul exhaled in his service ! is it not a pleasant thing so to spend and be spent ? when one can in a measure find that his will is one with gods , transformed into the divine will ; that there is but one common will , and interest , and end between him and us ; and so that in serving god , we raign with him ; in spending our selves for him , we are perfected in him . is not this a pleasant life ? some heathens have spoken at such a rate of this kind of life as might make us wonder , and blush . one speaking of a vertuous person ; saith , he is as a good souldier that bears wounds , and numbers skars , and at last , smitten through with darts , dying , will love the emperour , for whom he falls ; he will ( saith he ) keep in mind that ancient precept , follow god. but they that complain , cry out and groan , and are compelled by force to do his commands , and hurried into them against their will , and what a madness is it ( saith he ) to be drawn rather than follow ? and presently after subjoyns , we are born in a kingdom ; to obey god is liberty . the same person writes in a letter to a friend : if thou believe me when i most freely discover to thee the most secret fixed being of my soul , in all things my mind is thus formed : i obey not god so properly as i assent to him . i follow him with all my heart , not because i cannot avoit it . and another , lead me to whatsoever i am appointed , and i will follow thee chearfully , but if i refuse , or be unwilling , i shall follow notwithstanding . a soul cast into such a mould , formed into an obediential subject frame , what sweet peace doth it enjoy ! how pleasant rest ! every thing rests most composedly in its proper place . a bone out of joynt knows no ease , nor lets the body enjoy any . the creature is not in its place but when 't is thus subject , is in this subordination to god. by flying out of this subordination the world of mankind is become one great disjoynted body ; full of weary tossings , unacquainted with ease , or rest . that soul that is but in a degree reduc't to that blessed state & temper , is as it were in a new world ; so great , and happy a change doth it now feel in it self . but when this transformation shall be compleated in it ; and the will of god shall be no sooner known than rested in with a complacential approbation ; and every motion of the first and great mover shall be an efficacious law to guide and determine all our motions : and the lesser-wheeles shall presently run at the first impulse of the great and master-wheel , without the least rub or hesitation ; when the law of sin shall no longer check the law of god ; when all the contentions of a rebellious flesh ; all the counter-strivings of a perverse , ungovernable heart , shall cease for ever ; o unconceivable blessedness of this consent , the pleasure of this joyful harmony , this peaceful accord ! obedience , where 't is due but from one creature to another , carries its no small advantages with it , and conducibleness , to a pleasant , unsolicitous life . to be particularly prescribed to , in things about which our minds would otherwise be tost with various apprehensions , anxious , uncertain thoughts ; how great a priviledge is it ! i cannot forget a pertinent passage of an excellent person of recent memory . and ( saith he ) for pleasure i shall profess my self so far from doting on that popular idol , liberty , that i hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty . were there not true bounds of magistrates , of laws , of piety , of reason in the heart , every man would have a fool , i add , a mad tyrant to his master , that would multiply him more sorrows , than bryars and thorns did to adam , when ●e was freed from the bliss at once and the restraint of paradise ; and was , sure , greater slave in the wilderness , than in the inclosure ; would but the scripture permit me that kind of idolatry , the binding my faith , and obedience to any one visible infallible judg or prince , were it the pope , or the mufti , or the grand tartar ; might it be reconcilible with my creed , it would be certainly with my inter●st , to get presently into that posture of obedience : i should learn so much of the barbarian ambassadors in appian , which came on purpose to the romans to negotiate for leave to be their servants . 't would be my policy , if not my piety , and may now be my wish , though not my faith , that i might never have the trouble to deliberate , to dispute , to doubt , to chuse ( those so many profitless uneasinesses ) but only the favour to receive commands , and the meekness to obey them . how pleasurable then must obedience be to the perfect will of the blessed god , when our wills shall also be perfectly attempered and conformed there unto ! therefore are we taught , thy will be done in earth as it is in heaven . what is most perfect in its kind gives rule to the rest . . love. this is an eminent part of the image or likeness of god in his saints ; as it is that great attribute of the divine being that is , alone , put to give us a notion of god. god is love . this is an excellency ( consider it whether in its original , or copie ) made up of pleasantnesses . all love hath complacency or pleasure in the nature , and most formal notion of it . to search for pleasure in love , is the same thing as if a man should be solicitous to find water in the sea , or light in the body of the sun. love to a friend is not without high pleasure , when especially he is actually present , and injoye'd . love to a saint rises higher in nobleness , and pleasure , according to the more excellent qualification of its object . 't is now in its highest improvement , in both these aspects of it , where whatsoever tends to gratifie our nature , whether as humane , or holy , will be in its full perfection . now doth the soul take up its stated dwelling in love , even in god who is love ; and as he is love ; 't is now enclosed with love , encompas'd with love , 't is conversant in the proper region , and element of love. the love of god is now perfected in it : that love which is not only participated from him but terminated in him , that perfect love casts out tormenting fear . so that here is pleasure without mixture . how naturally will the blessed soul now dissolve and melt into pleasure ! it is new fram'd on purpose for love-imbraces , and injoyments . it shall now love like god , as one composed of love. it shall no longer be its complaint and burden that it cannot retaliate in this kind ; that being beloved it cannot love . . purity . herein also , must the blessed soul resemble god , and delight it self . every one that hath this hope ( viz. of being hereafter l●ke god , and seeing him as he is ) purifieth himself as he is pure . a god-like purity is intimately connext with the expectation of future blessedness , much more with the fruition . blessed are the pure in heart ; besides the reason there annext [ for they shall see god ] ( which is to be considered under the other head , the pleasure unto which this likeness disposes ) that proposition carries its own reason in it self . it is an incomparable pleasure that purity carries in its own nature ; as sin hath in its very nature ( besides its consequent guilt and sorrow ) trouble and torment beyond expression . whatsoever defiles doth also disturb . nor do any but pure pleasures deserve the name . an epicurus himself will tell us , there cannot be pleasure without wisdom , honesty , and righteousness . 't is least of all possible there should , when once a person shall have a right knowledge of himself , and ( which is moral impurity whereof we speak ) the filthiness of sin . i doubt not but much of the torment of hell , will consist , in those too-late , and despairing self-loathings , those sickly resentments , the impure wretches will be possessed with , when they see what hideous deformed monsters their own wickedness hath made them . here the gratifications of sense that attend it , bribe and seduce their judgments into another estimate of sin ; but then , it shall be no longer thought of under the more favourable notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall taste nothing but the gall and wormwood . 't is certainly no improbable thing , but that reason , being now so fully rectified , and undeceived , vizors torn off , and things now appearing in their own likeness ; so much will be seen , and apprehended of the intrinsique evil and malignity of their viliated natures , as will serve for the matter of further torment ; while yet such a sight can do no more to a change of their temper than the devils faith doth to theirs ; such sights , being accompanied with their no hope of ever attaining a better state , do therefore no way tend to mollifie , or demulce their spirits , but to increase their rage and torment . it is however out of question , that the purity of heaven will infinitely inhance the pleasure of it ; for 't is more certain the intrinsical goodness of holiness ( which term i need not among these instances , in as much as the thing admits not of one entire notion , but lies partly under this head , partly under the second , that of devotedness to god ) will be fully understood in heaven , than the intrinsecal evil of s●n in hell : and when it is understood , will it not affect ? will it not please ? even here , how pleasing are things to the pure ( but in degree so ) that participate of the divine purity . thy word is very pure ( saith the psalmist ) therefore thy servant loveth it . under this notion do holy ones take pleasure each in other , because they see somewhat of the divine likeness , their fathers image , in one another ; will it not be much more pleasing to find it each one perfect in himself ? to feel the ease , and peace , and rest , that naturally goes with it . a man that hath any love of cleanlinesse , if casually plung'd into the mire , he knows not what to do with himself ; he phansies his own cloaths to abhor him ( as job rhetorically speaks ) so doth as natural a pleasure attend p●rity : it hath it even in it self . the words of the pure ( saith the wise-man ) are pleasant words , ( words of pleasantnesses it might be read . ) that pure breath that goes from him , i● not without a certain pleasurableness accompanying it . and if so to another , much more to himself , especially when every thing corresponds ; and ( as the expression is ) he finds himself clear throughout . . liberty ; ( another part of the divine likeness , wherein we are to imitate god ) cannot but be an unspeakable satisfaction . supposing such a state of the notion of liberty as may render it really a perfection . which otherwise it would be a wickedness to impute to god , and an impossibility to partake from him . i here speak of the moral liberty of a saint as such , not of the natural liberty of a man , as a man : and of the liberty consummate of saints in glory ; not of the inchoate , imperfect liberty of saints on earth . and therefore the intricate controversies about the liberty of the humane will , lye out of our way , and need not give us any trouble . 't is out of question that this liberty consists not ( what ever may be said of any other ) in an equal propension to good or evil , nor in the wills independency on the practical understanding ; nor in a various , uncertain mutability , or inconstancy ; nor is it such as is opposed to all necessity , 't is not a liberty from the government of god * nor from a determination to the simply best , and most eligible objects . but it is a liberty from the servitude of sin ; from the seduction of a misguided judgment ; and the allurement of any insnaring , forbidden objects , consisting in an unbounded amplitude and inlargedness of soul towards god , an indetermination to any inferiour good , resulting * from an intire subjection to the divine will ; a submission to the order of god ; and steady adherence to him . and unto which the many descriptions and elogies agree most indisputably , which from sundry authors are congested together by gibieuf , * in that ingenious tractate of liberty . as that he is free that lives as he will ( from cicero , insisted on by s. aug. de civit. dei lib. . c. . ) that is , who neither wishes any thing , nor fears any thing ; who in all things acquiesces in the will of god ; who minds nothing but his own things , and accounts nothing his own but god , who savors nothing but god , who is mov'd only by the will of god. again ; he is free , that he cannot be hindred being willing , nor forced being unwilling ( from epictetus ) i. e. who hath alwayes his will ; as having perfectly subjected it to the will of god ( as the same author explains himself . again ; he is free that is master of himself ( from the cilians ) i. e. ( as that liberty respects the spirit of a man ) that hath a mind independent on any thing forreign , and alien to himself . that only follows god ( from phi●o judaeus ) that lives according to his own reason ( from aristotle ) with many more of like import ; that alone , do fully , and perfectly sute that state of liberty the blessed soul shall hereafter eternally enjoy ; as that author often acknowledges . this is the glorious liberty of the children of god. the liberty wherewith the son makes free . liberty indeed , measured , and regulated by the royal law of liberty , and which is perfected only in a perfect conformity thereto . there is a most servile * liberty , a being a free from righteousness , which , under that specious name and shew b inslaves a man to corruption ; and there is as free a service , by which a man is still the more free by how much the more he serves , and is subject to his superiours will , and governing influences : and by how much the lesse possible it is , he should swerve therefrom * . the nearest approaches therefore of the soul to god ; it s most intimate union with him , and intire subjection to him , in its glorified state , makes its liberty consummate . now is its deliverance compleat , its bands are fallen off , t is perfectly disentangled from all the snares of death , in which it was formerly held ; 't is under no restraints , opprest by no weights , held down by no cloggs . it hath the free exercise of all its powers ; hath every faculty and affection at command . how unconceivable a pleasure is this ! with what delight doth the poor prisoner entertain himself , when his manacles and fetters are knockt off ! when he 's enlarged from his loathsom dungeon , and the house of his bondage , breaths in a free air ! can dispose of himself , and walk at liberty whither he will. the bird escaped from his cage ; or freed from his line , and stone , that resisted its ruine and too feeble struglings before , how pleasantly doth it range , ( with what joy doth it clap its wings , and take its slight ! a faint emblem of the joy , wherewith that pleasant chearful note shall , one day , be sung and chanted forth . our soul is escaped , as a bird out of the snare of the fowler , the snare is broken , and we are escaped . there is now no place for such a complaint . i would , but i cannot , i would turn my thoughts to glorious objects , but i cannot . the blessed soul feels it self free from all confinement ; nothing resists its will ; as its will doth never resist the will of god. it knows no limits , no restraints ; is not tyed up to this or that particular good , but expatiates freely , in the immense universal all comprehending goodness of god himself . and this liberty , is the perfect image and likeness of the liberty of god , especially , in its consummate state . in its progress towards it , it increases as the soul draws nearer to god : which nearer approach is not in respect of place , or local nearness , but likeness , and conformity to him ; in respect whereof , as god is most sublime and excellent in himself , so is it in him . it s consummate liberty is ; when it is so fully transformed into the likeness of god , as that he is all to it , as to himself . so that as he is an infinite satisfaction to himself ; his likeness in this respect , is the very satisfaction it self , of the blessed soul. . tranquility . this also is an eminent part of that assimilation to god , wherein the blessedness of the holy soul must be understood to lye : a perfect composure , a perpetual and everlasting calm , an eternal vacancy from all unquietness or perturbation . nothing can be supposed more inseparably agreeing to the nature of god than this : whom scripture witnesses to be without variablness or shadow of change . there can be no commotion without mutation , nor can the least mutation have place in a perfectly simple , and uncompounded nature : whence even pagan reason hath been wont to attribute the most undisturbed and unalterable tranquility to the nature of god. balaam knew it was incompatible to him to lye , or repent . and ( supposing him to speak this from a present inspiration ) it is their common doctrine concerning god. any the least troubles and tempests ( saith one ) are far exiled from the tranquility of god for all the inhabitants of heaven do ever injoy the same stable tenour , even an eternal quality of mind . and a little after speaking of god , saith he , 't is neither p●ssible he should be moved by the force of another , for nothing is stronger than god ; nor of his own accord , for nothing is perfecter than god. and whereas there is somewhat that is mutable , and subject to change , somewhat that is stable and fixt , in which of those natures ( saith another ) shall we please god ; must we not in that which is more stable and fixt , and free from this fluidness and mutability ? for what is there am●ng all beings , that can be stable or consist , if god do not by his own touch , stay and sustain the nature of it ? hence is it made a piece of deformity , of likeness to god , by another , who tells his friend ; it is an high and great thing which thou desirest : and even bordering upon a deity , not to be moved . yea , so hath this doctine been insisted on by them , that , ( while other divine perfections have been less understood ) it hath occasioned the stoical ●ssertion of fatality , to be introduced , on the one hand , and the ●picurian n●g●tion of providence on the other ; least any thing should be admitted that might seem rep●gnant to the tranquility of their num●●● . but we know that our god doth whatsoever pleaseth him both in heaven and earth ; and that he doth all according to the wise counsel of his holy will ; freely , not fatally upon the eternal prevision , and foresight of all circumstances and events , so that nothing can occur that is new to him ; nothing that he knows not how to improve to good ; or that can therefore infer any alteration of his counsels ; or occasion to him the least perturbation , or disquiet in reference to them . holy souls begin , herein , to imitate him ; as soon as they first give themselves up to his wise and gracious conduct . 't is enough that he is wise for himself and them . their hearts safely trust in him . they commit themselves with unsollicitous confidence , to his guidance , knowing he cannot himself be mis-led , and that he will not mis-lead them . as abraham folled him , not knowing whether he went : and thus by faith , they enter into his rest . they do , now , in their present state , only enter into it ; or hover about the borders . their future assimilation to god in this ; gives them a stated settlement of spirit in this rest . they before did owe their tranquillity to their faith , now to their actual fruition . their former acquiescency , and sedate temper was hence , that they believed god would deal well with them at last ; their present , for that he hath done so . those words have now their fullest sense ( both as to the rest it self , which they mention ; and the season of it ) return to thy rest , o my soul , for the lord hath dealt bountifully with thee . the occasions of trouble , and a passive temper of spirit , are ceased together . there is now no fear without , nor terror within . the rage of the world is now allay'd , it storms no longer . reproach and persecution have found a period . there is no more dragging before tribunals , nor haling into prisons ; no more running into dens , and deserts ; or wandring to and fro in sheep-skins , and goat-skins . and with the cessation of the external occasions of trouble , the inward dispositions thereto are also ceased : all infirmities of spirit , tumultuating passions , unmortified corruptions , doubts , or imperfect knowledge of the love of god , are altogether vanished and done away for ever . and indeed , that perfect cure , wrought within , is the souls great security , from all future disquiet . a well tempered spirit hath been wont strangely to preserve its own peace in this unquiet world . philosophy hath boasted much in this kind ; and christianity performed more . the philosophical ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ) calmness of mind , is not without its excellency and praise ; that stable settlement and fixedness of spirit ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the moralist tells us it was wont to be termed among the grecians , and which he calls tranquillity ; ) when the mind is alwayes equal , and goes a smooth even course , is propitious to it self , and beholds the things that concern it with pleasure , and interrupts not this joy , but remains in a placid state , never at any time exalting or depressing it self . but how far doth the christian peace surpass it , that peace which passeth all understanding ; that amidst surrounding dangers enables the holy soul to say ( without a proud boast ) none of all these things move me . the peace that immediately results from that faith which unites the soul with god , and fixes it upon him as its firm basis ; when 't is kept in perfect peace , by being stay'd upon him , because it trusts in him . when the heart is fixed , trusting in the lord , filled full of joy , and peace , or of joyous peace ( by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in believing . and if philosophy and ( which far transcends it ) christianity , reason and faith have that statique power , can so compose the soul and reduce it to so quiet a consistency , in the midst of storms and tempests : how perfect and contentful a repose , will the immediate vision , and injoyment of god afford it , in that serene and peaceful region , where it shall dwell for ever , free from any molestation from without , or principle of dis-rest within ! chap. ix . the pleasure arising from knowing or considering our selves to be like god : from considering it , . absolutely . . comparatively , or respectively to the former state of the soul. to the state of lost souls . to its pattern . to the way of accomplishment . to the souls own expectations . to what it secures . the pleasure whereto it disposes , of union , communion . a comparison of this righteousness , with this blessedness . . here is also to be considered , the pleasure and satisfaction involv'd in this assimilation to god , as it is known , or refl●cted on , or that arises from the cognosci of this likeness . we have hitherto discoursed of the pleasure of being like god , as that is apprehended , by a spiritual sensation , a feeling of that inward rectitude , that happy pleasure of souls now perfectly restored ? we have yet to consider a further pleasure , which acrews from the souls animadversion upon it self ; its contemplating its self thus happily transformed . and though that very sensation be not without some animadversion ( as indeed no sensible perception can be performed without it ) yet we must conceive a consequent animadversion , which is much more explicite , and distinct ; and which therefore yields a very great addition of satisfaction and delight . as when the blessed soul shall turn its eye upon it self , and designedly compose , and set it self to consider its present state and frame , the consideration it shall now have of it self , and this likeness imprest upon it , may be either absolute , or comparative & respective . . absolute . how pleasing a spectacle will this be , when the glorified soul shall now intentively behold its own glorious frame ? when it shall dwell in the contemplation of it self ? view it self round on every part , turn its eye from glory to glory , from beauty to beauty , from one excellency to another ; and trace over the whole draught of this image ; this so exquisite piece of divine workmanship , drawn out in its full perfection , upon it self . when the glorified eye , and divinely enlightned , and inspirited mind shall apply it self to criticize , and make a judgment upon every several lineament , every touch and stroke , shall stay it self , and scrupulously insist upon every part ? view at leisure every character of glory the blessed god hath instamp't upon it ; how will this likeness now satisfie ! and that expression of the blessed apostle ( taken notice of upon some other occasion formerly ) [ the glory to be revealed in us ] seems to import in it a reference to such a self intuition . what serves revelation for , but in order to vision ? what is it but an exposing things to view ? and what is revealed in us , is chiefly exposed to our own view . all the time from the the souls first conversion till now , god hath been as it were at work upon it . ( — he that wrought us to , &c. ) hath been labouring it , shaping it , polishing it , spreading his own glory upon it , inlaying , inameling it with glory ; now at last the whole work is revealed , the curtain is drawn aside ; the blessed soul awakes . come now saith god , behold my work ; see what i have done upon thee ; let my work now see the light , i dare expose it to the censure of the most curious eye , let thine own have the pleasure of beholding it . it was a work carried on in a mystery secretly wrought ( as in the lower parts of the earth , as we alluded before ) by a spirit that came , and went no man could tell how . besides , that in the general only , we knew we should be like him , it did not yet appear what we should be , now it appears . there is a revelation of this glory . o the ravishing pleasure of its first appearance ! and it will be a glory always fresh and flourishing ( as job's expression is , my glory was fresh in me ) and will afford a fresh , undecaying pleasure for ever . . the blessed soul may also be supposed to have a comparative and respective consideration of this impressed glory . that is , so as to compare it with , and refer it to several ▪ things that may come into consideration with it : and may so heighten its own delight in the contemplation thereof . . if we consider this impression of glory in reference to its former loaths●me deformities that were upon it ; and which are now vanished and gone . how unconceivable a pleasure will arise from this comparison ? when the soul shall consider at once what it is , and what once it was , and thus bethink it self . i that did sometimes bear the accursed image of the prince of darkness , do now represent and partake of the holy pure nature of the father of lights . i was a meer chaos , an hideous heap of deformity , confusion and darkness ; but he that made light to shine out of darkness , shined into me to give the knowledge of the light of his own glory in the face of jesus christ , and since , made my way as the shining light shining brighter and brighter unto this perfect day . i was an habitation of dragons , a cage of noisom lusts ; that as serpents , and vipers were winding to and fro through all my faculties and powers ; and preying upon my very vitals . then was i hateful to god , and an hater of him ; sin , and vanity had all my heart . the charming invitations , and allurements of grace were as musick to a dead man ; to think a serious thought of god , or breath forth an affectionate desire after him , was as much against my heart , as to pluck out mine own eyes , or offer violence to mine own life . after i began to live the spiritual new life ; how slow , and faint was my progress and tendency towards perfection ? how indisposed did i find my self to the proper actions of that life ? to go about any holy spiritual work , was , too often , as to climb an hill , or strive against the stream ; or as an attempt to fly without wings . i have sometime said to my heart ; come now le ts go pray , love god , think of heaven ; but o how listless to these things ! how lifeless in them ! impressions made , how quickly lost ! gracious frames , how soon wrought of and gone ! characters of glory rac'd out , and overspread with earth and dirt ! divine comeliness hath now at length made me perfect . the glory of god doth now incloath me , they are his ornaments i now wear . he hath made me , that , lately , lay among the pots , as the wings of a dove covered with silver , and her feathers with yellow gold , he hath put another nature into me ; the true likeness of his own holy divine nature ; he hath now perfectly master'd and wrought out the enmity of my heart against him . now to be with god is my very element . loving , admiring , praising him are as natural , as breathing once was . i am all spirit and life , i feel my self disburthened , and unclogg'd of all the heavy oppressive weights that hung upon me . no body of death doth now incumber me , no deadness of heart , no coldness of love , no drowsie sloth , no aversness from god , no earthly mind , no sensual inclinations or affections , no sinful devisions o● heart between god and creatures . he hath now the whole of me . i injoy and delight in none but him , o blessed change ! o happy day ! . if in contemplating it self , cloathed with this likeness it respect the state of damned souls . what transpor●s must that occasion ! what ravishing resentments ! when it compares humane nature in its highest perfection , with the same nature in its utmost depravation ? an unspeakably more unequal comparison than that would be of the most amiable lovely person , flourishing in the prime of youthful strength and beauty , with a putrified rotten carcasse , deformed by the corruption of a loathsome grave . when glorified spirits shall make such a reflection as this . lo here we shine in the glorious brightness of the divine image ; and behold yonder deformed accursed souls . they were as capable of this glory as we . had the same nature with us ; the same reason , the same intellectual faculties and powers ; but what monsters are they now become ? they eternally hate the eternal excellency . sin and death are finished upon them . they have each of them an hell of horror and wickedness in it self . whence is this amazing difference ! though this cannot but be an awful wonder , it cannot also , but be temper'd with pleasure and joy . . we may suppose this likeness to be considered in reference to its pattern ; and in comparison therewith , which will then be another way of heightning the pleasure that shall arise thence . such a frame and constitution of spirit is full of delights in it self : but when it shall be refer'd to its original , and the correspondency between the one , and the other be observ'd and view'd ; how exactly they accord , and answer each other as face doth face in the water ; this cannot , still , but add pleasure to pleasure , one delight to another . when the blessed soul shall , interchangeably turn its eye to god , and it self ; and consider the agreement of glory , to glory ; the several derived excellencies to the original . he is wise , and so am i , holy and so am i. i am now made perfect as my heavenly father is ; this gives a new relish to the former pleasure . how will this likeness please under that notion , as it is his ; a likeness to him . o the accent that will be put upon those appropriative words to be made partakers of [ his ] holiness , and of the [ divine ] nature . personal excellencies , in themselves considered , cannot be reflected on but with some pleasure ; but to the ingenuity of a child , how especially , grateful will it be , to observe in it self , such and such graceful deportments , wherein it naturally imitates its father . so he was wont to speak , and act , and demean himself : how natural is it unto love , to affect , and aim at the imitation of the person loved : so natural it must be , to take complacency therein ; when we have hit our mark , and atchiev'd our design . the pursuits and attainments of love are proportionable , and correspondent each to other . and what heart can compass the greatness of this thought , to be made like god! lord , was there no lower pattern than thy self , thy glorious blessed self according to which to form a worm ! this cannot want its due resentments in a glorified state . . this transformation of the blessed soul into the likeness of god , may be viewed by it , in reference to the way of accomplishment ; as an end , brought about by so amazing stupendous means ; which will certainly be a pleasing contemplation . when it reflects on the method and course insisted on , for bringing this matter to pass , views over the work of redemption , in its tendency to this end , the restoring gods image in souls ; considers christ manifested to us , in order to his being revealed and formed in us . that god was made in the likeness man , to make men after the likeness of god. that he partook with us of the humane nature , that we might with him partake of the divine ; that he assumed our flesh , in order to impart to us his spirit . when it shall be considered for this end had we so many great and precious promises ; for this end did the glory of the lord shine upon us through the glass of the gospel ; that we might be made partakers , &c. that we might be changed , &c. yea , when it shall be called to mind , ( though it be far from following hence , that this is the only or principal way wherein the life and death of christ have influence in order to our eternal happiness ) that our lord jesus lived for this end , that we might learn so to walk , as he also walked , that he dyed that we mught be conformed to his death ; that he rose again , that we might with him attain the resurrection of the dead ; that he was in us the hope of glory , that he might be in us ( that is , that same image that bears his name ) our final consummate glory it self also . with what pleasure will these harmonious congruities , these apt correspondencies , be look'd into at last ! now may the glorified saint say , i here see the end the lord jesus came into the world for . i see for what he was lift up , made a spectacle ; that he might be a transforming one . what the effusions of his spirit were for ; why it so earnestly strove with my way-ward heart . i now behold in my own soul , the fruit of the travel of his soul. this was the project of redeeming love , the design of all-powerful gospel grace . glorious atchievement ! blessed end of that great , and notable undertaking ! happy issue of that high desin ! . with reference to all their own expectations and indeavours . when it shall be considered by a saint in glory ; the attainment of this perfect likeness to god , was the utmost mark of all my designs , and aims ; the term of all my hopes and desires . this is that i long'd , and laboured for , that which i pray'd and waited for ; which i so earnestly breath'd after , and restlestly pursu'd . it was but to recover the defaced image of god. to be again made like him , as once i was . now i have attained my end ; i have the fruit of all my labour and travels ; i see now the truth of those ( often ) incouraging words , blessed are they that hunger , and thirst after righteousness , for they shall be filled . be not weary of well doing , for ye shall reap , if ye faint not . what would i once have given for a steady abiding frame of holiness , for an heart constantly bent and biassed toward god ; constantly serious , constantly tender , lively , watchful , heavenly , spiritual , meek , humble , chearful , self-denying . how have i cryed and striven for this to get such an heart ! such a temper of spirit ! how have i pleaded with god , and my own soul in order hereto . how often over have i spread this desire before the searcher and judge of hearts ; turn me out of all my worldly comforts , so thou give me but such an heart ; let me spend my dayes in a prison , or a desert , so i have but such a heart ; i refuse no reproaches , no losses , no tortures , may i but have such a heart . how hath my soul been somtimes ravisht with the very thoughts of such a temper of spirit , as hath appeared amiable in my eye , but i could not attain ? and what a torture again hath it been that i could not ? what grievance in all the world , in all the dayes of my vanity ; did i ever find comparable to this ; to be able to frame my self by scripture , and rational light and rules , the notion and idea of an excellent temper of spirit , and then to behold it , to have it in view , and not be able to reach it , to possess my soul of it ? what indignation have i sometimes conceived against mine own soul , when i have found it wandring and could not reduce it ; hovering , and could not fix it ; dead , and could not quicken it ; low , and could not raise it ! how earnestly have i expected this blessed day , when all those distempers should be perfectly healed , and my soul recover an healthy , lively spiritual frame ? what fresh ebullitions of joy will here be , when all former desires , hopes , indeavours , are crowned with success and fruit ! this joy is the joy of harvest . they that have sown in tears , do now reap in joy . they that went out weeping , bearing precious seed ; now with rejoycing bring their sheaves with them . . in reference to what this imprest , likeness shall for ever secure to it : an everlasting amity and friendship with god , that it shall never sin , nor he ever frown more . . that it shall sin no more . the perfected image of god in it , is its security for this ; for 't is holy throughout ; in every point conformed to his nature and will. there remains in it nothing contrary to him . it may therefore certainly conclude it shall never be liable to the danger of doing any thing but what is good in his sight ; and what solace will the blessed soul find in this ! if now an angel from heaven should assure it , that from such an hour it should sin no more , the world would not be big enough to hold such a soul. it hath now escaped the deadliest of dangers , the worst of deaths ( and which even in its present state , upon more deliberate calmer thoughts it accounts so ) the sting of death , the very deadly head of death ; the hell of hell it self . the deliverance is now compleat which cannot but end in delight and praise . . that god can never frame more . this 't is hence also assured of : how can he but take perfect everlasting complaceny in his own perfect likeness and image ; and behold with pleasure , his glorious workmanship , now never liable to impairment , or decay ? how pleasant a thought is this ! the blessed god never beholds me but with delight . i shall alwayes behold his serene countenance ; his amiable face , never covered with any clouds , never darkened with any frown . i shall now have cause to complain no more ; my god is a stranger to me , he conceals himself , i cannot see his face , lo he is incompast with clouds and darkness , or with flames and terrours . these occasions are for ever ceased . god sees no cause either to behold the blessed soul with displeasure , or with displeasure to avert from it , and turn off his eye . and will not this eternally satisfie ! when god himself is so well pleased , shall not we ! . the pleasure it disposes to . besides that the inbeing , and knowledge of this likeness , are so satisfying : it disposes , and is the souls qualification for a yet further pleasure . that of closest union , and most inward communion with the blessed god. . union . which ( what it is more then relation ) is not till now compleat . besides relation it must needs import presence ; not physical , or local , for so nothing can be nearer god , then it is but moral , and cordial , by which the holy soul with will and affections , guided by rectified reason , and judgment , closes with , and imbraces him , and he also upon wise forelaid counsel , and with infinite delight , and love imbraceth it : so friends are said to be one ( besides their relation as friends ) by an union of hearts . an union between god and the creature , as to kind and nature higher than this , and lower than hypostatical or personal union i understand not , and therefore say nothing of it * . but as to the union here mentioned ; as , till the image of god be perfected , it is not compleated ; so it cannot but be perfect then ; when the soul is perfectly formed according to gods own heart ; and fully participates the divine likeness , is perfectly like him ; that likeness cannot but infer the most intimate union that two such natures can admit . that is ( for nature ) a love-union ; such as that which our saviour mentions , and prayes to the father to perfect between themselves , and all believers , and among believers mutually , with one another . many much trouble themselves about this scripture ; but sure that can be no other then a love-union : for , ( . ) 't is such an union as christians are capable of among themselves , ( for surely he would never pray that they might be one with an union whereof they are not capable . ) ( . ) 't is such an union as may be made visible to the world . whence 't is an obvious corollary , that the union between the father and the son , there spoken of , as the pattern of this , is not their union or oneness in essence , ( though it be a most acknowledged thing , that there is such an essential union between them ) for who can conceive that saints should be one among themselves , and with the father , and the son , with such an union as the father , and the son are one themselves , if the essential union between father and son were the union here spoken of ? but the exemplary or pattern-union , here mentioned , between father and son , is but an union in mind , in love , in design , and interest ; wherein he prayes ▪ that saints on earth might visibly be one with them also , that the world might believe , &c. 't is yet a rich pleasure that springs up to glorified saints from that love-union ( now perfected ) between the blessed god and them . 't is mentioned and shadowed in scripture , under the name and notion of marriage-union ; in which the greatest mutual complacency is always supposed a necessary ingredient . to be thus joyned to the lord , and made , as it were , one spirit with him ; for the eternal god to cleave in love to a nothing creature , as his likeness upon it ingages him to do , is this no pleasure , or a mean one ? . communion , unto which that union is fundamental , and introductive ; and which follows it upon the same ground , from a natural propensity of like to like : there is nothing now to hinder god , and the holy soul of the most inward fruitions and injoyments ; no animosity , no strangeness , no unsutableness on either part . here the glorified spirits of the just have liberty to so●●ce themselves , amidst the rivers of pleasure at gods own right hand , without check or restraint . they are pure , and these pure . they touch nothing that can defile , they defile nothing they can touch . they are not now forbidden the nearest approaches to the ( once ) inaccessible majesty , there 's no holy of holies into which they may not enter , no dore lockt up against them : they may have free admission into the innermost secret of the divine presence , and pour forth themselves in the most liberal effasions of love and joy , as they must be the eternal subjects of those infinitely richer communications from god , even of immense and boundless love and goodness . do not debase this pleasure by low thoughts ; nor frame too daring positive apprehensions of it . 't is yet a secret to us . the eternal converses of the king of glory , with glorified spirits , are onely known to himself and them . that expression ( which we so often meet in our way ) it doth not yet appear what we shall be ; seems left , on purpose , to check a too curious and prying inquisitiveness into these unrevealed things . the great god will have his reserves of glory , of love , of pleasure for that future state . let him alone a while , with those who are already received into those mansions of glory , those everlasting habitations . he will find a time for those that are yet pilgrims and wandring exiles to ascend and enter too . in the mean time what we know of this communion may be gathered up into this general account , the reciprocation of loves ; the flowing and reflowing of everlasting love , between the blessed soul and its infinitely blessed god ; its egress towards him , his illapses into it . unto such pleasure doth this likeness dispose and qualifie : you can no way consider it , but it appears a most pleasurable satisfying thing . thus far have we shewn the qualification for this blessedness , and the nature of it , what it prerequires , and wherein it lyes , and how highly congruous it is that the former of these should be made a prerequisite to the latter , will sufficiently appear to any one , that shall , in his own thoughts , compare this righteousness and this blessedness together . he will indeed plainly see , that the natural state of the case , and habitude of these each to other , makes this connexion unalterable , and eternal ; so as that it must needs be simply impossible to be thus blessed , without being thus righteous . for what is this righteousness other than this blessedness begun , the seed and principle of it ? and that with as exact proportion ( or rather sameness of nature ) as is between the grain sown , and reaped , which is more than intimated in that of the apostle , be not deceived , god is not mocked , for whatsoever a man soweth , that shall he also reap : for he that soweth to his flesh , shall of the flesh reap corruption : ( there is the same proportion too ) but he that soweth to the spirit , shall of the spirit , reap life everlasting : which though it be spoken to a particular case , is yet spoken from a general rule and reason applicable a great deal further . and as some conceive ( and is undertaken to be demonstrated ) that the seeds of things are , not vertually only , but actually , and formally the very things themselves : so is it here also . the very parts of this blessedness are discernable in this righteousness . the future vision of god , in present knowledge of him ; for this knowledge , is a real , initial part of righteousness . the rectitude of the mind , and apprehensions concerning god , consisting in conformity to his revelation of himself . present holiness , including also the future ●ssimilation to god. and the contentment , and peace that attends it , the consequent satisfaction in glory . but as in glory , the impression of the divine likeness , is that which vision subserves ; and whence satisfaction results ; so is it here ( visibly ) the main thing also . the end , and design of the gospel revelation , * of whole christianity ( i mean systematically considered ) of all evangelical doctrines , and knowledge , is to restore gods likeness , and image ; from whence joy and peace result of course , when once the gospel is believed . the gospel is the instrument of impressing gods likeness , in order whereunto it must be understood , and received into the mind . being so , the impression upon the heart , and life , are christianity ha●itual and practical , whereupon joy and pleasure ( the belief or thorough reception of the gospel thus enterveining ) do necessarily ensue . so aptly is the only way , or method of seeing gods face , so as to be satisfied with his likeness ; said to be , in or thorow righteousness . chap. x. the season of this satisfaction , which is twofold ; at death . resurrection . the former spoken to , wherein is shewn , that this life is to the soul ( even of a saint ) but as a sleep . that at death it awakes . as to the latter , that there is a considerable accession to its happiness at the resurrection . . the season of this blessedness , comes next to be considered , which ( as the words [ when i awake ] have been concluded here to import ) must in the general be stated beyond the time of this present life . holy souls are here truly blessed , not perfectly , or their present blessedness is perfect only in nature and kind , not in degree . 't is in this respect , as far short of perfection , as their holiness is . their hunger and thirst are present , their being filled is yet future . the experience of saints in their best state on earth , their desires , their hopes , their sighs , and groans do sufficiently witness they are not satisfied , or if they be , in point of security , they are not in point of enjoyment . the completion of this blessedness is reserved to a better state , as its being the end , of their way , their rest , from their labours , the reward of their work doth import , and require . therefore many scriptures , that speak of their present rest , peace , repose , satisfaction , must be understood in a comparative , not the absolute highest sense . more particularly in that other state ; the season of their blessedness is twofold , or there are two terms from whence ( in respect of some gradual , or modal diversifications ) it may be said severally to commence , or bear date . viz. the time of their entrance upon a blessed immortality , when they shall have laid down their earthly bodies in death . of their consummation therein , when they receive their bodies glorified , in the general resurrection . both these may not unfitly be signified by the phrase in the text [ when i awake ] for , though scripture doth more directly apply the term of [ awaking ] to the latter ; there will be no violence done to the metaphor , if we extend its signification to the former also . to which purpose , it is to be noted , that it is not death , formally , or the disanimating of the body , we would have here to be understood by it ( which indeed sleeping would more aptly signifie than awaking ) but ( what is co-incident therewith in the same period ) the exuscitation , and revival of the soul. when the body falls asleep , then doth the spirit awake , and the eye-lids of the morning , even of an eternal day do now first open upon it . . therefore we shall not exclude from this season the introductive state of blessedness , which takes its beginning from the blessed souls first entrance into the invisible state . and the fitness of admitting it will appear by clearing these two things . . that its condition in this life , even at the best , is in some sort but a sleep . . that when it passes out of it into the invisible regions , 't is truly said to awake . . it s abode in this mortal body , is but a continual sleep ; its senses are bound up , a drowsie slumber possesses , and suspends all its faculties and powers . before the renovating change , how frequently doth the scripture speak of sinners as men a sleep ? let not us sleep as do others . awake thou that sleepest , and stand up from the dead , &c. they are in a dead sleep , under the sleep of death . they apprehend things as men asleep . how slight , obscure , hovering notions have they of the most momentous things ? and which it most concerns them to have thorough , real apprehensions of . all their thoughts of god , christ , heaven , hell , of sin , of holiness , are but uncertain , wild guesses , blind hallucinations , incoherent phansies ; the absurdity , and inconcinnity whereof , they no more reflect upon then men asleep . they know not these things , but only dream of them . they put darkness for light , and light for darkness , have no senses exercised to discern between good and evil . the most substantial realities are with them meer shadowes , and chemaera's , phansied , and imagined dangers startle them ( as 't is wont to be with men in a dream ) real ones , though never so near them , they as little fear , as they . the creature of their own imagination , the lion in the way , which they dream of in their slothful slumber , affrights them ; but the real roaring lion that is ready to devour them , they are not afraid of . and conversion doth but relax , and intermit ; it doth not totally break of this sleep ; it , as it were , attenuates the consopiting fumes , doth not utterly dispel them . what a difficulty is it to watch but one hour ? there are some lucid , and vivid intervals , but of how short continuance ? how soon doth the awakened soul close its heavy eyes , and fall asleep again ? how often do temptations surprize even such , in their slumbring fits , while no sense of their danger can prevail with them to watch and pray ( with due care and constancy ) least they enter thereinto . * hither are most of the sins of our lives to be imputed and referr'd , not to meer ignorance , that we know not sin from duty ; or what will please god , and what displease him ; but to a drowsie inadvertency , that we keep not our spirits in a watchful , considering posture . our eyes that should be ever towards the lord , will not be kept open , and though we resolve , we forget our selves ; before we are aware we find our selves overtaken : sleep comes on upon us , like an armed man , and we cannot avert it . how often do we hear , and read , and pray , and meditate as persons asleep ? as if we knew not what we were about ? how remarkable , useful providences escape either our notice , or due improvement , amidst our secure slumbers ? how many visits from heaven are lost to us , when we are ( as it were ) between sleeping and waking ( i sleep , but my heart waketh ) and hardly own the voice that calls upon us , till our beloved hath withdrawn himself . indeed , what is the whole of our life here but a dream ? the entire scene of this sensible world , but a vision of the night ? where every man walks but in a vain shew : where we are mockt with shadows & our credulous sense abus'd by ▪ impostures , and delusive appearances ; nor are we ever secure from the most destructive , mischievous deception , further than as our souls are possest with the apprehensions that this is the very truth of our case , and thence instructed , to consider : and not to prefer the shadows of time , before the great realities of eternity . nor is this sleep casual , but even connatural to our present state , the necessary result of so strict an union , and commerce with the body , which is , to the in-dwelling spirit , as a dormitory or charnel-house , rather than a mansion . a soul drench't in sensuality ( a le●●e that hath too little of fiction in it ) and immur'd in a sloathful putid slesh , sleeps , as it were , by fate ▪ not by chance ; and is only capable of full relief , by suffering a dissolution ; which it hath reason to welcome as a jubilee , and in the instant of departure to sacrifice as he did * ( with that easie and warrantable change , to make a heathen expression scriptural , jehovae liberatori ) to adore and praise its great deliverer . at least ( accounts being once made up , and a meetness in any measure attained for the heavenly inheritance , &c. ) hath no reason to regret , or dread the approaches of the eternal day , more than we do the return of the sun after a dark and long-some night . but , as the sluggard doth nothing more unwillingly than forsake his bed , nor bears any thing with more regret , than to be awak't out of his sweet sleep , though you should intice him , with the pleasures of a paradise , to quit a smoky loathsome cottage ; so fares it with the sluggish soul , as if it were lodg'd in an inchanted bed ; 't is so fast held by the charms of the body , all the glory of the other world is little enough to tempt it out , than which there is not a more deplorable symptome of this sluggish slumbring state . so deep an oblivion ( which you know is also naturally incident to sleep ) hath seiz'd it of its own countrey , of its alliances above , its relation to the father and world of spirits , it takes this earth for its home , where 't is both in exile and captivity at once . and ( as a prince , stoln away in his infancy , and bred up in a beggers shed ) so little seeks , that it declines a better state . this is the degenerous torpid disposition of a soul lost in flesh , and inwrapt in stupifying clay ; which hath been deeply resented by some heathens . so one brings in socrates pathetically bewailing this oblivious dreaming temper of his soul which ( saith he ) had seen that pulchritude ( you must pardon him , here , the conceit of its pre-existence ) that neither . humane voice could utter , nor eye behold but that now , in this life , it had only some little remembrance thereof , as in a dream , being both in respect of place , and condition , far removed from so pleasant sights , prest down into an earthly station , and there encompast with all manner of dirt and filthiness , &c. and to the same purpose plato often speaks in the name of the same person : and particularly , of the winged stati , of the good soul * , when apart from the body , carried in its triumphant flying chariot ( of which he gives a large description , somewhat resembling solomons rapturous metaphor : before i was aware , my soul made me as the chariots of aminnadib . ) but being in the body , 't is with it , as with a bird that hath lost its wings , it falls a sluggish weight to the earth . which indeed is the state even of the best , in a degree , within this tabernacle . a sleepy torpose stops their flight . they can fall , but not ascend ; the remaines of such a drowsiness do still hang even about saints themselves . the apostle therefore calls upon such to awake out of sleep ; from that consideration ( as we know men are not wont to sleep so intensely towards morning ) that now their salvation was nearer then when they believed , i. e. ( as some judicious interpreters understand that place ) for that they were nearer death , and eternity than when they first became christians ( though this passage be also otherwise ( and not improbably interpreted . ) however , . the holy souls release and dismission , from its earthly body ( which is that we propounded next to be considered ) will excusse and shake off this drowsie sleep . now is the happy season of its awaking into the heavenly vital light of god. the blessed morning of that long desired day is now dawned upon it ; the cumbersome night-vail is laid aside , and the garments of salvation and immortal glory are now put on . it hath past through the trouble & darkness of a wearisome night , and now is joy arrived with the morning ( as we may be permitted to allude to those words of the psalmist , though that be not supposed to be the peculiar sense . ) i conceive my self here not concern'd , operously to insist in proving that the souls of saints sleep not in the interval , between death and the general resurrection ; but enjoy present blessedness . it being besides the design of a practical discourse , which rather intends the propounding and improvement of things acknowledg'd , and agree'd for the advantage and benefit of them with whom they are so ; then the discussing of things dubious and controversible . and what i here propound in order to a consequent improvement and application , should methinks pass for an acknowledg'd truth among them that professedly believe , and seriously read and consider the bible . for meer philosophers , that do not come into this account , 't were impertinent to discourse with them from a text of scripture ; and where my design only obliges me to intend the handling of that ; and to deliver it from what may fitly be supposed to have its ground there , unless their allegations did carry with them the species of demonstrating the simple impossibility of what is asserted thence to the power of that god whose word we take it to be ; which i have not found any thing they say to amount to . that we have reason to presume it an acknowledged thing among them that will be concluded by scripture ; that the soul doth not sleep when it ceases to animate its earthly body , many plain texts do evince , which are amassed together , by the reverend mr. baxter , * some of the principal whereof i would invite any that waver in this matter seriously to consider . as the words of our saviour to the thief on the cross. this day shalt thou be with me in paradise . that of the apostle , we are willing rather to be absent from the body , and present with the lord. and that , i am in a straight , having a desire to depart , and to be with christ. that passage , the spirits of just men made perfect , &c. which are expressions so clear , that it is hard for an industrious caviller to find what to except to them ; and indeed the very exceptions that are put in , are so frivolous , that they carry a plain confession , there is nothing colourable to be said . yea and most evident it is from those texts ; not only that holy souls sleep not , in that state of separation ; but that they are awaked by it ( as out of a former sleep ) into a much more lively , and vigorous activity , than they enjoyed before : and translated into a state , as much better then their former , as the tortures of a cross , are more ungrateful , then the pleasures of a paradise ; these joyes fuller of vitalitie , then those sickly dying faintings . as the immediate presence , and close imbraces of the lord of life ; are more delectable then a mournful disconsolate absence from him ( which the apostle therefore tells us he desired , as far better ( and with an emphasis which our english too faintly expresses ; for he uses a double comparative [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by much more better , and as a perfected , i. e , a crowned triumphant spirit , that hath attained the end of its race ( as the words import in the agonistical notion * ) is now in a more vivid , joyous state then , when , lately toyling in a tiresome way , it languished under many imperfections . and it is observable , that in the three former scriptures , that phrase of being with christ , or being present with him , is the same which is used by the apostle , thes. . . to express the state of blessedness after the resurrection , intimating plainly the sameness of the blessedness before , and after . and though this phrase be also used to signi●ie the present injoyment saints have of gods gracious presence in this life ( which is also in nature , and kind the same ) yet it is plainly used in these scriptures ( the two latter more especially ) to set out to us such a degree of that blessedness , that in comparison thereof our present being with christ , is a not being with him ; our presence with him , now , an absence from him . while we are at home in the body , we are absent from the lord ; and i am in a strait betwixt two , desiring to depart ( or having a desire unto desolution ) and to be with christ , &c. how strangely mistaken , and disappointed had the blessed apostle been , had his absence from the body , his dissolution , his release , set him further off from christ , or made him less capable of converse with him , then before he was ! and how absurd would it be ; to say the spirits of the just are perfected , by being cast into a stupifying sleep ; yea , or being put into any state , not better then they were in before ? but their state is evidently far better . the body of death is now laid aside , and the wights of sin , that did so easily beset , are shaken off ; flesh and sin are laid down together ; the soul is rid of its burdensome bands , and shackles ; hath quitted its filthy darksome prison ( the usual place of lasiness , and sloth , is come forth of it's drowsie dormitory , and the glory of god is risen upon it . 't is now come into the world of realities ; where things appear as they are , no longer as in a drean , or vision of the night . the vital quickning beams of divine light , are darting in upon it , on every side , and turning it into their own likeness . the shadows of the evening are vanished , and fled away . it converses with no other objects but what are full themselves , and most apt to replenish it with energy and life . this cannot be but a joyful awakning ; a blessed season of satisfaction and delight , indeed , to the enlightned , revived soul. but . it must be acknowledged the further , and more eminent season of this blessedness will be , the general resurrection day , which is more expresly signified in scripture , by this term of [ awaying ] as is manifest in many plain texts , where 't is either expresly thus used , or implyed to have this meaning in the opposite sense of the word sleep . what addition shall then be made to the saints blessedness , lyes more remote from our apprehension ; in as much as scripture states not the degree of that blessedness which shall intervene . we know , by a too sad instructive experience , the calamities of our present state , and can therefore more easily conceive , wherein it is capable of betterment , by the deposition of a sluggish , cumbersome body , where those calamities mostly have their spring : but then we know less where to fix our foot , or whence to take our rise , in estimating the additional felicities of that future state , when both the states to be compared are so unknown to us . but that there will be great additions is plain enough . the full recompence of obedience , and devotedness to christ , of foregoing all for him , is affixed by his promise , to the resurrection of the just ; the judgment day gives every one his portion according to his work● . then must the holy , obedient christian hear from its redeemers mouth , come ye-blessed of my father , inherit the kingdom , &c. till then , the devils think their torment to be before their time . 't is when he shall appear , we shall be like him ▪ and see him as he is . that noted day is the day of being presented faultless with exceeding joy . and divers things there are , obviously enough to be reflected on , which cannot but be understood to contribute much to the increase and improvement of this inchoate blessedness . the acquisition of a glorified body . for our vile bodies shall be so far transfigured , as to be made like [ conform to ] the glorious body of the saviour , the lord jesus christ. and this shall be when he shall appear from heaven , where saints here below , are required to have their commerce as the infranchised citizens thereof , and from whence they are to continue looking for him , in the mean time . when he terminates and puts a period to that expectation of his saints on earth , then shall that great change be made , i. e. when he actually appears , at which time the trumpet s●unds , and even sleeping dust it self awakes ; the hallowed dust of them that slept in jesus first , who are then to come with him . this change may well be conceived to add , considerably , to their felicity . a natural congruity , and appetite is now answered , and satisfied , which did either lie dormant , or was under somewhat an anxious , restless expectation before ; neither of which could well consist with a state of blessedness every way , already perfect . and that there is a real desire , and expectation of this change , seems to be plainly intimated in those words of job , all the days of my appointed time will i wait till my change come : where he must rather be understood to speak of the resurrection , than of death ( as his words are commonly mistaken , and misapplyed ) as will appear by setting down the context from the seventh verse . for there is hope of a tree , if it be cut down that it will sprout again , and that the tender branch , thereof will not cease . though the root thereof wax old in the earth , and the stock thereof dye in the ground : yet through the sent of water , it will bud and bring forth boughs like a plant . but man dyeth and wasteth away ; yea man giveth up the ghost , and where is he ? as the waters fail from the sea , and the flood decayeth , and dryeth up ; so man lyeth down , and riseth not till the heavens be no more : they shall not be awaked nor raised out of their sleep . o that thou wouldest hide me in the grave , that thou wouldest keep me secret till thy ●rath be p●st , that thou wouldest appoint me a set time , and remember me ! if a man dye , shall he live again ? all the dayes of my appointed time , will i wait till my change come . thou shalt call , and i will answer thee ; thou wilt have a desire to the work of thy hands . he first speaks according to common apprehension , and sensible appearance touching the hopeless state of man in death , as though it were less capable of reparation , then that of some inferiour creatures unto the end of ver . . and then , gradually , discovers his better hope ; bewrayes his faith , as it were obliquely , touching this point ; lets it breaking out , first , in some obscure glimmerings , ver . , . giving us in his protasis , a similitude not fully expressive of his seeming meaning , for waters , and flouds , that fail may be renewed ; and in his apodosis more openly intimating mans sleep , should be only till the heavens were no more . which [ till ] might be supposed to signi●ie [ never ] were it not for what follows , ver . . where he expresly speaks his confidence by way of petition , that at a set and appointed time , god would remember him , so as to recall him out of the grave , and at last being now minded to speak out more fully ▪ puts the question to himself , if a man dye , shall he live again ? and answers it ; all the dayes of my appointed time ( i. e. of that appointed time which he mention'd before , when god should revive him out of the dust ) will i wait till my change come , i. e. that glorious change , when the corruption of a loathsome grave , should be exchang'd for immortal glory , which he amplifies , and utters more expresly , ver . . thou shalt call , and i will answer , thou shalt have a desire to the work ●f thy hands . thou wilt not always forget to restore , and perfect thy own creature . and surely that waiting is not the act of his inanimate , sleeping dust , but , though it be spoken of the person totally gone into h●des , into the invisible state ; 't is to be understood of that part , that should be capable of such an action , q. d. i , in that part , that shall be still alive , shall patiently await thy appointed time of reviving me in that part also , which death , and the grave shall insult over ( in a temporary triumph ) in the mean time ; and so will the words carry a facile , commodious sense , without the unnecessary help of an imagined rhetorical scheme of speech . and then , that this waiting carries in it a desirous expectation of some additional good , is evident at ●irst sight , which therefore must needs add to the satisfaction and blessedness , of the expecting soul. and wherein it may do so , is not altogether unapprehensible . admit that a spirit , had it never been imbodied , might be as well without a body , or that it might be as well provided of a body out of other materials ; 't is no unreasonable supposition , that a connate aptitude to a body , should render humane souls more happy in a body sufficiently attempered to their most noble operations . and how much doth relation and propriety endear things , otherwise mean ▪ and inconsiderable ? or why should it be thought strange , that a soul connaturallized t● matter should be more particularly inclined to a particular portion thereof ? so as that it should appropriate such a part , and say 't is mine ▪ and will it not be a pleasure to have a vitalit● diffused through what even more remotely appertains to me , to have every thing belonging to the supposition perfectly vindicated from the tyrannous dominion of death ? the return●ing of the spirits into a benumb'd or sleeping toe or finger , adds a contentment to a ma● which he wanted before . nor is it hence ne●cessary the soul should covet a re-union wi●● every effluvious particle of its former body . a desire implanted by god in a reasonable soul will aim at what is convenient , not wh● shall be cumbersome , or monstrous . and how pleasant will it be to comtemplat● and admire the wisdom and power of th● great creatour in this so glorious a change when i shall find a clod of earth , an hea● of d●st refined into a celestial purity an● brightness ; when what was sown in corrupti●● shall be raised in incorruption ; what was sown 〈◊〉 dishonour , is raised in glory ; what was sown in weakness , is raised in power ; what was sown a natural body , is raised a spiritual body . when this corruptible shall have put on incorruption , and this mortal an immortality ; and death be wholly swallowed up in victory . so that this awaking may well be understood to carry that in it , which may bespeak it the proper season of the saints consummate satisfaction and blessedness . but besides what it carries in it self : there are other ( more extrinsical ) concurrents that do further signalize this season , and import a great increase of blessedness , then to gods holy ones . the body of christ is now compleated , the fulness of him , that filleth all in all , and all the so nearly related parts cannot but partake in perfection , and reflected glory of the whole . there is joy in heaven at the conversion of one sinner ; though he have a troublesome scene yet to pass over ; afterwards , in a tempting , wicked , unquiet world , how much more when the many sons shall be all brought to glory together ? the designes are all now accomplished , and wound up into the most glorious result and issue ; whereof the divine providence had been , as in travel , for so many thousand years . 't is now seen how exquisite wisdom govern'd the world , and how steady a tendency the most intricate , and perplexed methods of providence had , to one stated and most worthy end . specially the constitution , administration , and ends of the mediatours kingdom , are now beheld , in the exact aptitudes , order , and conspicuous glory ; when so blessed an issue and success shall commend , and crown the whole undertaking . the divine authority is now universally acknowledged , and adored ; his justice is vindicated , and satisfied ; his grace demonstrated and magnified to the uttermost . the whole assembly of saints solemnly acquitted by publique sentence , presented spotless , and without blemish to god , and adjudged to eternal blessedness . 't is the day of solemn triumph , and jubilation , upon the finishing of all gods works , from the creation of the world , wherein the lord jesus appears to be glorified in his saints , and admired in all that believe : upon which ensues the resignation of the mediatours kingdome ( all the ends being now attained ) that the father ●imself may be immediately all in all . how aptly then are the fuller manifestations of god , the more glorious display of all his attributes , the larger and more abundant effusions of himself , reserv'd , ( as the best wine to the last ) unto this joyful day ? created perfections couldnot have been before so absolute , but they might admit of improvement ; their capacities not so large , but they might be extended further ; and then who can doubt but that divine communications may also have a proportionable increase , and that upon the concourse of so many great occasions they shall have so ? chap. xi . an introduction to the use of the doctrine hitherto proposed . the use divided into inferences of truth . rules of duty . . inference , that blessedness consists not in any sensual injoyment . . inference , the spirit of man ( since 't is capable of so high a blessedness ) a being of high excellency . and now is our greatest work yet behind ; the improvement of so momentous a truth to the affecting and transforming of hearts . that ( if the lord shall so far vouchsafe his assistance and blessing ) they may taste the sweetness , feel the power , and bear the impresse and image of it . this is the work both of greatest necessity , difficulty , and excellency , and unto which all that hath been done hitherto is but subservient , and introductive . give me leave therefore , reader , to stop thee here , and demand of thee ere thou go further , hast thou any design in turning over these leaves of bettering thy spirit ? of getting a more refined , heavenly temper of soul , art thou weary of thy dross , and earth , and longing for the first fruits the beginnings of glory ? dost thou wish for a soul meet for the blessedness hitherto described ! what is here written , is designed for thy help , and furtherance . but if thou art looking on these pages , with a wanton , rolling eye , hunting for novelties , or what may gratifie a prurient wit , a coy and squeamish fancy ; go , read a romance , or some piece of drollery ; know here 's nothing for thy turn ; and dread to meddle with matters of everlasting concernment without a serious spirit ; read not another line till thou have sighed out this request , lord keep me from trifling with the things of eternity . charge thy soul to consider , that what thou art now reading must be added to thy account against the great day . 't is amazing to think with what vanity of mind the most weighty things of religion are entertained amongst christians . things that should swallow up our souls , drink up our spirits , are heard as a tale that is told , disregarded by most , scorned by too many . what can be spoken so important , or of so tremendous consequence , or of so confessed truth , or with so awful solemnity , and premised mention of the sacred name of the lord , as not to find either a very slight entertainment or contemptuous rejection ? and this by persons avowing themselves christians ! we seem to have little or no advantage in urging men upon their own principles , and with things they most readily and professedly assent to . their hearts are as much untouch't , and void of impression by the christian doctrine , as if they were of another religion . how unlike is the christian world to the christian doctrine ! the seal is fair and excellent , but the impression is languid or not visible . where is that serious godliness , that heavenliness , that purity , that spirituality , that righteousness , that peace unto which the christian religion is most aptly designed to work and form the spirits of men ? we think to be saved by an empty name , and glory in the shew and appearance of that , the life and power whereof we hate and deride . 't is a reproach with us not to be called a christian , and a greater reproach to be one . if such and such doctrines obtain not , in our professed belief , we are hereticks or infidels : if they do , in our practice , we are precisians , and fools . to be so serious , and circumspect , and strict , and holy , to make the practice of godliness so much our business , as the known and avowed principles of our religion do plainly exact from us ( yea though we come , as we cannot but do , unspeakably short of that required measure ) is to make ones self a common derision and scorn . not to be professedly religious is barbarous , to be so in good earnest ridiculous . in other things men are wont to act and practise according to the known rules of their several callings , and professions ; and he would be reckon'd the common fool of the neighbour-hood , that should not do so . the husbandman that should sow when others reap , or contrive his harvest into the depth of winter , or sow fitches , and expect to reap wheat ; the merchant that should venture abroad his most precious commodities in a leaky bottom , without pilot , or compass ; or to places not likely to afford him any valuable return . in religion only it must be counted absurd to be , and do according to it s known agreed principles , and he a fool that shall but practise as all about him professe to believe . lord ! whence is this apprehended inconsistency between the profession and practise of religion ! what hath thus stupify'd , and unman'd the world ! that seriousness in religion should be thought the character of a fool ! that men must visibly make a mockery of the most fundamental articles of faith , onely to save their reputation , and be afraid to be serious least they should be thought mad ! were the doctrine here opened , believed in earnest , were the due proper impresse of it upon our spirits , or ( as the pagan moralists expression is ) were our mind transfigured into it ; what manner of persons should we be , in all holy conversation and godliness ! but 't is thought enough to have it in our creed though never in our hearts , and such as will not deride the holiness it should produce , yet indeavour it not ; nor go about to apply and urge truths upon their own souls to any such purpose . what should turn into grace , and spirit , and life , turns all into notion and talk ; and men think all is well , if their head be fill'd , and their tongues tipt , with what should transform their souls and govern their lives . how are the most awful truths and that should have greatest power upon mens spirits , trifled with as matters only of speculation , and discourse ! they are heard but as empty airy words , and presently evaporate , pass away into words again ; like food ( as seneca speaks ) that comes up presently , the same that it was taken in ; which ( as he saith ) profits not , nor makes any accession to the body at all . a like case ( as another ingeniously speaks ) as if sheep when they have been feeding should present their shepherds with the very grass it self which they have cropt , and shew how much they had eaten . no saith he , they concoct it , and so yield them wool and milk. and so ( saith he ) do not you ( viz. when you have been instructed ) presently go and utter words among the more ignorant ( meaning they should not do so in a way of ostentation to shew how much they knew more than others ) but works that follow , upon the concoction of what hath been by words made known to them . ( let christians be ashamed that they need this instruction from heathen teachers . ) thy words were found and i did eat them ( saith the prophet ) and thy word was to me the joy , and rejoycing of my heart . divine truth is only so far at present grateful , or useful for future , as 't is received by faith and consideration , and in the love thereof into the very heart , and there turned ( in succum & sanguinem ) into real nutriment to the soul : so shall man live by the word of god. hence is the application of it ( both personal and ministerial ) of so great necessity . if the truths of the gospel were of the same alloy , with some parts of philosophy , whose end is attained as soon as they are known ▪ if the scripture doctrine ( the whole entire system of it ) were not a doctrine after godliness , if it were not designed to sanctifie and make men holy , or if the hearts of men did not reluctate , were easily receptive of its impressions , our work were as soon done , as such a doctrine were nakedly proposed . but the state of the case in these respects is known and evident . the tenour and aspect of gospel truth speaks its end ; and experience too plainly speaks the oppositeness of mens spirits . all ( therefore ) we read and hear is lost if it be not urgently apply'd . ( the lord grant it be not then too . ) therefore , reader , let thy mind and heart concur in the following improvement of this doctrine which will be wholly comprehended under these two heads inferences of truth rules of duty . that are consequent and connatural thereto . . inferences of truth educible from it . . true blessedness consists not in any sensual injoyment . the blessedness of a man can be but one ; most onely one . he can have but one highest and best good . and its proper character is that it finally satisfies and gives rest to his spirit . this the face and likeness of god doth ; his glory beheld and participated . here then alone his full blessedness must be understood to lye . therefore as this might many other wayes be evinced to be true , so it evidently appears to be the proper issue of the present truth ; and is plainly proved by it . but alas ! it needs a great deal more to be pressed than proved . o that it were but as much considered , as it is known . the experience of almost . years hath ( one would think sufficiently ) testified the incompetency of every worldly thing to make men happy , that the present pleasing of our senses , and the gratification of our animal part is not blessedness ▪ that men are still left unsatisfied notwithstanding . but the practice and course of the world is such , as if this were some late , and rare experiment : which ( for curiosity ) every one must be trying over again . every age renews the inquiry after an earthly felicity ; the design is intail'd ( as the spanish designs are said to be ) and reinforc'd with as great a confidence , and vigor from age to age , as if none had been baffled , or defeated in it before ; or that it were very likely to take at last . had this been the alone folly of the first age , it had admitted some excuse , but that the world should still be cheated by the same so oft-defeated impostures , presents us with a sad prospect , of the deplorable state of mankind . this their way is their folly , yet their posterity approve , &c. the wearied wits and wasted estates , laid out upon the philosophers stone , afford but a faint defective representation of this case . what chymistry can extract heaven out of a clod of clay ? what art can make blessedness spring and grow out of this cold earth ? if all created nature be vext and tortured never so long , who can expect this elixir ? yet after so many frustrated attempts so much time , and strength , and labour lost , men are still as eagerly and vainly busie as ever . are perpetually tossed by unsatisfied desires ; labouring in the ●ire , wearying themselves for very vanity , distracted by the uncertain ( and often contrary ) motions of a ravenous appetite , and a blind mind ; that would be happy , and knows not how . with what sounding bowels , with what compassionate tears , should the state of mankind be lamented , by all that understand the worth of a soul ? what serious heart doth not melt , and bleed for miserable men , that are ( through a just nemesis * ) so perpetually mockt with shadows , cheated with false delusive appearances , infatuated and betrayed by their own senses . they walk but in a vain shew , disquieting themselves in vain ; their dayes flee away as a shadow , their strength is onely labour and sorrow ; while they rise up early , and lye down late , to seek rest in trouble , and life in death . they run away from blessedness while they pretend to pursue it , and suffer themselves to be led down without regret to perdition ; as an ox to the slaughter , and a fool to the correction of the stocks , till a dart strike through their liver . descend patiently the chambers of death , not so much as once thinking , whether are we going ? dream of nothing but an earthly paradise , till they find themselves amidst the infernal regions . . the spirit of man ( in as much as 't is capable of such a blessedness ) appears an excellent creature . it s natural capacity is supposed ; for the psalmist speaks of his own numerical person the same that then writ ; i shall behold ; shall be satisfied take away this supposition : and it could not be so said ; or , as in j●b's words ; i shall behold him , and not another for me ; it would certainly be another not the same . judge hence the excellency of an humane soul ( the principal subject of this blessedness ) without addition of any new natural powers , 't is capable of the vision of god ; of partaking , unto satisfaction , the divine likeness . and is not that an excellent creature , that is capable , not onely of surveying the creation of god , passing through the several ranks , and orders of created beings ; but of ascending to the being of beings , of contemplating the divine excellencies , of beholding the bright and glorious face of the blessed god himself ; till it have lookt it self into his very likeness , and have his intire image inwrought into it . the dignity , then , of the spirit of man is not to be estimated by the circumstances of its present state ; as 't is , here , clad with a ●ordid flesh , inwrapt in darkness , and gravelling in the dust of the earth ; but consider the improveableness of its natural powers , and faculties ; the high perfections it may attain , and the foundations of how glorious a state are laid in its very nature . and then who can tell whether its possible advancement is more to be admired , or its present calamity deplor'd . might this consideration be permitted to settle , and fix it self in the hearts of men ; could any thing be so grievious to them , as their so vast distance from such an attainable blessedness : or any thing so industriously avoided so earnestly abhorred , as that viler dejection and abasement of themselves , when they are so low already by divine disposition , to descend lower by their own wickedness ; when they are already fallen as low as earth , to precipitate themselves as low as hell. how generous a disdain should that thought raise in mens spirits , of that vile servitude to which they have subjected themselves , a servitude to brutal lusts , to sensual inclinations , and desires ; as if the highest happiness they did project to themselves were the satisfaction of these ! would they not with an heroick scorn , turn away their eyes from beholding vanity , did they consider their own capacity of beholding the divine glory ? could they satisfie themselves to become * like the beasts that perish . did they think of being satisfied with the likeness of god. and who can conceive unto what degree this aggravates the sin of man , that he so little minds ( as it will their misery , that shall fall short of ) this blessedness ! they had spirits capable of it . consider thou sensual man whose happiness lies in colours , and tasts , and sounds ( as the moralist ingeniously speaks ) that herd'st thy self with bruit creatures , and aimest no higher then they ; as little lookest up , and art as much a stranger to the thoughts and desires of heaven ; thy creation did not set thee so low ; they are where they were ; but thou art fall'n from thy excellency . god did not make thee a brute creature , but thou thy self . thou hast yet a spirit about thee , that might understand its own originals , and alliance to the father of spirits ; that hath a designation in its nature to higher converses , and imployments . many myriads of such spirits , of no higher ( original ) excellency then thy own , are now in the presence of the highest majesty ; are prying into the eternal glory , contemplating the perfections of the divine nature , beholding the● unvailed face of god , which transfuses upon them its own satisfying likeness . thou art not so low-born , but thou might'st attain this state also . that soveraign lord , and authour of all things , calls thee to it ; his goodness invites thee , his authority enjoyns thee , to turn thy thoughts , and designs this way . fear not to be thought immodest or presumptuous ; * 't is but a dutiful ambition ; an obedient aspiring . thou art under a law to be thus happy ; nor doth it bind thee to any natural impossibility ; it designs instruction to thee , not delusion ; guidance , not mockery . when thou art required to apply , and turn thy soul to this blessedness ; 't is not the same thing , as if thou wert bidden to remove a mountain , to pluck down a star , or create a world. thou art here , put upon nothing but what is agreeable to the primaeval nature of man ; and though it be to a vast heighth , thou must ascend ; 't is by so easie , and familiar methods , by so apt gradations , that thou wilt be sensible of no violence done to thy nature , in all thy way . do but make some trials with thy self ; thou wilt soon find , nothing is thy hindrance , ●ut an unwilling heart . try however ( which will suffice to let thee discern thy own capacity , and will be a likely means to make thee willing ) how far thou canst understand , and trace the way ( complying with it , at least as reasonable ) that leads to this blessedness . retire a little into thy self ; forget a while thy relation to this sensible world . summon in thy self●reflecting and considering powers . thou wilt presently perceive thou art not already happy , thou art in some part unsatisfied ; and thence will easily understand , in as much as thou art not happy in thy self , that it must be something , as yet , without thee , must make thee so ; and nothing can make thee happy , but what is , in that respect , better then thy self ; or hath some perfection in it , which thou findest wanting to thy self . a little further discourse or reasoning with thy self , will easily perswade thee , thou hast something better about thee , then that luggage of flesh thou goest with to and fro ; for thou well knowest , that * is not capable of reason , and discourse ; and that the power of doing so is an higher perfection then any thou canst entitle it to ; and that therefore besides thy bulkie material part , thou must have such a thing as a spirit , or soul belonging to thee ; to which , that , and thy other perfections ( not competible to gross matter ) may agree . thou wilt readily assent ; that thou canst never be happy , while thy better , and more noble part is unsatisfied ; and that it can only be satisfied with something sutable and connatural to it . that therefore thy happiness must lie in something more excellent then this material , or sensible world , otherwise it cannot be grateful and sutable to thy soul , yea in something that may be better , and more excellent then thy soul it self , otherwise how can it better , and perfect that * . as thou canst not but acknowledge thy soul to be spiritual , and immaterial , so , if thou attend , thou wilt soon see cause to acknowledge a spiritual , or immaterial being , better and more perfect then thy own soul. for its perfections were not self-original , they were therefore derived from something , for that reason , confessedly , more excellent , whence at last also thou wilt find it unavoidably impos'd upon thee , to apprehend , and adore a being a●s●lutely perfect ; and then which , there cannot be a more perfect ; the first subject , and common fountain of all perfections ; which hath them , underived in himself , and can derive them unto inferiour created beings * . upon this eternal , and self-essential being , the infinitely blessed god ; thou necessarily dependest and owest , therefore , constant subjection , and obedience to him . thou hast indeed offended him ; and art thereby cut off from all interest in him , and intercourse with him ; but he hath proclaimed in his gospel , his willingness to be reconciled , and that , through the sufferings , righteousness , and intercession of his only begotten son , thy merciful redeemer , the way is open for thy restitution , and recovery ; that thou may'st partake from him what ever perfection is wanting to thy blessedness . nothing is required from thee in order hereunto , but that relying on , and submitting to thy redeemers gracious conduct , thou turn thy mind and heart towards thy god , to know him , and conform to him ; to view , and imitate the divine perfections ; the faithful indeavour , and inchoation whereof , will have this issue , and reward ; the clear vision , and full participation of them . so that thy way , and work differ not , in nature , and kind , from thy end , and reward ; thy duty from thy blessedness . nor are either repugnant to the natural constitution of thy own soul. what violence is there done to reasonable nature in all this ? or what can hinder thee herein , but a most culpable averse , and wicked heart . did thy reason ever turn off thy soul from god ? was it not thy corruption only ? what vile images dost thou receive from earthly objects , which deform thy soul , while thou industrio●sly avertest thy makers likeness , that would perfect it ? how full is thy mind , and heart of vanity ? how empty of god ? were this through natural incapacity , thou wert an innocent creature ; it were thy infelicity ( negative i mean ) not thy crime ; and must be resolved into the soveraign will of thy creator , not thy own disobedient will. but when this shall appear , the true state of thy case , and thou shalt hear it from the mouth of thy judge . thou didst not like to retain me in thy knowledge or love ; thou hadst reason & will , to use about meaner objects , but none for me ; thou couldest sometimes have spared me a glance , a cast of thine eye at least , when thou didst rather chuse it should be in the ends of the earth . a thought of me had cost thee as little , might as soon have been thought , as of this or that vanity ; but thy heart was not with me . i banish thee , therefore , that presence which thou never loved'st . i deny thee the vision thou didst always shun , and the impressions of my likeness which thou didst ever hate . i eternally abandon thee to the darkness , and deformities which were ever grateful to thee . thine is a self created hell ; the fruit of thy own choice ; no invitations or perswasions on mine could keep thee from it . how wilt thou excuse thy fault , or avert thy doom ! what arguments or apologies , shall defend thy cause , against these pleadings . nay what armour shall defend thy soul , against its own wounding self-reflections hereupon ? when every thought shall be a dart ; and a convicted conscience , an ever gnawing worm ; a fiery serpent ; with endless involutions , ever winding about thy heart ? it will now be sadly thought on , how often thou saw'st thy way , and declin'dst it , know'st thy duty , and did'st wave it ; understood'st thy interest , and did'st flight it ; approvd'st the things that were more excellent , and did'st reject them . how often thou did'st prevaricate with thy light , and run counter to thy own eyes ; while things , confessedly , most worthy of thy thoughts , and pursuits , were overlook't ; and empty shadows eagerly pursu'd . thy own heart will now feelingly tell thee , it was not want of capacity , but inclination that cut thee off from blessedness . thou wilt now bethink thy self , that when life , and immortality were brought to light before thy eyes , in the gospel ; and thou wast told of this future blessedness of the saints , and prest to follow holiness , as without which thou couldst not see god ; it was a reasonable man was spoken to , that had a power to understand , and judge , and chuse ; not a stone or a brute , thy capacitie of this blessedness makes thee capable also of the most exquisite torment , and re●lected on , actually infers it . how passionately ( but vainly ) wilt thou then cry out , o that i had fil'd up the place of any the meanest creature throughout the whole creation of god , that i had been a g●at , or a fly , or had never been rather , then to have so noble , abused powers eternally to reckon for ▪ yea and thou must reckon for not onely the actual light , and good impressions thou had'st , but even all thou wast capable of , and mightst have attained . thou shalt now recount with anguish , and horror ( and rend thy own soul with the thoughts ) what thou mightest now have been ; how excellent and glorious a creature ! hadst thou not contriv'd thy own misery and conspir'd with the devil , against thy self , how to deform , and destroy thy own soul. while this remembrance shall alwayes a fresh return , that nothing was injoyned thee as a duty ; or propounded , as thy blessedness ; but what thou wast made capable of , and that it was not fatal necessity , but a wilful choice made thee miserable . chap. xii . inference . . that a change of heart is necessary to this blessedness . the pretences of ungodly men whereby they would avoid the necessity of this change . five considerations proposed in order to the detecting the vanity of such pretences . a particular discussion and refutation of those pretences . . 't is a mighty change must p●sse upon the souls of men in order to their enjoyment of this blessedness . this equally follows from the consideration of the nature and substantial parts of it , as of the qualifying righteousness prerequired to it . a little reflection upon the common state and temper of mens spirits , will soon inforce an acknowledgement that the vision of god , and conformity to him are things above their reach , and which they are never likely to take satisfaction in , or at all to savour ; till they become otherwise disposed then , before the renovating change , they are . the text expresses no more in stating the qualified subject of this blessedness [ in righteousness ] then it evidently implies in the account it gives of this blessedness it self , that it lies [ in seeing god and being satisfied with his likeness . ] assoon as it is considered that the blessedness of souls is stated here , what can be a more obvious reflection then this , lord ! then how great a change must they undergo ! what ! such souls be blessed in seeing and pertaking the divine likeness that never loved it ? were so much his enemies ? 't is true they are naturally capable of it , which speaks their original excellencie , but they are morally uncapable . i. e. indisposed and averse which as truly , and most sadly speaks their present vileness ; and the sordid object temper they now are of . they are destitute of no natural powers necessary to the attainment of this blessedness ; but in the mean time have them so depraved , by impure , and vitious tinctures ; that they cannot relish it or the means to it . they have reasonable soul's , furnished with intellective , and elective faculties ; but labouring under a manifold distemper and disaffection ; that they cannot receive , they cannot savour , the things of god , or what is spiritual . they want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as we may express it , ) the well disposedness for the kingdom of god intimated luke . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meetness , the aptitude , or idoneity for the inheritance of the saints in light . col. . . a settled aversion from god hath fastned its roots in the very spirit of their minds ( for that is stated as the prime subject of the change to be made ) and how can they take pleasure , then , in the vision and participation of his glory ? whereas , by beholding the glory of the lord , they should be changed into the same image ; a vail is upon the heart till it turn to the lord , as was said concerning the jews . cor. . the god of this world hath blinded their minds least ( that transforming light ) the light of the glorious gospel of christ , who is the image of god , should shine unto them . chap. . . they are alienated from the life of god through their ignorance , and blindness of heart . the life they chuse is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atheists , or without god in the world . they like not to retain god in their knowledge , are willingly ignorant of him . say to him depart from us we desire not the knowledge of thy wayes . the lord looks down from heaven upon the children of men to see if any will understand , if any will seek after god , and the result of the inquiry is , there is none that doth good no not one . they are haters of god , as our saviour accused the jews , and saint paul the gentiles . are lovers of pleasure more then lovers of god. their understandings are dark , their minds vain , their wills obstinate , their consciences seared , their hearts hard and dead , their lives one continued rebellion against god and a defiance to heaven . at how vast distance are such souls from such blessedness ! the notion and nature of blessedness must sure be changed , or the temper of their spirits . either they must have new hearts created , or a new heaven , if ever they be happy . and such is the stupid dotage of vain man , he can more easily perswade himself to believe , that the sun it self should be transformed into a dunghill , that the holy god should lay aside his nature , and turn heaven into a place of impure darkness ; then that he himself should need to undergo a change . o ye powerful infatuation of self love , that men in the gall of bitterness should think 't is well with their spirits , and fancie themselves in a case good enough , to enjoy divine pleasures ; that ( as the toads venome offends not it self ) their loathsom wickedness , which all good men detest , is a pleasure to them , and while 't is as the poison of asps under their lips , they call it as a daintie bit , revolve it in their thoughts with delight . their wickedness speakes it self out to the very hearts of others , while it never affects their own ; and is found out to be hateful while they still continue slattering themselves . and because they are without spot in their own eyes ; they adventure so high , as to presume themselves so , in the pure eyes of god too ; and instead of designing to be like god , they already imagine him suc● a one as themselves . hence their allotment of time ( in the whole of it , the lord knowes , little enough ) for the working out of their salvation , spends a pace ; while they do not so much as understand their business . their measured hour is almost out ; an immense eternity is coming on upon them ; and lo they stand as men that cannot find their hands . urge them to the speedy serious indeavour of an heart-change ; earnestly to intend the business of regeneration , of becoming new creatures ; they seem to understand it as little , as if they were spoken to in an unknown tongue ; and are in the like posture with the confounded builders of babel , they know not what we mean , or would put them upon . they wonder what we would have them do . they are ( say they ) orthodox christians . they believe all the articles of the christian creed . they detest all heresie , and false doctrine ; they are no strangers to the house of god , but diligently attend the injoyned solemnities of publick worship : some possibly can say they are sober , just , charitable , peaceable ; and others that can boast lesse of their vertues yet , say they , are sorry for their sins , and pray god to forgive them ; and if we urge them concerning their translation from the state of nature , to that of grace ; their becoming new creatures , their implantation into christ. they say they have been baptized , and therein regenerate , and what would we have more ? but to how little purpose is it to equivocate with god ? to go about to put a fallacy upon the judge of spirits ? or escape the animadversion of his fiery flaming eye , or elude his determinations , and pervert the true intent and meaning of his most established constitutions and laws . darest thou venture thy soul upon it ? that this is all god means , by having a new heart created , a right spirit renewed in us , by being made gods workmanship , created in christ jesus unto good works : by becoming new creatures , old things being done away , all things made new : by so learning the truth as it is in jesus , to the putting off the old man — and putting on the new ; which after god is created in righteousness and true holiness ; by being begotten of gods own will by the word of truth , to be ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the chief excellency , the prime glory ( as certainly his new creature is his best creature ) the first fruits , or the devoted part , of all his creatures ; by having christ formed in us ; by partaking the divine nature , the incorruptible seed ; the seed of god , by being born of god , spirit of spirit , as of earthly parents we are born flesh of flesh . when my eternal blessedness lies upon it , had i not need to be sure , that i hit the true meaning of these scriptures ? especially that , at least , i fall not below it , and rest not in any thing short of what scripture makes indispensably necessary to my entring into the kingdom of god ? i professedly wave controversies , and 't is pity so practical a business , as this i am now upon , and upon which salvation so much depends , should ever have been incumbred with any controversie . and therefore ( though i shall not degress so far as to undertake a particular and distinct handling , here , of this work of god upon the soul , yet ) i shall propound something in general , touching the change necessarily previous to this blessedness , ( wherein that necessity is evidenceable from the nature of this blessedness , which is the business i have in hand ) that , i hope , will pass among christians for acknowledged truth , not liable to dispute , though the lord knows it be little considered . my design being rather to awaken souls to the consideration of known and agreed things , than to perplex them about unknown . consider therefore . first ; that the holy scriptures , in the forementioned and other like passages , do plainly hold forth the necessity of a real change , to be made in the inward temper , and dispositions of the soul ; and not a relative only , respecting its state . this cannot be doubted by any , that acknowledge a real , inherent depravation , propagated in the nature of man. no , nor denyed by them that grant such a corruption to be general , and continued among men ; whether by imitation only , or what way soever . and willing i am , to meet men upon their own principles , and concessions , however erroneous , or short of the truth they may be , while they are yet improvable to their own advantage . admit that regeneration , or the new birth includes a change of our relation and state god-ward ; doth it therefore exclude an intrinsique subjective change of the inclinations and tendencies of the soul ? and if it did yet other termes , are more peculiarly , appropriate to , and most expressly point out , this very change alone ; as that of conversion , or of turning to god ; of being renewed in the spirit of the mind ; of putting off the old man that is corrupt by &c. and putting on the new man which is created in righteousness , and true holiness &c. of partaking the divine nature ; it matters not if this or that expression be understood , by some , more principally in another sense , the thing it self , of which we speak , is as clearly expressed , and as urgently pressed ( as there was cause ) as any other matter whatsoever throughout the whole book of god. but men are slower of belief , as to the great article of the christian doctrine , then to most ( i might say , any ) other . this truth more directly assaults the strong holds of the devil , in the hearts of men ; and is of more immediate tendency to subvert his kingdom ; therefore they are most unwilling to have it true , and most hardly believe it . here they are so madly bold , as to give the lie to all divine revelations ; and though they : are never so plainly told without holiness none shall see god , they will yet maintain the contrary belief , and hope ; till , go ye cursed , vindicate the truth of god , and the flames of hell be their eternal confutation . lord ! that so plain a thing will not enter into the hearts of men ; that so urgent inculcations will not yet make them apprehend , that their souls must be renewed , or perish ! that they will still go dreaming on , with that mad conceit that ( whatever the word of god says to the contrary ) they may yet with unsanctified hearts get to heaven ! how deplorable is the case , that when men have no other hope left them , but that the god of truth will prove false , & belie his word ; yea , and overturn the nature of things , to save them in their sins ! thou that livest under the gospel , hast thou any pretence for thy ( seeming ) ignorance in this matter ? couldst thou ever look one quarter of an hour into the bible , and not meet with some intimation of this truth ? what was the ground of thy mistake ? what hath beguiled thee into so mischievous a delusion : how could such an imagination have place in thy soul ; that a child of wrath by nature , could become a child of god without receiving a new nature ? that so vast a change could be made in thy state , without any at all in the temper of thy spirit ? secondly , consider , that this change is , in its own nature , and the design of god , who works it , dispositive of the soul for blessedness . 't is sufficiently evident , from the consideration of the state it self , of the unrenewed soul , that a change is necessary for this end ; such a soul in which it is not wrought when once its drowsie , stupifying slumber is shaken off , & its reflecting power awakened , must needs be a perpetuall torment to it self . so far it is remov'd from blessedness , it is its own hell , and can flie from misery & death no faster then from it self . blessedness composes the soul , reduces it to a consistancie ; it infers ( or rather is ) a self-satisfaction ; a well-pleasedness and contentment with one self self ; in rich't , and fill'd with the divinefulness . hence 't is at rest ; not as being pent in , but contentedly dwelling with it self ; and keeping within its own bounds of its own accord . the unrenewed soul can no more contain it self within its own termes , or limits ; is as little self consistent , as a raging flame , or an impetuous tempest . indeed it s own lusts perpetually ( as so many vultures ) rend and tear it ; and the more , when they want external objects . then ( as hunger ) their fury is all turned inward ; and they prey upon intestines ; upon their own subject ; but unto endless torment , not satisfaction . in what posture is this soul for rest and blessedness . the nature of this change , sufficiently speakes its own design . 't is an introduction of ( the primordia ) the very principles of blessedness . and scripture as plainly speaks the design of god. he regenerates to the undefiled inheritance . makes meet for it ; works , formes , or fashions the soul unto that self same thing , viz. to desire & groan after that blessed state ; and consequently to acquiesce and rest therein . therefore , vain man , that dreamest of being happy without undergoing such a change ; how art thou trying thy skill to abstract a thing from it self . for the prerequired righteousness whereunto thou must be changed , and this blessedness are in kind , and nature the same thing ; as much as a child , and a man. thou pretendest thou would'st have that perfected , which thou canst not indure , should ever be begun : thou settest thy self to prevent and suppresse what , in its own nature , and by divine ordination tends to the accomplishment of thy own pretended desires . thou wouldst have the tree , without ever admitting the seed , or plant. thou wouldst have heat , and canst not indure the least warmth ; so besotted a thing is a carnal heart ! thirdly , that , in as much as this blessedness consists in the satisfactory sight , and participation of gods own likeness , unto whom the soul is habitually averse , this change must chiefly stand in its becoming holy or godly , or in the alteration of its dispositions and inclinations , as to god. otherwise the design , and end of it is not attained . we are required to follow peace with all men ( but here the accent is put ) and holiness , without which no man shall see god , heb. . . 't is therefore a vain thing , in reference to what we have now under consideration , viz. the possibility of attaining this blessedness ; to speak of any other changes that fall short of , or are of another kind from , the right disposition of heart godward . this change , we are now considering , is no other then the proper adequate impress of the gospel-discovery , upon mens spirits , ( as we have largely shewn the righteousness is , in which it terminates . ) the sum of that discovery is ▪ [ that god is in christ reconciling the world unto himself ] the proper impress of it , therefore , is the actual reconciliation of the soul to god , through christ ; a friendly well affected posture of spirit towards god our last end , and highest good ; and towards christ , our only way ( since the apostacy ) of attaining and injoying it . to rest therefore in any other good dispositions , or indowments of mind , is as much besides the business , as impertinent to the present purpose , as if one design'd to the government of a city , should satisfie himself that he hath the skill to play well on a lute ; or he that intends phisick , that he is well seen in architecture . the general scope and tenor of the gospel tells thee , o man , plainly enough , what the business is thou must intend ( if thou wilfully overlook it not ) in order to thy blessedness . 't is written to draw thee into fellowship with the father and the son , that thy joy may be full . it aimes at the bringing of thee into a state of blessedness in god through christ ; and is therefore the instrument by which god would forme thy heart thereto . the seal by which to make the first impression of his image upon thee . which will then as steadily incline , and determine thy soul towards him ; as the magnetique touch ascertains the posture of the needle ; wherefore doth he , there discover his own heart ; but to melt and win , and transform thine . the w●rd of grace is the seed of the new creature . through the exceeding great and precious promises , he makes souls partake of the divine nature . grace is , firstly , reveal'd , to teach the denial of ungodliness , &c. turn thy thoughts hither then , and consider , what is there done upon thy soul , by the gospel , to attemper and conform it to god ? wherein hath thy heart answered this its visible design ; and intendment ? thou art but in a delirious dream till thou seriously bethinkest thy self of this . for , otherwise , how can the aversion of thy heart from him escape thy daily observation ; thou canst not be without evidences of it ; what pleasure dost thou take in retiring thy self with god ? what care to redeem time onely for converse with him ? had'st thou not rather be any where else ? in a time of vacancy from business , and company ; when thou hast so great a variety of things before thee , among which to chuse an object for thy thoughts , do they not naturally fall upon any thing rather then god! nor do thou think to shift off this , by assigning the mear natural cause ; for if there were not somewhat more in the matter , why is it not so with all ? he , upon whom this change had passed , could say ; my soul shall be satisfied as with marrow and fatness ; and my mouth shall praise thee with joyful lip● , when i remember thee upon my bed , and meditate on thee in the night watches . my meditation of him shall be 〈◊〉 ; i will be glad in the lord. how precious are thy thoughts unto me , o god , how great is the sunt of them ? if i should count them , they are more in number then the sand ; when i wake , i am still with thee . yea , in the way of thy judgment , o god , have we waited for thee , the desire of our soul is to thy name , and to the remembrance of thee . with my soul have i desired thee in the night , yea with my spirit within me will i s●ck thee early , &c. therefore , plain it is , there is a sinful distemper to be wrought out , an ungodly disposition of heart ; which it concerns thee not to rest , till thou see removed . fourthly , consider , that to become godly ; or this change of inclinations , and dispositi●ns towards god , is that which of all other , the soul doth most strongly reluctate and strive against ; and which therefore it undergoes with greatest difficulty and reget . 't is an horrid and amazing thing it should be so , but scripture , and experience leave it undoubted that so it is . what! that the highest excellency , the most perfect beauty , loveliness , and love it self should so little attract a reasonable spiritual being that issued thence ? his own off-spring so unkind ! what more then monstrous unnaturalness is this , so to disaffect ones own original ! 't were easie to accumulate , and heap up considerations that would render this astonishingly strange . so things are reckon'd upon several accounts , either as they are more rare , and unfrequent ( which is the vulgar way of estimating wonders ) or as their causes , are of more difficult investigation ; or ( if they are moral wonders ) as they are more unreasonable , or causeless ; upon this last account , christ marvelled at the jews unbelief ; and so is this hatred justly marvellous ; as being altogether without a cause . but thence to infer there is no such thing , were to dispute against the sun. no truth hath more of light and evidence in it , though none more of ●●rr●ur and prodigie . to how many thousand objects is the mind of man indifferent ? can turn it self to this or that ; run with facility all points of the compass , among the whole universe of beings ; but assay , only , to draw it to god , and it recoiles : thoughts , and affections revolt , and decline all converse with that blessed object ! toward other objects it freely opens , and dilates it self , as under the benign beams of a warm sun : there are placid , complacential emotions ; amicable sprightly converses and imbraces . towards god only , it is presently contracted , and shut up . life retires , and it becomes as a stone , cold ●rigid , and impenetrable . the quite contrary to what is required ( which also those very precepts do plainly imply ) 't is alive to sin , to the world , to vanity , but crucified , mortified , dead to god , and jesus christ. the natures of many men that are harsh , fierce , and savage , admit of various cultivations , and refinings ; and by moral precept , the exercise , and improvement of reason , with a severe animadversion , and observance of themselves , they become mild , tractable , gentle , meek . ( the story of the physiognamists guess at the temper of socrates is known ) but of all other , the disaffected soul is least inclinable ever to become good natur'd towards god , wherein grace , or holiness doth consist . here 't is most unperswadable , never facile to this change . one would have thought no affection should have been so natural , so deeply inwrought into the spirit of man , as an affection towards the father of spirits ; but here , he most of all discovers himself to be without natural ●ffection , surely here is a sad proof , that such affection doth not ascend . the whole duty of man as to the principle of it , resolves into love . that is the fulfilling of the law. as to its object ; the two tables devide it between god , and our neighbour . and accordingly divide that love . upon those two branches whereof ; love to god , and love to our neighbour , hang all the law and the prophets . the wickedness of the world hath kil'd this love at the very root ; and indisposed the nature of man to all exercises of it , either way , whether towards god , or his neighbour . it hath not only rendred man unmeet for holy communion with god ; but in a great measure for civil society with one another . it hath destroyed good nature ; made men false , envious , barbarous ; turn'd the world ( especially the dark places of the earth , where the light of the gospel shines not ) into habitations of cruelty . but who sees not the enmity , and disaffection of mens hearts towards god is the more deeply rooted , and less superable evil ? the beloved apostle gives us a plain and sad intimation how the case is , as to this ; when he reasons thus . he that loveth not his brother whom he hath seen ; how can he love god , whom he hath not seen ? he argues from the less to the greater ; and this is the ground upon which his argument is built : that the loving of god is a matter of greater difficulty , and from which the spirit of m●n is more remote , then the loving of his neighbour . and he withall insinuates an account why it is so ; gods remoteness from our sense , which is indeed a cause , but no excuse . for is our so gross sensuality no sin ? that nothing should affect our hearts but what we can see with our eyes ? as if our sense were the onely measure or judg of excellencies . we are not all flesh , what have we done with our souls ? if we cannot see god with our eyes , why do we not with our minds ? at least so much of him we might , as to discern his excellency above all things else : how come our souls to lose their dominion , and to be so slavishly subject to a ruling sense ? but the reason less concerns our present purpose ; that whereof it is the reason ; that implyed assertion , that men are in a less disposition to the love of god then their neighbour , is the sad truth we are now considering . there are certain homilitical vertues , that much adorn and polish the nature of man ; urbanity , fidelity , justice , patience of injuries , compassion towards the miserable , &c. and , indeed , without these , the world would break up , and all civil societies disband ; if , at least , they did not in some degree obtain . but in the mean time men are at the greatest distance imaginable from any disposition to society with god. they have some love for one another ; but none for him . and yet it must be remembred that love to our neighbour , and all the consequent exertions of it , becoming dutie by the divine law ; ought to be performed as acts of obedience to god ; and therefore ought to grow from the stock and root of a divine love ; i mean love to god. they are otherwise but spurious vertues , bastard fruits ( men gather not grapes of thorns , &c. ) they grow from a tree of another kind , and what ever semblance they may have of the true , they want their constituent form , their life and soul. though love to the brethren , is made a character of the regenerate state , of having past from death to life ; 't is yet but a more remote , and is it self brought to trial by this higher , and more immediate one , and which is more intimately connatural to the new creature , even the love of god ; by this we know we love the children of god , when we love god , and keep his commandments . a respect to god * specifies every vertue , and duty . what ever is loved , and served , and not in him , and for him ( servato ordine fini● , as the school-phrase is ) becomes an idol , and that love and service is idolatry . and what a discovery is here of disaffection to god ; that in the exercise of such the above mentioned vertues , one single act , shall be torn from it self , from its specifying moral ●orm , onely to leave out him . a promise shall be kept , but without any respect to god — ( for even the promises made to him are broken without any scruple . ) that which is anothers , shall be rendred to him ; but god shall not be regarded in the business . an alms given , for the lords sake , left out . that which concerns my neighbour often done , but what concerns god therein , as it were studiously omitted . this is what he that runs may read ; that though the hearts of men are not to one another as they should ; they are much more ●verse towards god. men are easier of acquaintance towards one another , they slide insensibly into each others bosomes ; even the most churlish , morose natures are wrought upon by assiduous repeated kindnesses ( gutta cavat lapidem , &c. ) as often falling drops at length wear and work into very stones . towards god their hearts are more impenetrable then rocks , harder then adamants . he is seeking with some , an acquaintance all their days : they live their whole age , under the gospel , and yet are never wonne . they hearken to one another , but are utterly unperswadable towards god ; as the deaf adder that hears not the voice of the charmer , though charming never so wisely . the clearest reason , the most powerful arguments , move them not , no nor the most insinuative allurements , the sweetest breathings of love . how often would i have gathered thee , as the hen her chickens under her wings , and ye would not . god draws with the cords of a man , with the bends of love ; but they still perversly keep at an unkind distance . men use to believe one another ( were there no credit given to each others words , and some mutual confidence in one another , there could be no humane converse , all must affect solitude , and dwell in dens , and desarts as wild beasts ) but how incredulous are they of all divine revelations ? though testified with never so convincing evidence . ●ho hath believed our report ! the word of the eternal god is regarded ( o amazing wickedness ) as we would the word of a child or a fool. no sober rational man , but his narrations , promises , or threatnings are more reckon'd of . men are more reconcileable to one another , when enemies ; more constant , when friends . how often doth the power of a conquering enemy , and the distress of the conquered , work a submission on this part , and a remission on that . how often are haughty spirits stoopt , by a series of calamities , and made ductile ; proud arrogants formed , by necessity and misery , into humble supplicants , so as to lie prostrate at the feet of a man , that may help , or hurt them ; while still the same persons retain indomitable , unyielding spirits towards god , under their most afflictive pressures . though his gracious nature , and infinite fulness promise the most certain , and liberal relief , 't is the remotest thing from their thoughts to make any address to him . they cry because of the oppression of the mighty , but none says where is god my maker , who giveth songs in the night . rather perish under their burdens , then look towards god , when his own visible hand is against them , or upon them , and their lives at his mercy ; they stand it out to the last breath ; and are more hardly humbled then consumed : sooner burn , then weep , shrivel'd up into ashes , sooner then melted into tears . scorched with great heat , yet repent not to give glory to god : gnaw their tongues for pain , and yet still more disposed to blaspheme , then pray or sue for mercy . dreadful thought ! as to one another , reconciliations among men are not impossible , or unfrequent ; even of mortal enemies , but they are utterly implacable towards god! yet they often wrong one another , but they cannot pretend god ever did them the least wrong , yea they have liv'd by his bounty all their days . they say to god , depart from us , yet he filleth their houses with good things . so true is the historians * observation . hatred is sharpest where most unjust . yea , when there seems at least to have been a reconciliation wrought , are treacheries , covenant-breakings , revolts , strangeness , so frequent among men towards one another , as from them towards god ? how inconsistent with friendship is it , according to common estimate , to be alwayes promising , never performing : upon any , or no occasion to break off intercourses , by unkind alienations , or mutual hostilities ; to be morose , reserv'd each towards other . to decline ▪ or disaffect each others converse . to shut out one another from their hearts , and thoughts . but how common , and unregretted are these carriages towards the blessed god ? it were easie to expatiate on this argument , and multiply instances of this greater disaffection . but in a word , what observing person may not see , what serious person would not grieve to see , the barbarous sooner putting on civility ; the riotous , sobriety ; the treacherous , fidelity ; the morose , urbanity ; the injurious , equity ; the churlish , and covetous ; benignity , and charity ; then the ungodly man piety , and sincere devotedness unto god. here is the principal wound and distemper sin hath infected the nature of man with : though he have suffered a universal impairment , he is chiefly prejudic'd in regard of his habitude , and tendency towards god ; and what concerns the duties of the first table . here the breach is greatest , and here is greatest need of repair . true it is an inoffensive winning deportment towards men , is not without its excellency , and necessity too . and it doth indeed , unsufferably reproach christianity , and unbecome a disciple of christ ; yea it discovers a man not to be led by his spirit , & so to be none of his , to indulge himself in immoral deportments towards men ; to be undutiful towards superiors ; unconversable towards equals ; oppressive towards inferiors ; unjust towards any . yet is an holy disposition of heart towards god , most earnestly , and in the first place to be indeavoured ( which will then draw on the rest ) as having in it highest equity and excellency ; and being of most immediate necessity to our blessedness . fifthly , consider , that there may be some gradual tendencies , or fainter essayes towards godliness , that fall short of real godliness , or come not up to that thorough change , and determination of heart godward , that is necessary to the blessedness . there may be a returning , but not to the most high , and wherein men may be ( as the prophet immediately subjoyns ) like a deceitful bow , not fully bent , that will not reach the mark ; they come not home to god. many may be almost perswaded ; and even within reach of heaven , not far from the kingdom of god ; may seek to enter , and not be able ; their hearts being somewhat inclinable , but more averse ; for they can only be unable as they are unwilling . the soul is in no possibility of taking up a complacential rest in god , till it be brought to this , to move toward him spontaneously , and with ( as it were ) a se●f motion . and then is it self moved towards god , when its preponderating bent is towards him . as a massie stone that one attempts to displace , if it be heav'd at till it preponderate , it then moves out , by its own weight , otherwise it reverts , and lies where , and as it did before . so 't is with many mens hearts , all our lifting at them is but the rolling of the returning stone , they are mov'd , but not remov'd : sometimes they are lifted at , in the publique ministry of the word , sometimes by a private seasonable admonition , sometimes god makes an affliction his minister : a danger startles them , a sickness shakes them , and they think to change their course ; but how soon do they change those thoughts , and are where they were ? what inlightnings and correctio●s ; what awakenings , and terrours ; what remorses , what purposes , what tasts , and relishes do some find in their own hearts , that yet are blasted and come to nothing ? how many miserable abortions after travailing pangs and throwes , and fair hopes of an happy birth of the new creature ? often somewhat is produced that much resembles it , but is not it . no gracious principle , but may have its counterfeit in an ungracious heart ; whence they deceive not others only , but themselves , and think verily they are true converts , while they are yet in their sins . how many wretched souls that lie dubiously strugling a long time , under the contrary alternate impressions of the gospel on the one hand , and the present evil world on the other ; and give the day to their own sensual inclinations at last . in some degree , escape the corruptions of the world , by the knowledge of our lord and saviour jesus christ , but are again intangled , and overcome , so as their latter end is worse then their beginning . such a man is so far from being advantaged by his former faint inclinations towards god , that he will be found , at last , under this aggravated wickedness beyond all other men : that when others wandred from god through inadvertency , and inconsideration ; this man will be found to have been his enemy upon deliberation , and again the various strivings of his convinced heart to the contrary . this is more eminently victorious and raigning enmity , such a one takes great pains to perish . alas ! 't is not a slight touch , an overly superficial tincture , some evaned sentiments of piety , a few good thoughts or wishes , that bespeak a new man , a new creature . 't is a thorough prevailing change , that quite alters the habitual posture of a mans soul ; and determines it towards god ; so as that the after course of this life may be capable of that denomination , a living to god ; a living after the spirit . that exalts the love of god into that supremacy in him , that it becomes the governing principle of his life ; and the reason and measure of his actio●s ; that as he loves him above all things else , better then his own life ; so he can truly ( though possibly sometimes with a doubtful trembling heart ) resolve the ordinary course of his daily walking , and practice into that love , as the directive principle of it . i pray , i read , i hear , because i love god. i desire to be just , sober , charitable , meek , patient , because i love god. this is the perfection , and end of the love of god , therefore that must needs be the principle hereof ) obedience to his will ▪ herein appears that power of godliness , denied ( god knowes ) by too many that have the form : the spirit of love , power , and of a sound mind . that onely is a sound mind , in which such love rules in such power . is not love to god often pretended by such , that when ever it comes to an actual competitio● discover they love their own flesh a g●eat deal more ; that seldom ever cross their own wills to do his ; or hazard their own fleshly interest , to promote his interest ? we may justly say ( as the apostle , in a case fitly enough reducible hi●her ) how dwells the love of god 〈◊〉 that man ? notwithstanding such a subdued ; ineffectual love to god , such a one shall be denominated , and dealt with as an enemy . 't is not likely any man on earth , hates god so perfectly , as those in hell. and is not every quality not yet perfect in its kind , and that is yet growing more , and more intense ; in the mean time allayed by some degree of its contrary ? yet that over-mastered degree denominates not its subject , nor ought a man from such a supposed love to god , have the name of a ●over of him . that principle only is capable of denominating the man , that is prevalent and practical , that hath a governing influence on his heart , and life . he in whom the love of god hath not such power and rule , whatever his fainter inclinations may be , is an ungodly man. and now , methinks these several considerations compared , and weighed together , should contribute something to the settling of right thoughts in the minds of secure sinners , touching the nature and necessity of this heart-change ; and do surely leave no place for the forementioned vain pretences that occasioned them . for ( to give you a summary view of what hath been propounded in those foregoing considerations ) it now plainly appears , that the holy scripture requires in him that shall injoy this blessedness ; a mighty change of the very temper of his soul , as that which must dispose him thereto ; and which must therefore chiefly consist , i● the right framing of his heart towards god ; towards whom it is most fixed averse , and therefore not easily susceptible of such a change . and that any slighter , or more feeble inclination toward god , will not serve the turn ; but such onely whereby the soul is prevalently , and habitually turned to him . and then what can be more absurd , or unsavory ? what more contrary to christian doctrine , or common reason ? then instead of this necessary heart-change to insist upon so poor a plea , as that mentioned above , as the onely ground of so great a hope . how empty and frivolous will it appear in comparison of this great soul-transforming change , if we severally consider the particulars of it . as for orthodoxie indoctrinals , 't is in its self an highly laudible thing , and in respect of the fundamentals ( for therefore are they so called ) indispensibly necessary to the blessedness . as that cannot be without holiness , so nor holiness without truth . but ( besides that this is that which every one pretends to ) is every thing which is necessary , sufficient ? as to natural necessity ( which is that we now speak to ) reason , an intellectual nature , are also necessary ; shall therefore all men , yea , and devils too be saved ? besides , are you sure you believe the grand articles of the christian religion ? consider a little , the grounds effects of that petended faith. first , its grounds , every assent is as the grounds of it are . deal truly here with thy soul. can you tell wherefore you are a christian ? what are thy inducements , to be of this religion ? are they not such as are common to thee with them that are of a false religion ? ( i am here happily prevented by a worthy author * , to which i recommend thee , but at the present , a little bethink thy self ) is it not possible thou may'st be a christian for the same reasons , for which one may be a jew , or a mahometan , or a meer p●g●● ? as viz. education , custome , law , example , outward advantage , &c. now consider , if thou ●ind this , upon enquiry to be thy case ; the motives of thy being a christian , admit of being cast together into this form of reasoning . that religion which a mans forefathers were of , which is established by law , or generally obtains in the country where he lives : the profession whereof , most conduces to , or best consists with his credit , and other outward advantages , that religion he is to imbrace as the true religion . but such i find the christian religion to be to me . therefore , &c. the proposition , here , is manifestly false ; for it contains grounds common to all religio●s , publiquely owned , and profest throughout the world ; and sure all cannot be true : and hence the conclusion : ( though materially considered it be true yet ) form●lly considered , as a conclusion issuing from such premises , must needs be false ; and what then is become of thy orthodoxie ; when as to the formal object of thy faith thou believest , but as m hometan● , and p●gans do ? when thou art of this faith , by fate , or chance only , not choice , or rational inducement ? next , as to the effects of thy faith : let them be inquired into also , and they will certainly bear proportion to the grounds of it . the gospel is the power of god to salvation to every one th●t 〈◊〉 ; to them that believe it no● , it ●●gnifies nothing . the word of god received with a divine faith , as the word of god 〈◊〉 works ●●●ttually upon all that so receive 〈◊〉 , i. e. all that believe what such efficacio●s workings of it hast thou felt upon thy soul ? certainly it s most connaturural effect is that very change of heart , and inclinations god-ward , of which we have been speaking . what is so sutable to the gospel revelation , as a good temper of heart godward ? and how absurd it is to introduce the cause , on purpose to exclude its genuine inseparable effect ? but evident it is ( though true faith cannot ) that superficial irrational ●ssent , in which alone , many glory ; may too well consist with a disaffected heart towards god ; and can it then signifie any thing towards thy blessedness ? sure to be so a solifidian , is to be a null●fidian . faith not working by love , is not faith : at least profits nothing . for thy outward conformity in the solemnities of worship , 't is imputable to so corrup●● mot●ves , and principles ; that the thing it self , ab●●actively considered , can never be thought characteristical , and distinguishing of the heirs of blessedness . the worst of men , 〈◊〉 perform the best of outward duties . thy most glorious , loasted vertues , if they grow not from the proper root , love to 〈◊〉 , they are but splendid sins , as above appears , and hath been truly said of old . thy repentance is either true , or false , if true , it is that very change of mind and heart , i speak of , and is therefore eminently signaliz'd by that note 't is repentance [ towards god ] if false , god will not be mocked . for thy regeneration in 〈◊〉 ; what can it avail thee , as to this blessedness , if the present all worldly evils are willingly endured , and all ( such ) good things quitted and forsaken for christs sake , and his elects . and if the question be ask't ( as it was once of alexander , when so frankly distributing his treasures among his followers ) what do you reserve for your self ? the resolved christian makes ( with him ) that short and brave reply , hope . he lives upon things future and unseen . the objects any one converses with most , and in which his life is , as it were , bound up , are suitable to the ruling principle of life in him . they that are after the flesh , do savour the things of the flesh ; they that are after the spirit , the things of the spirit . the principle of the fleshly life , is sense ; the principle of the spiritual life , is faith. sense is a mean , low , narrow , incomprehensive principle , limited to a point . this center of earth ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( this now ) of time . it can reach no higher then terrene things ; nor further then present things . so bruitish is the life of him that is led by it ; wholly confined to matter and time . but the righteous live by faith. their faith governs , and maintains the life . they stear not their course according to what they see ; but according to what they believe . and their daily sustenance is by the same kind of things . their faith influences , not their actions only , but their comforts , and enjoyments . they subsist by the things they believe ; even invisible , and eternal things . but it is by the intervening exercise of hope , whose object is the same . the apostle having told us from the prophet , that the just shall live by faith , presently subjoyns a description ' of that faith they live by ; viz. that it is the sustance of things hoped for , and the evidence of things not seen ; it substantiates , and reallizes , evidences , and demonstrates those glorious objects so far above the reach , and sphere of sense . it is constantly sent out to forage in the invisible regions , for the maintenance of this life . and thence fetches in the provisions upon which hope feeds , to the strengthening of the heart , the renewing of life , and spirits . our inward man ( saith the apostle ) is renewed day by day ; while we look , or take aime ( which is next in the series of the discourse for the intervening verse is manifestly parenthetical ) not at the things that are seen , but at the things that are not seen ; for the things that are seen are temporal , but the things that are not seen , are eternal . and the word here rendred [ look ] doth plainly signifie the act of hope , as well as that of faith ; for it doth not import a meer intuition , or beholding ; a taking notice , or assenting onely that there is such things , but a designing , or scoping at them ( which is the very word ) with an appropriative eye ; as things that notwithstanding their distance , or whatsoever imaginable difficultie , are hoped to be attained to , and enjoyed . and here are evidenly the distinct parts of faith and hope in this business ; faith , upon the authority , and credit of the divine word , and promise , perswades the heart that there is such a glorious state of nor is that aversation the lesse culpable for that it is so hardly overcome , but the more . 't is an aversation of will ; and who sees not that every man is more wicked , ac-according as his will is more wickedly bent ? hence his impotencie or inability to turn to god , is not such as that he cannot turn if he would ; but it consists in this , that he is not willing . he affects a distance from god. which shews therefore the necessity still of this change . for the possibility of it , and the incouragement ( according to the methods wherein god is wont to dispense his grace ) the sinner hath to hope , and indeavour it ; will more ●itly fall into consideration else where . chap. xiii . fourth inference . that the soul in which such a change is wrought , restlesly pursues it till it be attain'd . fifth inference . that the knowing of god , and conformity to him , are satisfying things , and do now in a degree satisfie according to the measure wherein they are attained . sixth inference . that the love of god towards his people is great , that hath designed for them so great , and even a satisfying good . . 't is further to be inferr'd , that a soul wherein such a change is wrought , pursues this blessedness with restless supreme desire , till it attain to the fulness thereof . we have here a plainly-implyed description of the posture and tendencies of such a soul ( even of a sanctified , holy soul ; which had therefore undergone this blessed change ) towards this state of blessedness . i shall ( saith he ) be satisfied with thy likeness , q. d. i cannot be satisfied otherwise . we have seen how great a change is necessary to dispose the soul to this blessedness , which being once wrought , nothing else can now satisfie it . such a thing is this blessedness ( i speak now of so much of it as is previous , and conducing to satisfaction , or of blessedness materially considered , the divine glory to be beheld , and participated . ) 't is of that nature it makes the soul restless , it lets it not be quiet , after it hath got some apprehension of it , till it attain the full enjoyment . the whole life of such a one , is a continual seeking gods face . so attractive is this glory of a subject rightly disposed to it . while others crave corn and wine , this is the summe of the holy souls desires , lord lift thou up the light of thy countenance , &c. the same thing is the object of its present desires that shall be of its eternal satisfaction and enjoyment . this is now it s one thing , the request insisted on , to behold the beauty of the lord , &c. and while in any measure it doth so , yet 't is still looking for this blessed hope , still hoping to be like him , see him as he is ; the expectation of satisfaction in this state implies the restless working of desire till then , for what is this satisfaction , but the fulfilling of our desires ; the perfecting of the souls motions , in a complacential rest . motion , and rest do exactly correspond each to other . nothing can naturally rest in any place , to which it was not before naturally inclin'd to move ; and the rest is proportionably more compos'd , and steady , according as the motion was stronger , and more vigorous . by how much the heavier any body is , so much the stronger and less resistible is its motion downward , and then accordingly , it is less moveable , when it hath attained its resting place . 't is therefore a vanity , and contradiction to speak of the souls being satisfied , in that which it was not before desirous of * . and that state which it shall ultimately and eternally acquiesse in ( with a rest that must therefore be understood to be most composed and sedate ) towards it must it needs move with the strongest and most unsatisfied desire , a desire that is supreme , prevalent , and triumphant over all other desires , and over all obstructions to it self , least capable of diversion , or of pitching upon any thing short of the terme aimed at . ask therefore the holy soul , what is thy supreme desire ? and so far as it understands it self , it must answer ; to see , and partake the divine glory ; to behold the blessed face of god ; till his likeness be transfused through all my powers , and his entire image be perfectly formed in me ; present to my view what else you will , i can be satisfied in nothing else but this . therefore this leaves a black note upon those wretched souls , that are wholly strangers to such desires ; that would be better satisfied to dwell always in dust ; that shun the blessed face of god as hell it self ; and to whom the most despicable vanity is a more desirable sight , then that of divine glory . miserable souls ! consider your state , can that be your blessedness which you desire not ? or do you think god will receive any into his blessed presence , to whom it shall be a burden ? methinks , upon the reading of this , you should presently doom your selves , and see your sentence written in your breasts , compare your hearts with his holy mans : see if there be any thing like this , in the temper of your spirits ; and never think well of your selves till you find it so . . the knowledge of god , and conformity to him , are , in their own nature , apt to satisfie the desires of the soul , and even no● actually do so , in the measure wherein they are attained . some things are not of a satisfying nature ; there is nothing tending to satisfaction in them . and then the continual heaping together of such things , doth no more towards satisfaction , then the accumulating of mathematical points would towards the compacting of a solid body ; or the multiplication of ciphers only to the making of a summe . but what shall one day , satisfi , hath in it self a power , and aptitude thereto . the act ( when ever it is ) supposes the power . therefore the hungry craving soul , that would sain be h●ppy , but knows not how ; needs not spend its dayes in making uncertain guesses , and fruitless attempts , and trials . it ma● 〈◊〉 ●ts hovering thoughts , and upon af●●●● 〈◊〉 given , say i have now found at 〈…〉 satisfaction may be had ; and have 〈◊〉 this to do ; to bend all my powers hither , and intend this one thing , the possessing my self of this blessed rest ; earnestly to in●e 〈◊〉 , and patiently to wait for it . happy discovery ! welcome tidings ! i now know which wa● to turn my eye , and direct my pursuit . i shall no longer spend my ●●if in dubious toilsome wandrings , in anxious , va●n inquiries . i have found ▪ i have found ! blessedness is here . if i can but get a lively , efficacious sight of god , i have enough — shew me the father , and it suffices . let the weary wandring soul bethink it self , and retire to god ; he will not mock thee with shadows , as the world hath done . this is eternal life to know him the onely true god , and jes●● christ whom he hath sent . a part , from christ thou canst not know , nor see him , with fruit and comfort , but the gospel revelation ( which is the revelation of god in christ ) gives thee a lovely prospect of him . his glory shines in the face of jesus christ , and when , by beholding it , thou art changed into the same likeness , and findest thy self gradually changing more and more , from glory to glory , thou wilt find thy self accordingly in a gradual tendency towards satisfaction , and blessedness . that is , do but seriously set thy self to study , and contemplate the being , and attributes of god ; and then look upon him , as , through the mediatour , he is willing to be reconcil'd to thee , and become thy god ; and so long let thine eye fix , and dwell here , till it affect thy heart ; and the proper impress of the gospel be by the spirit of the lord instamp't upon it ; till thou find thy self wrought to a compliance with his holy will , and his image formed in thee ; and thou hast soon experience thou art entring into his est ; and wilt relish a more satisfying 〈◊〉 in this blessed change ; then all thy 〈◊〉 sensual injoyments , did ever afford thee before . surely , if the perfect vision , and perception of his glorious likeness will yield a compleat satisfaction at last ; the initial , and progressive tendencies towards the former , will , proportionably , infer the latter . 't is obvious hence , to collect who are in this world ( ordinarly and , caeteris paribus , where more unusual violent temptations hinder not ) the most satisfied , and contented persons ; even those that have most of the clarifying sights of god , and that thence partake most of his image ( indeed scripture only vouchsafes the name to such sights of god , he that doth evil hath not seen god ) such as have most of a godly frame wrought into their spirits , and that have hearts most attempered , and conformed to god. these are the most contented persons in the world . content is part of the gain that attends godliness ; it concurring , renders the other a great gain . [ — godliness with contentment ] the form of expression discovers how connatural contentment is to godliness ; as if they were not to be mentioned apart . godliness , as if he had said , is a very gainful thing , but if you would comprehend the gainfulness of it fully , do not abstract too curiously , take in with it , that which is of so near an alliance , that you will hardly know how to consider them apart ; let its inseparable adjunct contentment , go along with it ; and you will find it againful thing indeed . the true knowledge of god so directly tends to holiness , and that to contentation , that it may be too evidently concluded , that a discontented person , hath little of the one or the other , not much knowledge , and less grace ; he is so far from being like god , that in the apostles language above we may say , he hath not seen him . doth that person know god , or hath ever seen him , that falls not into the dust , admiring so glorious a majesty ? that subjects not himself to him , with loyal affections , accounting it his only grand concernment to please , and serve him ? but the discontented person takes upon him , as if he were god alone , and as if he expected every creature to do him homage , and thought the creation were made for the pleasure and service of none but him . hath that person ever seen god , that acknowledges him not a sufficient portion ? a full , all-comprehending good . hath he seen him , that sees not reason to trust him ; to commit all his concernments to him . hath he seen him that loves him not , and delights not in his love ? hath he seen him that quits not all for him , and abandons not every private interest to espouse his ; and how evidently do these things tend to quiet and compose the soul ? discontent proceeds from idolizing thoughts of our selves ; 't is rooted in self-conceit , in self-dependence , self-love , self-seeking , all which despicable idols ( or that one great idol , self , thus variously served , and idolized ) one sight of the divine glory would confound and bring to nothing . the sights of god melt the heart , break it under a sense of sin , and hence compose it to a meek , peaceful humility ; but the discontented spirit is an unbroken , proud , imperious spirit . the sights of god purifie the soul , refine it from the dross of this vile world , make it daily aspire to a conformity unto the pure and spiritual nature of god. but a discontented spirit , is a sensual , terrene spirit ( for what , but such objects are the usual matter of most mens discontents ? ) taking sensuality in its just latitude , 't is a low , d●nghil spirit ; fit for nothing but to rake , and scrabble in the dirt . i insist upon this apprehending ( what deserves more lamentation then it hath observation ) that too many annex a profession of eminent godliness , and spirituality into an indulged , querulous , impatient temper of spirit , joyn a splendid appearance of piety to an unreformed perverse frowardness ( which agree as well as a jewel of gold to a swines ●nout ) nothing pleases them ; their mercies are not worth the acknowledging ; their afflictions intolerable , not to be born . they fall out and quarrel with all occurrences , actions , events ; neither man , nor god , doth any thing good in their sight . the world is not well govern'd , nothing falls out well as to themselves . what can possibly be thought on more repugnant to the knowledge of god. the g●and design , of all religion , and the very spirit of the gospel ; than this temper ? which way do these tend and aime but to lead souls to blessedness ; to bring them into a peaceful happy satisfied state and frame ? and must we , because that end cannot be attained here , therefore go the quite contrary way ? or pretend we are going to heaven with our backs turned upon it ? sure the discoveries god now makes of himself to us , and by which he impresses his likeness upon his own ; though they ultimately design our satisfaction and blessedness in heaven ; as intermediate there unto , they aime at the bringing us into an heaven upon earth , to form us unto a life agreeable , and hath analogie with that of heaven ; unto which nothing is more analogous in our pre-present state then that peace , and serenity which result from divine knowledge , and holiness : nothing more inconsistent , then a peevish , fretful , turbulent spirit . the one is a participation of a bright , and mild light from heaven ; the other of a dark , and raging fire from hell ? 't is onely gods face , his glorious likeness reflected on our souls , that shall satisfie hereafter , and make heaven , heaven . he doth not now wholly conceal himself from us , nor altogether hide his face . the shining of the same face ( in what degree he now vouchsafes them ) will make this earth an heaven too . one glance towards him may transmit a lively , pleasant lustre upon our spirits ( they looked to him and were lightned . ) and we live in the expectation of clearer , and more impressive , eternal visions . it will become us to express a present satisfiedness , proportionable to our present sights , and expectations ; and to endeavour daily to see more , and to be more like god , that we may be daily more and more satisfied . while me cannot yet attain to be making gradual approaches towards that blessed state . by how much any have more of the vision and likeness of god in their present state : so much they approach nearer unto satisfaction . . we infer ; the love of god to his people is great , which hath designed for them so great , and even a satisfying good . we cannot overlook the occasion this doctrine gives us , to consider , and contemplate a while the love of god. i● this shall be the blessedness of his saints , 't is a great love that shall be the spring and source of it . two things , here before our eyes , discover the greatness of this love . that it designes satisfact on to the persons meant ; and that they shall be satisfied with the divine vision and likeness . . it designs their s●tisfacti●n . this is as far as love can go . 't is love to the uttermost : i● doth not satisfie itself , till it satisfie them . 't is love to spare an enemy , to relieve a stranger ; but to satisfie for ever , them that were both ; this s●●e exceeds all the wonted measures of love . much love is shewn in the forgiveness of sin , in the s●pply of necessities , but herein ( as the apostle speaks in another case ) is the love of god perfected ( as to its exercise ) it hath now perfectly attained its end ; when it hath not left so much as a craving desire , not a wish unsatisfied ; the soul cannot say , i wish it were better ; o th●t i h●d ●ut this one thing more to 〈◊〉 my h●ppi●●ss . it hath neither pretence , nor inclination to think such a thought . divine love is now at rest ; it was travailing ( big with gracious designs ) before it hath now delivered it self . it would rather create new heavens every moment , then not satisfie : but it hath now done it to the full , the utmost capacity of the soul is filled up ; it can be no happier then it is . this is loves triumph over all the miseries , wants , and desires , of a languishing soul. the appropriate , peculiar glory of d●v●ne love . if all the excellencies of their whole creation besides , were contracted into one glorious creature , it would never be capable of this boast ; i have satisfied one soul. the love of god leaves none unsatisfied , but the proud despisers of it . now is the eternal sabbath of love . now it enters into rest , having finish't all its works , it views them over now with delight , for ●o , they are all good. its works of pardon , of justification , and adoption . its works of regeneration , of conversion , and sanctification ; its establishing , quickning , comforting works ; they are all good , good in themselves , and in this their end ; the satisfaction and repos● of blessed souls . now divine love puts on the crown , ascends the throne , and the many miriads of glorified spirits fall down about it , and adore . all professe to owe to it the satisfying pleasures they all injoy . who can consider the unspeakable satisfaction of those blessed spirits , and not also reflect upon this exalted greatness of divine love ! . 't is again great love , if we consider wherewith they shall be satisfied . the sight , and participation of the divine glory , his face , his likeness , his represented and impressed glory . there may be great love that never undertakes , nor studies to satisfie all the desires of the persons we cast our love upon ; especially where nothing will satisfie but high , and great matters . the love of god knows no difficulties ; nor can be overset . the greater the performance , or vouchsafement ; the more suitable to divine love. it hath resolved to give the soul a plenary satisfaction , perfectly to content all its desires ; and ●nce nothing else can do it , but an eternal beholding of the glorious face of the divine majesty , and a transformation into his own likeness ; that shall not be with-held . yea it hath created , refined , inlarged its capacity on purpose , that it might be satisfied with nothing less . great love may sometimes be signified by a glance ; the offered view of a willing face . thus our lord jesus invites his church to discover her own love , and answer his , let me see thy face , &c. cant. ● . . love is not more becomingly exprest , or gratified then by mutual looks , [ ubi amor , 〈◊〉 oculus ] how great is that love that purposely layes aside the vail ; that never turns away its own , nor permits the aversion of the beholders eye , throughout eternity . now we see in a glass ; then face , to face ; as if never weary of beholding on either part , but on that part the condiscention lies , is the transcendent , admirable love . that a generous , beneficent ( the other till it be satisfied here ) a craving indigent love . and how inexpressible a condiscension is this ? poor wretches ! many of whom , possibly , were once so low , that a strutting grandee , would have thought himself affronted by their look ; and have met with threatning rebukes their overdaring venturous eye ; lo now they are permitted ( to stand before princes ? that 's a mean thing ) to feed their eyes with d●vine glory , to view the face of god. he sets them before his face for ever . and that eternal vision begets in them an eternal likeness , they behold and partake glory at once , that their joy may be full . they behold not a glorious god , with deformed souls ; that would render them a perpetual abomination , and torment to themselves . love cannot permit that heaven should be their affliction ; that they should have cause to loath and be weary of themselves in that presence . it satisfies them by cloathing , and filling them with glory ; by making them partake of the divine likeness , as well as behold it . 't is reckon'd a great expression of a complying love , but to give a picture ; when the parties loved only permit themselves to view in a mute representation , a vicarious face . this is much more , a vital image ( as before ) gods one living likeness propagated in the soul , the inchoation of it ( is called the divine nature , the seed of god ; what amazing love is this , of the great god to a worm ? not to give over till he have assimilated it to his own glory ; till it appear as a ray of light begotten of the father of lights . every one ▪ saith the apostle , that doth righteousness , is ●orn of him and then it follows ; behold , what manner of love — to be ●he sons of god ; to be lik● him , to see him as he is , &c. how great a word is that ( spoken in reference to our present state ) — to make us partakers of [ his ] holiness . and ( as well it might ) 't is instanc't as an effect , and arg●ment of love ( for sure chastening it self abstracted from that end of it , doth not import love . ) wh●m the lord loveth , he chesteneth — and then by and by , in the same series and line of discourse is added - to make n● partakers of his his holiness . love always either supposes similitude , or intends it , and is sufficiently argued by it either way . and sure the love of god cannot be more directly expressed , then in his first intending to make a poor soul like him , while he loves it with compassion ; and then imprinting and perfecting that likeness , that he may love it with eternal delight : love is here the first and the last , the beginning and end in all this business . chap. xiv . the th inference . that since this blessedness is limited to a qualified subject [ i in righteousness ] the unrighteous are necessarily lest exclud●d . the th inference . that righteousness is no vain thing , in as much as it hath so happy an issue , and ends so well . . considering this blessedness is not common , but limited ●o a qualified subject [ i in righteousness ] person cloth'd in righte●usness . i● evidently follows . th● unrighteous are nec●ss●●ily excluded , and shut out ; can have no p●r● nor p●rtion in this blessedness . the same thing that the apostle tells us without an inference ; know ye not that the unrighteouss shall not inherit the kingdom of god , &c. intimating that to be a most confessed known thing . know ye not ? is it possible ye can be ignorant of this ? the natural necessity of what hath been here infe●'d , hath been argued already from the consideration of the nature of this blessedness . the legal necessity of it , arising from the divine will , and law , is that i mainly intend at present . by such a necessity also , they are excluded : who by gods rule ( according to which the supreme judgment must be managed ) shall be found unrighteous . those that come not up to the tearms of the gospel covenant ; never accepted the offers , nor submitted to the commands of it . and that hence consequently are unrelated to christ , and ununited to him ; no way capable of advantage by his most perfect and all-sufficient righteousness , that alone fully answers all the ex●ctions , and demands of the covenant of works : and so , who are at last found unrighteous by the old law , and the new ; the law both of the creatour , and redeemer too . there is the same necessity these should be excluded , as that god should be just and true . the word is gone forth of his mouth in righteousness and cannot return . he did not d●lly with sinners , when he settled those constitutions , whence this necessity results . he is not a man , that he should lye , nor the son of m●n , that he should repent . an heathen understood so much of the nature of god. i have thought sometimes , with much wonder , of the stupid folly of unsanctified hearts , they are even confounded in their own wishes ; and would have ( in order to their security ) they know not what . were the question faithfully put to the very heart of such a one , what wouldest thou have done in order to thy eternal safety from divine wrath and vengeance ? would not the answer be , o that god would recall those severe constitutions he hath made , and not insist ●o strictly , on what be hath required in the gospel , in order to the salvation on of sinners . but foolish wretch , dost thou know what thou sayst ? wouldst thou have god repeal the gospel that thou mayest be the more secure ? in what a case art thou then ? hast thou no hope if the gospel stand in force ? what hope wilt thou have if it do not ? must the hopes of all the world be ruin'd to establish thine ? and yet leave them involv'd in the common ruine too ? what , but the gospel gives the least hope to apostate sinners ? there is now hope for thee in the gospel promise , if thou return to god. let the wicked forsake his way , and the unrighteous man his thoughts ; and let him turn to the lord , and he will have mercy upon him ; and to our god , and he will abundantly pardon . but take away the gospel and where art thou ? were it possible for thee to repent , and become a new man , what settles the connexion between repentance , and salvation but the gospel-promise ? will the violated law of works accept thy repentance instead of obedience ? doth it not expresly preclude any such expectation ? doth it give any ground to look for any thing but death after sin ? thou must therefore flye to the gospel or yield thy self lost ; and know it contains none but faithful and true sayings , that have more stability in them , than the foundations of heaven and earth . therefore expect nothing to be altered for thy sake . the gospel-constitution was settled long before thou wast born ; thou com'st too late with thy exceptions ( if thou hadst any ) against it . remember , therefore , this is one of the unalterable determinations of this gospel , without holiness thou shalt never see god , or ( which amounts to the same ) thou canst not behold his face but in righteousness . there is no word in all the bible of more certain truth than this . in this also how apt are sinners foolishly to intangle themselves . the gospel is true and to be believed , till they meet with something that crosses them , and goes against the hair , and then , they hope it is not so but vain man ! if once thou shake the truth of god , what wilt thou stay thy self upon ? is god true when he promises ? and is he not as true when he threatens ? if that be a true saying : s●y to the righteous it shall be well with him — is not that as much to be regarded ; wo to the wicked it shall be ill with him . the righteousness of the righteous shall be upon him , and the wickedness of the wicked shall be upon him . are not these of equal authority ? if thou hadst any reason to hope , thou mayest be happy though thou never be righteous ; is there not as much reason to fear thou might'st be miserable though thou be ; since the one is as much against the slat express word of god as the other ? let not thy love to sin betray thee out of all religion , and thy wits together . wherein wilt thou believe one upon the bare value of his word , that will lie to thee in any thing ? yea , and as it is the same authority that is affronted in every command , whence disobedience to one is a breach of all ; so is the same veracity denyed in every truth ; and the disbelief of one belies all , and wilt thou believe him in any thing , thou hast proclaimed a lier in every thing ? therefore so little hast thou gained by disbelieving the divine revelation in this thing ; that thou hast brought thy self to this miserable dilemma ; if the word of god be false thou hast no foundation of any faith left thee ; if it be true , it dooms thee to eternal banishment from his blessed face , while thou remainest in thy unrighteousness . it will not be thy advantage then to disbelieve this gospel record , but to consider it , and take it to heart , 't will prove never the lesse true , at last for that thou wilt not believe it , shall thy unbelief make the truth of god of none effect ? and if thou wouldest but reasonably consider the case ; methinks thou shouldest soon be convinc't . since thou acknowledgest ( as i suppose thee to do ) that there are two states of men in the other world , a state of blessedness , and a state of misery ; and two sorts of men in this world , the righteous , and the unrighteous . let thy reason and conscience now judge , who shall be allotted to the one state , and who to the other . sure if thou acknowledge a righteous judge of all the world , thou canst non think he will turn men , promiscuously into heaven , or hell at random , without distinction : much less canst thou be so absurd , and mad , as to think all the unrighteous shall be saved , and the righteous perish ; and then what is le●t thee to judge , but that which i am now urging upon thee , that when the righteous shall be admitted to the vision of gods blessed face ; the unrighteous shall be driven forth into outer darkness ? it may be some here will be ready to say , but to what purpose is all this , they were of the same mind before ; and cannot think that any one would ever say the contrary . nor do i think so either ; but 't is one thing not to believe a conclusion to be true , and another to prosess a contrary belief . and one thing to believe a conclusion , another to think we believe it . men often know not their own minds . in practical matters 't is best seen what a mans belief is , by his practice . for when any profess to believe this or that practical truth , relating to their salvation , if they believe is not practically , i. e. with such a belief as will command their suitable practice , it matters not what belief they are of , or whether they were of that judgment or no. yea it will prove in the issue , better for them they had been of another , when their own professed belief shall be urged against them . but let us cosider a little how in practical matters of less concernment we would estimate a mans belief . you meet a traveller upon the way who tells you , the bridge over such an unpass●ble river is broken down , and that if you venture , you perish ; if you believe him you return ; if you hold on , he reasonably concludes you believe him not ; and will therefore be apt to say to you , if you will not believe me , you may make trial . your physician tells you a disease is growing upon you , that in a short time will prove incurable , and mortal ; but if you presently use means , he shall prescribe , ' t●s capable of an easie remedie . how would you your self have your belief of your phisitian judged of in this case ; would you expect to be believed , if you should say , you do not at all distrust your phisitians integrity , and judgment , but yet you resolve not to follow his directions ? unless you would have us believe too , that you are weary of your life , and would fain be rid of it . there is no riddle or mystery in this . how ridiculous would men make themselves if in matters of common concernment they should daily practice directly contrary to their professed belief ? how few would believe them serious , or in their wits ? but however , call this believing , or what you will , we contend not about the name , the belief of such a thing can no further do you good , you can be nothing the better for it , further then as it ingages you to take a course suitable and consequent to such a belief . to believe that there is a hell , and run into it , that unrighteousness persisted in will damn you ; and yet live in it . to what purpose is it to make your boasts of this faith ? but since you are willing to call this believing ; all the foregoing reasoning is to ingage you to consider what you believe . do you believe that unrighteousness will be the death of your soul ? will eternally separate you from god , and the pres●nce of his glory ? and when you have reason'd the matter with your self , you find it to be certainly so ; should not such a thing be more deeply pondered ? the bare proposal of an evident truth commands present assent ; but if i further bend my mind to reason out the same thing to my self . i am occasioned to take notice of the grounds , dependencies , the habitudes of it , what it rests upon , & whither it tends , and thence more discern its importance , and of what moment it is ; then i should have done if upon first view i had assented only , and dismist it my thoughts . and yet is it possible you should think this to be true , and not think it a most important truth ? is it a small matter in your account , whither you shall be blessed , or miserable for ever ? whether you be sav'd , or perish eternally ? or is it considered by you according as the weight of the matter requires , that as you are found righteous , or unrighteous , so will it everlastingly fare with you ? you may possibly say , you already conclude your self righteous , therefore no further imploy your thoughts about it . but methinks you should hardly be able how ever to put such a thing out of your thoughts ; while as yet the final determination is not given in the case . if a man have a question yet depending concerning his life or estate : though his business be never so clear , he will hardly forget it , the trial not being yet past . and though in this matter , you have no reason to suspect errour , or corruption in your judge ( through which many honest causes may miscarry in an humane judicature ) yet have you no reason to suspect your self ? if the holy spirit hath assured you it hath not stupified you , but as you have then the less of fear , you have the more of love , and joy . therefore you will not thence mind such a concernment the less , but with the more delight ; and therefore also , most probably , with the more frequency , and intention . what a pleasure will it be to review evidences , and say , ●o here are the mediums by which i make out my title to the eternal inheritance . such , and such characters give me the confidence , to number my self among gods righteous ones . and do you lead that heavenly raised life ? do you live in those sweet and ravishing comforts of the holy ghost , that may bespeak you one whom he hath sealed up to the day of redemption ? if you pretend not to any such certainty , but rely upon your own judgment of your case ; are you sure you are neither mistaken in the notion of the righteousnesse required , nor in the application of it to your own souls ? possibly you may think your self , because in your ordinary dealings you wrong no man ( your self being judge ) a very righteous person . but evident it is , when the scripture uses this tearm as discriptive of gods own people , and to distinguish betweeen them that shall be saved , and perish , it takes it in that comprehensive sense , before explained . and however , it requires , at least , much more of thee under other expressions , as thou canst hardly be so ignorant , but to know . and do but use thy reason here a little , and demand of thy self . is he to be accounted a righteous person that thinks it fit to avoid wronging a man , but makes no conscience at all of wronging god ? more particularly . is it righteous to live all thy dayes in a willing ignorance of the author of thy being , never once to enquire where is god my maker ? is it righteous to forget him , dayes without number , not to have him from day to day in all thy thoughts ? is it righteous to estrange thy self from him , and live as without him in the world ? while thou liv'st , mov'st , and hast thy being in him ? not to glorifie him in whose hands thy breath is ? to be a lover of pleasure more then god ? a worshipper , in thy very soul , of the creature , more then of the creatour ? is it righteous to harden thy heart against his fear and love ? to live under his power , and never reverence it , his goodness , and never acknowledge it ? to affront his authority , to belie his truth , abuse his mercy , impose upon his patience , desie his justice ? to exalt thy own interest against his , the trifling petite interest of a silly worm , against the great all comprehending interest of the common lord of all the world ? to cross his will , to do thy own ? to please thy self , to the displeasing of him ? whence hadst thou thy measures of justice , if this be just ? again , is it righteous to deny the lord that bought thee , to neglect that great salvation which he is the authour of ? and whereas he came to bless thee in turning thee from thine iniquities , wilfully to remain still in an accursed servitude to sin ? when he was made manifest to destroy the works of the devil , still to yield thy self a captive at his will ? whereas he died that thou might'st not any longer live to thy self , but to him that died for thee , and rose again ; and that he might redeem thee from thy vain conversation , and that thou art so expresly told that such as still lead sensual lives , mind earthly things , have not their conversation in heaven , are enemies to the cross of christ ; is it no unrighteousness that in these respects thy whole life , should be nothing else but a constant contradiction to the very design of his dying ? a perpetual hostility , a very tilting at his cross ? is there no unrighteousness in thy obstinate infidelity , that wickedly denies belief to his glorious truths , acceptance of his gracious offers , subjection to his holy laws ? no unrighteousness in thy obstinate , remorsless , impenitency ? thy heart that cannot repent ? that melts not while a crucified jesus amid'st his agonies , and dying pangs , cryes to thee from the cross , o sinner enough , thy hard heart breaks mine ! yield at last , and turn to god. is it righteous to live as no way under law to christ ? to persist in actual rebellion against his just government , which he died , and revived , and rose again to establish , over the living and the dead ? yea , and that while thou pretendest thy self a christian ? in a word ; is it righteous to tread under foot the son of god , to vilifie his blood , and despise his spirit ? is this the righteousness that thou talkest of ? are these thy qualifications for the everlast-blessedness ? if thou say , thou confessest thou art in thy self , in these several respects , altogether unrighteous ; but thou hopest the righteousness of christ , will be sufficient to answer for all . no doubt christs righteousness is abundantly available to all the ends for which it was intended by the father and him ; but it shall never answer all the ends that a foolish wicked heart will fondly imagine to it self . in short , it serves to excuse thy non performance of , and stands instead of thy perfect sinless obedience to the law of works ; but it serves not instead of thy performance of what is required of thee , as the condition of the gospel covenant . that is , it shall never supply the room of faith , repentance , regeneration , holiness , the loving of christ above all , and god in him ; so as to render these unnecessary , or salvation possible without them . there is not one iota , or tittle in the bible , that so much as intimates , an unregenerate person , an unbeliever , an impenitent , or unholy person , shall be saved by christs righteousness ; but enough to the contrary , every one knows , that hath the least acquaintance with the scriptures . vain man what ? is christ devided , and devided against himself ; christ without , against christ within ? his suffering on the cross , and foregoing obedience , against his spirit and government in the soul ? did christ die , to take away the necessity of our being christians ? and must his death serve , not to destroy sin out of the world , but christianity ? who hath taught thee so wickedly to misunderstand the design of christs dying ? and when the scripture so plainly tells thee , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish , but have everlasting life . and , that he became the authour of eternal salvation to them that obey him , yea , and that he will come in flaming fire to take vengeance on them that know , and obey him not . what should induce thee to think thou mayst be saved by him , whether thou believest , and obeyest or no ? no , if ever thou think to see god , and be happy in him ; thou must have a righteousness in thee , resembling his : the very product the thing wrought in the work of regeneration . if ye know that he is righteous , ye know that every one that doth righteousness is born of him . whereupon follows the description of the blessedness of such righteous ones in the beginning of the next chapter . — they are sons — they shall be like &c. so that in a word , without some sight of god here , there 's no seeing him hereafter ; without some likeness to him now , none hereafter . and such as are destitute of that heart-conformity to the gospel , wherein the evangelical righteousness stands ; are so far from it , that we may say to them , as our saviour to the jews , ye have neither heard his voice , nor seen his shape , i. e. you have never had right notion , or any the least true glimpse of him ; your hearts are wholly destitute of all divine impressions whatsoever . . we may further infer , from this qualification of the subject of blessedness . that righteousness is no vain thing . that is not in vain that ends so well , and hath so happy an issue at last . scripture tells us , that the labour of the righteous tendeth to life : and that we may understand it of their labour , as they are righteous : we are more plainly told that righteousness tendeth to life ; and that to them that sow righteousness shall be a sure reward . that the righteous shall shine as the sun in the kingdom of the father . — the righteous into eternal life . and we here see that righteousness ends in the blessed sight of gods glorious face , in being satisfied with the divine likeness : foolish sinners as justly upbraided that they spend their labour for that which satisfies not ; takes much pains to no purpose ; such are all the works of sin , toilsome , fruitless ; what fruit had ye of those things ( viz. which ye wrought when you were free from righteousness ) whereof ye are now ashamed ; for the end of th●se things is death . but ( it follows ) being now made free from sin , and bec●me servants to god ( which is paraphrased above by servants to righteousness ) ye have your fruit unto holiness , & the end everlasting life . the fruit is a continual increase of holiness , a growing more and more like god , till at last everlasting life , satisfaction with his likeness , do crown and consummate all . you have now what to answer to the atheists profane querie ; what profit is it to serve god ? to what purpose to lead so strict , and precise a life ? you may now see to what purpose it is ; and whereunto godliness ( which righteousness here includes ) is profitable ( as having besides what it intitles to here ) the promise of that life which is to come . there needs no more to discover any thing not to be vain ( in as much as nothing can be said to be but in reference to an end , as being good for nothing ) then the eviction of these two things . that it aims at a truly worthy , and valuable end ; and that its tendencie thereto is direct , and certain . in the present case both these are obvious enough at the first view . for as to the former of them , all the world will agree without disputing the matter , that the last end of man ( i. e. which he ultimately propounds to himself ) is his best good ; and that he can design no further good to himself , then satisfaction ; nothing after or beyond that ; and what can afford it , if the vision and participation of the divine glory do not ? as to the latter , besides all that assurance given by scripture-constitution to the righteous man , concerning his future reward ; let the consciences be consulted of the most besotted sinners , in any lucid interval , and they will give their suffrage ( balaam that so earnestly followed the reward of unrighteousness not excepted ) that the way of righteousness , is that only likely way to happiness , and would therefore desire to die , at least , the righteous mans death , and that their latter end should be like his . so is wisdom ( i might call it righteousness too , the wicked man is the scripture-fool ; and the righteous the wise man ) justified not by her children only , but by her enemies also . and sure 't is meet that she should be more openly justified by her children , and that they learn to silence , and repress those misgiving thoughts ; surely , i have washed my hands in vain , &c. and be steadfast , unmovable , alwayes abounding in the work of the lord , for as much as they know their labour is not in vain in the lord. chap. xv. two other inferences from the consideration of the season of this blessedness . the former , that in as much as this blessedness is not attained in this life . the present happiness of saints must in a great part consist in hope . the latter , that great is the wisdom and sagacity of the righteous man , which waves a present temporary happiness , and chuses that which is distant and future . in as much as the season of this blessedness is not on this side the grave ; nor expected by saints till they awake , we may further infer ; ninthly . that their happiness in the mean time doth very much consist in hope . or that hope must needs be of very great necessity , and use to them , in their present state for their comfort , and support . it were not , otherwise , possible to subsist in the absence , and want of their highest good , while nothing in this lower world is , as to kind and nature , suitable to their desires , or makes any colorable overture to them of satisfaction , and happiness . others ( as the psalmist observes ) have their portion in this life ; that good , which as to the species and kind of it , is most grateful to them , is present , under view , within sight ; and ( as the apostle ) hope that is seen is not hope , for what a man seeth , why doth he yet hope for it . but those whose more refined spirits ( having received the first fruits of the holy spirit of god ) prompt them to groan after something beyond time , and above this sublunarie sphere ; of them , the apostle there tell us , that they are saved by hope . they ( as if he should say ) subsist by it ; they were never able to hold out , were it not for their hope . and that an hope too , beyond this life , as is the hope of a christian ; if in this life only we had hope in christ , &c. the hope of a christian as such is suitable to its productive cause ; the resurrection of christ from the dead ; begotten to a lively hope by the resurrection , &c. thence is it , the hope of a renewed , never dying life ; the hope of a blessed immortality ; whereof christs resurrection was a certain argument and pledge . indeed the new creature is , ab origine , and all along an hoping creature both in its primum , and its porro esse . 't is conceived , and formed , and nurst up in hope . in its production , and in its progress towards perfection , 't is mani●●●●ly influenc't thereby . in the first return of the soul to god , hope being then planted as a part of the holy gracious nature , now manifestly discovers it self , when the soul begins to act , ( as turning , after the reception of the divine influence , is its act ) hope insinuates it self into ( or induces rather ) that very act . returning is not the act of a despairing , but hoping soul. 't is god apprehended as reconcileable , that attracts and wins it : while he is look't upon as an implacable enemy , the soul naturally shuns him , and comes not nigh , till drawn with those cords of a man , the bands of love . while it says , there is no h●pe , it says with all ( desperately enough ) i have loved strangers , and after them will i go . but if there be any hope in israel concerning this thing . if it can yet apprehend god willing to forgive , then let us make a covenant , &c. this presently draws the hovering soul into a closure , and league with him . and thus is the union continued ; unsteadf●stness in the covenant of god , is resolved into this not setting , or fixing of hope in him , or ( which amounts to the same , setting of hope in god is directed as a means to steadfastness of spirit with him , and a keeping of his covenant . r●volting souls are encouraged to return to the lord , upon this con●●●● , 〈◊〉 , that salvation is h●●ed for , in vain , ●●om any other . the case being indeed the s●me , in all after conversions as in the first . god , ●s multiplying 〈◊〉 p●rd●n ; and still retaining the same name , the lord , the lord gr●ci●●● , 〈…〉 ( which name in all the se●●rails that compose and make it up , is in his christ ) invites back to him the backsliding sinner , and renews its thoughts of returning . and so is he afterwards under the teachings of grace led on by hope , thorough the whole course of religion towards the future glory . grace appears , teaching sinners to deny ungoodliness , &c. in the looking for the blessed hope , the glorious appearing of the great god , &c. so do they keep themselves in the love of god ; looking for the mercy of our lord jesus christ unto eternal life . thus is the new creature formed in hope , and nourisht in hope . and if its eye were upon pardon at first , 't is more upon the promised glory afterwards . and yet that last end hath in a degree , its attractive influence upon it , from the first formation of it , 't is even then taught to design for glory . 't is begotten to the lively hope ( where though hope be taken objectively , as the apposition shews of the following words , to an inheritance , yet the act is evidently connoted , for the thing hoped for , is meant under that notion , as hoped for . ) and its whose following course is an aiming at glory ; a seeking glory , hon●ur , immortality , &c. thus is the work of sanctification carried on . he that hath this hope ●urisieth himself . thus are losses sustained ; the spoiling of goods taken joyfully , through the expectation of the better and enduring substance . the most hazardous services undertaken , even an apostleship to a despised christ. — in the hope of eternal life , which god that cannot lie hath promised . all difficulties encountred , and overcome , while the he●met is the h●pe of salv●tion . things reserved for saints in general ( faith can go no further , for the word of promise goes no further ) and so serves instead of eyes , in the divine light , to view those glories ; or it presents them ( as so many substantial realities ) demonstrates them , submits them to view ; whence hope reaches forth to them , contends against , and triumphs over all attending difficulties ? and possesses them ; gives the soul an early , anticipated fruition of them , for its present support , and relief . so that it rejoyces in the hope of the glory of god. it might well therefore be said , i had fainted , if i had not believed ( or who can express how sad my case had been , if i had not believed ? for there is an elegant aposiopesis in the hebrew text , the words [ i had fainted ] being supplyed in the translation . if i had not believed , what had become of me then ? q. d. ) in as much as faith feeds , as it were , those hopes which more immediately , the lord makes use of , for the strengthening his peoples hearts , as it is intimated in the following words , compared with psal. . . in the present case ; faith ascertains the heart , of the truth of the promises : so that thus the soul states the case to it self ; though i have not walkt to and fro in 〈◊〉 upper regions , nor taken a view of the heavenly 〈◊〉 , though i have not been in the third 〈◊〉 us , and seen the ineffable glory ; yet the 〈…〉 which hath brought life , and immortality to light , the word of the eternal god , who hath 〈◊〉 me this is the state of things , in the other world ; cannot but be true ; my faith may therefore be to me instead of eyes , and the divine testimony must supply the place of light ; both together give , methinks , a fair prospect of those far distant glorious objects , which i have now in view . now this awakens hope , and makes it revive , and run to imbrace what faith hath discovered in the promise . — in hope of eternal life , which god that cannot lie hath promised . 't is the word of god that causes the soul to hope , ( i. e. believed for disbelieved , it signifies nothing with it ) and that , not onely as it contains a narration , but a promise , concerning the future estate . i may without much emotion of heart , hear from a traveller the description of a pleasant country , where i have not been ; but if the lord of that country give me , besides the account of it , an assurance of enjoying rich , and ample possessions there ; this presently begets an hope ; the pleasure whereof would much relieve a present distressed estate ; and which nothing , but that of actual possession can exceed . that 't is not more so with us here , admits of no excuse . is god less to be believed then a man ? will we deny him the priviledge of being able to discover his mind , and the truth of things credibly ? which we ordinarily allow to any one that is not a convicted lier ? christ expects his disciples should very confidently assure themselves , of the preparations made for them in another world , upon that very ground , alone , that he had not told them the contrary . let not your hearts be troubled , ye believe in god , believe also in me . in my fathers house are many mansions , if it were not , so i would have told you . i go to prepare , &c. intimating to them , they ought to have that opinion of his plainness , and sincerity , as never to imagine he would have proselyted them to a religion , that should undo them in this world ; if there were not a sufficient recompence awaiting them in the other ; but he would have certainly have let them know , the worst of their case ; much more , might he expect they should be confident , upon his so often , and expresly telling them that so it is . if his silence might he a ground of hope , much more his word . and surely so grounded an hope , cannot but be consolatory ; and relieving in this sad interval , till the awaking hour . lastly , since this blessedness of the righteous , is as to the season of it , future , not expected till they awake , we may infer . that 't is great wisdom , and sagacitie , that guides the righteous mans choice ; while he waves a present , and temporary , and chuses this future expected blessedness . 't is true , that philosophy hath been wont to teach us , that choice or election , hath no place about the end , because that is but one ; and choice always implyes a competition . but that very reason evinces that in our present state , and case ; choice must have place about the end . that philosophy might have suited better the state of innocent adam ; when there was nothing to blind , and bribe a mans judgment , or occasion it to deliberate , about the supreme end ( then it might be truly said , deliberation it self , was a defection ) nor to pervert , and misincline his will ; and so its action , in proposing its end , would be simple intention , not choice . but so hath the apostasie , and sin of man , blinded and befooled him , that he is at a loss about nothing more , then what is the chief good . and though s. augustine reduce varro's . differing sects about it to . that 's enough to prove ( but daily experience doth it more convincingly , and sadly ) a real , though most unjust competition . therefore a sinner can never be blessed , without chusing his blessedness ; and therein , it highly concern's him to chuse aright ; and that a spirit of wisdom , and counsel guide his choice . while man had not as yet fal'n to deliberate whether he should adhere to god , or no ; was a gradual declension , the very inchoation of his fall ; but having fal'n ; necessity makes that a vertue , which was a wick●n●s● before . there 's no returning to god , without considering our ways . the so much altered state of the case , quite alters the nature of the things . it was a consulting to do evil , before ; now , to do go●d . and hence also chusing the lord to be our god , becomes a necessary duty . which is to make choice of this very blessedness , that consists in the knowledge , likeness , and enjoyment of him . and now , in as much as this blessedness is not fully attained by the longing soul , till time expire , and its eternity commence ; here 's a great discovery of that wisdom which guides this happy choice . there is great wisdom in prospection ; in taking care of the future ; and at how much the further distance , one can provide ; so much the greater reputation of wisdom it justly acquired to him ; yea , we seem to place the summe of practical wisdom , in this one thing , while we agree to call it providence , under the contracted name of prudence . the wise man makes it at least an evidence , or part of wisdom , when he tells us the prudent foreseeth , &c. the righteous man so far excells in this faculty ; as that his eye looks thorow all the periods of time ; and penetrates into eternity , recommends to the soul a blessedness of that same stamp , and alloy ; that will endure , and last for ever . it will not content him to be happy for an hour , or for any space , that can have an end ; after which it shall be possible to him , to look back , and recount with himself how happy he was once . nor is he much solicitous , what his present state be ; if he can but find he is upon safe tearms , as to his future , and eternal state . as for me , saith the psalmist ( he , herein , sorts , and severs himself from them , whose portion was in this life ) i [ shall ] behold — i [ shall ] be satisfied , when i awake ; he could not say it was well with him ; but it shall be q. d. let the purblind , short-sighted sensualist , imbrace this present world ; who can see no further ; let me have my portion in the world to come ; may my soul always lie open to the impression of the powers of the coming world ; and , in this ; so use every thing , as to be under the power of nothing . what are the pleasures of sin that are but for a season ; or what the sufferings of this now ; this moment of affliction , to the glory that shall be revealed ; to the exceeding , and eternal glory . he considers patient , afflicted godliness will triumph at last ; when riotous , raging wickedness shall lament for ever . he may for a time weep , and mourn , while the world rejoyces ; he may be sorrowful , but his sorrow shall be turned into joy ; and his joy none shall take from him . surely , here is wisdom ; this is the wisdom that is from above , and tends thither . this is to be wise unto salvation . the righteous man is a judicious man ; he hath , in a measure , that judgment ( wherein the apostle prayes the philippians might abound ) to approve the things that are excellent , and accordingly to make his choice . this is a sense ( little thought of by the authour ) wherein that sober speech of the voluptuous philosopher is most certainly true . a man cannot live happily , without living wisely . no man shall ever enjoy the eternal pleasures hereafter , that in this acquits not himself wisely here ; even in this chusing the better part , that shall never be taken from him . in this the plain righteous man , out-vies the greatest sophies , the scribe , the disputer , the politician , the prudent mamonist , the facete wit ; who in their several kinds , all think themselves highly to have merited to be accounted wise . and that this point of wisdom should escape their notice ; and be the principal thing with him , can be resolved into nothing else but the divine good pleasure . in this contemplation , our lord jesus christ is said to have rejoyced in spirit ( it even put his great comprehensive soul into an extasie ) father , i thank thee , lord of heaven and earth , that thou hast hid these things from the wise and prudent , and revealed them to babes : even so father , because it pleased thee . here was a thing fit to be reflected on , as a piece of divine royalty ? a part , worthy the lord of heaven and earth . and what serious spirit would it not amaze , to weigh , and ponder this case awhile ; to see men excelling in all other kinds of knowledge , so far excelled by those they most contemn , in the highest point of wisdom ; such as know how to search into the abstrusest mysteries of nature ; that can unravel , or see through the most perplext intrigues of state ; that know how to save their own stake , and secure their private interests , in whatsoever times ; yet so little seen ( often ; for not many wise ) in the matters that concern an eternal felicity ! it puts me in mind of ( what i find observed by some ) the particular madness ( adementia quoad hoc ) as 't is called ; when persons , in every thing else , capable of sober , rational discourse ; when you bring them to some one thing ( that in reference to which they became distempered at first ) they rave , and are perfectly mad . how many that can manage a discourse with great reason , and judgment , about other matters , who when you come to discourse with them about the affairs of practical godliness , and which most directly tend to that future state of blessedness , they are 〈◊〉 at their wits end ; know not what to say . they savour not those things . these are things not understood , but by such to whom it is given . and surely that given wisdom is the most excellent wisdom . sometimes god doth , as it were , so far gratifie the world , as to speak their own language ; and call them wise that affect to be called so , and that wisdom which they would fain have go under that name ; moses 't is said was skil'd in all the wisdom of egypt , &c. but at other times he expresly calls those wise men fools ; and their wisdom , folly , and madness ; or annexes some disgraceful adject , for distinction sake ; or applies those appellatives ironically , and in manifest derision . no doubt , but any such person as was represented in the parable would have thought himself to have done the part of a very wise man in entertaining such deliberation and resolvs , as we find he had there with himself . how strange was that to his ears , thou fool , this night shall they require thy soul , &c. their wisdom is sometimes said to be foolish , or else called the wisdom of the flesh , or fleshly wisdom , said to be earthly , sensual , devillish , they are said to be wise to do evil ; while to do good , they have no understanding ; they are brought sometimes , as it were , upon the stage with their wisdom , to be the matter of divine triumph ; where is the wise ? and that which they account foolishness is made to confound their wisdom . and indeed do they deserve to be thought wise ; that are so busily intent upon momentary trifles ; and trifle with eternal concernments ; that prefer vanishing shadows to the everlasting glory ? that follow lying vanities , and forsake their own mercies ? yea , will they not cease to be wise in their own eyes also ; when they see the issue , and reap the fruits of their foolish choice ? when they find the happiness they preferred before this eternal one is quite over ; and nothing remains to them of it , but an afflictive remembrance . that the torment they were told would follow , is but now beginning ; and without end : when they hear from the mouth of their impartial judge ; remember you in your life time had your good things , and my faithful servants their evil ; now they must be comforted , and you tormented . when they are told you have received the consolation ; you were full , ye did laugh , now you must pine , and mourn , and weep . will they not then be as ready to befool themselves , and say as they ; be those ( righteous ones ) are they whom we sometimes had in derision , and for a proverb of reproach ; we fools counted their life madness , and that their end was without honour , but now how are they numbred among the sons of god , and their lot is among the saints . they that were too wise before , to mind so mean a thing as religion ( the world through w●sd●m knew not god , strange wisdom ! that could so wisely baffle conscience ; and put fallacies upon their own souls ; that had so ingenious shifts to elude a conviction ; and direct any serious thought , from fastening upon their spirits , that were wont so slily to jeere holiness ; seemed as they meant to laugh religion out of countenance , * they will now know that a circumspect walking , a faithful redeeming of time , and improving it in order to eternity , was to do , not as fools , but as wise ; and begin to think of themselves , now as lost , as all wise , and sober men thought of them before . chap. xvi . the second general head of the improvement or use of the doctrine propounded from the text , containing certain rules or prescriptions of duty connatural thereto . rule . that we settle in our minds the true notion of this blessedness . rule . that we compare the temper of our own spirits with it , and labour thence to discern whether we may lay claim to it or no. thus far we have the the account of the truths to be considered , and weigh'd , that have dependence on the doctrine of the text. next follows the duties to be practis'd , and done in reference thereto , which i shall lay down in the ensuing rules or prescriptions . that we admit , and settle , the distinct notion of this blessedness in our minds , and judgements . that we fix in our own souls apprehensions agreeable to the account this scripture hath given us of it . this is a counsel , leading , and introductive to the rest ; and which if it obtain with us , will have a general influence upon the whole course of that practice , which the doctrine already opened , calls for . as our apprehensions of this blessedness are more distinct , and clear ; it may be expected more powerfully to command our hearts , and lives . hence it is in great part , the spirits , and conversations of christians have so little savour , and appearance of heaven in them . we rest in some general , and confused notion of it ; in which there is little either of efficacy , or pleasure ; we descend not into a particular inquiry , and consideration what it is . our thoughts of it , are gloomy , and obscure ; and hence is our spirit naturally listless , and indifferent towards it : and rather contents it self to sit still in a region all lightsome round about , and among objects it hath some present acquaintance with , then venture it self forth as into a new world which it knows but little of . and hence our lives are low and carnal : they look not as though we were seeking the heavenly country ; and indeed , who can be in good earnest in seeking after an unknown state ? this is owing to our negligence , an infidelity . the blessed god hath not been shy , and reserv'd ; hath not hidden , or concealed from us the glory of the other world ; nor lock't up heaven to us ; nor left us to the uncertain guesses of our own imagination : the wild fictions of an unguided phansie ; which would have created us a poetical heaven only , and have mock't us with false elysiums . but , though much be yet within the vail , he hath been liberal in his discoveries to us . life and immortality are brought to light in the gospel . the future blessedness ( though some refined heathens have had near guesses at it ) is certainly apprehensible by the measure onely of gods revelation of it . for who can determine , with certainty , of the effects of divine good pleasure ( 't is your fathers good pleasure to give you a kingdom . ) who can tell , before hand , what so free and boundless goodness will do ; further then as he himself discovers it ? the discover● is as free as the donation . the things that eye hath not seen , and ear not heard , and which h●ve not entred into the heart of man , god hath revealed to us by his spirit : and it follows , v. . we h●ve received the spirit of god , that we might know the things freely given us of god : the spirit is both the principle of the external revelation , as having inspired the scriptures which foreshew this glory , and of the internal revelation , also to enlighten blind minds that would otherwise ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) never be able to discover things at so great a distance , see af●r off . therefore called the spirit of wisdom and revelation , by which the eyes of the understanding are inlightned to know the hope of that calling , and the riches of the glory of his inheritance [ among ] the saints ( as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is most fitly to be rendred . ) but this internal discovery is made by the mediation , and interveniencie of the external : therefore having that before our eyes we are to apply our minds to the study , and consideration of it ; and in that way , to expect the free illumination of the holy spirit . in the mean time we must charge our ignorance , and the darkness of our cloudy thoughts , touching these things , upon our carelesness , that we do not attend , or our incredulity , that we will not believe what god hath revealed concerning them : 't is therefore a dutiful attention , and reverential faith that must settle and fix the notion of this blessedness . if we will not regard , nor give credit to what god hath discovered concerning it , we may sit still in a torpid , disconsolate darkness , which we our selves are the authors of , or ( which is no less pernicious ) compass our selves with sparks beaten out of our own forge ; walk in the light of our own fire , cheat our souls with the fond dream of an imagined heaven , no where to be found , till we at length lye down in sorrow . how perverse are the imaginations of men in this ( as in reference to the way , so ) in respect of the end also : for , as they take upon them to fancy another way to happ●ness quite besides , and against the plain word of god ; so do they imagine to themselves another kind of happiness ; such as shall grat●fie onely the sensual desires ; a mahomet●n ( indeed a fools ) paradise ; or , at best , 't is but a negative heaven ; they many times en●ertain in their thoughts ( of which their sense too is the onely measure ) a state wherein nothing shall offend , or incommodate the flesh ; in which they shall not hunger , or 〈◊〉 , or feel want ; and when they have thus stated the matter in their own thoughts ; we cannot beat them out of it , but that they desire to go to heaven ( viz. the heaven of their own making ) when did they conceive it truly , and fully , they would find their hearts to abhor from it , even as hell it self . therefore here we should exercise an authority over our selves ; and awaken conscience to its proper work and business ; and demand of it , is it not reasonable these divine discoveries should take place with me ? hath not god spoken plainly enough ? why should my heart any longer hang in doubt within me , or look wishly towards future glory , as if it were an uncouth thing ? or is it reasonable to confront my own imaginations to his discoveries ? charge conscience with the duty it owes to god in such a case ; and let his revelations be received with the reverence and resignation which they challenge ; and in them study and contemplate the blessedness of awakened souls ; till you have agreed with your self fully how to conceive it . run over every part of it in your thoughts , view the several divine excellencies , which you are , hereafter , to see , and imitate ; and think what every thing will contribute to the satisfaction and contentment of your spirits . this is a matter of unspeakable consequence . therefore , to be as clear as is possible , you may digest what is recommended to you in this rule , into these more particular directions . . resolve with your selves to make the divine revelation of this blessedness the prime measure , ●nd reason of all your apprehensions concerning it ; fix that purpose in your own hearts , so to order all your conceptions about it , that when you demand of your selves , what do i conceive of the future blessedness ? and why do i conceive so ? the divine revelation may answer both the questions . i apprehend what god hath revealed , and because he hath so revealed . the lord of heaven sure best understands it ; and can best help us to the understanding of it . if it be said of the origen of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may much more be said of the st●●e of the other , we understand it by faith . that must inform , and perfect our intellectuals in this matter . . therefore , reject and sever from the notion of this blessedness , whatsoever is alien to the account scripture gives us of it . think not that sensual pleasure , that a liberty of sinning , that an exemption from the divine dominion , distance and estrangedness from god ( which by nature you wickedl● affect ) can have any ingrediency into ( or consistency with ) this state of blessedness . . gather up into it whatsoever you can find by the scripture-discovery to appertain or belong thereto . let your notion of it be to your uttermost , not only true , but comprehensive , and full ; and as particular and positive , as gods revelation will warrant : especially remember , 't is a spiritual blessedness ; that consists in the refining , and perfecting of your spirits , by the vision and likeness of the holy god ; and the satisfying of them thereby for ever . . get the notion of this blessedness deeply imprinted in your minds ; so as to abide with you , that you may not be alwayes at a loss ; and change you apprehensions every time you come to think of it : let a once-well formed idaea , a clear full state of it be preserv'd entire : and be ( as a lively image ) alwayes before your eyes ; which you may readily view upon all occasions . . that having well fixed the notion of this blessedness in your minds , you seriously reflect upon yourself , and compare the temper of your spirit with it : that you may find out how it is affected thereto ; and thence judge in what likelihood you are of enjoying it . the general aversion of mens spirits to this so necessary work of self-reflection is one of the most deplorable symptoms of lapsed , degenerate humanity . the wickedness that hath overspread the nature of man , and a secret consciousness , and misgiving , hath made men afraid of themselves , and studiously to decline all acquaintance with their own souls ; to shun themselves as ghosts and spectives ; they cannot indure to appear to themselves . you can hardly impose a severer task upon a wicked man , than to go retire an hour or two , and commune with himself , he knows not how to face his own thoughts : his own soul is a devil to him ( as indeed it will be in hell , the most frightful , tormenting devil ) yet what power is there , in man , more excellent , more appropriate to reasonable nature , than that of reflecting , of turning his thoughts upon himself . sense must here confess it self out done . the eye that sees other objects cannot see it self . but the mind , a rational sun , can , not only project its beams , but revert them ; make its thoughts turn inward . it can see its own face , contemplate it self . and how useful an indowment is this to the nature of man ? if he err he might perpetuate his error , and wander infinitely , if he had not this self-reflecting power , and , if he do well never know , without it , the comfort of a rational self-approbation . which comfort paganish morality hath valued so highly , as to account it did associate a man with the inhabitants of heaven ; and make him lead his life as among the gods ( as their pagan language is ) though the name of this reflecting power [ conscience ] they were less acquainted with ; the thing it self they reckon'd as a kind of indwelling deity , ( as may be seen at large in those discourses of maximus tyrius , and apuleius both upon the same subject concerning the god of socrates ) and another giving this precept , familiarize thy self with the gods ; adds , and this shalt thou do , if thou bear thy mind becomingly towards them ; being well pleased with the things they give , and doing the things that may please thy daemon or genius , whom ( saith he ) the most high god ( which they mean by jupiter ) hath put into every man as as a derivation or extraction from himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be his president and guide , viz. every ones own mind and reason . and this mind or reason in that notion of it , as we approve our selves to it , and study to please it ; is the same thing we intend by the name of conscience . and how high account they had of this work of self-reflection , may appear in that they entituled the oracle to that document know thy self , esteeming it above humane discovery , and that it could have no lower than a divine original ; therefore consecrating and writing it up in golden characters in their delphick temple ( as pliny informs * us ) for an heavenly-inspired dictate . among christians that enjoy the benefit of the gospel-revelation , in which men may behold themselves , as one may his natural face in a glass , how highly should this self-knowledge be prized , and how fully attained ? the gospel discovers , at the same time , the ugly deformities of a mans soul , and the means of attaining a true spiritual comliness ; yea it is it self the instrument of impressing the divine image , and glory upon mens spirits ; which when it is in any measure done they become most sociable , and conversable with themselves ; and when 't is but in doing , it so convincingly and with so piercing energy , layes open the very thoughts of mens hearts , so thoroughly rips up and diffects the soul , so directly turns and strictly holds a mans eye , intent upon himself ; so powerfully urges , and obliges the sinner to mind and study his own soul ; that , where it hath affected any thing , been any way operative upon mens spirits , they are certainly supposed to be in a good measure acquainted with themselves , whatever others are . therefore the apostle bids the corinthians if they desire a proof of the power and truth of his ministery ; to consult themselves , [ examine your selves ] and presently subjoyns know ye not your own selves ? intimating it was an unsupposeable thing they should be ignorant ; what ? christians , and not know your selves ? can you have been under the gospel so long , and be strangers to yourselves ? none can think it . sure 't is a most reproachful thing ; a thing full of ignonimy , and scandal , that a man should name himself a christian ; and yet be under grosse ignorance touching the temper , and bent of his own soul. it signifies that such a one understands little of the design and tendency of the very religion he pretends to be of ; yet he was a christian by meer chance , that he took up , and continues his profession in a dream . christianity aims at nothing ; it gets a man nothing ; if it do not procure him a better spirit ? 't is an empty insignificant thing , it hath no design in it at all , if it do not design this . it pretends to nothing else . it doth not offer men secular advantages , emoluments , honours , it hath no such aim to make men in that sense , rich , or great , or honourable , but to make them holy , and fit them for god. he therefore loses all his labour , and reward , and shews himself a vain trifler in the matters of religion , that makes not this the scope and mark of his christian profession , and practice , and herein he can do nothing without a constant self-inspection . as it therefore highly concerns , it well becomes a christian under the gospel , to be in a continual observation , and study of himself ; that he may know to what purpose he is a christian ; and take notice what ( or whether any ) good impressions be yet made upon his spirit ; whether he gain any thing by his religion . and if a man enter upon an enquirie into himself ; what more important question can he put then this ; in what posture am i as to my last and chief end ? how is my spirit framed towards it ? this is the intendment and business of the gospel , to fit souls for blessedness : and therefore if i would enquire , what am i the better for the gospel ? this is the sense and meaning of that very question , is my soul wrought by it to any better disposition for blessedness ? upon which the resolution of this depends ; am i ever likely to enjoy it , yea or no ? that which may make any heart , not deplorably stupid , shake , and tremble ; that such a thing should be drawn into question ; but the case , with the most , requires it , and it must be so . 't is that therefore , i would fain here , awaken souls to , and assist them in ; that is , propound something ( in pursuance of the present direction ) which might both awaken them to move this great question , and help them in discussing it . both which will be done in shewing the importance of this latter ultimate question in it self , and then the subserviencie of the former subordinate one , towards the deciding it . these two things therefore i shall a little stay upon . . to shew and urge the requisiteness of debating with ourselves , the likelihood , or hopefulnesse of our enjoying this blessednesse . . to discover that the present habitude , or disposedness of our spirits to it , is a very proper apt medium , whereby to judge thereof . first , as to the former of these ; methinks our business should do it self , and that the very mention of such a blessedness , should naturally prompt souls to bethink themselves , doth it belong to me ? have i any thing to do with it ? methinks every one that hears of it should be beforehand with me ; and prevent me here . where is that stupid soul that reckons it an indifferent thing to attain this blessed state , or fall short of it ? when thou hearest this is the common expectation of saints , to behold the face of god , and be satisfi'd with his likeness , when they awake ; canst thou forbear to say with thy self , and what shall become of me when i awake ! what kind of awaking shall i have ! shall i awake amid'st the beams of glory , or flames of wrath ? if thou canst be perswaded to think this no matter of indifferency ; then stir up thy drowsie soul to a serious inquirie , how 't is likely to fare with thee for ever ; and to that purpose put thy conscience to it , to give a free , sincere answer to these few queries . . canst thou say , thou art already certain of thy eternal blessedness ? art thou so sure , that thou need'st not enquire . i know not who thou art that now readest these lines , and therefore cannot judg of thy confidence , whether it be right or wrong ; onely that thou may'st not answer too hastily , consider a little ; that certainty of salvation is no common thing : not among ( i speak you see of subjective certainty ) the heirs of salvation themselves . how many of gods holy ones , that cannot say they are certain , yea how few , that can say they are ? that exhortation to a church of saints , work out your salvation with fear and trembling ( they of whom he expresseth such confidence , chap. . . over whom he so glories , chap. . . ) implyes this to be no common thing . so doth christs advice to his disciples , strive to enter in at the strait gate ; and st. peters to the scattered jews ( that he saith had obtained like precious faith , &c. ) give diligence to make your calling and election sure , with many more passages of like import . yea , how full is the scripture of the complaints of such crying out of broken bones , of festering wounds , of distraction by divine terrours . now what shall we say in this case , when so eminent saints have left us records of the distresses and agonies of their spirits , under the apprehended displeasure of god ; may it not occasion us to suspend a while , and consider ; have we much more reason to be confident then they ? and do we know none that lead stricter , and more holy lives then we , that , are yet in the dark , and at a losse in judging their spiritual states ? i will not say that we must therefore think our selves bound to doubt , because another possibly ter then we doth so . unknown accidents may much vary the cases . but , who would not think that reason , and modesty had quite forsaken the world , to hear ( where the odds is so vastly great ) the vain boasts of the loose generality , compared with the humble , solicitous doubts of many serious knowing christians ? to see such trembling about their soul concernments , who have walk't with god , and served him long in prayers , and tears ; when multitudes that have nothing whereon to bottom a confidence , but pride , and ignorance ; shall pretend themselves certain ! if , drawing breath a while , thou wilt suspect thou have reason not to be peremptory in thy confidence ; thou wilt sure think thy self concern'd to inquire further . urge thy soul then with this question again and again , art thou yet certain , yea or no. . is it a comfortable state to be uncertain , or to have before thee apparent grounds of a rational , and just doubt ? for causeless doubts may sooner vanish , when their causelesness is once discovered ; and so they are less likely to keep a person that is capable of understanding his own case , under a stated discomfort . but i suppose thee , in order to the answering the foregoing querie , to have in some measure considered thy case ; and that , with a preponderating apprehension of danger in it , thou returnest it uncertain . uncertain man ! and what , wilt thou remain uncertain ? wilt thou sit still so , till thou perish ? shall thy life hang in doubt , and thy soul be in jeopardy every hour , till the everlasting flames resolve the doubt ; and put the matter out of question with thee ? what course canst thou apply thy self to , but to inquire , and search further into thy own state , to avoid the torture of thy own fears , the pangs , and dreadful expectations of a palpitating misgiving heart ; 't is tru , that inquisitive , diligent doubtfulness , hath hope , and comfort in it . but doubtfulness , joyned with a resolution of casting off all further care , is utterly desperate , and disconsolate ; what remains to thee in that case , but a fearful , looking for a fiery indignation ? how canst thou pass an hour in peace , while thou apprehendest it unlikely , thou see the face , and be satisfied with the image of god , do not thy own thoughts represent to thee the amazing sights , the horrid images which shall for ever entertain , and possess thy soul ? art thou not daily haunted with divine horrors ? when thou sayest at night , thy bed shall refresh thee , art thou not terrified with dreams , and affrighted with visions ? dost thou not say in the morning , would to god it were evening , and in the evening say , would to god it were morning : and while thou knowest not what else to do , meditate onely changes instead of remedies . or if thou find no such trouble invading thy mind , let me further ask . . is it reasonable to be secure in such a state of uncertainty ! debate this matter a little while , with thy self . is it thy reason , or thy sloth that makes thee sit still ; and forbear to look into thy spiritual affairs ? is it any rational consideration , or not rather the meer indisposition of a soul , affraid to know its own state , that suspends thee from inquiring ? what hast thou to say that looks like a reason ? is it that it will disturbe thy thoughts , interrupt thy pleasures , fill thee with anxious cares and fears , which thou art as loath to admit , as burning coals into thy bosome ? is it that thou canst not endure to look upon so dreadful an object , as the appearing danger , or possibility of thy being miserable to eternity ? and art thou therefore resolved to shut thine eyes , and cry peace , peace ? this is to avoid a present inconvenience by an eternal mischief ( a gross overstraining of the paradox ! for avoiding the present fear of hell , to run into it ; as if because a man cannot bear the thoughts of dying , he should presently cut his own throat . vain man ! canst thou not bear the thoughts of eternal misery , how wilt thou bear the thing ? and how long-liv'd dost thou think that peace shall be that thou purchasest upon so dear , and hard tearms ? canst thou promise thy self an hour ? may'st thou not lose thy purchase , and price together the next moment ? canst thou defer thy misery by forgetting it ? or will thy judgment linger , and thy damnation slumber , while thou securely lingerest , and slumberest ? canst thou wink hell into nothing ; and put it out of being , by putting it out of thy thoughts ? alas man ! open thy eyes , when thou wilt , thou shalt find thou h●st n●t bettered thy case by having kept them ●●st closed . the bitterness of death is not yet past . the horrid image is still before thee . this is not a phansied evil , which a man may dream himself into , and ( eadem operâ ) with as little difficultie , dream himself out of it again : no , thy case is miserable and dangerous when thou composest thy self to sleep ; if thou awakest , thou wilt find it still the same ; onely thou did'st not apprehend it before , for then thou wouldest not have slept . as the drunkard that kills a man , and after falls asleep in his drunken fit ; he awakes and understands his wretched case . would his sleeping on , till the officers arrest had awak't him , have mended the matter with him ? but thou wilt possibly say , is it not better , here , to have a little quiet now , then to be miserable by sad thoughts here , and miserable by actual suffering hereafter too ? is not one death enough ? why should one kill himself so often over ? and hasten misery as if it came on too slowly ? better , man ? an hard choice . supposing thou art to be eternally miserable ; if thou understand'st that word eternity ; the good or evil of this little inch of time , will signifie so little with thee , as hardly to weigh any thing in the scale of a rational judgment . but what , art thou now dreaming , while thou thus reasonest ? dost thou yet no better understand thy case ? art thou not under the gospel ? is it not the day of thy hope , and of the lords grace , and patience towards thee ? it was said that sleeping would not better thy case ; but it was not said , that awaking would not ; but all that is here said , is designed to the awakening of thee , that thou may'st know thy case , and indeavour a redress . dost thou think any man in his sober wits , would take all this pains thus to reason with thee , if that were the acknowledged , and agreed state of thy case ; that it were already taken for granted thou must perish ? we might as well go preach to devils , and carry down the gospel into hell. but dost thou think the holy merciful god sent his son , and his ministers to mock men ; and to treat with them about their eternal concernments , when there is no hope ? were that thy case , thou hadst as good a pretence as the devil had , to complain of being tormented before thy ●im ; but if thou be not wilfully perverse , in mistaking the matter we are reasoning about , thou may'st understand , thy reason is here appealed to in this ; whether having so fair hopes before thee , as the gospel gives of this blessedness , we are discoursing of ; it be not reasonable from the apprehension of a meer possibility of miscarrying , ( which can only be through thy wilful security , and neglect ) to give up thy self to a supine negligence , and indulge that security , which is so sure to ruine thee , and exchange possible h●ped heaven , for a certain hell ; or whether rather it be not reasonable , to stir up thy soul to consider in what posture thou art , towards the attainment of this blessedness ; that thou may'st accordingly steer thy course in order to it ? if an accusation , or a disease do threaten thy life ; or a suspected slaw , thy title , to thy estate , would'st thou not think it reasonable to inquire into thy case ? and is it not much more desirable , in a matter of this consequence to be at some certainty ? and prudent to indeavour it , if it may possibly be attain'd ? whence let me further ask . fourthly , canst thou pretend it to be impossible ? hath god left thee under a necessitated ignorance , in this matter ? or denied thee sufficient means of knowing how 't is with thee in respect of thy spiritual estate ? though he have not given thee a list , or told thee the number , or names of his sanctified ones ; yet hath he not sufficiently described the persons , and given thee characters by which they may be known ? and hath he not furnish't thee with a self reflecting power , by which thou art inabled to look into thy self ? and discern whether thou be of them or no ? doth he not offer , and afford to serious , diligent souls , the assisting light of his blessed spirit to guide , and succeed the inquirie ? and if thou find it difficult , to come to a speedy , clear issue , to make a present , certain judgment of thy case ; ought not that to ingage thee to a patient , continued diligence , rather then a rash , despairing madness , to desist , and cast off all ? in as much as the difficultie , though great , is not insuperable , and the necessity , and advantage incomparably greater ? and ( though divers other things do confessedly fall in ) the principal difficultie lies in thy aversation , and unwillingness . thou art not put to traverse the creation , to climb heaven , or dig through the earth ; but thy work lies nigh thee , in thy own heart , and spirit , and what is so nigh , or should be so familiar to thee , as thy self ? 't is but casting thy eye upon thy own soul , to discern which way 't is inclin'd , and bent , thou art urged to . which is that we propounded next to discover . viz. . that we are to judge of the hopefulness of our enjoying this blessedness , by the present habitude , or disposedness of our spirits thereto . for what is that righteousness which qualifies for it , but the impress of the gospel upon the minds and hearts of men ? the gospel-revelation is the onely rule , and measure of that righteousness . it must therefore consist in conformity thereto . and look to the frame , and design of the gospel-revelation ; and what doth so directly correspond to it , as that very habitude , and disposedness of spirit for this blessednesse whereof we speak ? nothing so answers , the gospel , as a propension of heart towards god ( gratifi'd in part , now , and increasing , till it find a full satisfaction ) a desire of knowing him , and of being like him . 't is the whole design of the gospel , which reveals his glory in the face of jesus christ , to work and form the spirits of men to this . they therefore whose spirits are thus wrought , and framed , are righteous by the gospel-measure , and by th●t righteousness are evidently entituled , and fitted for this blessedness . yea that righteousness hath in it ( or rather is ) the elements , the first principles , the seed of this blessedness . there can therefore be no surer rule , or mark , whereby to judge our states , whether we have to do with this blessedness , may expect it yea or no , than this . how stand we affected towards it , in what disposition are our hearts thereto ? those fruits of righteousnesse , by which the soul is qualified to appear without offence in the day of christ ; the several graces of the sanctifying spirit ; are nothing else but so many holy principles , all disposing the soul towards this blessednesse , and the way to it , mortification , self-denial , and godly sorrow , take it off from other objects , the world , self , and sin , repentance ( ●that part of it which respects god ) turns the course of its motion towards god , the end . faith directs it , through christ the way . love makes it more freely ; desire , earnestly ; joy , pleasantly ; hope , confidently ; humility , evenly ; fear , circumspectly ; patience , constantly , and perseveringly . all conspire to give the soul aright disposition towards this blessedness . the result of them all is heavenliness ; an heavenly temper of spirit . for they all ( one way , or other ) as so many lines , and rayes , have respect to a blessedness in god ( which is heaven ) as the point , at which they aim ; and ( the cuspis ) the point in which they meet , in order to the touching of that objective point is heavenliness . this is the ultemate , and immediate disposition of heart , for this blessedness ; the result ( the terminus productus ) of the whole work of righteousness , in the soul ; by which 't is said to be as it were , gnota ad gloriam , begotten to the eternal inheritance , concerning this therefore , chiefly institute thy inquiry . demand of thy self , is my soul yet made heavenly ? bent upon eternal blessednesse or no ? and here thou mayest easily apprehend of how great concernment it is , to have the right notion of heaven ; or future blessedness , as was urged under the foregoing rule . for if thou take for it , another thing ; thou missest thy mark , and art quite beside thy business . but if thou retain a right , and scriptural state and notion of it ; the rule thou art to judge by , is sure ; they shall have heaven whose hearts are intent upon it , and framed to it . scripture is every where pregnant , and full of this . the apostle plainly intimates ; this will be the rule of gods final judgment . certainly it cannot be unsafe for us , to judge our selves by the same rule . he tells us , when god shall judge every one according to his works ( the great business of the judgment day ) eternal life , shall be the portion of them , who , by patient continuance in well doing , sought glory , and honour , and immortality , ( which are but other expressions of the same thing ) what can be more plain . they shall have eternal life , and glory that seek it ; whose hearts are towards it . again , speaking of true christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. in a way of contradiction from pseudo-christians , such , as , he saith , were enemies of the crosse ) he gives us ( among other ) this brand of these latter ; that they did mind earthly things , and tells us their end would be destruction , but gives us this opposite character of the other ; our conversation is in heaven ; our trade and business , our daily negotiations ( as well as the priviledges of our citizen-ship ) lie there ( as his expression imports ) and thence intimates the opposite end of such ; whence we look for a [ saviour ] not destruction , but salvation . and in the same context of scripture where , they that are risen with christ , and who shall appear with him in glory , are requir'd to fet their [ mind ] on things above , not on things on the earth . that we may understand this , not to be their duty onely ; but their character ; we are immediately told ; they who do not so mortifie , not their earthly members ( those lusts that dispose men towards the earth , and to grovel in the dust , as the graces of the spirit dispose them heaven-ward , and to converse with glory ) are the children of disobedience , upon whom the wrath of god cometh . the faith , the just live by , is the substance of things hoped for , &c. such believers , are confessed , avowed strangers on earth , & seekers of the better , the heavenly country , whence 't is said , god will not be ashamed to be called their god : plainly implying , that as for low , terrene spirits ; that love to creep on the earth , and imbrace dunghills , god will be ashamed of them ; he will for ever disdain a relation to them , while , and as such . and if we will be determined by the express word of our great redeemer , to whom we owe all the hopes of this blessedness . when he had been advising not to lay up treasure on earth , but in heaven ; he presently adds , where your treasure is , there will your hearts be also . if thy treasure , thy great interests , thy precious , and most valuable good , be above ; that will attract thy heart , it will certainly be disposed thitherward . yet here it must carefully be considered ; that , in as much as this blessednesse is thy end , i. e. thy supream good ( as the notion of treasure , also imports ) thy heart must be set upon it above any other injoyment ; else all is to no purpose . 't is not a faint , slight , overmastered inclination that will serve the turn ; but ( as all the forementioned scriptures import ) such as will bespeak it a mans business to seek heaven , his main work ; and give ground to say of him , his heart is there . if two lovers solicit the same person , and , speaking of them in comparisons she say , this hath my heart ; is it tolerable to understand her , as meaning him she loves less ? so absurd would it be to understand scriptures , that speak of such an intention of heart heaven-ward ; as if the faintest desire , or coldest wish , or most lazie , inconstant indeavour were all they meant . no , 't is a steady prevalent , victorious direction of heart towards the future glory , in comparison whereof , thou despisest all things else ( all temporal , terrene things ) that must be the ( evidential ) ground of thy hope to enjoy it . and therefore in this , deal faithfully with thy own soul , and demand of it ; dost thou esteem this blessednesse above all things else ? do the thoughts of it continually return upon thee ? and thy mind and heart , as it were naturally , run out to it ? are thy chie●est solicitudes , and cares taken up about it , least thou should'st fall short , and suffer a disappointment ? dost thou savour it with pleasure ? hath it a sweet and grateful relish to thy soul ? dost thou bend all thy powers to pursue , and presse on towards it ? urge thy self to give answer truly to such enquiries ; and to consider them seriously , that thou may'st do so . such whose spirits are either most highly raised , and lift up to heaven , or most deeply deprest , and sunk into the earth , may make the clearest judgment of themselves . with them that are of a middle temper , the trial will be more difficult ; yet , not fruitless , if it be managed with serious diligence ; though no certain conclusion or judgment be made thereupon . for the true design , and use of all such enquiries , and reflections upon our selves ( which let it be duly considered ) is , not to bring us into a state of cessation from further indeavours ; as if we had nothing more to do , ( suppose we judge the best of our state that can be thought ) but to keep us in a wakeful temper of spirit ; that we may not forget our selves in the great business we have yet before us ; but go on with renewed vigour , through the whole course of renewed indeavours , wherein we are to be still conversant , till we have attained our utmost mark , and end . therefore is this present enquiry directed , as introductive to the further duty , that , in the following rules , is yet to be recommended . chap. xvii . rule d. directing such as upon enquirie find , or see cause to suspect a total aversation in themselves to this blessednesse , to be speedy , and restlesse in their indeavours , to have the temper of their spirits altered , and made suitable to it . doubts and objections conconcerning the use of such indeavours , in such a case , answered . some considerations to enforce this direction propounded and pressed . . that if , upon such reflection , we find , or suspect our selves , wholly diseffected , and unsuitable to this blessedness , we apply our selves to speedy , incessant indeavours to get the temper of our spirits changed , and fitted thereto . the state of the case speaks it self , that there is no sitting still here . this is no condition , ( soul ) to be rested in ; unless thou art provided to encounter the terrours of eternal darkness , and endure the torture of everlasting burnings . yet am i not unapprehensive how great a difficulty a carnal heart will make of it , to bestir itself in order to any redresse of so deplorable a case . and how real a difficulty it is to say any thing , that will be thought regardable to such a one . our sad experience tells us , that our most efficacious words are commonly wont to be entertained , as neglected puffs of wind ; our most convictive reasonings , and perswasive exhortations lost ( yea , and though they are managed too in the name of the great god ) as upon the deaf , and dead . which is too often apt to tempt into that resolution , of speaking no more in that name . and were it not that the dread of that great majesty retains us ; how hard were it to forbear such expostulations ; lord , why are we commonly sent upon so vain an errand ? why are we required to speak to them that will not hear ? and expose thy sacred truths and counsels , to the contempt of sinful worms ? to labour day by day in vain , and spend our strength for nought . yea ; we cannot forbear to complain . none so labour in vain as we . of all men , none so generally , improsperous , and unsuccessful . others are wont to see the fruit of their labours , in proportion to the expence of strength in them . but our strength is labour , and sorrow , ( for the most part ) without the return of a joyfull fruit . the husbandman ploughs in hope , and sowes in hope , and is , commonly , partaker of his hope ; we are sent to plough , and sow among rocks , and thorns , and in the high way ; how seldom fall we upon good ground ! where we have any increase . yea lord ! how often are men the harder for all our labours with them , the deader for all indeavours to quicken them . our breath kills them , whom thou sendest us to speak life to , and we often become to them a a deadly savour . sometime , when we think somewhat is done to purpose , our labour , all returns , and we are to begin again ; and when the duties we perswade to come directly to cross mens interests , and carnal inclinations , they revolt and start back , as if we were urging them upon flames , or the swords point , and their own souls , and the eternal glory are regarded as a thing of naught . then heaven and hell become with them phancies and dreams , and all that we have said to them false and fabulous . we are to the most , as men that mock , in our most serious warnings , and counsels , and the word of the lord is a reproach . we sometimes fill our mouthes with arguments , and our hearts with hope , and think , sure , they will now yield , but they esteem our strongest reasonings ( as leviathan doth iron , and brass ) but as straw , and rotten wood , and laugh at divine threatnings ; as he doth at the shaking of the spear . yea , and when we have convinc't them , yet we have done nothing ; though we have got their judgements and consciences on our side , and their own ; their lusts , onely , reluctate , and carry all . they will now have their way , though they perish . we see them perishing under our very eye , and we cry to them ( in thy name , o lord ) to turn , and live , but they regard us not . for these things sometimes we weep in secret , and our eyes trickle down with tears , yea we cry to thee , o lord ! and thou hearest us not ; thy hand seems shortened , that it cannot save ; it puts not on strength as in the days of old . it hath snatcht souls by thousands , as firebrands out of the fire , but now thou hidest and drawest it back . who hath believed our report , to whom is the arm of the lord revealed . mean while even the divels instruments prosper more than we . and he that makes it his business to tempt , and intice down souls to hell , succeeds more then we that would allure them to heaven . but we must speak , whether men will hear , or forbear , though it concerns us to do it with fear and trembling . oh how solemn a business is it to treat with souls ! and how much to be dreaded least they miscarry through our imprudence , or neglect ! i write with sollicitude what shall become of these lines ; with what effect they will be read ( if they fall into such hands ) by them , whom they most concern ; yea , and with some doubt , whether it were best to write on , or forbear . sometimes one would incline to think it , a merciful omission● lest we adde to the account , and torment of many at last , but sense of duety towards all ; and hope of doing good to some must oversway . considering therefore the state of such souls i am now dealing with , i apprehend there may be obstructions to the entertainment of the counsell here recommended , of two sorts ; partly in their minds , partly in their hearts , something of appearing reason ; but more of re●● perverse will. that which i shall do in persuance of it , will fall under two answerable heads , . a reply to certain doubts and objections wherein to meet with the former . . the proposal of some considerations , wherein to contend against the latter . as to the first , it appears men are grown ingeniously wicked ; and have learned how to dispute themselves into hell ; and to neglect what concerns their eternal blessednesse , with some colour , and pretence of reason . it will therefore be worth the while to discusse a little their more specious pretences ; and consider their more obvious ( supposeable ) scruples , which will be found to concern , either the possibility , lawfulness , advantage , or necessity of the endeavours we perswade to . is it a possible undertaking you put us upon ? or is there any thing we can do in order to the change of our own hearts ? we find our selves altogether , undesirous of those things wherein you state blessedness , and they are without savour to us . if therefore the notion you give us of blessedness be right , all the work necessary to quallifie us for it , is yet to be done ; we yet remain wholly destitute of any principle of life , that may dispose us to such relishes and injoyments . if the new creature , ( as you say ) consist in a suitable temper of spirit unto such a state as this , 't is as yet wholly unformed in us . and is there any thing to be done by a dead man in order to life ? can a child contribute any thing to its first formation ? or a creature to its coming into being ? if you were serious in what you say ; methinks you should have little mind to play the sophisters , and put fallacies upon yourselves in a matter that concerns the life of your souls . and what else are you now doing ? for sure , otherwise one would think it were no such difficulty to understood the difference between ( the esse simpliciter ) the meer being of any thing , and ( the esse tale ) its being such , or such ; by the addition of somewhat afterward to that being , though nothing could contribute to it s one being simply . yet sure , when it is in being , it may contribute to the bettering , or perfecting of it self ( as even the unreasonable creatures themselves do ) and if it be a creature naturally capable of acting with design , it may act designedly in order to its becoming so or so quallified , or the attaining of somewhat yet wanting to its perfection . you cannot be thought so ignorant , but that you know the new creature is onely an additional to your former being . and though it be true , that it can do no more to its own production , than the unconceived child ( as nothing can act before it is ) doth it therefore follow , that your reasonable soul , in which it is to be formed , cannot use gods prescribed means in order to that blessed change ? you cannot act holily , as a saint ; but therefore can you not act rationally , as a man ! i appeal to your reason and conscience in some particulars . is it impossible to you to attend upon the dispensation of that gospel , which is gods power unto salvation ? the seal by which he impresses his image , the glass through which his glory shines to the changing of soules into the same likeness , are you not as able to go to church , as to the tavern ; and to sit in the assembly of saints , as of mockers ? is it imp●ssible to you to consult the written word of god , and thence ▪ learn what you must be and do in order to blessedness ? will not your eyes serve you to read the bible as well as a gazett or play-book ? is it impossible to inquire of your minister , or an understanding christian neighbour concerning the way and terms of blessednesse ! cannot your tongue pronounce these words , what shall i do to be saved ? as well as those , pray what do you to think of the weather ? or what news is there going ! yet further , is it impossibly to apply your thoughts to what you meet with suitable to your case , in your attendance upon preaching , reading , or discourse ? have all such words a barbaro●s sound , in your ear , can you not consider what sense is carried under them ? what they import and signify ? can you not bethink yourself ; do the doctrines of god , and christ , and the life to come , signifie something or nothing ? or do they signifie any thing worth the considering , or that t is fit for me to take notice of ? and yet to proceed a little further with you , i pray you once more demand of yourselves , and put your consciences clossely to it ; whether , when they have told you ( as no doubt they will ) that such things deserve your consideration , it be impossible to you , to use your considering power thus , and imploy it even about these things . do but make this easie tryal , and then say , whether it be impossible ; see if you cannot select one hour on purpose , wherein to it down by yourselves alone , with this resolution . well , i will now spend this hour in considering my eternal concernments . when you have obtained so much of your self : set your thoughts on work ( you will find them voluble and unfixt , very apt to revolt , and fly off from things you have no mind to ) but use your authority with your self . tell your soul ( or let it tell it self ) these things concern thy life . at least , taking this prepared matter along with thee ( that ●hou mayst not have this pretence thou knowest not what to think of ) try if thou canst not think of these things , now actually suggested , and offered to thy thoughts ; as namely , consider , that thou hast a reasonable immortal soul , which , as it is liable to eternal misery , ●o it is capable of eternal blessedness . that this blessedness thou dost understand to consist onely in the vision of the blessed god , in being made like to him , and in the satisfaction that ●s thence to result and acrue to thee . consider ( what thy very objection supposeth ) that thou findest the temper of thy spirit to be altogether indisposed , and averse to such a blessedness . is it not so ? is not this thy very case ? feel now again thy heart , try is it not at least coldly affected towards this blessed state ? is it not then obvious to thee to consider that the temper of thy spirit must be changed , or thou art undone ? that , inasmuch as thy blessedness lyes in god , this change mustly in the alteration of thy dispositions and the posture of thy spirit towards him . further , canst thou not consider the power , and fixedness of thy aversation from god ? and with how mighty a weight thy heart is carried , and held down from him ? try , lift at thy heart , see if it will be raised god-ward , and heaven-ward ? dost thou not find it is as if thou wert lifting at a mountain , that it lies as a dead weight , and stirs not ? ponder thy case in this respect . and then , is it not to be considered , that thy time is passing away apace ? that if thou let thy self alone , 't is likely to be as bad with thee to morrow , as this day , and as bad next day , as to morrow ? and if thy time expire , and thou be snatcht away in this state , what will become of thee ? and dost thou not therefore , see a necessity of considering what ever may be most moving , and most likely to incline thy heart god-ward , of pleading yet more lowdly , and importunately with thy self ? and canst thou not consider , and reason the matter thus ? o my soul , what 's the reason that thou so drawest back , and hangest off from thy god ? that thou art so unwilling to be blessed in him ? that thou shouldest venture to run thy self upon eternal perdition rather ? what cause hath he ever given thee to disaffect him ? what is the ground of thy so mighty prejudice ? hath he ever done thee hurt ? dost thou think he will not accept a returning soul ? that is to give the lie to his gospel , and it becomes not a perishing wretch so to provoke him in whom is all its hope . is the eternal glory an undesirable thing ? or the everlasting burnings tolerable ? canst thou find a way of being for ever blessed without god , or whether he will or no ? or is there a sufficient , present pleasure in thy sinful distance from god , to outweigh heaven and hell ? darest thou venture upon a resolution of giving god and christ their last refusal ? or say , thou wilt never hearken to , or have to do with them more ? or darest thou venture to do , what thou darest not resolve ? and act the wickedness thou canst not think of ? scorn eternal majestie and love ? spurn and trample a bleeding saviour . commune thus awhile with thy self , but if yet thou find thy heart relent nothing . thou canst yet further consider , that it lies not in thy power to turn thy own heart ( or else how comest thou thus to object ? ) and hence , canst thou avoid considering , this is a distressed case ? that thou art in great straits ; liable to perish ( yea sure to do so , if thou continue in that ill temper of spirit ) and wholly unable to help thy self . surely thou canst not but see this to be a most distressed case . i put it now to thy conscience ; whether , being thus led on , thou canst not go thus far . see whether upon trial , thy conscience give thee leave to say ; i am not able thus to do , or think : and be not here so foolish , as to separate the action of the first cause , and the second , in judging thy ability : thou may'st say no , i cannot think a good thought without god ; true , so i know thou canst not move thy finger without god ; but my meaning in this appeal to thy conscience , is , whether upon trial , thou findest not an assistance sufficient to carry thee thus far ? possibly thou wilt say yea ; but what am i the better : i am onely brought to see my self in a dristressed , perishing condition , and can get no further . i answer , 't is well thou art got so far ; if thou do indeed see thy self perishing , and thy drowsie soul awake , into any sense of the sadness of thy case . but i intend not thus to leave thee here . therefore let me , furthermore , demand of me . what course would'st thou take in any other distress , wherein thou knowest not what to do to help thy self ? would not such an exigencie , when thou findest thy self pinch't , and urg'd on every side , and every way is shut up to thee , that thou art beset with calamities , and canst no way turn thy self to avoid them ; would not such an exigencie force thee down on thy knees ? and set thee a crying to the god of mercy for relief and help ? would not nature it self prompt to this . is it not natural to lift up ▪ hands , and eyes to heaven , when we know not what to do ? therefore having thus far reasoned with thee about thy considering power . let me demand of thee , if thou canst not yet go somewhat further then considering ? that is , in short , is it impossible to thee to obey this dictate of nature ? i mean , represent the deplorable case of thy soul before him that made it ? and crave his merciful relief ? do not dispute the matter , thou canst not but see this is a possible , and a rational course as thy case is . should not a people seek unto their god ? fall down therefore low before him , prostrate thy self at the footstool of his mercy-seat . tell him thou understandest him to be the father of spirits , and the father of merci●s , that thou hast heard of his great mercy , and pitty towards the spirits of men , in their forlorn lapsed state . what a blessedness he hath designed for them , what means he hath designed to bring them to it . tell him thou only needest a temper of spirit , suitable to this blessedness he invites thee to . that thou can'st not master , and change thy sensual , earthly heart , thou know'st he easily can ; thou art come to implore his help , that his blessed , and holy spirit may descend , and breath upon thy stupid , dead soul ; and may sweetly encline , and move it towards him , that it may eternally rest in him ; and that thou may'st not perish , after so much done , in order to thy blessedness ; onely for want of a heart to entertain it . tell him thou com'st upon his gracious encouragement , having heard he is as ready to give his spirit , to them that ask him , as parents bread to their craving children , rather then a stone . that 't is for life thou beggest . that 't is not so easie to thee to think of perishing for ever , that thou canst not desist , and give up all thy hopes ; that thou shalt be in hell shortly , if he hear and help thee not . lastly , if thus thou obtain any communication of that holy blessed spirit , and thou find it gently moving thy dead heart , let me once more demand of thee ; is it impossible to forbear this or that external act of sin at this time , when thou art tempted to it , sure thou can'st not say , 't is impossible . what necessitates thee to it ? and then certainly thou may'st as well , ordinarily , with-hold thy self from running into such customary sensualities , as tend to grieve the spirit , debauch conscience , stupifie thy soul , and hide god from thee . and if thou canst do all this , do not fool thy slothful soul with as idle a conceit , that thou hast nothing to do , but to sit still , expecting till thou drop into hell. . but have i not reason to fear i shall but add sin to sin , in all this ? and so increase the burden of guilt upon my own soul , and by endeavouring to better my case , make it far worse . two things i consider , that suggest to me this fear . the manner , end , of the duties you put me upon , as they will be done by me in the case wherein i apprehend my self yet to lie . . manner . ( as to the positive actions you advise to ) i have heard the best actions of an unregenerate person , are sins through the sinfulness of their manner of doing them , though as to matter of the thing done , they be injoyned , and good . and though it be true , that the regenerate cannot perform a sinless duty , neither yet their persons , and works being covered over with the righteousness of christ , are look't upon as having no sin in them , which i apprehend to be none of my case . . end. you put me upon these things in order to the attaining of blessedness : and to do such things with intuition to a reward , is to be ( as may be doubted ) unwarrantably , mercenary , and ●ervile . . first , as to this former reason of your doubt , methinks the proposal of it answers it . for as much as you acknowledge the matter of these actions to be good , and duty ( and plain it is they are moral duties , of common , perpetual concernment to all persons , and times ) dare you decline , or dispute against your duty . sure , if we compare the evil of what is so substantially in itself , and what is so circumstantially , onely by the adherence of some undue modus , or manner ; it cannot be hard to determine which is the greater , and more dreadful evil . as to the present case , shouldst thou , when the great god sends abroad his proclamation of pardon and peace , refuse to attend it ; to consider the contents of it , and thy own case in reference thereto ; and there upon to sue to him for the life of thy own soul. dost thou not plainly see thy refusal must needs be more provoking then thy defective performance . this speaks disability , but that rebellion , and contempt * . besides , dost thou not see that thy objection lies as much against every other action of thy life ; the wise man tells us , the ploughing of the wicked is sin , ( i● that be literally to be understood . ) and what would'st thou therefore sit still and do nothing ; then how soon would that idleness draw on gross wickedness ? and would not that be a dreadful confutation of thy self , if thou who didst pretend a scruple , that thou mightest not pray , read , hear , meditate , shalt not scruple to play the glutton , the drunkard , the wanton , and indulge thy self in all riot , and excess . yea , if thou do not break out into such exorbitances , would any one think him serious , that should say it were against his conscience to be working out his salvation , and striving to enter in at the strait gate . seeking first the kingdom of god , &c. would not this sound strangely ? and especially that , in the mean time , it should never be against his conscience , to trifle away his time , and live in perpetual neglects of god , in persevering atheism , infidelity , hardness of heart , never regretted or striving against ; as if these were more innocent ? and what thou say'st of the different case of the regenerate , is impertinent ; for as to this matter , the case is not different , they that take● themselves to be such , must not think that by their supposed interests in the righteousness of christ , their real sins cease to be such , they only become pardoned sins ; and shall they therefore sin more boldly then other men , because they are surer of pardon ? secondly . as to the other ground of this doubt , there can onely be a fear of sinning , upon this account , to them , that make more sins and duties then god hath made . the doubt supposes religion inconsistent with humanity , and that god were about to raze out of the nature of man , one of the most radical , and fundamental laws written there , a desire of blessedness . and supposes it , against the expresse scope , and tenour of his whole gospel-revelation . for what doth that design , but to bring men to blessedness ? and how is it a means to compass that design , but as it tends to ingage mens spirits to design it too ? unless we would imagine they should go to heaven blindfold ; or be roll'd thither as stones , that know not whether they are mov'd ; in which case the gospel , that reveals the eternal glory , and the way to it , were an useless thing . if so express words had not been in the bible , as that moses had respect to the recompence of reward ; yea , that our lord jesus himself for the joy set before him , indured the cross , &c. this had been a little more colourable , or more modest . and what , do not all men in all the ordinary actions of their lives act , allowable enough , with intuition to much lower ends ? even those particular ends , which the works of their several callings tend to , else they should act as bruites in every thing they do . and would such a one scruple , if he were pining for want of bread , to beg , or labour for it , for this end , to be relieved . 't is the mistaking of the notion of heaven , that hath also an ingrediency into this doubt ( if it be really a doubt ) what is it a low thing to be filled with the divine fulness ? to have his glory replenishing our souls ? to be perfectly freed from sin ? in every thing conformed unto this holy nature and will ? that our minding our interest in this , or any affairs , should be the principal thing with us , is not to be thought ; our supreme end must be the same with his , who made all things for himself , of whom , through whom , and to whom all things are , that he alone might have the glory . but subordinates need not quarrel . a lower end doth not exclude , the higher but serves it ; and is , as to it , a means . god is our end , as he is to glorified , and enjoyed by us : our glorifying him is but the agnition of his glory ; which we do most in beholding , and partaking it , which is therefore in direct subordination thereto . . but it may further be doubted , what if it be acknowledged that these are both things possible and lawful ; yet to what purpose will it be to attempt any thing in this kind ? o! what assurance have i of success ? is there any word of promise for the encouragement of one in my case ? or is god under any obligation to reward the indeavours of nature with special grace ? wherefore , when i have done all i can , he may with-hold his influence , and then i am but where i were , and may perish notwithstanding . and suppose thou perish notwithstanding . do but yet consult a little with thy own thoughts , which is more tolerable and easie to them to perish , as not attaining what thy fainter struglings could not reach ; or for the most direct , wilful rebellion ; doing wickedly as thou couldest ? or who shall have , thinkest thou , the more fearful condemnation . he that shall truely say when his master comes to judgment ; i never had indeed ( lord ) an heart so fully changed , and turned to thee , as should denote me to be the subject of thy saving , pardoning mercy ; but thou knowest ( who knowest all things ) i long ( and with some earnestness ) did endeavour it . thou hast been privy to my secret desires , and moanes , to the weak strivings of a listless , distempered spirit , not pleased with it self ; aiming at a better temper towards thee . i neglected not thy prescribed means , onely that grace which i could not challenge thou wast pleased not to give ; thou didst require what i must confess my self to have owed thee ; thou did'st with-hold onely what thou owedst me not ; therefore must i yield my self a convicted guilty wretch , and have nothing to say why thy sentence should not pass . or he that shall as truely hear from the mouth of his judge ; sinner , thou wast often forewarned of this approaching day , and call'd upon to provide for it . thou hadst precept , upon precept , and line , upon line . the counsels of life , and peace were , with frequent importunity prest upon thee , but thou rejectedst all with proud contempt , did'st despise , with the same profane scorn , the offers , commands , and threats of him that made thee ; hardenest thy heart to the most obstinate rebellion against his known laws , did'st all the wickedness to which thy heart prompted thee , without restraint , declinedst every thing of duty which his authority , and the exigency of thy own case did oblige thee to ; did'st avoid , as much as thou couldest , to hear or know any thing of my will , could'st not find one serious considering hour in ● who le life time , to bethink thy self wha● was likely to become of thee , when thy place on earth should know thee no more . thou might'st know thou wast at my mercy , thy breath in my hand , and that i could easily have cut thee off , any moment of that large space of time , my patience allow'd thee in the world . yet thou never thought'st it worthy the while to sue to me for thy life . destruction from the lord was never a terrour to thee . thou would'st never be brought upon thy knees , i had none of thy addresses , never didst thou sigh out a serious request for mercy : thy soul was not worth so much in thy account . thy blood , wretch be upon thy guilty head ; depart accursed into everlasting flames , &c. come now , use thy reason a while ; imploy a few sober thoughts about this matter ; remember , thou wilt have a long eternitie , wherein to recognize the passages of thy life , and the state of thy case in the last judgement . were it supposeable , that one who had done as the former , should be left finally destitute of divine grace , and perish . yet , in which of these cases would'st thou chuse to be found at last ? but why yet should'st thou imagine so sad an issue as that after thine utmost endeavours ▪ grace should be with-held , and leave thee to perish ; because god hath not bound himself by promise to thee ? what promise have the ravens to be heard when they cry ? but thou art a sinner . true , otherwise thou wert not without promise ; the promises of the first covenant would , at least , belong to thee . yet experience tells the world his unpromised mercies freely flow every where ; the whole earth is full of his goodness ; yea , but his special grace is convey'd by promise onely ; and that onely through christ ; and how can it be communicated [ thr●ugh him ] to any but those that are in him ? what then is the first inbeing in christ no special grace ? or is there any being in him before the first , that should be the ground of that graci●us communication ? things are plain enough , if we make them not intricate , or intangle our selves by foolish subtilties . god promises sinners indefinitely pardon , and eternal life for the sake of christ , on condition that they believe on him . he gives of his good pleasure that grace whereby he draws any to christ , without promise directly made to them , whether absolute , or conditional ; though he give it for the sake of christ also . his discovery of his purpose to give such grace to some ▪ indifinitely , amounts not to a promise claimable by any , for if it be said to be an absolute promise , to particular persons , who are they ? whose duty is it to believe it made to him ? if conditional , what are the conditions upon which the first grace is certainly promised ? who can be able to assign them ? but poor soul ! thou need'st not stay to puzzle thy self about this matter . god binds himself to do what he promises ; but hath he any where bound himself to do no more ? did he promise thee thy being ; or that thou should'st live to this day ? did he promise thee the bread that sustains thee , the daily comforts of thy life ? yea , ( what is nearer the present purpose ) did he promise thee a station under the gospel ? or that thou should'st ever hear the name of christ ? if ever his spirit have in any degree mov'd upon thy heart , inclin'd thee at all seriously to consider thy eternal concernments , did he beforehand make thee any promise of that ? a promise would give thee a full certainty of the issue , if it were absolute out of hand ? if conditional , assoon as thou findest the condition performed . but what , canst thou act upon no lower rate then a foregoing certainty , a preassurance of the event ? my friend , consider a little , ( what thou canst not but know already ) that 't is hope ( built with those that are rational , upon rational probabilities , with many , oftentimes , upon none at all ) is the great engine that moves the world , that keeps all sorts of men in action . doth the husbandman foreknow when he ploughs , and sows ; that the crop will answer his cost , and pains . doth the merchant foreknow , when he imbarques his goods , he shall have a safe , and gainful return ? dost thou foreknow , when thou eatest , it shall refresh thee ? when thou takest physick , that it shall recover thy health ? and save thy life ? yea further , can the c●●tous man pretend a promise , that his unjust practises shall inrich him ? the malicious , that he shall prosper in his design of revenge ? the ambitions , that he shall be great and honourable ? the voluptuous , that his pleasures shall be always unmixt with gall , and wormwood ? can any say , they ever had a promise to ascertain them that profaneness and sensuality would bring them to heaven ? that an ungodly dissolute life would end in blessedness ? here the lord knows men can be confident , and active enough without a promise , and against many an expresse threatning . wilt thou not upon the hope thou hast before thee , do as much for thy soul , for eternal blessedness , as men do for uncertain riches , short pleasures , an airie soon-blasted name ? yea as much as men desperately do to damn themselves , and purchase their own swift destruction . or canst thou pretend , though thou hast no preassuming promise , thou hast no hope ? is it nothing to have heard so much of gods gracious nature ? is it suitable to the reports , and discoveries he hath made of himself , to let a poor wretch perish at his feet , that lies prostrate there expecting his mercy ? did'st thou ever hear he was so little a lover of souls ? do his giving his son , his earnest , unwearied strivings with sinners , his long patience , the clear beams of gospel-light , the amiable appearances of his grace , give gro●nd for no better , no kinder thoughts of him ? yea , hath he not expresly stiled himself the god hearing prayers , taken a name on purpose to encourage all flesh to come to him . wilt thou dare then to adopt those profane words , what profit is it to pray to him ? and say , 't is better sit still , resolving to perish , then address to him , or seek his favour , because he hath not by promise assured thee of the issue , and that , if he suspends his grace , all thou dost , will be in vain ? how would'st thou judge of the like resolution ? if the husbandman should say , when i have spent my pains , and cost in breaking up , and preparing the earth , and casting in my seed ; if the sun shine not , and the rain fall not in season ; if the influences of heaven be suspended , if god withhold his blessing : or if an evading enemy anticipate my harvest ; all i do , and expend , is to no purpose ; and god hath not ascertain'd me of the contrarie , by expresse promise ; 't is as good therefore sit still . censure , and answer him , and thy self both together . but thou wilt yet , it may be , say , that though all this may be possibly true ; yet thou canst not , all this while , be convinc't of any need , so earnestly to ●u●ie thy self about this affair . for god is wont to surprise soule by preventing acts of grace , to be found of them that sought him not , to break in by an irristible power , which he least thought of . and to goal to anticipate his grace , were to detract from the 〈◊〉 , and so from the glory of it . but art thou not in all this afraid of charging god foolishly ? when the merciful god , in compassion to the souls o● men , hath given his gospel , constituted , and settled a standing office to be perpetuated through all ages for the publication of it ; invited the world therein to a treaty with him , touching the concernments of their eternal peace ; required so strictly their attendance to , and most serious consideration of his proposals , and offers ; encouraged , and commanded their addresses to him , set up a throne of grace on purpose , wilt thou dare to say all this is needless ? when god speaks to thee , is it needless for thee to hear him ? or regard what he saith ? or when he commannds thee to pour forth thy soul to him , wilt thou say , 't is a needlesse thing ? dost thou not plainly see , that the peculiar , appropriate aptitude of the things prest upon thee , speaks them necessary as means to their designed end ; whence also they are sitly called , means of grace ? is not the word of god the immortal seed ? are not souls begotten by that word to be the first fruits of his creatures ? is it not the type , the mould , or print , by which divine impressions are put upon the soul. the instrument by which he sanctifies . are not the exceeding great and precious promises the ve●icula , the conveighances of the divine nature . and what can be the means to mollifie , and melt the obdurate heart of a sinner , to asswage its enmity , to overcome it into the love of god , to transform it into his image , but the gospel-discovery of gods own gracious , and holy nature ? and can it operate to this purpose , without being heard , or read , and understood , and considered , and taken to heart ? do but compare this means god works by , with the subject to be wrought upon , and the effect to be wrought , and nothing can be conceived more adequate , and sitly corresponding . but in as much as there hath been an enmity between god and sinners , and that therefore the whole entire means of reconciliation must be a treaty . and that a treaty cannot be managed , or conceived without mutual interlocuti●n ; therefore must the sinner have a way of expressing its own sense to god ; as well as he speaks his mind to it ; which shews the necessity of pr●yer too ; and therefore , because the peace begins on his part ( though the war began on ours ) he calls upon sinners to open themselves to him ; come now , let us reason together ▪ he invites and addresses ; seek the lord , while he may be f●und , and call upon him , while he is nigh , &c. and doth not the natural relation it self betwen the creatour and a creature , require this besides the exigencie of our present case ? every creature is a supplicant ; it s necessary dependence , is a natural prayer . the eyes of all things look up , &c. 't is the proper glory of a deity to be depended on , and addrest to . should n●t a people seek unto their god ? 't is an appeal to reason , is it not a congruous thing ! further , dost thou not know thy makers will made kn●●● , in●ers upon thee a necessitie of obeying ; unless thou think the ●re●ch between god and thee , is better to be healed by rebellion : and that the onely way to expiate wickedness , were to continue , and multiply them . is it a needless thing to comply with the will of him that gave thee breath and being ? and whose power is so absolute over thee , as to all thy concernments , both of time , and eternity ? again , while thou pretendest these things are needless ; come now , speak out freely ; what are the more necessary affairs wherein thou art so deeply ingaged , that thou can'st not suffer a diversion ? what is the service , and gratification of thy flesh and sense so important a business ? that thou can'st be at no leasure for that more needless work of saving thy soul ? where is thy reason and thy modesty ; dost thou mind none other from day to day , but necessary affairs ? dost thou use when thou art tempted to vain dalliances , empty discourses , intemperate indulgence to thy appetite , so to answer the temptation . it is not necessary ? or art thou so destitute of all conscience , and shame , to think it unnecessary to work out thy salvation , to strive to enter in at the strait gate that leads to life ? but most indispensably necessary to be very critically curious , about what thou shalt eat , and drink , and put on ; and how to spend thy time with greatest ease and pleasure to thy flesh , that it may not have the least cause to complain it is neglected ? thy pretence , that god is wont to be found of them that sought him not ; to the purpose thou intendest it , is a most ignorant , or malicious abuse of scripture . the prophet is in that text foretelling the calling of the gentiles ; who , while they remained such , did not ( 't is true ) enquire after god , but then he expresly first tells us ( personating god ) i am sought of them that asked not for me ( that is after the gospel came among them ) and then 't is added i am found ( upon this seeking , plainly ) of 〈◊〉 that sought me not ( i. e. who once in their former darkness , before i revealed my self in the gospel-dispensation , to them that sought me not ) q. d. i am now sought of a people , that lately sought me not , nor asked after me , and i am found of them . but what 's this to thy case ? whom god hath been in gospel earnestly inviting to seek after him , and thou all this while refusest to comply with the invitation ? and suppose thou hear of some rare instances of persons , suddenly snatch't by the hand of grace , out of the mid'st of their wickedness , as fire-brands out of the fire . is it therefore the safest course to go on in a manifest rebellion against god , till possibly he may do so by thee also ? how many thousand may have dropt into hell since thou heard'st of such an instance ( as a worthy person speaks to that purpose * ) if thou hast heard of one elijah fed by ravens , and of some thousands by our saviours miracles , canst thou thence plead a repeal of that law to the world ; they that will not labour , shall not eat ; or is it a safer or wiser course to wait till food drop into thy mouth from heaven , then to use a prudent care for the maintenance of thy life ? if thou say thou hearest but of few that are wrought upon in this way , of their own foregoing expectation and indeavour ; remember ( and let the thought of ●t startle thee ) that there are but few that are ●aved . and therefore are so few wrought upon in this way , because so few will be perswaded to it . but can'st thou say ( though god hath not bound himself to the meer natural endeavours of his creature neither ) that ever any took this course , and persisted with faithful diligence , but they suceeded in it ? what thou talkest of the freeness of gods grace , looks like an hypocritical pretence . is there no way to honour his grace , but by affronting his authourity ? but to sin , that grace may abound ? sure grace will be better pleased by obedience , than by such sacrifice . for a miserable perishing wretch to use gods means to help it self , doth that look like merit ? is the beggar afraid thou should'st interpret his coming to thy door , and seeking thy alms , to signifie , as if he thought he had deserved them ? i hope thou wilt acknowledge thy self less then the least of all gods mercies , and that thou canst not deserve from him a morsel of bread , may'st thou not therefore , in thy necessity , labour for thy living ? least thou should'st intrench upon the freeness of divine bounty ? with as much wisdome , and reason , mightest thou decline the use of all other means , to preserve thy life ( which thou must owe always to free mercy ) to eat when thou art hungry , to take physick when thou art sick , least thou should'st intimate thy self to have merited the strength , and health sought thereby . nor can i think of any rational pretence that can more plausibly be insisted on , then these that have been thus briefly discust . and it must needs be difficult to bring any appearance of reason for the patronage of so ill a cause , as the careless giving up of a mans soul to perish eternally , that is visibly capable of eternal blessedness . and certainly were we once apprehensive of the case , the attempt of disputing a man into such a resolution , would appear much more ridiculous , then , if one should gravely urge arguments to all the neighbourhood , to perswade them to burn their houses , to put out their eyes , to kill their children , or cut their own throats . and sure , let all imaginable pretences be debated to the uttermost , and it will appear that nothing with-holds men from putting forth all their might in the indeavour of getting a spirit suitable to this blessedness , but an obstinately perverse , and sluggish heart , dispoil'd , and naked of all shew of reason , and excuse . and though that be a hard task to reason against meer will , yet that being the way to make men willing : and the latter part of the work proposed , in pursuance of this direction : i shall recommend only some such considerations as the text it self will suggest , for the stirring up , and perswading of slothful reluctant hearts ( chusing those as the most proper limits , and not being willing to be infinite , herein , as amidst so great a variety of considerations to that purpose , one might . ) that , in general , which i shall propose , shall be onely the misery of the unrighteous ? whereof we may take a view in the opposite blessedness here described . the contradictories whereto will afford a negative . the contraries apositive description of this misery . so that each consideration will be double , which i shall now ( rather glance at then ) insist upon . . consider then ; if thou be found at last unqualified for this blessedness ; how wilt thou bear it to be banish't eternally from the blessed face of god ? there will be those that shall behold that face in righteousness , so shalt not thou . the wicked is driven away in his wickedness , with a never more see my face . again , what amazing visions wilt thou have ? what gashly , frightful objects to converse with , amidst those horrours of eternal darkness : when the devil , and his angels shall be thy everlasting associates ! what direful images shall those accursed , enraged spirits , and thy own fruitful parturient imagination for ever entertain thee with , and present to thy view ? . is it a small thing with thee , to be destitute of all those inherent excellencies , which the perfected image of god , whereof thou wast capable , comprehends ? view them over in that ( too defective ) account , some of the former pages gave thee of them . thou art none of those bright stars , those sons of the morning , those blessed glorified spirits : thou might'st have been . but consider , what art thou ? what shalt thou for ever be ? what image or likeness shalt thou bear ; alas ! poor wretch thou art now a fiend ! conformed to thy hellish partners ; thou bearest their accursed likenesse . death is now finished in thee , and as thou sowedst to the flesh , thou reapest corruption . thou art become a loathsome carcass ; the worms that never die , abound in thy putrified , filthy soul. thou hast an hell in thee . thy venomous lusts are now mature , are in their full grown state . if a world of iniquity , a fulness of deadly poyson , tempered by hell fire , is here sometimes , to be found in a little member , what will there then be in all thy parts and powers ; . consider , how blessed a satisfaction dost thou lose ? how pleasant , and delightful a rest , arising both from the sight of so much glory , and so peaceful a temper , and constitution of spirit ? here thou might'st have injoyed an eternal undisturbed rest . but for rest , and satisfaction thou hast vexation ; and endless torment , both by what thou beholdest , and what thou feelest within thee . thy dreadful visions will not let thee rest ; but the chief matter of thy disquiet , and torment , is in the very temper , and composition of thy soul. thy horrid lusts are fuller of poysonous energie , and are destitute of their wonted objects , whence they turn all their power , and fury upon thy miserable self . thy inraged passions would fly in the face of god , but they spend themselves in tormenting the soul that bred them . thy curses , and blasphemies , the invenom'd darts , pointed at heaven , are reverberated , and driven back into thy own heart . and therefore , . consider what awaking hast thou ? thou awakest not into the mild , and chearful light of that blessed day , wherein the saints of the most high , hold their solemn , joyful triumph . but thou awakest into that great and terrible day of the lord ( dost thou desire it for what end is it to thee ? ) a day of darkness , and not light ; a gloomy , and a stormy day . the day of thy birth is not a more hateful ▪ then this is a dreadful day . thou awakest , and art beset with terrours , presently apprehended , and drag'd before thy glorious , severe judge : and thence into eternal torments . o happy thou , might'st thou never awake , might the grave conceale , and its more silent darkness cover thee for ever . but since thou must awake , then , how much more happy wert thou , if thou would'st suffer thy self to be awaken'd now . what , to lose , and endure so much , because thou wilt not now a little bestir thy self , and look about thee ? sure thy conscience tells thee , thou art urg'd but to what is possible , and lawful , and hopeful , and necessary , methinks , if thou be a man , and not a stone ; if thou hast a reasonable soul about thee , thou shalt presently fall to work , and rather spend thy days in serious thoughts , and prayers , and tears , than run the hazard of losing sotranscendent a glory , and of suffering misery , which , as now thou art little able to conceive , thou wilt then be less able to endure . chap. xviii . rule . directing to the endeavour of a gradual improvement in such a disposedness of spirit ( as shall be found in any measure already attained ) towards this blessedness . that 't is blessedness begun which disposes to the consummate state of it . that we are therefore to endeavour the daily encrease of our present knowledge of god , conformity to him , and the satisfiednesse of our spirits therein . that when we find our selves in any disposition towards this blessedness ; we endeavour a gradual improvement therein ; to get the habitual temper of our spirits made daily more suitable to it . we must still remember , we have not yet attained , and must therefore continue pressing forward to this mark for the prize of the high calling of god in christ jesus . that prize ( not price , as we commonly misread it in our bibles ) of which the apostle here speaks is ( as may be seen by looking back to v. , , &c. ) the same with the blessedness in the text. such a knowledge of christ , as should infer at last his participation with him in his state of glory , or of the resurrection of the dead . this is the ultimate term , the scope or end , of that high calling of god in christ , so 't is also stated elsewhere , who hath called us into his eternal glory by christ jesus . now we should therefore frequently recount how far short we are of this glory , and stir up our souls to more vigorous indeavours in order to it . our suitableness to this blessedness stands in our having the elements and first principles of it in us ; 't is glory onely that fits for glory , some previous sights , and impressions of it , and a pleasant complacential relish thereof , that frame and attemper us , by degrees , to the full consummate state of it . this is that therefore we must endeavour . a growing knowledge of god , conformity to him , and satisfiedness of spirit therein . what we expect should be one day perfect , we must labour may be , in the mean time , alwayes growing . . our knowledge of god. the knowledge of him i here principally intend is not notional , and speculative , but ( which is more ingredient to our blessedness , both inchoate and perfect ) that of converse , that familiar knowledge , which we usually express by the name of acquaintance . see that this knowledge of him be encreased daily ; let us now use our selves much with god : our knowledge of him must aim at conformity to him , and how powerful a thing is converse in order hereto ? how insensibly is it wont to transform men , and mould anew their spirits , language , garbe , deportment ? to be remov'd from the solitude , or rudeness of the country , to a city , or university ; what an alteration doth it make ? how is such a person devested by degrees of his rusticitio of his more uncomely and agrest manners ? objects we converse with beget their image upon us . they walked after vanity , and became vain , saith jeremiah . and solomon , he that walketh with the wise shall be wise . walking is an usual expression of converse . so to converse with the holy , is the way to be holy , with heaven the way to be heavenly , with god the way to be god-like . let us therefore make this our present business much to acquaint our selves with god. we count upon seeing him face to face , of being alwayes in his presence , beholding his glory that speaketh very intimate acquaintance indeed . how shall we reach that pitch ? what to live now as strangers to him ? is that the way ? the path of the righteous is as the shining light , that shineth more and more unto perfect day . the text shews us the righteous mans end , to behold the glory of gods face , &c. 't is easie to apprehend , then his way must needs have in it a growing brightness , as he comes still nearer this end . every nearer approach to a lucid thing infers ( to us ) an increase of light from it . we should therefore be following on to know the lord ; and we shall see his going forth will ●e before us as the morning . he will be still visiting us with renewed increasing light , ( for such is morning light , fresh and growing light ) and ere long it will be perfect da● . labour we to improve our knowledge of god to such a degree of acquaintance , as our present state can admit of . to be as inward with him as we can , to familiarzie our selves to him . his gospel aims at this to make those that were afar off nigh . far-distant objects we can have no distinct view of . he can give us little account of a person that hath only seen him afar off ; so god beholds the proud afar off . that is , he will have no acquaintance with them . whereas with the humble he will be familiar , he will dwell , ( as in a family ) with them . so the ungodly behold god till he brings them in , and make them nigh : then they are no longer strangers but of his family , and houshold , now throughly acquainted . several notes there are of a through acquaintance which we should endeavour may concur , in our acquaintance with god , in that analogy which the case will bear . to know his nature , or ( as we would speak of a man ) what will please and displease him , so as to be able in the whole course of our daily conversation to approve our selves to him . to have the skill so to manage our conversation , as to continue a correspondence , not interrupted by an● of our offensive unpleasing demeanours : to walk worthy of god unto all well-pleasing . it concerns us most to study and indeavour this practical knowledge of the nature of god ; what trust , and love , and fear , and purity , &c. his faithfulness , and greatness , his goodness , and holiness , &c. do challenge from us ; what may in our daily walking be ag●eeable , what repugnant to the several attributes of his being . to know his secrets ; to be as it were of the cabinet-councel * ( the word used by the psalmist hath a peculiar significancy to that purpose ; to signifie , not only counsel , but a council , or the concessus of persons that consult together . ) this is his gracious vouchsafement , to humble , reverential souls . the secret of the lord is with them that fear him ; such acquaintance with him is to be sought to know the ( communicable ) secrets both of his mind and heart . of his mind , his truths , gospel-mysteries , that were kept secret from ages , and generations . we have the mind of christ. this is great inwardness of his heart . his love his good will , his kind bosome-thoughts towards our souls . to know his methods , and the course of his dispensations towards the world , his church , and specially our own spirits . this is great knowledge of god , to have the skill to trace his footsteps , and observe by comparing times with times , that such a course he more usually holds ; and accordingly , with great probability , collect , from what we have seen , and observed , what we may expect . what order and succession there is of storms of wrath , to clouds of sin , and again of peaceful , lucid intervals , when such storms have infer'd penitential tears . in what exigences , and distresses humble mourners may expect gods visits , and consolations . to recount in how great extremities , former experience hath taught us not to despair , and from such experiences still to argue our selves into fresh reviving hopes when the state of things ( whether publick or private , outward or spiritual ) seems forlorn . to know the proper seasons of address to him ; and how to behave our selves most acceptably in his presence . in what dispositions and postures of spirit , we are fittest for his converse , so as to be able to come to him in a good hour , in a time when he may be found . to know his voice : this discovers acquaintance . the ear trieth words , as the mouth tasteth meats . gods righteous ones that are filled with the fruits of righteousness , do proportionably abound in knowledge and in all sense . they have quick , naked , unvitiated senses to discern between good and evil ; yea and can have the suffrage of several senses concerning the same object . they have a kind of taste in their ear . they taste the good word of god even in his previous workings on them . being-born they are intimated to have tasted in the word how gracious the lord is . as they grow up thereby they have still a more judicious sense , and can more certainly distinguish , when god speaks to them , and when a stranger goes about to counterfeit his voice . they can tell , at first hearing , what is grateful , and nutritive , what offensive , and hurtful to the divine life : what is harmonious and agreeable , what dissonant to the gospel already receiv●d , so that an angel from heaven must expect no welcome if he bring another . to know his inward in●ti●ns and impulses ; when his hand toucheth our hearts , to be able to say , this is the ●i●ge of god , there is something divine in this touch . my beloved put in his hand by the hole of the door , and my bowels were moved . this speaks acquaintance when the soul can say , i know his very touch , the least impression from him , i can distinguish it from thousands of objects that daily beat upon my heart . to understand his looks ; to know the meaning of his aspects , and glances , of the various casts , as it were of his eye . such things intimate friends can , in a sort , talk by with one another ; i will guide thee by mine eye ; that implyes an intelligent teachable subject . we have now no full-ey'd appearances of god ; he shews himself , looks in upon us through the lattess , through a vail , or shadow , or a glass , that measure of acquaintance with him to be able to discern and own him in his appearances , is a great participation of heaven . utter unacquaintance with god is exprest by the denyal of these two , ye have neither heard his voice , nor seen his shape , john . finally which brings us home to the text , to keep our eye intentively fixed on him not to understand his looks only as before but to return our own intimate acquaintance ; when such friends meet , it is much exprest , and improv'd by the eye , by a reciprocation of glances , or ( which speaks more inwardness ) more fixed views ; when their eyes do even feed and feast upon each other . this we should endeavour to be as in a continual interview with god. how frequent mention have we of the fixed posture of his eye towards saints . to this man will i look ; i have found out , q. d. that which shall be ever the delight of mine eye , do not divert me . towards him i will look . what he speaks of the material temple is ultimately to be refer'd to that which is typified , his church , his saints , united with his christ , mine eys and my heart shall be there perpetually , and elsewhere , he withdraweth not his eyes from the righteous , he cannot ( admirable grace ) allow himself to look off , to turn aside his eye . and he seems impatient of the aversion of theirs , let me see thy countenance ( saith he ) for it is comely . is it not much more reasonable it should be thus with us towards him ? that we should be more delighted to behold real comelinesse than he with what is so only by his gracious vouchsafement and estimation ? how careful should we be that our eye may at every turn meet his ? that he never look towards us , and find it in the ends of the earth , carelesly wandring from him ? how well doth it become us to set the lord alwayes before us ? to have our eye ever towards the lord ? this you see is the initial leading thing in this blessedness of heaven . so it must have also a prime ingrediency into our heaven on earth . it is a part of celestial blessedness ; but it is not peculiar to it . the present blessedness the righteous injoy here is a participation of heaven . it hath something in it of every thing that is ingredient into that perfect blessedness . our present knowledge of god is often exprest by vision , or sight , as we have had occasion to observe in many passages of scripture . he hath given us such a visive power and made it connatural to that heavenly creature begotten of him in all the true subjects of this blessedness . we know that we are of god , and presently it follows , he hath g●ven us an understanding to know him , that is true . this new man is not born blind . the blessed god himself is become liable to the view of his regenerate intellectual eye , clarify'd and fill'd with vigour and spirit from himself . he therefore that hath made ( that hath new formed ) this eye shall not he be seen by it ? shall not we turn it upon him ? why do we not more frequently bless our eye , with that sight ? this object ( though of so high excellency and glory ) will not hurt but perfect , and strengthen it . they are refreshing vital beams that issue from it . sure we have no excuse that we eye god so little , i. e. that we mind him no more . why have we so few thoughts of him in a day ? what , to let so much time pass , and not spare him a look ? a thought ? do we intend to imploy our selves on eternity in the visions of god , and is our present aversion from him , and intention upon vanity , our best preparation thereto ? this loudly calls for redress . shall god be waiting all the day as on purpose to catch our eye ? to intercept a look ? and we studiously decline him , and still look another way , as of choice ? and what is it but choice ? can we pretend a necessity to forget him all the day ? how cheap is the expence of a look ? how little would it cost us , and yet how much of duty might it express , how much of comfort and joy might it bring into us ? how great is our offence and loss that we live not in such more constant views of god ? herein we sin and suffer both at once ( things both very unsuitable to heaven . ) mindfulness of god is the living spring of all holy and pleasant affections and deportments towards him ; sets all the wheels agoing , makes the soul as the chariots of aminadab . these wheels have their eyes also , are guided by a mind , by an intellectual principle . knowing intelligent beings ( as we also are by participation , and according to our measure ) so act mutually towards one another . we cannot move towards god but with an open eye seeing him , and our way towards him . if we close our eyes , we stand still , or blindly run another course , we know not whither . all sin is darkness , whether it be neglect of good , or doing of evil . it s way is a way of darkness ; as a course of holy motion is walking in the light . our shutting our eyes towards god creates that darkness ; surrounds us with a darkness comprehensive of all sin . now is every thing of enjoyned duty waved , and any evil done , that sinful nature prompts us to . well might it be said , he that sinneth hath not seen god. when we have made our selves this darkness , we fall of course under sathans empire , and are presently within his dominions . he is the prince of darkness ; and can rule us now at his will. perishing lost souls are such as in them the god of this world hath blinded their minds . — to open their eyes and turn them from darkness to light , is to turn them also from the power of sathan unto god. what an hell of wickedness are we brought into in the twinkling of an eye ! we are without god ▪ in the world , as if a man wink , though at noon-day , he hath as it were put out the sun , 't is with him as if there were no such thing . when we have banished god out of our sight , and forgotten him , 't is with us as if there were no god. if such a state grow habitual to us , ( as we know every sinful aversion of our eye from god tends thereto ) what wickedness is there that will not lurk in this darkness ? how often in scripture is forgetting god used as a character , yea as paraphrase , a full ( though summary ) expression of sin in general ? as if the wickedness , the malignity , the very hell it self of sin , were wholly included ( and not connated only ) here . now consider this ( after so dreadful an ennumeration , so black a catalogue ) all that forget god. and ( as deep calleth to deep , one hell to another ) the wicked shall be turned into hell , and all the people that forget god. that keep that mass of wickedness , of pride , of persecution , cursing , blasphemy , deceit , and mischief , all meet with one that hath not god in all his thoughts . but who is so hardy to look the holy god in the face and sin against him ? what an astonishment is it when he watches over present sin ; or brings forth former sins out of secret darkness and sets them in the light of his countenance ? who that understands any thing of the nature , and majesty of god , dare call him for a witness of his sinning ? the worst of men would find themselves under some restraint , could they but abtain of themselves to sit down sometimes and solemnly think of god. much more would it prove an advantage , ( them whom i most intend ) to such as sin within the nearer call , and reach of mercy ; that sin not to the utmost latitude . even such as lead the strictest lives , and are seldom found to transgress , are not their sins found to begin with forgetting god ? did they eye god more , would they not sin lesse frequently and with greater regret ? you his saints that have made a covenant with him by sacrifice , that profess the greatest love and devotedness to him , and seem willing your selves to become sacrifices , and lay down your lives for his sake ; what is it a harder thing to give him a look , a thought ? or is it not too common a thing , without necessity ( and then not without injury ) to withhold these from him ? let us bethink our selves , are not the principal distempers of our spirits , and disorders yet observable in our lives to be refer'd hither ? as to enjoyned services , what ; should we venture on omissions , if we had god in our eye ? or serve him with so declining backward hearts ? should we dare to let pass a day , in the even whereof we might write down nothing done for god this day ? or should we serve him as an hard master , with sluggish , despondent spirits ? the apostle forbids servants to serve with eye● service , as men-pleasers , meaning they should eye men less , and god more . sure , as to him , our service is not enough eye-service . we probably , eye men more than we should , but we do not eye him enough . hence such hanging of hands , such feebleness of knees , such laziness , and indifferency , so little of an active zeal , and laborious diligence , so little fervency of spirit in serving the lord. hence also such an aversion to hazardous services , such fear of attempting any thing ( though never so apparent important duty ) that may prove costly , or hath danger in it . we look not to him that is invisible . and as to forbidden things , should we be so proud , so passionate , so earthly , so sensual , if we had god more in view ? should we so much seek our selves , and indulge our own wills , and humors , drive a design with such solicitude , and intention of mind , for our private interests ? should we walk at such a latitude , and more consult our own inclination than our rule , allow our selves in so much vanity of conversation , did we mind god as we ought ? and do we not sensibly punish our selves in this neglect ? what a dismal chaos is this world while we see not god in it . to live destitute of a divine presence , to discern no beam of the heavenly glory . to go up and down day by day , and perceive nothing of god , no glimmering , no appearance ; this is disconsolate , as well as sinful darkness . what can we make of creatures , what of the daily events of providence , if we see not in them the glory of a deity ; if we do not contemplate , and adore the divine wisedom , power , and goodness , diffused every where . our practical atheism , and inobservance of god makes the world become to us the region and shadow of death , states us as among ghosts , and spectres , makes all things look with a ghastly face , imprints death upon every thing we see , encircles us with gloomy dreadful shades , and with uncomfortable apparitions . to behold the tragical spectacles alwayes in view , the violent lusts , the rapine and rage of some , the calamitous suffrings , the miseries , and ruines of others , to hear every corner resounding with the insultations of the oppressor , and the mournful groans of the oppressed , what a painful continuing death were it to be in the world without god! at the best all things were but a vanishing scheme , an image seen in the dark . the creation , a thing , the fashion whereof were passing away . the whole contexture , and system of providence were meer confusion , without the least concinnity or order . religion an acknowledged tri●le , a meer mockery ? what , to wink our selves into so much darkness , and desolation ? and by sealing up our eyes against the divine light and glory , to confirm so formidable miseries upon our own souls ? how dreadfully , shall we , herein , revenge our own folly in nullifying him to our selves , who is the all in all ? sure there is little of heaven in all this ? but if now we open our eyes upon that all-comprehending glory , apply them to a steady intuition of god ; how heavenly a life shall we then live in the world ! to have god alwayes in view as the director and end of all our actions . to make our eye crave leave of god ; to consult him ere we adventure upon any thing , and implore his guidance , and blessing . upon all occasions to direct our prayers to him and look up . to make our eye await his commanding look , ready to receive all intimations of his will ; this is an angelical life . to be as those ministers of his that are alwayes ready to do his pleasure . to make our eye do him homage and expresse our dependence , and trust . to approve our selves in every thing to him , and act as alwayes in his presence , observing still how his eye observes us ; and exposing our selves willingly to its inspection and search ; contented alwayes he should see through and through us . surely there is much of heaven in this life , so we should endeavour to live here : ( i cannot omit to give you this instruction in the words of an heathen ) we ought ( saith he ) so to live as alwayes within view , order our cogitations as if some one might , or can look into the very inwards of our breast . for , to what purpose is it to hide any thing from man ? from god nothing can be hid , he is continually present to our spirits , and comes amidst our inmost thoughts , &c. this is to walk in the light amidst a serene placid mild light , that infuses no unquiet thoughts , amidst no guilty fears , nothing that can disturb or annoy us . to eye god in all our comforts and observe the smiling aspect of his face , when he dispenses them to us . to eye him in all our afflictions , and consider the paternal wisdom that instructs us in them ; how would this increase our mercies , and mitigate our troubles ? to eye him in all his creatures , and observe the various prints of the creators glory instampt upon them . with how lively a lustre would it cloath the world ? and make every thing look with a pleasant face ! what an heaven were it to look upon god , as filling all in all , and how sweetly would it , ere-while , raise our souls into some such sweet seraphick strains holy , holy , — the whole earth is full of his glory . to eye him in his providences , and consider how all events are with infinite wisdom disposed into an apt subserviency to his holy will , and ends. what difficulties would hence be solved ? what seeming inconsistencies reconcil'd ? and how much would it contribute to the ease and quiet of our minds ? to eye him in his christ , the expresse image of his person , the brightness of his glory , and in the christian oeconomy the gospel-revelation and ordinances through which he manifest himself . to behold him in the posture wherein he saves souls , clad with the garments of salvation , girt with power and apparell'd with love , travelling in the greatness of his strength , mighty to save . to view him addressing himself to allure and win to him the hearts of sinners , when he discovers himself in christ , upon that reconciling design , make grace that brings salvation appear , teaching to deny ungodliness , &c. to behold him entring into humane flesh , pitching his tabernacle among men , hanging out his ensignes of peace , laying his trains , spreading his nets , the cords of a man , the bands of love . to see him in his christ-ascending the cross , lifted up to draw all men to him ; and consider that mighty love , of justice and of souls , both so eminently conspicuous in that stupendious sacrifice . here to fix our eyes looking to jesus and behold him whom we have pierced . to see his power and glory , as they are wont t● be seen in his sanctuaries ; to observe him in the solemnities of his worship , and the graceful● postures , wherein he holds communion with his saints , when he seats himself amidst them on the throne of grace , receives their addresses , dispenses the tokens and pledges of his love . into what transports might these visions put us every day ! let us then stir up our drowsie souls , open our heavy eyes , and turn them upon god , inure● and habituate them to a constant view of his ( yet vailed ) face , that we may not see him onely by casual glances , but as those that see● his face , and make it our business to gain ● thorough knowledge of him . but let us remember that all our present visions of god , must aim at a further conformity to him , they must design imitation , not the satisfying of curiosity , our looking must not therefore be an inquisitive busie prying into the unrevealed things of god. carefully abstain from such over-bold , presumptuous looks ▪ but remember we are to eye god as our pattern . wherein he is to be so , he hath plainly enough reveal'd and propos'd himself to us . and consider this in the pattern both to which we ought , and to which we shall be conformed ( if we make it our business ) so will sense of duty , and hope of success concur to fix our eye and keep it steady . especially let us endeavour to manage and guide our eye aright , in beholding him , that our sight of him may most effectually subserve this design of being like him , and herein nothing will be more conducible than that our looks be qualified with reverence and love. . let them be reverential looks . we shall never be careful to imitate a despised pattern ; or that we think meanly of , when this is the intimate sense of our souls ; who is a god like unto thee glorious in holiness ! there is none holy as the lord ; this will set all our powers on work , such sights will command , and over-awe our souls into a conformity to him . subjects have sometimes affected to imitate the very imperfections and deformities of their adored prince . let us greaten our thoughts of god. look to him with a submissive adoring eye . let every look import worship and subjection . who can stand before apprehended sovereign majesty , with such a temper of soul ● shall signifie an affront to it ? this will mak● every thing in us unsutable to god , yield , an● vanish , and render our souls susceptible of al● divine and holy impressions . . let them be friendly , and ( as far as may consist with that reverence ) amorous look● 't is natural to affect and endeavour likeness t● them we love . let love alwayes sit in our eye and inspirit it ; this will represent god alway● amiable , will infinitely commend to us his nature , and attributes , and even ravish us into his li●eness . the loving spouse often glorie● to wear her beloved husbands picture on her breast . the love of god will much more make● us affect to bear his image in our hearts . his law is a true representation of him , and love is the fulfilling of that law , an exemplification of it in our selves . love will never enter a quarrel , nor admit of any disagreement with god. his more terrible appearances will be commendable in the eye of love. it thinks no evil . but so interprets and comments upon his severer aspects , whether through his law or providence , as judge all amiable , and frame the soul to an answerable deportment . . in this way then let us endeavour a growing conformity unto god. it hath been much ( and not unnecessarily ) inculcated already , that the blessedness of the righteous hereafter , doth not consist ▪ meerly , in beholding an external objective glory , but in being also glorified . they are happy by a participated glory , by being made like god , as well as seeing his glorious likeness , whereby the constitution of their spirits , is changed , and reduced to that excellent harmonious agreeable temper , that holy composure , and peaceful state from which blessedness is inseparable . as far as we are capable of blessedness in this world , it must be so with us here . glory without us will not make us happy in heaven , much less will any thing without us make us happy on earth . 't is an idle dream of sickly crazie minds , that their blessedness consists in some external good , that is separable , and distant from them ; which therefore as they blindly guesse , they uncertainly pursue ; never aiming to become good , without which they can never know what it is to be blessed . what ●elicity are men wont to imagine to themselves in this or that change of their outward condition ? were their state such , or such , then they were happy , and should desire no more . as the childs phansie suggests to it , if it were on the top of such a hill , it could touch the heavens , but when with much toil it hath got thither , it finds it self as far off as before . we have a shorter , and more compendious way to it , would we allow our selves to understand it . a right temper of mind involves blessedness in it self ; 't is this only change we need to endeavour . we wear out our days in vanity , and misery , while we neglect this work , and busie our selves to catch a fugitive shadow , that hovers about us . it can never be well till our own souls be an heaven to us , and blessedness be a domestique , an home-dwelling inhabitant there . 'till we get a settled principle of holy quietude into our own breasts ; & become the son● of peace , with whom the peace of god may find entrance and abode : till we have that treasure within us , that may render us in sensible of any dependence on a forraign good , or fear of a forraign evil ▪ shall that be the boast and glory of ● phylosopher onely ? i carry all my goods with ● where ever i go . and that a vertuous good man i● liable to no hurt ? seneca thinks they discove● a low spirit , that say , externals can adde any thing ( though but a very little ) to the felicity of an honest mind , as if ( saith he ) me● could not be content with the light of the sun without the help of a candle , or a spark ▪ and speaking of the constancy of the vertuous man ( saith he ) they do ill that say , such an evil i● tolerable to him , such a one intolerable , an● that confine the greatness of his mind within certain bounds and limits . adversity ( he tells us ) overcomes us , if it be not wholly overcome . epicurus ( saith he ) the very patron of your sloth , acknowledges yet , thi● unhappy events can seldom disturb the min● of a vertuous person ( and he adds ) how ha● he almost uttered the voice of a man ! pray saith he , speak out a little mor● boldly , and say he is above them altogether such apprehensions the more vertuous heathen have had of the efficacy and defensative powe● of moral goodness ( however defective thei● notion might be of the thing it self . ) henc● s●crates the p●gan martyr is reported to hav● cryed out ( when those persons were perse●cuting him to death ) anytus and meletus can kill me , but they cannot hurt me . and anaxarchus the phylosopher having sharply reproved nicoerean , and being by him ordered to be beaten to death with iron malets , bids strike on , strike on , thou may'st ( saith he ) break in pieces this vessel of anaxarchus , but anaxarchus himself thou canst not touch . shall christianity here confess it self out-vy'd ? shall we to the reproach of our religion yield the day to pagan-morality , and renew the occasion of the ancient complaint , that the faith of christians is out-done by the heathen infidelity ? it is , i remember the challenge of cecilius in minucius . there is socrates ( saith he ) the prince of wisdom , whosoever of you christians is great enough to attempt it , let him imitate him if he can . methinks we should be ambitious to tell the world in our lives ( for christians should live great things , not speak * them ) that a greater then socrates is here ; to let them see in us , our represented pattern ; to shew forth higher vertues then those of socrates ; even his , who hath called us out of darkness , into his glorious and marvellous light . certain it is , that the sacred oracles of the gospel set before us a more excellent pattern , and speak things not less magnificent , but much more modest , and perspicuous . with less pomp of words , they give us a much clearer account of a far more excellent temper of mind , and prescribe the direct , and certain way of attaining it ( do but view over the many passages of scripture occasionally glanc't at chap. . ) but we grope as in the dark for blessedness , we stumble at noon day , as in the night , and wander as if we had no eyes ; we mistake our business , and lay the scene of an happy state at a great distance from us , in things which we cannot reach , and which if we could , it were to little purpose . not to speak of grosser sensualists ( whom at present i have less in my eye . ) is there not a more refined sort of persons , that neglecting the great business of inspecting , and labouring to better , and improve their spirits ; are wholly taken up about the affairs of another sphere ? that are more solicitous for better times , for a better world , then better spirits . that seem to think all the happiness they are capable of on earth , is bound up in this , or that external state of things . not that the care of all publique concernments should be laid aside . least of all a just solicitude for the churches welfare ; but that should not be pretended , when our own interest is the one thing with us . and when we are really solicitous about the churches interests , we should state them aright . god designs the afflictions of his people for their spiritual good , therefore that is a much greater good , then their exemption from suffering these evils ; otherwise , his means should eat up his end , and be more expensive then that will countervail ; which were an imprudence , no man of tolerable discretion would be guilty of . we should desire the outward prosperity of sion for , it is a real good ; but in as much as it hath in it the goodness , not of an end , but onely ( and that but sometimes neither ) of a means ; not a constant , but a mutable goodness ; not a principal , but a lesser subordinate goodness ; we must not desire it absolutely , nor chiefly , but with submissive , limited desires . if our hearts are grieved to hear of the sufferings of the church of god in the world , but not of their sins ; if we more sensibly regret at any time , the persecutions , and opressions they undergo , than their spiritual distempers , their earthliness , pride , cold love to god , fervent animosities towards each other ; it speaks an uninstructed carnal mind . we take no right measure of the interests of religion , or the churches welfare , and do most probably mistake our selves , as much in judging of our own ; and measure theirs by our own mistaken model . and this is the mischievous cheat many put upon their own souls , and would obtrude ( too often ) upon others too ; that overlooking the great design of the gospel to transform mens spirits , and change them into the divine likeness , they think 't is religion enough to espouse a party , and adopt an opinion ; and then vogue themselves friends to religion , according to the measure of their zeal for their own party or opinion . and give a very pregnant proof of that zeal by magnifying , or inveighing against the times , according as they favour , or frown upon their empty , unspirited religion . it being indeed such ( a secret consciousness whereof they herein bewray ) as hath no other life in it , then what it owes to external favour , and countenance . and therefore all publique rebukes are justly apprehended mortal to it : whereas that substantial religion that adequately answers the design , and is animated by the spirit of the gospel , possesses the souls of them that own it , with a secure confidence that it can live in any times , and hold their souls in life also . hence they go on their way with a free , unsolicitous chearfulness ; enjoying silently in their own bosomes that repose , and rest which naturally results from a sound , and well composed temper of spirit . they know their happiness depends upon nothing without them * . that they hold it by a better tenure then that of the worlds courtesie . they can be quiet in the midst of storms , and abound in the want of all things . they can , in patience possess their own sou● , and in them a vital spring of true pleasure , when they are driven out of all other possessions . they know the living sense of these words ; that the good man is satisfied from himself ; that to be spiritually minded is life and peace ; that nothing can harm them that are followers of the good . that the way to see good dayes , is to keep their tongue from evil , and their lips from speaking g●●le , to depart from evil , and do good , to seek peace , and pursue it . they cannot live in bad times . they carry that about them that will make the worst days good to them . surely they can never be happy in the best times , that cannot be so in any . outward prosperity is quite besides the purpose to a distempered soul , when nothing else troubles , it will torment it self . besides , we cannot command at pleasure , the benigne aspects of the world , the smiles of the times ; we may wait a lifes time , and still find the same adverse posture of things towards us from without . what dotage is it to place our blessedness in something to us impossible , that lies wholly out of our power : nd in order whereto we have nothing to do , but sit down and wish ; and either faintly hope , or ragingly despair ! we cannot change times , and seasons ; nor alter the course of the world , create new heavens , and new earth . would we not think our selves mock't , if god should command us these things , in order to our being happy ? 't is not our business , these are not the affairs of our own province ( blessed be god 't is not so large ) further then as our bettering our selves may conduce thereto ; and this is that which we may do , and ought 't is our proper work , in obedience , and subordination to god , as his instruments , to govern , and cultivate our own spirits , to intend the affairs of that his kingdom in us ( where we are his authoriz'd vice-royes ) that consists in righteousness , and peace , and joy in the holy ghost . we can be benigne to our selves , if the world be not so to us ; cherish , and adorn our inward man ; that though the outward man be exposed daily to perish ( which we cannot help , and therefore it concerns us not to take thought about it ) the inward may be renewed day by day . we can take care that our souls may prosper , that , through our o●citant neglect , they be not left to languish , and pine away in their own iniquities . they may be daily fed with the heavenly hidden manna , and with the fruits of the paradise of god , they may enjoy at home a continual feast , and with an holy freedom luxuriate in divine pleasures , the joyes wherewith the strangers intermeddles not , if we be not unpropitious , and unkind to our selves . and would we know wherein that sound , and happy complexion of spirit lies , that hath so much of heaven in it . 't is a present gradual participation of the divine likeness . it consists in being conformed to god ; 't is ( as the moralists tells us ) * if one would give a short compendious module of it , such a temper of mind as becomes god ; or to give an account of it , in his own words , who prescribes it , and who is himself the highest pattern of this blessed frame . * 't is to be transformed in the renewing of our minds , so as to be able to prove what is the good , and perfect , and acceptable will of god ; that is experimentally to find it in our selves , imprest , and wrought into our own spirits , so as to have the complacential rellish , and savour of its goodness , excellency , and pleasantness diffused thorow our souls . where , remember , this was written to such as were supposed saints ; whence it must be understood of a continued , progressive transformation , a renewing of the inward man day by day ( as is the apostles expression elsewhere . ) 't is a more perfect reception of the impress of god , revealing himself in the gospel ; the growth and tendency of the new creature , begotten unto the eternal blessedness , towards its mature , and most perfect state , and stature in the fruition thereof . and 't is this i am now pressing , in as much as some account hath been already given ( according as we can now imperfectly guesse at it , and spell it out ) what the constitution of the holy soul is , in its glorified state , when it perfectly partakes the divine likeness ; that when we find in our selves any principles , and first elements of that blessed frame , we would endeavour the gradual improvement thereof ; and be making towards that perfection . this therefore being our present work ; let it be remembred wherein that participated likeness of god hath been said to consist ; and labour now the nearest approach to that pitch and state . your measures must be taken from what is most perfect , come now as near it as you can , and as that pagans advice is ; if yet thou art not socrates , however , live as one that would fain be socrates . though yet thou art not perfect , live as one that aims at it , and would be so . onely , it must be considered , that the conformity to god , of our present state , is in extent larger , and more comprehensive , then that of our future ; though it be unspeakably less perfect in degree . for there is no moral excellency ( that we have any present knowledge of ) belonging to our glorified state , which is not in some degree , necessarily , to be found in saints on earth ; but there are some things which the exigency of our present state makes necessary to us , here , which will not be so in the state of glory . repentance , faith , as it respects the mediatour ; patience of injuries , pity to the distressed , &c. these things , and whatsoever else , whose objects cease , must be understood to cease with them . in short , here is requisite all that moral good , which concerns both our end , and way ; there , what concerns our end onely . yet is the whole compass of that gracious frame of spirit , requisite in this our present state , all comprehended in conformity to god. partly , in as much as some of these graces which will cease hereafter , in their exercise , as not having objects to draw them forth into act ; have their pattern in some communicable attributes of god , which will cease also , as to their denomination and exercise ; their objects then ceasing too ; as his patience towards sinners ; his mercy to the miserable : partly , in as much as other of those graces now required in us , though they correspond to nothing in god that is capable of the same name , as faith in a saviour , repentance of sin ( which can have no place in god. ) they yet answer to something in this nature , that goes under other names ; and is the reason wherefore he requires such things in us . he hath in his nature that faithfulness , and all sufficient fulness that challenges our faith ; and that hatred of sin , which challenges our repentance for it , having been guilty of it . his very nature obliges him to require those things from us , the state of our case being considered . so that the summe even of our present duty lies in receiving this entire impression of the divine likeness ( in some part invariably , and eternally necessary to us , in some part necessary with respect to our present state ) and herein is our present blessedness also involved . if therefore we have any design to better our condition in point of blessedness , it must be our business to endeavour after a fuller participation of all that likeness , in all the particulars it comprehends . you can pitch your thoughts upon no part of it , which hath not an evident , direct tendency to the repose and rest of your spirits . i shall recommend onely some few instances ; that you may see how little reason , or inducement a soul conformed to the holy will of god , hath to seek its comforts and content elsewhere . faith corresponds to the truth of god ; as it respects divine revelations : how pleasant is to give up our understandings to the conduct of so safe a guide ! to the view of so admirable things as he reveals . it corresponds to his goodnesse ; as it respects his offers ; how delectible is it to be filling an empty soul from the divine fulnesse ! what pleasure attends the exercise of this faith towards the person of the mediatour , viewing him in all his glorious excellencies , receiving him in all his gracious communications by this eye , and hand . how pleasant is it to exercife it in reference to another world ! living , by it , in a daily prospect of eternity ; in reference to this world , to live without care in a chearful dependence on him , that hath undertaken to care for us ! repentance is that by which we become like the holy god ; to whom our sin had made us most unlike before ; how sweet are kindly relentings ? penetential tears ? and the return of the soul to its god ? and to a right mind ! and who can conceive the ravishing pleasures of love to god! wherein we not onely imitate , but intimately unite with him , who is love it self . how pleasant to let our souls dissolve here ! and slow into the ocean , the element of love ! our fear corresponds to his excellent greatnesse ; and is not ( as it is a part of the new creature in us ) a tormenting servile passion ; but a due respectfulness , and observance of god ; and there is no mean pleasure in that holy , awful seriousness , unto which it composes , and formes our spirits . our humility , as it respects him , answers his high excellency , as it respects our own inferiours , his gracious condescention . how pleasant is it to fall before him ! and how connatural , and agreable to a good spirit to stoop low , upon any occasion , to do good ! sincerity is a most godlike excellency ; an imitation of his truth , as grounded in his all-sufficiency ; which sets him above the necessity , or possibility of any advantage by collusion , or deceit ; and corresponds to his omnisciency , and heart-searching eye . it heightens a mans spirit to a holy , and generous boldness ; makes him apprehend it beneath him to do an unworthy , dishonest action that should need a palliation , or a concealment . * and gives him the continual pleasure of self approbation to god , whom he chiefly studies , and desires to please . patience , a prime glory of the divine majestie continues a mans possession of his own soul , his liberty , his dominion of himself . he is ( if he can suffer nothing ) a slave to his vilest and most sordid passions at home ; his own base fear , and bruitish anger , and effeminate grief , and to any mans lusts , and humours besides , that he apprehends ▪ can do him hurt . it keeps a mans soul in a peaceful calm , delivers him from ( that most unnatural ) self-torment , defeats the impotent malice of his most implacable enemy , who fain would vex him but cannot . justice , the great attribute of the judge of all the earth , as such ; so farre as the imppression of it takes place among men ▪ preserves the common peace of 〈◊〉 world , and the private peace of each 〈◊〉 in his own bosome , so that the former be not disturbed by doing of mutual injuries , nor the latter by the conscience of having done them . the brotherly love of fellow christians , the impression of that special love , which god bears to them all ; admits them into one anothers bosomes , and to all the indearments , and pleasures of a mutual communion . love to enemies , the expresse image of our heavenly father , by which we appear his children , begotten of him ; overcomes evil by goodness , blunts the double edge of revenge ; at least , the sharper edge , ( which is alwayes towards the author of it ) secures our selves from wounding impressions , and resentments ; turns keen anger , into gentle pity ; and substitutes mild , pleasant forgiveness , in the room of the much uneasier thoughts , and study of retaliation . mercifulnesse towards the distressed , as our father in heaven is merciful , heaps blessings upon our souls , and evidences our title to what we are to live by the divine mercy . an universal benignity , and propension to d● good to all ; in imitation of the immense , diffusive goodnesse of god ; is but kindnesse to our selves : rewards it self by that greater pleasure is in giving , then in receiving ; and associates us with god in the blessedness of this work , as well as in the disposition to it ; who exercises loving kindnesse in the earth , because delighteth therein . here are some of ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ) the things wherein consists that our conformity to the divine nature and will which is proper to our present state . and now , who can estimate the blessedness of such a soul ? can ( in a word ) the state of that soul be unhappy ? that is full of the holy gost , full of love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , those blessed fruits of that blessed spirit . blessedness is connaturalized unto this soul : every thing doth its part , and all conspire to make it happy . this soul is a temple an habitation of holiness : here dwells a deity in his glory . 't is a paradise , a garden of god. here he walks and converses daily , delighted with its fragrant fruitfulness . he that hath those things and aboundeth is not barren or unfruitful in the knowledge of our lord and saviour jesus : he is the sun , and the knowledge of him , the quickening beams that cherish and ripen these fruits . but the soul that lacketh these things is a desart , a habitation of devils . here is stupid , disconsolate infidelity , inflexible obstinacy , and resolvedness for hell ; hatred and contempt of the sovereign majesty ; whom yet , its secret misgiving thoughts tell it , will be too hard for it at last . here is swoln pride , and giddy vain-glory , disguised hypocrisie , and pining envy , raging wrath , and ravenous avarice , with what you can imagine besides , leading to misery and desolation . you have then some prospect of a happy temper of spirit . it can now be no difficulty to you , to frame an idea of it in your thoughts , to get a notional image , ( or this likeness , in the notion of it ) into your minds : but that will avail you little , if you have not the real image also : that is , your spirits really fashioned and formed according thereto . if having the knowledge of these things ( as the pagan morallists expression before mentioned is of vertuous rules and precepts ) they become not habitual to you , and your spirits be not transfigured into them . but now , i treat with such as are supposed to have some such real impressions , that they may be stir'd up to endeavour a further perfecting of them . in order whereto i shall adde but this two-fold advice . . be very careful that this living image ( such you have been formerly told it is ) may grow equally , in every part . see that the impression of this likeness be entire ; that it be not a maimed thing , if it be , god will never own it as his production . integrity is the glory of a christian : to be entire lacking nothing . this is the soundness of heart that excludes a blushing consciousness , and misgiving ; exempts it from the fear of a shameful discovery . let my heart be sound in thy statutes ; is paraphrased , by having respect to all gods commandments ; to which is opposite , that being partial in the law spoken of by the prophet * by way of complaint concerning the priests of that time . a thing hateful in the eye of god ; and as uncomfortable to our selves , as to be without a leg , or an arm. and see that it be preserved entire by a proportional , and uniform growth , that fresh life and motion may daily appear in every limb of this heavenly new creature . how odious a deformity is it , when a shew of moral vertues excludes godliness ? and how much more odious ( in as much as there is more impudent falshood in it , and more of dishonourable reflexion upon god ) when under an high pre●ence of godliness , any shall allow themselves in visible immorality ? what , to be oppressive , envious , contentious , deceitful , proud , turbulent , wrathful , morose , malicious , fretful , and peevish , and yet a christian ? what serious person , that shall have no fairer representation of christianity , than such do give , would not be ready to say rather , sit anima mea cum philosophis ; if this be christian religion , give me honest paganism . a christian that hath received the proper , uniform , entire impresse of the gospel of christ , is the most meek , mild , calm , harmless , quiet thing in the world . never mention so venerable a name , if you will not be very jealous of the honour of it ; will you give god occasion to charge you ? wretch i never had had this dishonour , if thou h●dst never been call'd a christian ; thou art a christian to no purpose , or to very bad ; it does thee no good , and it injures me ? but ( which is more directly considerable as to our present purpose ) the neglect and consequent decay , of any gracious principle , infers a languor , a consumption , and enfeeblement of all . any such perverse disposition doth not affect that part only ; is not onely an impairment to the contrary gracious principle , but ( as a cancer in some exteriour part of the body ) it gradually creeps up till it invade vitals . can the love of god live and grow in an unquiet , angry , uncharitable breast ? consider jam. . . john . . . be constantly intent upon this business of spiritual growth . mind it as a design , make a solemn purposed business of it , your great daily business ; you do not till your ground by chance , as a casual thing ; but you do it industriously , and of set purpose . the apostle speaking of his own method of pursuing conformity to christ , tells us , he did first , in comparison , count all things else loss and dogs meat ; he threw every thing else aside . then next he recounts with himself how far short he was . n●t as if i had already attained , &c. ( where , by the way he intimates , that to stand still and give over further endeavours , implyes that gross absurdity , as if we thought our selves to have attained already , to be already perfect ; are we not ashamed to seem so conceited of our selves ? ) and then still , as he did attain in this pursuit , he forgot it not ; but held on his course with fresh and constant vigor , still reaching forth , and pressing onwards towards his designed mark . in this great business we ( alas ) seem to dream . he that hath been observed ten or twenty years ago to be proud , and covetous , or passionate , still remains so , and we apprehend not the incongruity of it . what alwayes learning , and yet never come to the knowledge of the truth ? as it is in jesus to the putting off the old man , and putting on the new ? who would meddle with any profession upon such tearms to be alwayes doing , and yet to do nothing ? surely it must be imputed to this , we design not ; we do not seriously intend the perfecting of holiness , to make a real progress in our way and work , and to get still nearer heaven , as we draw nearer to the end of our dayes here on earth . we too contentedly confine our selves within certain limits , and aim not as we should , at a spiritual excellency . this is the temper of many that have long troden the path of ( at least an external ) religion ; they will go but their own pace , and that within a self-prescribed round or circle . they perform their stated task of religious exercises , and shun the grosser vices of the time : and resolve never to go higher : much like the character that was once given of a great man * that he followed not the more eminent vertues , and yet that he hated vice . and t is a true censure that a barbarian * is said to have given of that middle temper , that dull indifferency . what is equally distant from being the matter , either of praise or punishments is upon no tearms to be accounted vertue . at least we drive not on a design of growth , and self improvement in our spiritual states with that constancy we ought ; we are off , and on ; our spirits are not steadily intent . we are unstable as water , how can we excel ? god hath not put us , sure , upon so fruitless a task , wherein our utmost labour and diligence shall profit nothing . therefore strive more vigorously , and pray with more earnest importunity . consider , and plead it with god , that he hath set before thee the hope of such a state , when thou art to be perfectly like him ; and shalt thou ( that must hereafter be like god ) be now like a clod of earth . thou art now a child begotten of him , and though thou art yet in thy minority , yet may not somewhat be spared out of so fair an estate , hereafter designed for thee ; as that thou mayest now live worthy of such a father , and suitably to thy expected inheritance ? . and now , a contented satisfied temper of spirit , as i have told you , results from the other two ; and will therefore follow of course , upon growing knowledge of god , and conformity to him , as the latter of these also doth , upon the former . yea , 't is a part of our conformity to god ; but a part consequent to the impression of the things mentioned under the former head ( as knowledge also is a part previous and antecedent thereto ) t is in the state of glory , we see something superadded . the likeness imprest , is presupposed ; satisfaction follows thereupon . the case is so too in our present state , contentment is spoken of as a thing consequent and superadded . godliness with contentment ; a satisfied , contented spirit , when 't is the result of godliness ( of the divine image imprest ) is indeed great gain . yet as to this i shall only say these two things . . be distinct and explicite in the proposal of it as an end . religion doth not brutify men but make them more rational . it s business is to guide them to blessedness . it must therefore pitch their eyes upon it , as the mark and 〈◊〉 they are to aim at , and hold them intent there . 't is ingenuous , and honourable to god that we should expresly avow it , we come to him for satisfaction to our spirits , not knowing whether else to apply our selves . we turn our eyes upon him , we lay open our souls to receive impressions from him , for this very end . this is an explicit acknowledment of him as god ; our highest , soveraign good . . actually apply and accommodate divine visions and communications to this purpose . say , o my soul ; now come solace thy self in this appearance of god ; come take thy allowed pleasure in such exertions of god as thou dost now experience in thy self . recount thy happiness ; think how great it is ; how rich thou art , on purpose that thy spirit may grow more , daily , into a satisfied contented frame . often bethink thy self , what is the great god doing for me ! that he thus reveals , and imparts himself to my soul ; o how great things do those present pledges presignisie to me ! that thou may'st still more and more like thy portion , and account it faln in pleasant places , so as never to seek satisfaction in things of another kind ; though thou must still continue expecting and desiring more of the same kind . and remember to this purpose there cannot be a greater participation of the misery of hell before-hand , than a discontented spirit perpetually restless , and weary of it self ; nor of the blessedness of heaven , than in a well-pleased , satisfied , contented frame of spirit . chap. xix . rule . directing to raise our desires above the actual or possible attainments of this our present ; and terminate them upon the future consummate state of blessedness . the rule explained and pressed by sundry considerations . rule . that we add to a desirous pursuit , a joyful expectation of this blessedness ; which is pursued in certain subordinate directions . . that notwithstanding all our present or possible attainments in this imperfect state on earth ; we direct fervent vigorous desires towards the perfect , and consummate state of glory it self ; not designing to our selves a plenary satisfaction , and rest in any thing on this side of it . that is ; that forgetting what is behind , we reach forth not only to what is immediately before us ; the next step to be taken ; but that our eye and desire , aim forward at the ultimate period of our race terminate upon the eternal glory it self ; and that not only as a measure ; according to which we would some way proportion our present attainments , but at the very mark , which ( it self ) we would fain hit and reach home to . and that this be not only the habitual bent , and tendency of our spirits ; but that we keep up such desires , in frequent ( and as much as is possible ) continual exercise . yea , and that such actual desires be not only faint , and sluggish wishes , but full of lively efficacy , and vigour ; in some measure proportionable to our last end , and highest good ; beyond , and above which we neither esteem , nor expect any other enjoyment . whatsoever we may possibly attain to here , we should still be far from projecting to our selves a state of rest on this side consummate glory ; but still urge our selves to a continual ascent ; so as to mount above , not onely all enjoyments of any other kind , but all degrees of enjoyment in this kind , that are beneath perfection . still it must be remembred , this is not the state of our final rest . the mass of glory is yet in reserve , we are not yet so high as the highest heavens . if we gain but the top of mount tabor , we are apt to say , 't is good to be here , and forget the longer journey yet before us ; loath to think of a further advance ; when , were our spirits right , how far so ever we may suppose our selves to have attained , it would be matter of continual joy to us to think high perfections are still attainable ; that we are yet capable of greater things , then what we have hitherto compast ; our souls can yet comprehend more . nature intends what is most perfect in every creature ; methinks the divine nature in the new creature , should not design lower , or cease aspiring , till it have attained its ultimate perfection , its culminating point ; till grace turn into glory . let us therefore christians bestir our selves , let us open , and turn our eyes upon the eternal glory . le ts view it well , and then demand of our own souls , why are our desires so faint and slothful ? why do they so seldom pierce through the interveining distance , and reach home to what they prefessedly level at ? so rarely touch this blessed mark ? how can we forbear to be angry with our selves , that so glorious an end should not more powerfully attract ? that our hearts should not more sensibly find themselves drawn ? and all the powers of the soul beset on work , by the attractive power of that glory ? it certainly concerns us not to sit still , under so manifest a distemper . but if the proposal of the object ; the discourse ( all this while ) of this blessed state , do not move us to make some further trials with our selves , see what urging and reasoning with our souls ; what rubbing and chasing our hearts will do . and there is a two fold trial we may in this kind make upon our spirits . what the sense of shame will work with us , whether our hearts cannot be made sensible to suppose how vile , and wretched a temper it is to be undesirous of glory . and then what sense of praise can effect , or what impression it may make upon us to consider the excellency , and worth , the high reasonableness of that temper , & posture of soul , which i am now perswading to [ a continual desirousness of that blessed glorious state . ] . as to the former . let us bethink our selves , can we answer it to god , or to our own souls ; that we should indulge our selves in a continual negligence of our eternal blessedness ? a blessedness , consisting in the vision , and participation of the divine glory ? have we been dreaming all this while , that god hath been revealing to us this glorious state ? and setting this lovely prospect before our eyes ? did it become us not to open our eyes , while he was opening heaven to us , and representing the state which he designed to bring us to ? or will we say we have seen it , and yet desire it not ? have we been deaf and dead , while he hath been calling us into eternal glory ? have all our senses been bound up all this while ? hath he been speaking all along to sensless statues , to stocks , and stones , while he expected reasonable , living souls should have received the voice , and have returned an obedient , complying answer ? and what answer could be expected to such a call , ( a call to his glory ) below this . we desire it lord , we would fain be there . and if , we say we have not been all this while a sleep , we saw the light that shone upon us , we heard the voice that called to us ; wherewith shall we then excuse our selves , that our desires were not mov'd ? that our souls were not presently in a flame ? was it then that we thought all a meer fixion ? that we durst not give credit to his word , when it brought us the report of the everlasting glory ? will we avow this ? is this that we will stand by ? or what else have we left to say ? have we a more plausible reason to alledge , that the discovery of such a glory mov'd us not to desire it ; then that we believed it not ? sure this is the truth of our case . we should feel this heavenly fire alwayes burning in our breasts , if our infidelity did not quench the coal . if we did believe , we could not but desire . but doth not the thoughts of this shake our very souls , and fill us with horrour , and trembling ? we that should be turn'd into indignation , and ready to burn our selves with our own flame , and all about us , if one should give us the lie ; that we should dare to put the lye upon the eternal truth ! upon him whose word gave stability , and being to the world , who made and sustains all things by it . that awful word ! that word that shivers rocks , and melts down mountains , that make the inanimate creation tremble , that cna in a moment blast all things , and dissolve the frame of heaven and earth , ( which in the mean time it upholds ) is that become with us fabulous , lying breath ? those god-breath'd oracles , those heavenly records , which discover , and describe this blessed state , are they false and foolish legends ; must that be pretended at last ( if men durst ) that is so totally void of all pretence ? what should be the gain or advantage accrewing to that eternal , all-sufficient being . what accession should be made to that infinite self-fulness by deluding a worm ? were it consistent with his nature , what could be his design to put a cheat upon poor mortal dust ? if thou dare not impute it to him ; such a deception had a beginning , but what author canst thou imagine of it ? or what end ? did it proceed from a good mind , or a bad ? could a good and honest mind form so horribly wicked a design , to impose an universal delusion , and lye upon the world , in the name of the true and holy god ? or could a wicked mind frame a design so directly level'd against wickedness ? or is there any thing so aptly and naturally tending to form the world to sobriety , holiness , purity of conversation , as the discovery of this future state of glory ? and since the belief of future felicity , is known to obtain universally among men ; who could be the author of so common a deception . if thou had'st the mind to impose a lie upon all the world , what course would'st thou take ? how would'st thou lay the design ? or why dost thou in this case imagine , what thou knowest not how to imagine ? and dost thou not without scruple believe many things of which thou never had'st so unquestionable evidence ? or must that faith which is the foundation of thy religion , and eternal hopes be the most suspected shaking thing with thee ? and have of all other the least stability , and rootedness in thy soul ; if thou can'st not excuse thy infidelity , be ashamed of thy so cold , and sluggish desires of this glorious state . and doth it not argue a low , sordid spirit ▪ not to desire and aim at the perfection thou art capable of ? not to desire that blessedness which alone is suitable and satisfying to a reasonable and spiritual being ? bethink thy ▪ self a little , how low art thou sunk into the dirt of the earth ? how art thou plunged into the mity ditch ? that even thine own clothes might adhor thee ? is the father of spirits thy father ▪ is the world of spirits thy country ? hast thou any relation to that heavenly progeny ? art thou ally'd to that blessed family ? and yet undesirous of the same blessedness ? can'st thou savour nothing , but what smells of the earth ? is nothing grateful to thy soul , but what is corrupted by so vicious , and impure a tincture ? are all thy delights centred in a dunghill ? and the polluted pleasures of a filthy world better to thee then the eternal visions and enjoyments of heaven ? what , art thou all made of earth ? is thy soul stupifi'd into a clod ? hast thou no sense with thee of any thing better and more excellent ? can'st thou look upon no glorious thing with a pleased eye ? are things onely desirable and lovely to thee , as they are deformed ? o consider the corrupted distempered state of thy spirit ; and how vile a disposition it hath contracted to it self . thine looks too like the mundan● spirit . the spirit of the world. the apostle speaks of it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by way of distinction ; we have not received the spirit of the world , but the spirit that is from god , that we might know , or see ( and no doubt 't is desire that animates that eye ; 't is not bare speculative intuition , and no more ) the things freely given us of god. surely he whose desire doth not guide his eye to the beholding of those things , hath received the spirit of the world onely . a spirit that conforms him to this world , makes him think onely thoughts of this world , and drive the designs of this world , and speak the language of this world . a spirit that connaturalizes him to the world , makes him of a temper suitable to it . he breathes onely worldly breath , carries a worldly aspect , is of a worldly conversation . o poor low spirit ! that such a world should with-hold thee from the desire , and pursuit of such glory ! art thou not ashamed to think what thy desires are wont to pitch upon , while they decline and wave this blessedness ? methinks thy very shame should compel thee to quit the name of a saint , or a man. to forbear numbring thy self with any that pretend to immortality ; and go seek pasture among the beasts of the field , with them that live that low animal life , that thou dost , and expect no other . and while thou so fallest in with the world , how highly dost thou gratifie the pretending , and usurping god of it ? the great fomentor of the sensual worldy genius ; the spirit it self that works in the children of disobedienence , and makes them follow the course of the world ; hold them fast bound in worldly lusts , and leaves them captive at his will ; causes them ( after his own serpentine manner ) to creep , and crawl in the dust of the earth . he is most intimate to this apostate world , informs it ( as it were ) and actuates it in every part ; i● even one great soul to it . the whole world lies in that wicked one ( as the body , by best philosophers , is said to be in the soul. ) the world is said to be convicted , when he is judged . he having fall'n from a state of blessedness in god , hath involv'd the world with himself in the same apostacy and condemnation ; and labours to keep them fast in the bands of death . the great redeemer of souls makes this his business , to lose , and dissolve the work of the devil . with that wicked one thou complyest against thy own soul , and the redeemer of it ; while thou neglectest to desire and pursue this blessedness . this is thy debasement , and his triumph ; thy vile succumbency gives him the day , and his will upon thee . he desires no more , then that he may suppress in thee all heavenly desires ; and keep thee thus a slave , and a prisoner ( confin'd in thy spirit to this low , dark dungeon ) by thy own consent . while thou remainest without desire after heaven , he is secure of thee , as knowing then thou wilt take no other way , but what will bring thee unto the same eternal state with himself in the end . he is jealous over thee , that thou direct not a desire , nor glance an eye heaven-ward : while thou dost not so , thou art entirely subject , and givest as full obedience to him ; as thy god requires to himself , in order to thy blessedness . but is it a thing tollerable to thy thoughts , that thou should'st yeild that heart obedience to the devil against god ? and this being the state of thy case , what more significant expression canst thou make of thy contempt of divine goodness ? o the love that thou neglectest , while the most glorious issue , and product of it , is with thee an undesired thing ! yea , this the thing it self speaks , were there no such competition . what ? that when eternal love have conceived , and is travelling to bring forth such a birth ? that when it invites thee to an expectation of such glory shortly to be reveal'd , the result of so deep counsels , and wonderful works , this should be the return from thee , i desire it not ? is this thy gratitude to the father of glory ? the requital of the kindness , yea , and of the blood of thy redeemer ? if this blessedness were not desirable for it self ; methinks the offerers hand should be a sufficient endearment . but thou can'st not so deride or abstract , it consists in beholding , and bearing his glorious likeness , who invites thee to it , and therefore in the neglect of it , thou most highly affrontest him . yea further , is it not a monstrous unnaturalness towards thy self , as well as impiety towards god , not to desire that perfect , final blessedness ? doth not every thing naturally tend to its ultimate perfection and proper end ? what creature would not witness against thee , if thou neglect , in thy own capacity and kind , to aim at thine ? surely thou canst not allow thy self to think any thing beneath this , worthy to be owned by thee , under that notion , of thy highest good , and thy last end . but that thy spirit should labour under an aversion towards thy highest good , towards thy blessedness it self , is not that a dismal token upon thee ? if thou did'st disaffect , and nauseate the things in which thy present life is bound up , and without which thou can'st not live , would'st thou not think thy case deplorate ? what dost thou think will become of thy soul ? whose everlasting life is bound up in that very good , which thou desirest not . which cannot live that life without that good , nor with it , if thou hast no desire to it . o the eternal resentments , thy soul will have of this cruelty . to be withheld from that , wherein its life lies ? would'st thou not judge him unnatural , that should kill his brother , assassine his father , starve his child ? what shall be said of him that destroys himself ? how may that soul lament , that ever it was thine ; and say , o that i had rather been of any such lower kind , to have animated a fly , to have inspirited a vile worm , rather then to have serv'd a reasonable beast , that , by me , knew the good it would never follow , and did not desire ! but if thou hast any such desires , in a low degree , after this blessedness ; as thou thinkest may intitle thee to the name thou bearest , of a saint , a christian. is it not still very unnatural to pursue a good approved , by thy stated judgment , as ●ast in it self , and for thee , with so unproportionable , so slothful desires ? for the same reason thou dost desire it at all ; thou should'st desire it much , yea , and still more , and more , till thou attain it , and be swallowed up into it . thy best , and last good , thou canst never desire too much . and let it be considered by thee , that the temper thou thinkest thy self innocent of [ an habitual prevalent disaffection to the true blesedness of saints ] may , for ought thou knowest , be upon thee ; while it appears , thou art so very near the borders of it ; and it appears not , with such certainty , that thou partakest not in it . it is not so easie a matter , critically to distinguish , and conclude of the lowest degree ( in hypothesi , or with application to thy own case ) of that desire , which is necessary to qualifie thee for the enjoyment of this blessedness . and is it not a matter both of shame , and terrour , that thou should'st desire thy blessedness so faintly , as not to know , whether thou truly desire it at all ? 't is true , that a certainty , amongst such as may be sincere , is very little common ; but whence proceeds it , but from their too common induldulged sloth ; out of which all this is designed to awaken thee . and the commonness whereof doth as little detract from the reproach , and sinfulness , as from the danger of it ? 't is but a poor defence , for what is intrinsically evil in it self , that it is common . but further , as the case is , this is so reproachful a thing , even in common estimate , [ not to desire heaven , and eternal glory , or to desire it with very cold and careless desires ] that there are few will profess it , or own it to be their temper , much fewer that will undertake to excuse , or justifie it . 't is so evilly thought of , that among meerly sober & rational men , it can never find an advocate , or any that will afford it patronage . the generality pretend a desire of going to heaven , and being with god. if any be so observant of themselves , as to know , and so ingenious , as to confess it , otherwise with them , they complain of it as their fault , and say , they would fain have it redrest , but are far from assuming that confidence to defend , or plead for it . consider then , wilt thou persist in such a temper and disposition of mind , as all men condemn ? and be guilty of so odious a thing , as shall be censured & blamed by the common concurrent vote and judgment of mankind ? thou would'st be ashamed to stand forth , and profess openly to men , that thou desirest an earthly felicity more then a blessedness in heaven : or at least , that thou art so indifferent , and the scales hang even with thee , that thou canst hardly tell which way they incline most . and art thou not ashamed that this should be thy usual temper , how much soever thou conceal it from the notice , and observation of the world ? moreover , how can it escape thy serious reflection ? that if thou pretend it otherwise with thee , 't is but to adde one sin to another , and cover thy carnality with hypocrisie , and dissimulation ? yea , while thou continuest in that temper of spirit , not to desire this blessedness as thy supreme end , the whole of thy religion is but an empty shew , an artificial disguise ; it carries an appearance and pretence , as if thou wast aiming at god and glory , while thy heart is set another way , and the bent of thy soul secretly carries thee a counter-course . hath not religion an aspect towards blessedness ? what mean thy praying , thy hearing , thy sacramental communion ; if thou have not a design for eternal glory ? what makest thou in this way , if thou have not thy heart set towards this end ? nor is it more dishonest and unjust ; then it is foolish and absurd , that the disposition , and tendency of thy soul , should be directly contrary to the only design of the religion thou professest , and doest externally practice . thy profession and practice are nothing but self-contradiction . thou art continually running counter to thy self ; outwardly pursuing what thou inwardly declinest . thy real end ( which can be no other then what thou really desirest , and settest thy heart upon ) and thy visibly way are quite contrary . so that while thou continuest the course of religion , in which thou art engaged , having taken down from before thine eyes , the end which thou should'st be aiming at , and which alone religion can aptly subserve ; thy religion hath no design , or end at all ( none at least which thou would'st not be ashamed to profess and own . ) indeed this temper of heart i am now pleading against , an undesirousness , or indifferencie of spirit towards the eternal glory , renders religion the vainest thing in the world . for whereas all the other actions of our lives have their stated proper ends ; religion hath in this case none at all ; none to which it hath any designation in its nature , or any aptness to subserve . this monstrous absurdity it infers ( and how strange is it , that it should not be reflected on ? ) that , whereas , if you ask any man of common understanding what he doth this or that action for ? especially , if they be stated actions done by him in an ordinary course , he can readily tell you for such and such an end . but ask him why he continues any practice of religion ; he cannot say ( in this case ) for what . for can any man imagine what other end religion naturally serves for , but to bring men to blessedness ? which being no other thing then what hath been here described , such , as are found not to desire it really , and supremely , as their end , can have no real attainable end of their being religious at all . to drive on a continued course , and series of actions , in a visible pursuit of that which they desire not ; and have no mind to , is such a piece of folly , so fond and vain a trifling ; that , as i remember , cicero reports , cato to have said concerning the south-sayers of his time , he did wonder they could look in one anothers faces , and not laugh ( being conscious to each others impostures , and the vanity of their profession ) so one would as justly wander , that the generality of carnal men ( who may shrewdly guess at the temper of one anothers minds ) do not laugh at each other , that they are joyntly engaged in such exercises of religion , to the design whereof the common and agreed temper of their spirits do so little correspond . as if all were in very good earnest for heaven , when each one knows for himself , and may ( possibly with more truth then charity ) suppose of the rest , that if they might alwayes continue in their earthly stations , they had rather never come there . and therefore that they desire it not supremely , and so not as their end at all ; consider it then , that thy no-desire of this blessed state quite dispirits thy religion , utterly ravishes away its soul , leaves it a dead , foolish , vain thing , renders it an idle impertinency , not a mean to a valuable end . this desire is that life of religion , all duties and exercises of piety are without it , but empty formalities , solemn pieces of pageantrie . every service done to god , but the sacrifice of a fool , if not animated by the desire of final blessedness in him and be not part of our way thither , a means designed to the attainment of it . which nothing can be , that we are not put upon by the vertue of the desired end . without this , religion is not it self . a continuance in well doing , is as it were the body of it ; and therein , a seeking honor , glory , and immortality , the soul and spirit . the desire of an heavenly country , must run through the whole course of our earthly pilgrimage : it were otherwise a continued errour , an uncertain wandring ; no steady tending towards our end . so that thou art a meer vagrant , if this desire do not direct thy course towards thy fathers house ▪ and methinks all this should make thee even ashamed of thy self , if thou canst not find this desire to have a settled residence and a ruling power in thy soul. then . . sense of praise should signifie something too , as the apostle , whatsoever things are — pure , lovely , &c. if there be any vertue , — any praise , think of these things . and hath not the eternal glory those characters upon it of purity , and loveliness beyond all things ? is it not a laudable , and praise-worthy thing to have a mind and heart set upon that ? the blessed god puts a note of excellency upon this temper of spirit . but they desire a better country , that is , an heavenly , wherefore god is not ashamed to be called their god , &c. this renders them a people worthy of him , who hath called them to his kingdom and glory ; fit for him to own a relation to . had they been of low , terrene spirits , he would have accounted it a shame to him , to have gone under the name and cognisance of their god. but in as much as they desire the heavenly country , have learned to trample this terrestrial world , cannot be contained within this lower sphere ; nor satisfie themselves in earthly things ; they now discover a certain excellency of spirit , in respect whereof god is not ashamed to own a relation to them before all the world to be called their god ; to let men see what account he makes of such a spirit . yea , this is the proper genuine spirit , and temper of a saint , which agrees to him as he is such . he is begotten to the eternal inheritance . a disposition ( and therein a desire ) to it , is in his very nature ( the new nature he hath received ) implanted there , from his original . he is born spirit of spirit , and by that birth , is not intituled onely , but adopted , and suited also to that pure and spiritual state of blessedness . that grace by the appearance whereof men are made christians teaches , also instructs , unto this very thing , to look for this blessed hope the glorious appearing of the great god and our saviour jesus christ. . that which you know consummates that blessedness . for when christ , who i● their life shall appear then shall they also appear with him in glory , by the participation of the divine nature their spirits escape and get up above this corrupt impure world . that new nature is a holy flame that carries the●r hearts upwards towards heaven . further such desires appear hence to be of divine originall an infusion from the blessed god himself . that nature is from him immediately in which they are implanted . the apostle speaking of his earnest panting desire to have mortality swallowed up of life presently add's . he that wrought us to the self same thing is god. they are obedient desires , the souls present answere to the heavenly call , by which god calls it to his kingdom and glory . this glory is ( as hath been formerly noted ) the very term of that calling . the god of all grace hath called us into his eternal glory by christ jesus . the glori●ied state is the marke , the price of the high calling of god in christ. t is the matter of the apostles thanksgiving unto god , on the behalf of the thessalonians , that they were called by his gospel , to the obtaining of the glory of our lord jesus christ when the soul desires this glory , it obediently answers this call . this is a complyance and subjection of heart to it . how lovely and becoming a thing is this , when god touches the heart with a stamp and impress of glory , and it forthwith turnes it self to that very point , and stands directly bent towards the state of glory , if not wayward or perverse , but here in yield it self to god , and complyes with the divine pleasure . such desires have much in them of a child-like ingenuity . to desire the sight of a fathers face ; when this is this intimate sense of the soul show me the father and it suffices ; to desire the fullest conformity to his nature and will , to be perfect as that heavenly father is perfect , what doth better become a child ? they are generous desires , they aim at perfection , the highest that created nature is capable of , not contented to have had some glances of divine glory , some stroaks and lines of his image , but aspiring to full-eyd visions a perfect likeness . they are victorious desires , they ( as it were ) ride in triumph over the world and every sublunarie thing , they must be supposed to have conquered sensual inclinations to have got the mastery over terrene dispositions and affections . with what holy contempt and scorn of every earthly thing doth that loftie soul quit thi● dirty world and ascend , that is powerfully carryed by its own desire towards the blessed state ? the desire of such a knowledge of christ , as might transform into his likeness ; and pass the soul through all degrees of conformity to him , till it attain the resurrection of the dead , and become like a risen glorified jesus ; such a desire i say , if it make all things seem as loss and dung in comparison ( even a formal spirit less religion it self ) will it not render this world the most despicable dunghill of all the rest . try such a soul if you can , tempt it down to injoy a flattering kind world , or to please it when angry and unkind . when desires after this glory are once awakn'd , into an active lively vigour , when the fire is kindled , and the flame ascends and this refined spirit is joyfully ascending therein ; see if you can draw it back and make it believe this world a more regardable thing . why should not all those considerations make thee in love with this blessed frame of spirit , and restless till thou find thy self uncapable of being satisfied with any thing but divine likeness , . that while we cannot as yet attain the mark and end of our desires , we yeild not to a comfortless despondency in the way , but maintain in our hearts a lively joy , in the hope that hereafter we shall attain it . we are not all this while perswading to the desire and pursuit of an unattainable good . spiritual desires are also rational and do therefore involve hope with them ; and that hope ought to infer and cherish joy . hopeless desire is full of torment , and must needs banish joy from that breast which it hath not the possession of . t is a disconsolate thing to desire what we must never expect to enjoy , and are utterly unlikely ever to compass . but these desires are part of the new creature , which is not of such a composition , as to have a principle of endless trouble , and disquiet in it self , the father of mercies is not so little merciful to his own child ; to lay it under a necessity from its very natural constitution , of being for ever miserable by the desire of that which it can never have . it had been very unlike the workmanship of god , to make a creature to which it should be necessarie to desire , and empossible to enjoy the same thing . not but as he hath given holy souls ( as to the present case ) great incentives of desire , so doth he afford them proportionable encouragements of hope also , and that hope intervening , can very well reconcile desire and joy and lodge them together in the same bosome . so that as it is a thing capable of no excuse , to hear of this blessedness , and not desire it , so it would be to desire , and not expect it , to expect it , and not rejoyce in it , even while we are under that expectation . and it must be a very raised joy that shall answer to the expectation of so great things . if one should give a stranger to christianity an account of the christian hopes , and tell him what they expect to be and enjoy erelong ; he would sure promise himself to find so many angells dwelling in humane flesh , and reckon , when he came among them , he should be as amidst heavenly quire : every one ful of joy and praise . he would expect to find us living on earth , as the inhabitants of heaven , also many pieces of immortal glory lately dropt down from above , and shortly again returning thither . he would look to find , every where , in the christian world incarnate glory , sparkling through the over-shaddowing vail , and wonder how this earthly sphere should be able to contain so many great souls . but when he draws nearer to us , and observs the course and carriage of our lives ; when he sees us walk as other men , and considers the strange disagreement of our daily conversation , to our so great avowed hopes , and how little sense of joy , and pleasure we discover our selves to conceive in them : would he not be ready to say , sure some or other ( willing only to amuse the world with the noise of strange things ) have composed a religion for these men , which they themselves understand nothing of . if they do adopt , and own it for theirs , they understand not their own pretences ; they are taught to speak som big words , or to give a faint , or seeming assent to such as speak them in the names ; but t is impossible they should be in good earnest , or believe themselves in what they say , and profess . and what reply then should we be able to make ? for who can think that any who acknowledge a god ; and understand at all what that name imports , should value at so low a rate , as we ( visibly ) do ; the eternal fruition of his glory , and a present sonship to him , the pledge of so great an hope . he that is born heir to great honours , and possessions , though he be upon great uncertainties , as to the enjoyment of them ( for how many interveniencies may prevent him ? ) yet when he comes to understand his possibilities , and expectancies ; how big doth he look and speak ? what grandieur doth he put on ? his hopes form his spirit and deportment ; but is it proportionably so with us ? do our hopes fill our hearts with joy , our mouths with praise , and clothe our faces with a cheerful aspect , and make an holy alacrity appear in all our conversations ? but let not the design of this discourse be mistaken . 't is ●o● a presumptuous confidence i would encourage , nor a vain ostentation , nor a disdainful overlooking of others when we fancie our selves to excel . such things hold no proportion with a christian spirit . his is a modest , humble exaltation , a serious severe joy ; suitable to his solid , stable hope . his spirit is not puft up , and swol'n with air , 't is not big by an inflation , or a light and windy humour ; but 't is really fill'd with effectual pre-apprehensions of a weighty glory . his joy accordingly exerts it self with a steady lively vigour , equally removed from vain lightness , and stupidity from conceitedness , and insensibleness of his blessed state . he forgets not that he is less then the least of gods mercies , but disowns not his title to the greatest of them . he abases himself to the dust , in the sense of his own vileness ; but in the admiration of divine grace , he rises as high as heaven . in his humiliation he affects to equal himself with worms , in his joy and praise with angels . he is never unwilling to diminish himself , but affraid of detracting any thing from the love of god , or the issues of that love . but most of all he magnifies ( as he hath cause ) this its last and most perfect issue . and by how much he apprehends his own unworthiness , he is the more rapt up into a wondering joy ; that such blessedness should be his designed portion . but now how little do we find in our selves of this blessed frame of spirit ? how remote are we from it ? let us but enquire a little into our own souls . are there not too apparent symptomes with us of the little joy we take in the forethoughts of future blessedness ? for , first , how few thoughts have we of it ? what any delight in , they remember often . 't is said of the same person , that his delight is in the law of the lord , and that in his law he doth meditate day and night . and when the psalmist professes his own delight in gods statutes , he adds , i will not forget thy word . should we not be as unapt to forget heaven , if our delight were there ? but do not dayes pass with us , wherein we can allow our selves no leasure to mind the eternal glory ? when yet vanities throng in upon us , without any obstruction , or check ? and ( what is consequent hereupon ) how seldom is this blessed state the subject of our discourse ? how often do christians meet , and not a word of heaven ? o heavy carnal hearts ! our home and eternal blessedness , in this , appears to be forgotten among us . how often may a person converse with us e're he understand our relation to the heavenly country ? if exiles meet in a forraign land , what pleasant discourse have they of home ? they suffer not one another to forget it . such was their remembrance of sion , who sate together bemoaning themselves by the rivers of babylon , a making mention of it ( as the phrase is often used . ) and methinks ( even as to this remembrance ) it should be our common resolution too , if we forget thee , o jerusalem ; if we forget to make mention of thee , o thou city of the living god ; let our right hand forget her cunning , our tongue shall sooner cleave to the roof of our mouth ; and so it would be , did we prefer that heavenly jerusalem above our chief joy . again , how little doth it weigh with us ? it serves not to out-weigh the smallest trouble , if we have not our eternal desire in every thing gratified , if any thing fall out cross to our inclinations , this glory goes for nothing with us . our discontents swallow up our hopes , and joyes , and heaven is reckon'd as a thing of naught . if when outward troubles afflict , or threaten us , we could have the certain prospect of better dayes ; that would sensibly revive , and please us . yea , can we not please our selves with very uncertain groundless hopes of this kind , without promise or valuable reason ? but to be told of a recompense , at the resurrection of the just , of a day when we shall see the face of god , and be satisfied , with his likeness ; this is insipid and without favor to us ; and affords us but cold comfort . the uncertain things of time signifie more with us , then the certain things of eternity . can we think t is all this while well with us ? can we think this a tollerable evil , or suffer , with patience , such a distemper of spirit ? methinks it should make us ever weary of our selves , and solicitous for an effectual speedy redress . the redress must be more in our own doing ( striving with our souls and with god for them ) then in what any man can say . most of the considerations under the foregoing rule are with little variation applicable to this present purpose . i shall here annex only some few subordinate directions ; which may lead us into this blessed state of life , and give us some joyful foretasts of the future blessedness , according as our spirits shall comply with them . but expect not to be cured by prescriptions without using them : or that heavenly joy can be the creature of mortal unregarded breath ; we can onely prescribe means , and methods through which god may be pleased to descend , and in which thou art diligently to insist and wait . and because i cannot well suppose the ignorant where much is said to this purpose ; i shall therefore say little . . possess thy soul with the apprehension that thou art not at liberty in this matter ; but that there is a certain spiritual delectation , which is incumbent on thee as indispensable duty . some whose moroser tempers do more estrange them from delights , think themselves more especially concern'd , to banish every thing of that kind from their religion and phansie it onely to consist in sowr and rigorous severities . others seem to think it arbitrary and indifferent ; or that , if they live in a continual sadness and dejection of spirit , 't is only their infelicity not their fault , and apprehend not the obligation that is upon them , by a divine law otherwise to mannage and order their spirits . but what then ? are such words thought to be spoken at random , her ways are ways of pleasantness . the lord is the portion of mine inheritance . the lines are fal'n to me in pleasant places ( or in the midst of pleasantnesses , as the expression hath been noted to signifie ) do such precepts carry no sense with them ; delight thy self in the lord. — rejoyce in the lord always and again i say rejoyce , with many more ? do all passages of this kind in scripture stand for cyphers or were they put in them by chance ? is there such a thing as an aptitude to delectation in our natures , and doth the sanctification thereof intitle the joy of saints to a place among the fruits of the spirit , and yet is the exercise of it to have no place in their hearts and practise ? do not think you are permitted so to extinguish or frustrate so considerable a principle of the divine life . know that the due exercise of it , is a part of the order and discipline of gods family . that it is a constitution of the divine goodness and wisdom both to cherish his own , and invite in strangers to him , yea that is the scope and aim of the whole gospel-revelation , that the word of life was purposely written to draw souls into fellowship with the father and the son that their joy might be full . that the m●nisters of this gospel are therefore stiled the helpers of their joy . therefore though here it be not required nor allowed , that you should indulge a vain trifling levity or a sensual joy , or that you should rejoyce you know not why ( imitating the laughter of a fool ) or inopportunely , why your state admits it not , or when the lord calls to mourning ; yet settle however this perswasion in your hearts , that the serious , rational , regular , seasonable exercise of delight and joy is matter of duty , to be charged upon conscience , from the authority of god ; and is an integral part in the religion of christians . and then sure you will not think any object more proper and suitable for it to be exercised upon , than the foreseen state of blessedness , which is , in it self , a fulness of joy ; the joy of our lord. and is in the pre-apprehensions of it a more considerable matter of joy than our present state affords us besides ; and without relation whereto we have no matter of rational joy at all . . keep faith in exercise ; both in that act of it , which p●rswades the soul of the truth of the gospel-revelation , and that act of it which unites it to god , through the mediator . the apostle prays on the behalf of his roman christians that they might be filled with joy and peace , in believing ; and we are told how effectually ( as to this ) it supply'd the place of sight . such as had not seen christ ( which was the priviledge of many other christians of that time ) yet believing did rejoyce , with joy unspeakable and glorious . faith directly tends , in that double office before mentioned , to excite and foment this joy . as it assents to the truth of the gospel-revelation it reallizes the object , is the substance and evidence of the invisible glory . as it unites the soul with god through christ in a siducial and obediential closure , it ascertains our interest therein , and is our actual acceptance of our blessedness it self ; for when we take god through christ to be our god , what is it ? but to accept him as our eternal and satisfying portion , whom we are after fully to enjoy in the vision and participation of his glorious excellencies , and infinite fulness . which two acts of faith we have mentioned together in one text . — they were perswaded of the promises and embraced them ; the former respecting the truth of the promise , the latter the goodness of the thing promised . and hereupon they confessed themselves ( as it follows ) pilgrims and strangers on earth which abdication of the earth , as none of their country could not be , but that , through their faith , they had a joyous pre-apprehension of that better state . that confession did manifestly involve in it a lively joy , springing from the sight and embrace of that more taking distant good ; which the promise presented them with ; whence they could not think it enough to be such to themselves in their own thoughts , and the temper of their minds ; but they cannot forbear ( so overcoming were their sights and tasts ) to give it out , to speak , and look , and live , as those that were carried up in their spirits above this earth ; and who did even disdain to own themselves in any other relation to it , then that of forraigners and strangers . set thy faith on work soul , and keep it a work , and thou wilt find this no riddle ; it will be so with thee too , we have much talk of faith among us , and have the name often in our mouths , but how few are the real lively believers ? is it to be thought that such blessedness should not more affect our hearts , nay would it not ravish away our very souls , did we throughly believe it ? and were it our present daily work to renew the bonds of a vital union with the blessed god , in whom we expect to be blessed forever , could that be without previous gusts of pleasure ? t is not talking of faith but living by it , that will give us the experience of heavenly delights and joyes . . take heed of going , in thy practice , against thy light , of persisting in a course of known , or suspected sin , that states thee in a direct hostility and rebellion against heaven ; and can never suffer thee to think of eternity and the other world with comfort , will fill thy mind with frightful apprehensions of god , render the sight of his face , the most terrible thing to thy thoughts , thou canst imagine ; and satisfaction with his likeness the most impossible thing . let a good understanding and correspondence be continued between god and thee ( which is not possible , if thou disobeyest the dictates of thy conscience and takest the liberty to do what thou judgest god hath forbidden thee ) that this may be thy rejoycing the testimony of a good conscience ; that in simplicity , and godly sincerity , not according to fleshly wisdom , but the grace of god thou hast had thy conversation — . take god for a witness of thy ways and walking ; approve thy self to his jealous eye , study to carry thy self acceptably towards him ; and unto all well pleasing . let that be thy ambition to stand right in his thoughts to appear gracious in his eyes . hold fast thine integrity , that thy heart may not reproach thee as long as thou livest , if iniquity be in thy hand put it away , then shalt thou lift up thy face without spot and without fear . be a faithful subject of that kingdom of god ( and here conscience rules under him ) which consists first in righteousness , and then in peace , and joy in the holy ghost . thou wilt so daily behold the face of god in righteousness , and with pleasure , but wilt most of all please thy self to think of thy final appearance before him , and the blessedness that shall ensue . . watch and arm thy self against the too forcible strokes and impressions of sensible objects let not the favor of such low vile things corrupt the pallate of thy soul. a sensual earthly mind , and heart , cannot tast . heavenly delights . they that are after the flesh do savor the things of the flesh , they that are after the spirit , the things of the spirit . labor to be throughly mortified towards this world , and the present state of things . look upon this scheme & pageant as passing away , keep natural appetites under restraint ( the world and the lusts of it pass away together ) sensuality is an impure thing . heavenly refined joy cannot live amid'st so much filth . yea , and if thou give thy flesh liberty too far in things that are ( in specie ; ) lawful ; it will soon get advantage to domineer , and keep thy soul in a depressing servitude . abridge it then , and cut it short ; that thy mind may be enlarged , and at liberty ; may not be throng'd , and prepossest with carnal imaginations and affections . let thy soul ( if thou wilt take this instruction from a heathen ) look with a constant erect mind into the undefiled light , neither darkened , nor born down towards the earth ; but stopping its ears , and turning its eyes , and all other senses back upon it self ; and quite abolishing out of it self , all earthly sighs , and groans , and pleasures , and glories , and honours , and disgrace ; and having forsaken all these ; choose for the guides of its way , true reason , and strong love , the one whereof will shew it the way , the other make it easie , and pleasant . . having voided thy mind of what is earthly , and carnal , apply and turn it to this blessed theam . the most excellent and the vilest objects are alike to thee , while thou mindest them not . thy thoughts possibly bring thee in nothing but vexation and trouble , which would bring in assoon joy , and pleasure , didst thou turn them to proper objects . a thought , of the heavenly glory is assoon thought as of an earthly cross. we complain the world troubles us , then what do we there ? why get we not up in our spirits into the quieter region ? what trouble would the thoughts of future glory be to us ? how are the thoughts and wits set on work for this flesh ? but we would have our souls flourish , as the lilies , without any thing of their own care . yea , we make them toyl for torture , and not for joy , revolve an affliction a thousand times , before , and after it comes ; and have never done with it , when eternal blessedness gains not a thought . . plead earnestly with god for his spirit . this is joy in the holy ghost ; or whereof he is the author . many christians ( as they must be called ) are such strangers to this work of imploring , and calling in the blessed spirit , as if they were capable of adopting these words , we have not so much as heard whether there be an holy ghost . that name is with them as an empty sound . how hardly are we convinc't of our necessary dependance , on that free spirit , as to all our truly spiritual operations ? this spirit is the very earnest of our inheritance . the foretasts , and first fruits we have here of the future blessedness ; the joy and pleasure , the complacential relishes , we have of it before hand , are by the gracious vouchsafement and work of this blessed spirit . the things that eye hath not seen , nor ear heard , and which have not entred into the heart of man , are revealed by this spirit . therefore doth the apostle direct his prayer on the behalf of the ephesians , to the father of this glory , that he would give them this spirit of wisdom and revelation , — to enlighten the eyes of their understanding , that they might know the hope of his calling , and the riches of the glory of his inheritance in ( or among ) the saints . and its revelation is such as begets an impression ; in respect whereof 't is said also to seal up to the day of redemption . therefore pray earnestly for this spirit ; not in idle dreaming words of course , but as being really apprehensive of the necessitie of prevailing . and give not over till thou find that sacred fire diffusing it self through thy mind and heart , to enlighten the one , and refine the other , and so prepossess both , of this glory ; that thy soul may be all turned into joy and praise . and then let me adde here ( without the formality of a distinct head . ) that it concerns thee to take heed of quenching that spirit , by either resisting , or neglecting its holy dictates , or as the same precept is otherwise given of grieving the spirit ; he is , by name and office , the comforter . the primitive christians , 't is said , walked in the fear of god , and in the comfort of the holy ghost . is it equal dealing to grieve him , whose business it is to comfort thee ? or canst thou expect joy , where thou causest grief ? walk in the spirit , adore its power . let thy soul do it homage within thee . wait for its holy influences , & yield thy self to its ducture and guidance ; so wilt thou go as the redeemed of the lord , with everlasting joy upon thy head , till thou enter that presence , where is fulness of joy , and pleasures for evermore . nor do thou think it improper , or strange , that thou should'st be called upon to rejoyce in what thou dost not yet possess . thy hope is in stead of fruition ; 't is an anticipated enjoyment . we are commanded to rejoyce in hope , and saints have profest to do so ; to rejoyce even in the hope , the hope of the glory of god. nor is it unreasonable that should be thy present highest joy . for though yet it be a distinct thing , and indistinctly revealed , the excellency of the object makes compensation for both , with an abundant surplusage . as any one would much more rejoyce to be assured by a great person , of ample possessions , he would make him his heir to , ( though he knew not distinctly what they should be ) then to see a shilling , already his own , with his own eyes . chap. xxx . the addition of two rules that more specially respect the yet future season of this blessedness ; after this life , viz. rule . that we patiently wait for it until death . rule . that we love not too much this present life . there are yet two more rules to be superadded , that respect the season of this blessedness : [ when we awake ] i. e. not till we go out of time , into eternity ; not till we pass out of the drowsie darkness of our present state , till the night be over with us , and the vigorous light of the everlasting day do shine upon us . hence therefore it will be further necessary . . that while the appointed proper season of this blessedness is not yet come ( i. e. till god shall vouchsafe to translate us from our present earthly state ) we compose our spirits to a patient expectation of it . upon a twofold account , the exercise of patience is very requite in the present case , viz. both in respect of this very expectation it self , and also in respect of the concomitant miseries of this expecting state . in the former respect , an absent good , is the matter of our patience ; in the latter , present and incumbent evil . it falls more directly , in our way to speak to the exercise of patience upon the former account , yet as to the latter ( though it be more collateral as to our present purpose ) it cannot be unseasonable , briefly to consider that also . first , therefore , the very expectation it self of this blessedness , renders patience very requisite to our present state . patience hath as proper and necessary an exercise , in expecting the good we want and desire , as in enduring the evil , that is actually upon us . the direction ( it must be remembred ) intends such onely , as apprehend , and desire this blessedness as their greatest good , whose souls are transported with earnest longings , fully to enjoy what they have foretasted . i am apprehensive enough that others need it not . there is no use of patience in expecting what we desire not . but as to those who desire it most , and who therefore are most concerned in this advice ; it may possibly become a doubt ; how , since there is sin in our present ignorance of god , and unlikeness to him , this can be the matter of any patience . we must therefore know , that as our knowledge of god , and conformity to him are both our duty , and blessedness ; the matter both of our endeavour , and of gods vouchsafement . so our ignorance of him , and unlikeness to him , are both our sin , and our misery ; which misery , though god have graciously removed it in part , yet also he continues it upon us in part ( as our sad experience tells us ) by his just , and wise dispensation , which we cannot except against . now therefore , looking upon the defect of our knowledge of god , and likeness to him , under the former notion ; though we are to reflect upon our selves with greater displeasure and indignation ; yet looking on them , in the latter notion , we are to submit to the righteous dispensation of god , with a meek , unrepining patience . by this patience , therefore , i mean ; not a stupid succumbencie under the remaining disease , and distemper of our spirits , in this our present state ; a sensless indifferency , and oscitant cessation from continual endeavours of further redress ; but a silent and submissive veneration of divine wisdom , and justice , and goodness , that are sweetly complicated in this procedure with us ; with a quiet peaceful expectation of the blessed issue of it . this being premised , i shall briely shew . that we have need of patience that we have reason for it in this present case . . that we have need of it ( supposing our souls are intent upon glory ; that we are in earnest in this pursuit ) will appear upon sundry accounts . first , the greatness of the thing we expect . to behold the face of god , to be satisfied with his likeness . what serious heart , apprehensive of its own concerns , can without much patience , hold out under such an expectation ? how do lovers , that expect the marriage day , tell the hours , and chide the sun that it makes no more hast ? but how can that soul contain it self , that expects the most intimate fruition of the lord of glory ! again , consider , the continued representation , and frequent inculcations of this glory . it s vigorous powerful beams are , by often repealed pulsations , continually beating upon such souls , as are intent towards it . life and immortality are brought to light in the gospel ; and they are obliged , by command , and inclination , to attend its discoveries . the eye that 's once smitten , looks again , and again , 't is not satisfied with seeing ; and every renewed look meets with , still , fresh raies of glory ; they have frequent foretasts , and prelivations , which still give life to new desires . to lie under the direct stroke of the power of the world to come , this requires much patience , to sustain the burden of such an expectation . life it self were otherwise a bitter , and a wearisome thing . * and the want of such foretasts ( for alass they are not constant ) makes desire sometimes more restless , and expectation more bitter and grievous . moreover consider the nature and spring of these desires , that work in heavenly souls towards this glory . they are of a divine nature , and original ; he that hath wrought us to this self same thing is god , cor. . . observe the tenour of this proposition , god is not the subject of predication , but the predicate . the action is not predicated of god ; as it would in this form of words , god hath wrought us , &c. but god is predicated of this agent , q. d. this is the work of a deity ; none but god could be the author of such desires . that a soul should be acted towards glory by the alone power of an almighty hand ! here needs a divine patience to sustain it , and make it strong , and able to endure such a motion ; where there is divine power to act and move it forward . the frame could not hold it else , it must desolve . the apostle therefore praying for the thessalonians , that god would direct their hearts into the love of himself ( which could not but enflame their souls with a desire of a perfect vision , and injoyment ) presently adds , and into the patient waiting for of christ. where we cannot by the way but reflect upon the admirable constitution , and equal temper of the new creature , as to the principles , that are ingredient into the composition of it , fervent desire ; allayed with meek submission , mighty love , with strong patience . if we consider it in actu signato , or in its abstract , idea , this is its temperament ; and of these there is a gradual participation , where ever you find it actually existing . god had otherwise formed a creature ( the prime of his creatures ) so as by its most intrinsecal constituent principles to be a torment to it self . lastly , the tires●me nature of expectation in it self , is not least considerable . it carries ( 't is true ) pleasure ( if it be hoping expectation ) with it ; but not without a great admixture of pain . it brings a kind of torture to the mind , as a continued exertion or stretching forth of the neck ( by which it is exprest ) doth to the body . therefore it 〈◊〉 most significantly said by the wise man , hope deferr'd , makes the heart sick . all these , i say , together discover the truth of what the apostle tells us . we have need of patience , that when we &c. we may inherit the promise . . and as we have need of it , so we have also reason for it , upon many accounts . 't is no piece of rigorous severity to be put upon the exercise of some patience , to be kept awhile in a waiting posture for the completion of this blessedness . for first , the thing you expect is sure . you have not to do in this matter with one who is inconstant , or likely to change . if such a one should make us large promises , we should have some cause , never to think our selves secure , till we had them made good to us . but since we live in the hope of eternal life , which god who cannot lie , and who , we know , is faithful , hath promised , we may be confident , and this confidence should quiet our hearts . what a faithful friend keeps for us , we reckon as safe in his hands , as in our own . he that believes makes not hast . and impatient haste argues an unbelieving jealousie and distrust . surely , there is an end , and thy expectation will be cut off . and then , 't is an happiness that will recompense the most wearisome expectation . 't were good sometimes to consider with our selves , what 's the object of our hope ? are our expectations pitc●'t upon a valuable good ? that will be worth while to expect , so the psalmist , what wait i for ? and he answers himself , my hope is in thee , sure then that hope will not make ashamed . t were a confounding thing to have been a long time full of great hopes , that at last dwindle into some pettie trifle ; but when we know before hand the business is such as will defray it self , bear its own charges , who would not be contented to wait ? nor will the time of expectation be long , when i shall aw●ke , when he shall appear . put it to the longest term , 't was said , years ago , to be but a little while , three times over in the shutting up of the bible , he tells us i come quickly . he seems to foresee he should be something impatiently expected : and at last surely i come quickly . q. d. what will you not believe me ? be patient saith the apostle to the coming of the lord ; and presently he adds be patient stablish your hearts for the coming of the lord draweth nigh . yea , and amidst the many troubles of that short time of expectation , many present comforts are intermixt . heaven is open to us . we have constant liberty of access to god. he disdains not our present converse ; we may have the constant pleasure of the exercise of grace , the heavenly delights of meditation . the joy of the publique solemnities , of worship . the communion , and encouragement of fellow christians . the light of that countenance whereof we expect the eternal vision . the comforts of the holy ghost . the continual prospect of glory all the way thither . what cause have we of impatience or complaint ? further , saints of all ages have had their expecting time . we are required to be followers of them , who through faith and patience have inherited the promises . our saviour himself waited a lifes time for his glorification . i have ( saith he ) glorify'd thee on earth ; i have finished the work thou gavest me to do . and now further glorifie me with thine own self &c. and while we are waiting ( if it be not our fault ) our glory will be encreasing ; we may be glorifying god in the mean time , which is the end of our beings , we need not live here to no purpose . again , we were well enough content till god more clearly revealed that other state to live always as we do . t is not now ingenuous to be impatiently querulous about the time of our entring into it . t is his free vouchsafement we never merited such a thing at his hands . t is not commendable among men , to be over quick in exacting doubts ; even where there was an antecedent right , much less where the right onely shall accrue by promise , not yet suitable , would it not shame us to have god say to us . have patience with me and i will pay you all ? and our former state should be often reflected on . if you had promised great things to a wretch lately taken off the dunghil , and he is every day impatiently urging you ●o an untimely accomplisheut , would you not check his over bold hast , by minding him of his original ? it becomes not base and low born persons to be transported with a preposterous over hasty expectation of high and and great things . and if god bear with the sinfulness of our present state , is it not reasonable we should bear with the infelicitie of it to his appointed time ? besides that , we should much injure our selvs by our impatiency ; imbitter our present condition , increase our own burthen , dissipate our strength , retard our progresse towards the perfection we profess to aim at ; for patience must have its perfect work , that we may be perfect . and others that have had as clear apprehensions and vigorous desires ( at least ) of the future state of glory as we can ( with modesty ) pretend to ; have yet herein moderated themselves so , as to intend their present worke with composed spirits . take that one instance of the blessed apostle ; who , whilest , in this earthly tabernacle , he groaned , being burthen'd to be cloth'd , with glory , and to have mortality swallowed up of life being sensible enough , that during his abode , or presence in the body , he was absent from the lord ; yet notwithstanding the fervor and vehemency of these longings , with the greatest calmness , and resignation imaginable , ( as to the termination , or continuance of his present state ) he adds , that ( though he had rather be absent from the body to be present with the lord ) it was yet his chief ambition ( as the word , he uses signifies ) whether present or absent ( as , if in comparison of that , to be present , or absent were indifferent though otherwise out of that comparison , he had told us he would be absent rather ) to be accepted to appear grateful , and well pleasing in the eye of god ; such that he might delight , and take content in ( as his expression imports . ) as if he had said ; though i am not unapprehensive of the state of my case , i know well , i am kept out of a far more desirable condition , while i remain in this tabernacle ; yet , may i but please and appear acceptable in the sight of god , whether i be sooner dismist from this thraldom , or longer , continued in it , i contend not . his burden here , that so sensibly prest him , was not a present evil so much as an a●sent good . he was not so burden'd by what he felt , and could not remove , as by what he saw , and could not enjoy . his groans accordingly were not brutal ; as those of a beast under a too heavy load ; but rational , the groans of an apprehensive spirit panting after an alluring , inviting glory ; which he had got the prospect of , but could not yet attain . and hence the same spiritual reason which did exercise , did also at once moderate his desires , so that as he saw there was reason to desire , so he saw there was reason his desi●es should be allayd by a submissive ingen●ous patience , till they might have a due 〈◊〉 seasonable accomplishment . and that s●●e emper of mind we find him in , when he professes to be in a strait ●etween two , having a desire to be dissolved and to be with christ , which he thought to be far better , and yet apprehended his longer abode in the world , to be needful for the service of the church ; whereupon he expresses his confidence , that he should abide longer , and therein discovers how well contented he was , it should be so . therefore , as in reference to this very expectation it self , there is great need of patience ; so the exercise of it in this case hath nothing harsh , or unreasonable in it , or which the spirit of a saint may not well comport with . and for the exercise of patience upon the latter account ; the concomitant miseries of this our present expecting state . i need not insist to shew how needfull it is , this being that which our own sense will sufficiently instruct us in . we are not to expect the future state of blessedness in a state of present ease and rest , in a quiet friendly world ; in a calm and peaceful region under placide and benigne insluences from men , and times ; but amidst storms , and tempests , and trouble on every side , under frowns and displeasures , threats and dangers , harsh and rough severities , ill and ungentle usages , flouts and scornes , wrongs and injurious dealings , wants and pressures in many kinds . when the world is once forsaken by us , it grows angry ; if we disclaim it , and avow our selves not to be of it , becomes confessed strange and pilgrims in it , set our selves seriously , and visibly to mind and design something above and beyond it , discover our selves to be of them , that are called out of it , from the same principle that it loves its own , it will hate us ; when once god calls us his sons , the world well not know us . we see in this context we are discoursing from what the psal mist condition was , whilst , as yet he remained under this blessed expectation . he found the men of time , whose portion was in this life , to be deadly enemies , wicked oppressors , proud insulters ? they were to him as greedy lions , as a blood thirsty sword . his cryes to be delivered from them , shew what he met with at their hands , or thought he had reason to fear . nor can so raging enmity and hate ever cease to meditate mischiefs and cruelties . the same principle still remains in all the serpents brood , and will still be putting forth it self in suitable practises , which cannot but infer to the contrary seed , continual trouble and matter of complaint . and ( in short ) whatever is here the matter of your complaint , ought to be the matter of your patience . whence it cannot be doubted the matter of it will be very copious ; so as to require the fall of patience ( as the apostle speaks ) which his addressing this solemn request to god on the behalfe of these colossian christians plainly intimates . he prays that they may be strengthened with all might according to the glorious power of god unto all patience , &c. patience is the christians suffering ●●wer , 't is passive fortitude , an ability to suffer ; and so apprehensive he is of their great need of a full , and ample supply of this power ; that ▪ he prayes , that they might be strengthened in this kind with might , with all might , that they might be even almighty sufferers ; strengthed with a might according and corresponding to the glorious power of god himself ; such as might appear the proper impress and image of divine power , whereof the divine power mightbe both the principle , and the pattern ( for the patience whereby god bears the wrongs done to him is called power too ; let the power of the lord be great as thou hast spoken , saying , the lord is long suffering forgiving &c. ) and this unto all patience , where patience is put for an act of this power , or must be understood of patience in exercise , actual bearing . nor are we to look upon the expressions of this prayer as so many hyperbolical strains , or rhetorical schemes of speech . he prays according to the apprehension he had of the necessity of suffering christians . and yet how much soever the need is , the reason is not less , t is a thing as possible as it is necessary ; yea there is a deal more in the power of the cause ; then to work this single effect . i mean it not onely of the efficient cause mentioned before , but of the objection , or final ( as having such a superabundant sufficiencie in its kind also ) hinted in the close of the following verse . he doth not utter vain and groundless wishes , when he prays , that to that all of patience they might add joyfulness too , and giving of thank ; no the matter ( as if he had said ) will bear it , even the inheritance of the saints in light ( the very expectation objective , i am speaking of ) it hath enough in it to induce , not onely patitience , but joy , not a contented bearing onely , but giving of thanks too , to him that hath made you meet for that inheritance . true it is indeed , that the very need we have of patience , and the gain that would accrue by it , is it self a reason , why we should labour to frame our spirits to it , for if such evils must be undergone , how much better is it to bear th●m alone , then to have the disease of a wounded impatient spirit , to bear also , as an additional burden . the law of patience , is , certainly , a most indulgent , merciful law , a gracious provision ( as much as can be made by a law , for the quiet , and ease of our spirits , under the sharpest , and most affl●ctive sufferings . as might at large be shewn , were it suitable to fall into a discourse of patience in it self considered ; and to treat of that rest , and pleasure , that liberty of spirit , that possession and dominion of ones own soul , which it carries in it . but that were two much a digression . it onely falls directly here in out way to consider , that as we have many grievances and pressures to undergo , while we are expecting the future blessedness , which render the exercise of patience very requisite , so that there is enough of weight , and worth , in that very expectation ( i. e. in what we expect ) to outweigh them all ; and to render the exercise thereof highly reasonable upon that acount . i reckon ( saith the apostle ) that the sufferings of this present time , are not worthy to be comp●red with the glory that shall be revealed in us . thus ( saith he ) i reckon , i. e. it is my stated , setled judgment , not a suddain rash thought . when i have reason'd the matter with my self , weigh'd it well , consider'd the case , turn'd it round , view'd it exactly on every side ; ballanc'd advantages , and disadvantages , ponder'd all things , which are fit to come into consideration about it ; this is the result , the final determination ; that which i conclude and judge at last ( judgment is the last product , and issue of the most exquisite enquiry , and debate ; the ultimate , and most perfect act of reason ) that the sufferings of this now of time are of no value ; things not fit , as it were , to be mentioned the same day , with the glory to be revealed , &c. it can therefore be no hard law , no unreasonable imposition , that shall oblige us to the exercise of patience , under such sufferings , in the expectation of so transcendent glory . for , consider , first , these sufferings are but from men ; ( for the sufferings , of which the apostle here speaks , are such as wherein we suffer together with christ , i. e. for his name , and interest , on behalf of the christian cause . ) but this glory is from god. how disproportionable must the effects be of a created , and increated cause . again , these sufferings reach no further then the bone and flesh . ( fear not them that kill the body , and , after they have done that , can do no more , &c. ) but this glory reaches unto , and transforms the soul. how little can a clod of earth suffer , in comparison of what an immortal spirit may enjoy ? and further , there is much mixture in our present sufferings . the present state of suffering saints is not a state of total misery . there are , as it were raies of glory interlac't with their present afflictions ; but there will be nothing of affliction mingled with their future glory . yea , and ( what may not only convince , but even transport us too ) these sufferings are but temporary ( nay , but momentary . ) this glory eternal . what heart is big enough to comprehend the full sense of these words . our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . how might i dwell here upon every sillable , light affliction , weighty glory [ exceeding weight ] affliction for a moment , eternal weight of glory ▪ o then , how unworthy is it of the christian name , and hopes , that we should have an impatient resentment of this method god follows with us ( as he did with our great redeemer , and lord ) that we should suffer first , and then enter into glory ! heaven were a poor heaven , if it would not make us savers . it were high time for us to give over the christian profession , if we do not really account that it● reward , and hope do surmount its reproach , and trouble ; or do think its cross more weighty , then its crown . is the price , and worth of eternal glory fal'n ? it hath been counted worth suffering for . there have been those in the world , that would not accept deliverance from these sufferings , that they might obtain the better resurrection . are we grown wiser ? or would we indeed wish god should turn the tables , and assign us our good things here , and hereafter evil things ? ungrateful souls ! how severe should we be to our selves ? that we should be so apt to complain , for what we should admire and give thanks . what because purer , and more refined christianity in our time , and in this part of the world , hath had publick favour and countenance , can we therefore not tell how to frame our minds to the thoughts of suffering ? are tribulation & patience antiquated names ? quite out of date , and use with us ? and more ungrateful to our ears and hearts , then heaven and eternal glory are acceptable ? and had we rather ( if we were in danger of suffering on the christian account ) run a hazard , as to the latter , then adventure on the former ? or do we think it impossible , we should ever come to the trial , or be concern'd to busie our selves with such thoughts ? is the world become so stable , and so unacquainted with vicissitudes , that a state of things less favourable to our profession can never revolve upon us ? it were however not unuseful to put such a case by way of supposition to our selves . for every sincere christian is in affection , and preparation of his mind a martyr . he that loves not christ better then his own life , cannot be his disciple . we should , at least inure our thoughts more to a suffering state ; that we may thence take some occasion to reflect , and judge of the temper of our hearts towards the name and cause of christ. 't is easie suffering indeed , in idaea , and contemplation , but something may be collected from the observation , how we can relish and comport with such thoughts . 't is as training in order to sight ; which is done , often , upon every remote supposition , that such occasions may possible fall out . therefore what now do we think of it ? if our way , into the kingdom of god , shall be through many tribulations . if , before we behold the smiles of ●is blessed ●ace , we must be entertained with the less pleasing sight of the frowning aspect , and visage of an angry world . if we first bear the image of a crucified christ , e're we partake of the likeness of a glorious god ? what , do we regret the thoughts of it ? do we account we shall be ill dealt with , and have an hard bargain of it ? o how tender are we grown in comparison of the hardiness and magnanimity of primitive christians ? we have not the patience to think of what they had the patience to endure . we should not yet forget our selves , that such a thing belongs to our profession , even in this way to testifie our fidelity to christ , and our value of the inheritance , purchased by his blood , if he call us thereunto . we must know it is a thing inserted into the religion of christians ; and with respect to their condition in this world ) made an essential thereto . he cannot be a christian , that d●th not deny himself , and take up the cross. how , often , when the active part of a christians duty is spoken of , is the passive part studiously , and expresly annexed ? let us run [ with patience ] the race that is set before us . the good ground brought forth fruit [ with patience ] eternal life is for them that by [ a patient ] continuance in well doing , seek after it . yea , and hence the word of christ is called the word of his [ patience . ] and the stile wherein the beloved disciple speaks of himself , and his profession is this ; i john , a companion in tribulation , and in the kingdom and [ patience ] of jesus christ. do we mean to plead the prescription against all this ? or have we got an express exemption ? have we a discharge to shew ? a manumission from all the suffering part of a christians duty ? and is it not a discharge also from being christians as much ? will we disavow our selves to belong to that noble society of them that through faith and patience inherit the promises ? surely we are highly conceited of our selves , if we think we are too good to be numbred among them , of whom the world was not worthy . or we design to our selves along abode here , while we so much value the wor●ds favour , and a freedom from worldly trouble : or eternity is with us an empty sound , and the future blessedness of saints , an aiery thing , that we should reckon it insufficient to counterpoise the sufferings of a few hasty days , that will so soon have an end . 't is a sad symptom of the declining state of religion , when the powers of the world to come are so overmastered , by the powers of this present world ; and objects of sense so much outweigh those of faith. and is not this apparently the case with the christians of the present age . do not your thoughts run the same course with theirs , that meditated nothing but sitting on the right and left hand of christ , in an earthly dominion ? while they never dream't of drinking of his cup , or being baptized , with his baptism ? how many vain dreamers have we of golden mountains and ( i know not what ) earthly felicity ? whose pretended prophesies about a ( supposed ) near approaching prosperity to the church on earth , gain easier belief , or are more savory , and taking with too many ; then all that the sacred oracles discover about its glorious state in heaven ? hence are our shoulders so unfitted to christs yoke ( like the unaccustomed heifer ) and the business of suffering will not enter into our hearts . methinks the belief , and expectation of such a state hereafter , should make us even regardless of what we see , or suffer here ; and render the good , or evil things of time , as indifferent to us . yet neither plead i for an absolute stoical apathy , but for patience . a great follower of that sect acknowledges , it is not a vertue to bear what we feel not , or have no sense of . stupidity under providence is not a christian temper ; as that moralist sayes of the wise man. 't is not the hardness of stone or iron that is to be ascribed to him . but least any should run into that more dangerous mistake , to think , that by the patience we have been all this while perswading to ( in the expectation of the blessedness yet to come ) is meant a love of this present world , and a complacential adherence of heart to the earth , ( which extream the terrene temper of many souls , may much encline them to . ) it will be necessary upon that account to adde ( in reference also to the yet future expected season of this blessedness ( this further , and concluding instruction , viz. that ( however we are not to repine at our being held so long in this world in an expecting state : yet ) we let not our souls cleave too close to their terrestrial stations , nor be too much in love with the body , and this present , low state of life on earth . for evident it is , that notwithstanding all the miseries of this expecting state ; the most are yet loath to leave the world , and have hearts sordidly hankering after present things . and surely there is much difference between being patient of an abode on earth , and being fond of it . therefore since the true blessedness of saints consists in such things as we have shewn , and cannot be enjoy'd till we awake , not within the compass of time , and this lower world . it will be very requisite to insist here a while in the prosecution of this last rule . and what i shall say to it , shall be by way of caution . inforcement . . for caution●s ; that we misapprehend not that temper and disposition of spirit , we are in this thing to endeavour and aim at . and it especially concerns us to be cautious about the inducements . degree . of that desire of leaving this world , or concontempt of this present life , which we either aspire to , or allow our selves in . first , inducements . some are desirous , others at least content , to quit the world upon very insufficient , or indeed , wicked considerations . . there are , who desire it , meerly to be out of the way of present troubles , whereof they have either too impatient a sense , or an unworthy , and impotent fear . many times the urgency and anguish of incumbent trouble impresses such a sense , and utters it self in such a language as that , now , o lord , take , i beseech thee , my life from me . for it is better for me to die , then to live ; or that , my soul chuseth strangling and death rather then life : makes men long for death , and dig for it , as for hid treasures ; rejoyce and be exceeding glad when they can find the grave . yea , and the very fear of troubles that are but impendent , and threatning , make some wish the grave a sanctuary , and render the clods of the valley sweet unto their thoughts . they lay possibly so humoursom and phansiful stress , upon the meer circumstances of dying , that they are earnest to dye out of hand , to avoid dying so , and so ; as the poet would fain perswade himself it was not death he feared , but shipwrack . it would not trouble them to dye , but to dye by a violent hand , or to be made a publick spectacle ; they cannot endure the thoughts of dying so . here is nothing commendable or worthy of a christian in all this . it were a piece of christian bravery to dare to live in such a case , even when there is a visible likelihood , of dying , a sacrifice in the midst of flames . how much this glory was affected in the earlier days of christianity is sufficiently known . though , i confess , there were excesses in that kind altogether unimitable . but if god call a man forth to be his champion , and witness , to lay down a life , in it self little desirable , in a truly , worthy cause ; the call of his providence , should be as the sound of the trumpet , to a truly martial spirit ; it should fill his soul with a joyful courage , and sense of honour ; and be comply'd with cheerfully , with that apprehension , and resentment , a stout souldier would have of his generals putting him upon some very hazardous piece of service , viz. he would say , my general hath not ( as the morallist expresses his sense for him ) deserved ill of me , but it appears he judged well . it should be counted all joy to [ fall into ] such tryals ; that is , when they become our lot by a providential disposition ; not by a rash precipitation of our selves . and as it is a wickedness inconsistent with christianity , to be of that habitual temper , to chuse to desert such a cause for the saving of life ; so it is a weakness very reproachful to it ; to lay down ones life in such a case , with regret as unwilling in this kind , to glorifie him who laid down his for us . we are no more to dye to our selves ; then to live to our selves ▪ our lord jesus hath purchased to himself a dominion over both states of the living and dead , and whether we live we must live to him , or dye we must dye to him . t is the glory of a christian to live so much above the world , that nothing in it may make him either fond of life , or weary of it . . there are others who are ( at least ) indifferent , and careless how soon they dye , out of either a worse than paganish infidelity , disbelieving the concernments of another world , or a bruitish stupidity not apprehending them , or a gross conceited ignorance , misunderdanding the terms of the gospel , and thinking themselves to be in a good condition , as to eternity when the case is much otherwise with them . take heed thy willingness to dye be from no such inducements ; but a meer desire of being with god , and of attaining his perfection and blessedness , which he hath ingaged thee in the pursuit and expectation of . and then , having made sure it be right as to the rise and principle . be careful , it be not under in point of degree . i. e. a cold intermittent velleity is too little on the one hand . and a peremptory precipitant hasting is too much on the other . the middle and desirable temper here is a complacential submission to the divine will in that affair , with a preponderating inclination on our part , towards our eternal home , if the lord see good . for we have two things to attend in this business , and by which our spirits may be sway'd this way or that . i. e. the goodnss of the object to be chosen , and the will of god which must guide and over-rule our choice ; the former whereof we are permitted to eye in subordination to the latter , and not otherwise . now our apprehension of the desirableness and intrinsique goodness of the object ought to be such ( we are infidels else , if we have not that account of it ) that nothing we can eye under the notion of a good to us , may be reckon'd so eligible as that . viz. our final and compleat blessedness in the other world , which because , we know , we cannot enjoy without dying , death also must be judged more eligible then life , that is , our blessedness must be judged , eligible for it self , and death as requisite to make it present . so that the entire object we are discoursing of , being present blessedness , consider it in comparison with any thing else , that can be lookt upon by us , as a good which we our selves are to enj●y , it ought to be preferr'd and chosen out of hand , in as much as nothing can be so great a present good to us , as that . and this ought to be the proper habitual inclination of our spirits , their constant frame and bent , as they respect onely our own interest and welfare . but considering gods dominion over us , and interest in our lives and beings ; and that as well ingenuity , as necessity binds us to be subject to his pleasure , we should herein patiently suffer our selves to be over-ruled thereby , and not so abstractly mind our own interest and contentment in this matter ; as if we were altogether our own ; and had no lord over us . plato who abounds in discourses of the desirableness of dying , and of the blessed change it makes with them that are good . yet hath this apt expression of the subjection we●●ght ●●ght to be into the divine pleasure as to this matter . that the soul is in the body as souldiers in a garrison , from whence they may not withdraw themselves without his order and direction who placed them there ? and expostulates thus . if ( saith he ) a slave of yours should destroy his own life , without your consent would you not be displeas'd ; and , if there had been any place left for revenge been apt enough to that too ? so he brings in socrates discoursing , and discovers himself , herein to have had more light in this matter touching that subordinate interest only , men have in their own lives , and the unlawfulness of self murther ( as he had in other things too ) then most heathens of the more refined sect ever arrived to . if therefore god would give us leave to dye , we should , upon our own account , be much more enclin'd to chuse it ; but , while he thinks fit to have it defer'd , should yeild to his will , with an unrepining submission . onely it ought not to rest at all , on our part , or that , as to our selves we find any thing more grateful to us in this world , that we are willing to stay a day longer in it . that for our own sakes , we should affect a continuance here ; would argue a terrene sordid spirit . but then such should be our dutiful filial love to the father of our spirits , that in pure devotedness to his interests ; we would be content to dwel ( if he would have it so ) a methuselahs age in an earthly tabernacle for his service ; that is , that we may help to preserve his memorial in a elapsed world ( over-run with atheisme , and ignorance of its maker ) and win him hearts and love ( to our uttermost ) among his apostate disloyal creatures ; and in our capacities be helpful to the encouragement of such as he continues in the world , for the same purposes . this is the very temper the apostle expresses , when in that strait , * which way the poise of his own spirit enclin'd him , in the consideration of his own interest ; and what was simply more eligible to him . he expresses with high emphasis ; to be with christ , saith , he is more desirable to me ( for there are two comparatives in the greek text ) and therefore he professes his own desire in order thereto , to be dissolved ; but that private desire was not so peremptory , and absolute , but he could make it yeild , and give place to his duty towards god , and his church , as it follows . so we know 't is possible that , respects to a friend may oversway a mans own particular inclination ; and the inclination remain notwithstanding ; but is subdued onely ; otherwise had any reason or argument , that did respect my self perswaded me to change it ; i should then follow but my own proper inclination still ; and so my friend hath nothing to thank me for . so it ought to be with us here ; our inclination should preponderate towards a present change of our state , onely our devotedness to his interest and pleasure , whose we are , should easily over-rule it . this is the lovely temper of a gracious spirit , as to this thing , that to dye might be our choice , and to live , in the mean time , submitted to as our duty . as an ingenuous son whom his father hath employ'd abroad in a forrain country , though duty did bind him cheerfully therein , to comply with his fathers will and the necessity of his affairs , yet , when his father shall signifie to him , that now he understands no necessity of his longer continuance there , and therefore he may , if he please , return but he shall have leave to follow his own inclination , t is not hard to conjecture that the desire of seeing a fathers face , would soon determine the choice of such a son that way . but how remote are the generality of them that profess themselves god's children from that pious ingenuity . we have taken root in the earth and forgotten our heavenly originals and alliances . we are as inhabitants here , not pilgrims ; hardly perswaded to entertain with any patience the thoughts of leaving our places on earth ; which yet , do we what we can , shall shortly know us no more . in short then ; that vile temper of spirit against which i professedly bend my self in the following discourse is ; when men , not out of any sense of duty towards god , or sollicitude for their own souls , but of a meer sordid love to the body , and affixedness of heart to the earth , and terrene things , cannot endure the thoughts of dying . and that , which i perswade to , is , that having the true prospect of the future blessedness before our eyes , and our hearts possest with the comfortable hope of attaining to it , we shake off our earthly inclinations ; and expect with desire and joy the time of our dismission hence , that we may enjoy it , which is the design of what was promised in the next place . viz. . the inforcement of this instruction ; suffer we therefore our selves to be reason'd with about this matter . and let us consider whether we can in good earnest think such an aversation , as we discover , to our blessed translation hence , an excusable , a tolerable temper ; or whether it be not highly reasonable , that we should entertain the thoughts , at least , with more content , and patience ( if not with more fervent desire ) of our departure hence , and introduction into that other state . let me demand of thee ; dost thou this regret the thoughts of death , as being unwilling to dye at all , or as being unwilling to dye as yet ? is it the thing it self , or only the circumstance of time , that thou exceptest against ? 't is likely thou wilt say that which will seem more plausible , and so fix only on the latter ; and that thou wilt not profess to desire an eternity on earth , but only more time . well , let that for present be supposed as it is a more modest , so to be a true account of thy desires ; yet what is the reason of this moderation with thee herein ? and that thou so limitest thy self ? is it that thou believest the blessedness of the other state will prove better then any thing thou canst enjoy here ? and that thou art not willing eternally to be deprived of ? but dost thou not think it is now better also ? and what canst thou pretend , why , what is now the best , and most desirable good , should not be now chosen , and desired out of hand ? or is it that thou thinkest it unbecomes thee to cross the supreme will of him that made thee , who hath determined , that all men once shall die ? and then , how knowest thou but he hath also determined concerning thee , that thou shalt die the next day or hour ? and 't is only a present willingness to die in subordination to the divine will , or upon supposition of it , thou art perswaded to . why art thou not affraid , lest thy present unwillingness , should cross his present will ? dost thou not think that soveraign power is as sufficient to determine of the circumstance , as the thing it self ? and art thou not ashamed to pretend an agreement with god about the thing it self , and yet d●ffer with him about a circumstance ? shall that be a ground of quarrel between him and thee ? but while thou onely professest that more modest desire of more time in the world , what security can'st thou give that when that desire hath been liberally gratified , it shall at length be laid down , and tumultuate no more ? what bo●nds wilt thou fix to it , which thou darest undertake it shall not pass ? art thou sure when thou shalt have lain at the worlds breast ten or twenty years longer , thou wilt then imagine thy self to have drawn it dry ? or that then thou shalt begin to nauseate the world , and wish for heaven ? or hast thou not reason from thy former experience to suspect that the longer thou dwellest on earth , the more terrene thou wilt grow ; and that if thou be indisposed to leave it this day , or year , thou wilt be more so the next ; and so thy desire be-become boundless and infinite , which is to desire to be here alwayes , the thing which thou seem'dst so unwilling to own . and if that prove at last , the true state of thy case , art thou then a christian , or art thou a man , that thou harbourest in thy breast so irreligious , and irrational , yea , so sordid a wish ? what , wish eternally to be affixt to a clod of earth ? is that at length become thy god ? or wilt thou say he is thy god , whom thou never desirest to enjoy ? or that thou hast already enough of him , but not of the world ? and yet that he is thy god ? or would'st thou overturn the laws of nature ; and subvert the most sacred , divine constitutions , abortive the designes of eternal wisdom , and love , evacuate , and nullifie the great atchievements of thy merciful , and mighty redeemer ? onely to gratifie a sensual , bruitish humour ? but evident it is , thou dost onely in vain disquiet thy self ▪ thou canst not disturb the setled order of things . eternal laws are not repealable by a fond wish . thou set'st that dreadful thing death , at nothing the further distance , by thine abhorrency of it . it will overtake thee whether thou wilt or no ; and methinks thine own reason should instruct thee to a temper and forme thy self to what thou can'st not avoid , and possess thee with such thoughts and desires , as those of that discreet pagan , lead me , o god , ( saith he ) whether thou wilt , and i will follow thee willingly , but , if i be rebellious , & refuse , i shall follow thee notwithstanding . what we cannot decline , 't is better to bear willingly , then with a regret , that shall be both vain , and afflictive . and what hast thou hitherto met with in the world , that should so highly endear it to thee ? examine , and search more narrowly into thy earthly comforts , what is there in them to make them self-desirable , or to be so for their own sakes ? what is it to have thy flesh indulged and pleased ; to have thy sense gratified ? thy phansie tickled ? what so great good , worthy of an immortal reasonable spirit , canst thou find in meats , and drinks , in full barns , and coffers , in vulgar fame , and applause , that should render these things desireable for themselves ? and if there were any real felicity in these things for the present , whil'st thou art permitted enjoy them , yet dost thou not know that what thou enjoyest to day , thou mayst lose to morrow , and that such other unthought of evils may be●all thee ; as may infuse a bitterness into all thou enjoyest , which causes , immediately , the injoyment to cease , while the things themselves remain , and will be equal to a total loss of all ? and thus ( as the morallist ingeniously speaks ) thou wilt continually need another happiness to defend the former , and new wishes must still be made on the behalf of those which have already succeeded . but canst thou indeed think it worth the while , that the maker of the universe should create a soul , and send it down into the world on purpose , to superintend these trivial affairs , to keep alive a silly piece of well figured earth , while it eats , and drinks ; to move it to and fro in chase of shadows ; to hold it up , while others bow the knee , and do it homage , if it had not some higher work to mind in reference to another state ? art thou contented to live long in the world , to such purposes ? what low worthless spirit is this , that had rather be so imploy'd , then in the visions of this makers face ? that chuses thus to entertain it self on earth , rather then partake the effusions of divine glory above . that had rather creep with worms , then soar with angels , associate with bruits , then with the spirits of just men made perfect , who can solve the phaenomenon , or give a rational account why there should be such a creature as man upon the earth , abstructing from the hopes of another world ? who can think it the effect of an infinite wisdom ? or account it a more worthy design , then the representing of such a scene of actions and affairs by puppets on a stage ? for my part , upon the strictest enquiry ; i see nothing in the life of man upon earth , that should render it for it self , more the matter of a rational election ( supposing the free option given him in the first moment of his being ) then presently again to cease to be the next moment . yea , and is there not enough obvious in every mans experience , to incline him rather to the contrary choice ; and , supposing a future blessedness in another world , to make him passionately desirous ( with submission to the divine pleasure ) of a speedy dismission into it ? do not the burdens that press us in this earthly ta●ernacle , teach our very sense , and urge opprest nature , into involuntary groans , while as yet our consideration doth intervene ? and if we do consider , is not every thought , a sting ? making a much deeper impression , then what only toucheth our flesh and bones ? who can reflect upon his present state , and not presently be in pangs ? the troubles that follow humanity are many and great ; those that follow christianity , more numerous , and grievous . the sickness , pains , losses , disappointments , and whatsoever afflictions that are in the apostles language , humane , or common to men ( as are all the external sufferings of christians in nature , and kind , though they are liable to them upon an account peculiar to themselves , which there the apostle intimates ) are none of our greatest evils ; yet even upon the account of them ; have we any reason to be so much in love with so unkind ● world ? is it not strange our very bridewel , should be such a heaven to us ? but these things are little considerable in comparison of the more spiritual grievances of christians as such , that is , those that afflict our souls , while we are ( under the conduct of christ ) designing for a blessed eternity ; if we indeed make that our business , and do seriously intend our spirits in order thereto . the darkness of our beclouded minds ! the glimmering , ineffectual apprehension we have of the most important things ! the inconsistency of our shattered thoughts , when we would apply them to spiritual objects . the great difficulty of working off an ill frame of heart , and the no less difficulty of retaining a good ! our being so frequently tost as between heaven and hell ; when we sometimes think our selves to have even attained , and hope to descend no more ; and are , all on a suddain plung'd in the ditch , so as that our own clothes might abhor us , fall so low into an earthly temper that we can like nothing heavenly , or divine ; and because we cannot , are enforced justly , most of all to dislike our selves . are these things little with us ? how can we forbear to cry out of the depths , to the father of our spirits , that he would pity , and relieve his own off-spring ? yea are we not weary of our crying ? and yet more weary of holding in ? how do repell'd temptations return again ? and vanquished corruptions , recover strength ? we know not when our work is done . we are miserable that we need to be always watching , and more miserable , that we cannot watch , but are so often surprized and overcome of evil . we say sometimes with our selves we will seek relief in retirement ; but we cannot retire from our selves , or in converse with godly friends , but they sometimes prove snares to us , and we to them . or we hear , but our own miseries repeated in their complaints , would we pray ? how faint is the breath we utter ? how long is it ere we can get our souls possest , with any becoming apprehensions of god , or lively sense of our own concernments ? would we meditate ? we sometimes go about to compose our thoughts , but we may as well assay to hold the windes in our fist . if we venture forth into the world , how do our senses betray us ? how are we mockt with their impostures ? their neerer objects become with us , the onely realities , and eternal things are all vanisht into airie shadowes . reason and faith are laid asleep , and our sense dictates to us what we are to believe , and do , as if it were our only guide , and lord. and what are we not yet wearie ? is it reasonable to continue in this state of our own choice ? is misery become so natural to us , so much our element , that we cannot affect to live out of it ? is the darkness and dirt of a dungeon more grateful to us then a free open air and sun . is this flesh of ours so lovely a thing that we had rather suffer so many deaths in it ; then one in putting it off and mortality with it ? while we carry it about us , our souls impart a kind of life to it , and it gives them death in exchange . why do we not cry out more feelingly , o wretched man that i am , who shall deliver me from this body of death ? is it not grievous to us to have so cumbersome a yoke-fellow , to be tied ( as mezentius is said to have done ) the living and the dead together . do not we find the distempers of our spirits are mostly from these bodies we are so in love with , either as the proper springs , or as the occasion of them . from what cause is our drowsy sloth , our eager passions , our aversion to spiritual objects but from this impure flesh , or what else is the subject about which our vexatious cares , or torturing fears , our bitter griefs are taken up day by day . and why do we not consider that 't is onely our love to it that gives strength and vigour to the most of our temptations as wherein it is more immediately concern'd , and which makes them so often victorious , & thence to become our after-afflictions . he that hath learn'd to mortifie the inordinate love of the body , will he make it the business of his life to purvey for it ? will he offer violence to his own soul , to secure it from violence ? will he comply with mens lusts and humors for its advantage , and accommodation ? or yeild himself to the tyranny of his own avarice for its future , or of his more-sensual lusts ? for it s present content ? will it not rather be pleasing to him that his outward man be exposed to perish while his inward man is renewed day by day ? he to whom the thoughts are grateful of laying it down , will not ( though he neglect not duty towards it ) spend his days in its continual service , and make his soul an hell , by a continual provision for the flesh , and the lusts of it . that is cruel love that shall enslave a man and subject him to so vile and ignoble a servitude . and it discovers a sordid temper to be so imposed upon . how low are our spirits sunk that we disdain not so base a vassalage ? god and nature have obliged us to live in bodies for a time , but they have not obliged us to measure our selves by them , to confine our desires and designs to their compass , to look no further then their concernments , to entertain no previous joyes in the hope of being one day delivered from them . no such hard law is laid upon us . but how apt are we to become herein , a most oppressive law to our selves ; and not only to lodge in filthy earthen cottage but to love them , and confine our selves to them , loath so much as to peep out . t is the apt expression of a philosopher upbraiding hat base low temper . the degenerous soul ( saith he ) buried in the body is as a slothful creeping thing , that loves its hole , and is loath to come forth . and , methinks if we have no love for our better and more noble self , we should not be altogether unapprehensive of an obligation upon us , to express a dutiful love to the author of our beings doth it consist with the love we owe to him , to desire always to lurk in the dark , and never come into his blessed presence ? is that our love that we never care to come nigh him ? do we not know that while we are present in the body , we are absent from the lord ? should we not therefore be willing rather to be present with the lord , and absent from the body ? should we not put on a confidence , an holy fortitude ( as 't is there exprest we are confident , or of good courage , and thence willing , &c. ) that might carry us through the grave to him . as is the brave speech of that last mentioned philosopher . god will call thee ere long , expect his call . old age will come upon thee , and shew thee the way thither , and death which he that is possest with a base fear , laments and dreads as it draws on ; but he that is a lover of god , expects it with joy , and with courage , meets it when it comes . is our love to god so faint and weak , that it dares not encounter death , nor venture upon the imaginary terrours of the grave to go to him ? how unsuitable is this to the character which is given of a saints love ? and how expresly are we told , that he who loves his life better then christ , or that even hates it not for his sake ( as certainly he cannot be said to do , that is not willing to part with it to enjoy him ) cannot be his disciple ? if our love to god be not supreme , 't is none ; or not such as can denominate us lovers of him ; and will we pretend to be so , when we love a putide flesh , and this base earth better then him ? and have we not professedly , as a fruit of our avowed love to him , surrendred our selves ? are we not his devoted ones ? will we be his , and yet our own ? or pretend our selves dedicated to his holy pleasure , and will yet be at our own dispose , and so dispose of our selves too , as that we may be most ungrateful to him ? and most uncapable of converse with him ? how doth this love of a perishing life and of a little animated clay stop all the effusions of the love of god , suspends its sweet and pleasant fruits , which should be always exerting themselves towards him ? where is their fear , obedience joy , and praise , who are through the fear of death all their lives subject to bondage ? and kept under a continual dismal expectation of an unavoidable dissolution ! but must the great god lose his due acknowledgements because we will not understand wherein he deals well with us ? is his mercy therefore no mercy ? as we cannot nullify his truth by our unbelief , so nor his goodness by our disesteem . but yet consider doth it not better become thee to be grateful , then repine that god will one day unbind thy soul and set thee free ? knock of thy letters and deliver thee out of the house of thy bondage ? couldst thou upon deliberate thoughts judge it tollerable , should he doom thee to this earth forever ? he hath however judged otherwise ( as the pagan emperour and and philosopher excellently speaks ) who is the author both of the first composition of thy present being , and now of the dissolution of it ; thou wert the cause of neither , therefore depart and be thankful for he that dismisseth thee , dealeth kindly with thee . if yet thou understandest it not yet remember . it is thy father that disposes thus of thee , how unworthy is it to distrust his love ? what child would be afraid to compose it self to sleep in the parents bosom ? it expresses nothing of the duty and ingenuity , but much of the frowardness and folly of a child . they sometimes cry vehemently in the undressing ; but should their cryes be regarded by the most indulgent parent ? or are they fit to be imitated by us ? we have no excuse for this our frowardness . the blessed god hath told us his gracious purpose concerning us ; and we are capable of understanding him . what if he had totally hidden from us our future state ; and that we know nothing , but of going into an eternal silent-darkness ? the authority of a creator ought to have awed us into a silent submission ; but when we are told of such a glory ; that 't is but drawing aside this fleshly vaile , and we presently behold it , methinks the blessed hour should be expected not with patience only but with ravishing joy . did we hear of a country in this world , where we might live in continual felicity , without toyl , or sickness , or grief , or fear , who would not wish to be there ; though the passage were troublesome ? have we not heard enough of heaven to allure us thither ? or is the eternal truth of suspected credit with us ? are gods own reports of the future glory unworthy our belief or regard ? how many , upon the credit of his word are gone already triumphantly into glory ? that only seeing the promises afar off , were perswaded of them , and embraced them , and never after owned themselves under any other notion , then of pilgrims on earth , longing to be at home in their most desirable heavenly country . we are not the first that are to open heaven . the main body of saints is already there , 't is in comparison of their number , but a scattering remnant , that are now alive upon the earth . how should we long to be associated to that glorious assembly ? methinks we should much more regret our being so long left behind . but if we should desire still to be so , why may not all others as well as we ? and as much expect to be gratified as we ? and then we should agree in desiring , that our redeemers triumph might be defer'd , that his body might yet remain incompleat , that he might still be debarr'd of the long expected fruit of the travail of his soul. that the name of god might be still subjected to the blasphemy and and reproach of an atheistical world , who have long ago said , with derision , where is the promise of his coming ? would we have all his designs to be still unfinisht ? and so mighty wheeles stand still for us ? while we sport our selves in the dust of the earth ? and indulge our sensual inclination ; which sure this bold desire must argue to be very predominant in us , and take heed it argue not its habitual prevalency . at least if it discover not our present sensuality , it discovers our former sloth , and idleness . it may be , we may excuse our aversness to dye , by our unpreparedness , that is one fault with another ( though that be besides the case i am speaking of ) what then have we been doing all this while ? what were the affairs of thy soul not thought of till now ? take then thy repro of from a heathen , that it may convince thee the more . no one , saith he divides away his money from himself , but yet men divide away their very life — but doth it not shame thee ( he after adds ) to reserve only the reliques of thy life to thy self , and to devote that time only to a good mind , which thou canst employ upon no other thing ? how late is it to begin to live when we should make an end ? and deser all good thoughts to such an age as possible few do ever reach to . the truth is ( as he speaks ) we have not little time but we lose much we have time enough were it well employ'd therefore we cannot say we receive a short life but we make it so , we are not indigent of time , but prodigal , what a pretty contradiction is it to complain of the shortness of time , and yet do what we can to precipitate its course ? to hasten it by that we call pastime . if it have been so with thee art thou to be trusted with more time ? but as thy case is i cannot wonder that the thoughts of death be most unwellcome to thee , who art thou that thou shouldst desire the day of the lord ? i can onely say to thee hasten thy preparation , have recourse to rule . and d. and accordingly guide thy self till thou find thy spirit made more suitable to this blessedness ; that it become savory and grateful to thy soul , and thy heart be set upon it . hence thou may'st be reconciled to the grave , and the thoughts of death may cease to be a terror to thee . and when thou art attained so far , consider thy great advantage in being willing and desirous to dye upon this further account , that thy desire shall now be pitch't upon a thing so certain . thine other desires have met with many a disappointment . thou hast set thy heart upon other things , and they have deceived thy most earnest , thirsty expectations . death will not do so . thou wilt now have one certain hope . one thing in reference whereto thou may'st say , i am sure . wait a while , this peaceful sleep will shortly seize thy body , and awaken thy soul. it will calmly period all thy troubles , and bring thee to a blessed rest . but now , if onely the meer terrour and gloominess of dying , trouble thy thoughts , this of all other , seems the most inconsiderable pretence against a willing surrender of our selves to death . reason hath overcome it , natural courage , yea , some mens atheism , shall not faith ? are we not ashamed to consider what confidence , and desire of death , some heathens have exprest ? some that have had no preapprehension , or belief of another state , ( though there were very few of them ) and so no hope of a consequent blessedness to relieve them , have yet thought it unreasonable to disgust the thoughts of death . what would'st thou think if thou had'st nothing but the sophisms of such to oppose to all thy dismal thoughts ? i have met with * one arguing thus ; — death which is accounted the most dreadful of all evils , is nothing to us ( saith he ) because while we are in being , death is not yet present , and when death is present , we are not in being ; so that it neither concerns us , as living , nor dead ; for while we are alive , it hath not touch't us , when we are dead , we are not — . moreover ( saith he ) the exquisite knowledge of this , that death belongs not to us , makes us injoy this mortal life with comfort , not by adding any thing to our uncertain time , but by taking away the desire of immortality . shall they comfort themselves upon so wretched a ground , with a little sophistry , and the hope of extinguishing all desire of immortality ? and shall not we , by cherishing the blessed hope of injoying shortly an immortal glory ? others of them have spoken magnificently of a certain contempt of this bodily life , and a not onely not fearing , but desiring to dye , upon a sixed apprehension of the distinct , and , purer and immortal nature of the soul ; and the preconcieved hope of a consequent felicity . i shall set down some of their words , added to what have been occasionally mentioned ( amongst that plentiful variety wherewith one might fill a volume ) purposely to shame the more terrene temper of many christians . the soul , ( saith one of them * ) is an invisible thing , and is going into another place , suitable to it self , that is noble , and pure , and invisible , even into hades , indeed to the good and wise god , whether also my soul shall shortly go if he see good . but this ( he saith in what follows ) belongs only to such a soul as goes out of the body pure , that draws nothing corporal along with it , did not willingly communicate with the body in life , but did even fly from it , and gather up it self into it self , always meditating this one thing . a soul so affected , shall it not go to something like it self , divine , ( and what is divine , is immo●tal and wise ) whether , when it comes , it becomes blessed , free from errour , ignorance , fears , and wild ( or enormous ) loves , and all other evils incident to men . * one writing the life of that rare person plotinus sayes , that he seemed , as if he were in some sort ashamed , that he was in body , which ( however it would less become a christian ; yet ) in one that knew nothing of an incarnate redeemer , it discovered a refined , noble spirit . the same person speaks almost the language of the apostle , concerning his being rapt up into the third heaven , and tells of such an alienation of the soul from the body . that when once it finds god ( whom he had before been speaking of under the name of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the beauty ) shining in upon it , it now no longer feels its body , or takes notice of its being in the body , but even forgets its own being , that it is a man , or a living creature , or any thing else whatsoever , for it is not at leisure to mind any thing else , nor doth it desire to be : yea , and having sought him out , he immediately meets it , presenting its self to him . it onely views him instead of it self , — and would not now change its state for any thing , not if one could give it the whole heaven in exchange . and , else where , discussing , whether life in the body be good and desirable yea or no , he concludes it to be good , not as it is an union of the soul and body ; but as it may have that vertue annex't to it , by which , what is really evil may be kept off . but yet , that that death is a greater good . that life in the body is in it self evil , but the soul is by vertue stated in goodness ; not as enlivening the body , with which it is compounded , but as it severs , and so joyns it self from it ; meaning so , as to have as little communion as possible it can with it . to which purpose is the expression of another ; that the soul of an happy man so collects and gathers up it self out from all things into it self , that it hath as it were , separated it self from the body , while it is yet contained in it — and that it was possest of that fortitude , as not to dread its departure from it . another gives this character of a good man , that as he liv'd in simplicity , tranquility , purity , not being offended at any that they believed him not to live so , he also comes to the end of his life , pure , quiet , and easie * to be dissolved , disposing himself , without any constraint to his lot . another is brought in , speaking thus . if god should grant me to become a child again , to send forth my renewed infant-cries from my cradle , and , having even run out my race , to begin it again ; i should most earnestly refuse it ; for what profit hath this life ? and how much toil ? — yet i do not repent that i have lived , because , i hope , i have not liv'd in vain . and i now go out of this life , not as out of my dwelling house , but my inn. o blessed day , when i shall enter into that council and assembly of souls , and depart from this rude , and disorderly rout , and crew , &c. i shall adde another ( of a not much unlike strain * and rank ) that discoursing who is the heir of divine things , ( as being either not an open or no constant friend to christianity ) saith , he cannot be , who is in love with this animal , sensitive life ; but only that purest mind , that is inspired from above , that partake of an heavenly , and divine portion ; that onely despises the body , &c. with much more of like import . yea , so have some been transported with the desire of immortality , that ( being wholly ignorant of the sin of self-murder ) they could not forbear doing violence to themselves . among the indians , two thousand years ago , were a sort of wise men , as they were called , that held it a reproach to dye of age , or a disease , and were wont to burn themselves alive , thinking the flames were polluted , if they came amidst them dead . the story of cleombrotus is famous , who hearing plato discourse of the immortality of the soul , by the sea side , leapt from him into the sea , that he might presently be in that state . and 't is storied that * nero refused to put apollonius to death , though he were very much incenst against him , only upon the apprehension he had , that he was very desirous to dye , because he would not so far gratifie him . i onely make this improvement of all this , christian principles , rule do neither hurry , nor misguide men ; but the end ( as we have it revealed ) should much more powerfully , and constantly attract us . nothing is more unsuitable to christianity our way , nor to that blessedness , the end of it , then a terrene spirit . they have nothing of the true light , and impress of the gospel , now ; nor are they ever like to attain the vision of the blessed face of god , and the impress of his likeness hereafter , that desire it not above all things ; and are not willing to quit all things else for it . and is it not a just exprobration of our earthliness , and carnality , if meer philosophers , and pagans , shall give better proof then we , of a spirit erected above the world , and alienated from what is temporary , and terrene ? shall their gentilism outvy our christianity ? methinks a generous indignation of this reproach should inflame our souls , and contribute somewhat to the refining of them to a better and more spiritual temper . now therefore , o all you that name your selves by that worthy name of christians ; that profess the religion taught by him , that was not of the earth , earthly , but the lord from heaven ; you that are partakers of the heavenly calling . consider the great apostle and high-priest of your profession ; who only took our flesh , that we might partake of his spirit ; bare our earthly , that we might bare his heavenly image ; descended , that he might cause us to ascend . seriously bethink your selves of the scope and end of his apostleship and priesthood . he was sent out from god to invite and conduct you to him , to bring you into the communion of his glory and blessedness . he came upon a message and treaty of peace . to discover his fathers love and win yours . to let you know how kind thoughts the god of love had conceived to you-wards . and that , however you had hated him without cause , and were bent to do so without end ; he was not so affected towards you . to settle a friendship and to admit you to the participation of his eternal glory . yea he came to give an instance , and exemplifie to the world in his own person how much of heaven he could make to dwell in mortal flesh : how possible he could render it to live in this world , as unrelated to it , how gloriously the divine life could triumph over all the infirmities of frail humanity . and so leave men a certain proof and pledge , to what perfections humane nature should be improv'd by his grace and spirit , in all them that should resign themselves to his conduct , and follow his steps . that heaven and earth were not so far asunder , but he knew how to settle a commerce and intercourse between them . that an heavenly life was possible to be transacted here , and certain to be gloriously rewarded hereafter . and having testifi'd these things , he seals the testimony ; and opens the way for the accomplishment of all by his death . your heavenly apostle , becomes a priest , and a sacrifice at once . that no doubt might remain among men of his sincerity , in what , even dying he ceased not to profess , and avow . and that by his own propitiatory bloud a mutual reconciliation might be wrought between god and you ; that your hearts might be won to him , and possest with an ingenuous shame of your ever having been his enemies . and that his displeasure might for ever cease towards you , and be turned into everlasting friendship and love . that eternal redemption being obtained , heaven might be opened to you , and you finally , be received to the glory of god. your hearts being bent thitherward and made willing to run through whatsoever difficulties of life or death to attain it . do not think that christ came into the world , and dyed to procure the pardon of your sins ; and so translate you to heaven ; while your hearts should still remain cleaving to the earth . he came , and returned to prepare a way for you ? and then call , not drag you thither . that by his precepts , and promises , and example and spirit , he might form and fashion your souls to that glorious state . and make you willing to abandon all things for it . and low now the god of all grace is calling you by jesus christ unto his eternal glory . direct then your eyes and hearts to that marke , the prise of the high calling of god in christ jesus . 't is ignominious by the common suffrage of the civiliz'd world not to intend the proper business of our callings . to your calling to forsake this world , and mind the other , make hast then to quit your selves of your entanglements , of all earthly dispositions and affections . learn to live in this world as those that are not of it ; that expect , every day and wish to leave it whose hearts are gone already . 't is dreadful to dye with pain and regret ; to be forced out of the body ; to dye a violent death and go away with an unwilling refluctant heart . the wicked is driven away in his wickedness . fain he would stay longer , but cannot . he hath not power over the spirit , to retain the spirit nor hath he power in death . he must away whether he will or no. and indeed much against his will. so it cannot but be where there is not a previous knowledge and love of a better state , where the soul understands it not , and is not effectually attempered and framed to it . o get then the lovely image of the future glory into your minds , keep it ever before your eyes . make it familiar to your thoughts . imprint daily there these words . i shall behold thy face , i shall be satisfied with thy likeness . and see that your souls be inrich't with that righteousness , have inwrought into them that holy rectitude , that may dispose them to that blessed state . then will you dye with your own consent , and go away , not driven , but allur'd , and drawn . you will go , as the redeemed of the lord , with everlasting joy upon their heads . as those that know whether you go , even to a state infinitely worthy of your desires , and choice , and where 't is best for you to be . you will part with your souls , not by a forcible separation , but a joyful surrender and resignation . they will dislodge from this earthly tabernnacle , rather as putting it off , then having it rent and torn away . loosen your selves from this body by degrees , as we do any thing we would remove from a place where it sticks fast . gather up your spirits into themselves . teach them to look upon themselves , as distinct thing . inure them to the thoughts of a dissolution . be continually as taking leave . cross , and disprove the common maxime ; and let your hearts , which they use to say , are wont to dye last , dye first . prevent death , and be mortifi'd towards every earthly thing beforehand ; that death mave have nothing to kill but your body . and that you may not die a double death in one hour ; and suffer the death of your body , and of your love to it , both at once . much less that this should survive , to your greater ( and even incurable ) misery . shake off your bands and fetters , the terrene affections , that so closely confine you to the house of your bondage . and lift up your heads in expectation of the approaching jubilee , the day of your redemption ; when you are to go out free , and enter into the glorious liberty of the sons of god. when you shall serve , and groan , and complain no longer . let it be your continual song , and the matter of your daily praise ; that the time of your happy deliverance is hastening on ; that ete long you shall be absent from the body , and present with the lord. that he hath not doom'd you to an everlasting imprisonment within those closs and clayie walls ; wherein you have been so long shut up from the beholding of his sight and glory . in the thoughts of this , while the outward man is sensibly perishing , let the inward revive , and be renewed day by day . what prisoner would be sorry to see the walls of his prison house ( so an heathen speaks ) mouldering down , and the hopes arriving to him of being delivered out of that darkness that had buried him , of recovering his liberty , and injoying the free air , and light . what champion inur'd to hardship , would stick to throw off rotten rags ? & rather expose a naked , placid , free body , to naked , placid , free air ? the truly generous soul ( to be a little above ) never leaves the body against its will. rejoyce that it is the gracious pleasure of thy good god , thou shalt not always inhabit a dungeon , nor lie amid'st so impure and disconsolate darkness ; that he will shortly exchange thy filthy garments , for those of salvation and praise . the end approaches . as you turn over these leaves , so are your days turned over . and as you are now arrived to the end of this book , god will shortly write finis , to the book of your life on earth ; and shew you your names written in heaven , in the book of that life which shall never end . finis . notes, typically marginal, from the original text notes for div a -e senec. * pruritus disputandi scobies ecclesia . * ut ulcera quaedam nocituras manus apoetunt & tactu gaudent & faedam corporum scabiem delectat quicquid ●x●sper●t : non alitè● dixerim his m●ntibus in quas voluptates velut mala ulcera crupê unt , voluptati esse laborem , vex●tionemque s●n. de tranquillitate an●●● . sen de brev. vit . * nihil est deo similius aut gratius quam vir animo perfectè bonus , &c. apul. de deo so●●atis . * inter bonos viros ac . deum , amicitia est conciliante virtute , amicitiam dico ? etiam necessitud● , & similitud● , &c. sca de prov . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — plato in min●e . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. dyonys . halicar . antiq. rom. lib. . rom. , , , , . notes for div a -e * rom. . phil. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the v●lgar latine , e●oautem 〈…〉 appa●c●o ●o●spectui 〈◊〉 , satiabo● 〈◊〉 ●●p●●u●ri● glo●ia tua . exactly following the seventy , as doth the ethiopique . the chaldee paraphrase disagrees little , the arabique lesse , the sy●i●ck mistook it seem● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read that word saith which we read likenesse . hieronymus ( juxta hebr. ) reads the words exactly as we do . ego in justi●iâ vi●●bo faci●m tuam , implebor , cum evigilavero , similitudine tua . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendered here [ by or through righteousness , ] as by the condition in which he may expect the return of gods mercies here , or the eternal vision of him hereafter , &c. so the learned dr. hammond , annot. in loc . quoting also castellio . to the same purpose . heb. . ver . . . . . . . john . . act. . & . . compared with the . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 pagnin . rom . . † voluptatis generatio est ex infiniti & finiti copulatione . rom. . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † agitur de resurrectione & manifestatione gloriae coelestis ▪ ruffin . in loc . cum apparuerit gloria tua . i. e. gloria resurrectionis . bed. comment . in psalm . how the jews were wont to understand it , may be seen at one view in that of petrus galatinus in loc . duo mi caprio , me hic per priscas judaeorum scripturas ostendere ho●taris , & generalem mortuorum resurrectionem futuram ess● & cam per messiam factum iri , primum itaque pat●t no● solu● per sacrae scripturae testimo●ia verum etiam per talmudistarum dicta . n●m illud quidem psal. . dictum ego 〈◊〉 justitiâ — &c. sic e●ponuat , & presertim rabbi abraham aven ez●a & rabbi solomo , &c. and so he goes on to recite their words . de arcanis catholicae veritatis . opponit ●aec , iis quae de impiis dixerat . illi sapiunt terrena saturantur filiis , & portionem suam in hâc vitâ ponunt , mihi verò contempta est haec vita ; ad futuram festino , ubi non in divitiis , sed i● justitiâ videbo non terren● haec transitura , sed ipsam faciem tuam , nec saturabor in siliis carnis sed cum evigilavero tuâ similitudine ●icut . john . — cum apparuerit , &c. i●th in psalm . — resurgam è mortuis — videbot● perfectissimè sicut es similis ●ro 〈◊〉 jan. & tremel . in psal. . mollerus thinks it ought not to be restrained to life eternal , but saith , some understand it of the glory , quâ ornabuntur pii in vitâ aeternâ . and adds , — & quidem non male . in loc . — ego ver ▪ & omnes electi tui — piè & justè vivimus in hoc soeculo , ut aliq●ando ●n saturo saeculo videamus faciem tuam , & eâ sattemur cum 〈◊〉 à pulvere terrae evigil●verimus & reformati fuetimus ad similitudinem christi tui . s●b . munster . in notis in loc . — cum ego ad imag●nem tuam conditus resurrexero . vatablus ( though he adds , alii ad resurrectionem non referunt . ) — de futurae vitae soelicitate ait satiabor quum expergiscar . i. e. quum resurgam è mortuis — similitudine tuâ hoc est videbo te perfectissimè , sicuti es & 〈◊〉 ●ro tibi quum patefactus christus glorioso adventu suo . john . fabrit . conc. in ps. . ult . d●sc●●bit his verbis psalmographus beatitudinem ●ternam filiorum dei. gesnerus in loc . notes for div a -e john . . john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke . , . rom. . ●● ▪ psalm . ● . ver. ● . john . . c. , . luke . , . act. . c. . cor. . ●● . mat. . luke . ● ▪ heb. . . thes. . , , &c. ● cor. . psalm . cor. . . mat. . rom. . . phil. . . mat. . cor. . isa. . ezek. . notes for div a -e numb . . . to ezek . . ex. . &c. ps. ● ● . 〈…〉 cor. ● phil ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . eph. . heb. ●● not being willing to tro●ble a discourse wholly of another nature and design , with any thing of controversy : i have chos●n onely to annex a marginall digression , wherein , somewhat to animadvert upon the overbold disputes and definitions of the schol●stique generation , touching what we have now under consideration . some of whose . writings seem the very springs of the putid conceits ( there no● wanting those , that are offiicious enough to serve the illiterate , in accommodating things of that kind to their genius and language ) o greedily imbib'd by modern enthusiasts . t is a question much agitated among the school-men , whether the divine essence be exhibited to the veiw of the blessed in heaven , in it self , immediately , or , by the inter●ention of any 〈…〉 or similitude . had it been agreed to forbear looking within this vail ( the 〈◊〉 attempt whereof , rather rents than draws it aside ) and to shut up all discourse of this kind , in a modest awful silence ; or had the adventures some have made been fool●sh onely , not 〈◊〉 , this present labour had been spared . but when m●n speak of things ●●ove their reach , not to no purpose barely , but to very bad ; what they say ought to be considered . the divine essence , say the 〈◊〉 ( and the scotists here disagree not ) is it self immediatedly united to the intellect of the blessed [ in rat●on● spec●●i intellig●bilis ] so as there is no place for any intervening likeness , or representation . ipsa dviaa ess●ntia est , quae videtur & q●o v●d●tur . th●m . sum. p●imd pa●●● , q . a●t . . contr . gentes c . now they assert concerning the sp●cies intelligibiles , in general , that they have not , locum objects , intell●ctionem termi●a●tis ( which they make the place and office of the verbum mentis per intellectionem productum ) but formae 〈◊〉 & âctûs primi , and that the understanding so act , by them , as fire by it ▪ proper form , thom. sum. primd parte , q. . a●t . . ( the contrary whereto is asserted by scotus in . sentent . distinct . . q. . ) yea and caj●t . affirms . ●p . q. . art. . that the intellect and the intelligible species are more one than the matter and form in the compositum . for , saith he , ( or to that purpose , not having him now at hand ( the matter is not turned into the form nor ●e contrà , but the intellect , which is in it self meer power , doth , in genere intelligibili turn into its very intelligible object ; and the intelligible obj●ct it self is after a certain manner imbib'd in the intellect . so ●●desma de divin . per●ect . q. . art. . unum transit in aliud ex quo scqu●tur , qu●d unum sit aliud . and hence , say they , applying this doctrine to the present purpose , [ & secundum illum ●●dum , in conjunctione illâ essabili divinae essentiae cum intell●ct● creato , sit unum agens integrum , scil . intellectus creatus factus d●us mirab●ls modo ] [ intellectus in visione beatificâ , est potentia jam deficata , per lumen gloriae , cajet . primâ parte q. . art. . ex ledes . q. . art . ] for besides this immediate union of the divine essence it self with the intellect they assert a lumen gloriae , an accident superadded , without which the vision cannot be performed ; which additional the scotists reject . some , though they admit it , think the vision may be without it , and that it doth not implicare contradi●●●nem visionem beatificam fieri sine lumine gloriae , cum solo speciali 〈◊〉 auxilio , q●od item asserunt multi ex scholasticis , palud . in . dist . . q. . ar● . . corel . . thom. de a●gent . q. . art. . major . q. . h●nr . qu●●ibet . zumel . . p. q. . art. . disp . . c●ncl . . ita o tuphr . de virtute poe●tenti . whether there be any ve●bum creatum , the product of intellection , the thomists are themselves divided . their more common opinion is , that there is none , as ledesma assures us ; telling us also his reason , why he conceives there can be none . beati no● forma●t verbum in videndo deo , sed plus vident quam verb● creato dicere p●ssunt — nam beatus per visionem beatam quamvis non vi●eat [ infinitè ] videt tamen infinitum . — ( which is their great argument against any intelligible species ) & he further addes , sicut visio dei quae est in ipso deo h●bet pro principio & specie intelligibili ipsam divinam essentiam ; & protermino ips●m divinam essentiam visio beatorum est ità supernaturalis , & divini ordinis , & participatio divi●ae visionis ita perfecta , ut ipsa etiam habeat pro principio & specie intellig●bili , divinâ essen●iā , & p●otermino sive verbo producto , ipsammet divinā ess●ntiā . so that the principle and term of this vision are own'd to be nothing else , but the simple divine essence . concerning the formal act it self , it is much disputed , whether the creatures intellect do at all effectively concur to it , or whether god himself , be not the onely efficient or agent in this vision . some stick not to a●●irm the latter , marsil . in . q. . palud . in . dist . , q. . a●t . . ( referente led●s●â ) and say plainly , that the action of the in●eriour agent wholly ceases , and the superiour onely acts , the same thing that d. m. causabon in his enthusiasm charges one m●ximus with , who in a book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t●at the soul taken into immediate union 〈◊〉 go● , loses all us k●owing power ( though this be not distinctively spoken of the state of glory , and what doth this amount to ? but that while they are eagerly contending about the saints blessednesse , and too curiously labouring to explicate the manner of their seeing god , they unawares destroy the subject of the question , and deny that they see him at all ; and so upon the whole , dispute themselves into a worse than p●ganish infidelity . and even the rest , that agree in the sense of the passages above recited , will not be easily able to avoid the charge of as intollerable consequences ; which it is my businesse , here , onely to discover , and not to determine any thing in this controversie , whiles i tax the too much boldnesse of others , who adventure it . and here not to insist on the absurdity of what they say concerning the intelligible species in general , let it be considered . . that the divine essence is said to be united to the intellect of the blessed , as an intelligible species . . that the intelligible species , in the businesse of intellection , and the intellect , become one another , do not remain distinct things united , but are identified . . that hence in understanding god , the intellect is deified and becomes god , which naturally followes from the two former ; and is moreover expressely asserted in plain words . what need is there to presse this doctrine with hard consequencies ? or how can it look worse than it doth already , with its own natural face ? nor can i apprehend which way it should be made look better . for should it lay claim to that favour , to be understood acco●ding to the usual sense of the peripat 〈◊〉 m●xime , intellectus , intelligendo , sit omnia ; it will be found manifestly to have precluded it self : that maxime is wont to be understood thus ; that the intellect becomes that which it understands 〈…〉 , by putting on the species or likeness of its object , the representation of it . for instance , when i form in my mind the notion of a mountain , my understanding becomes an ideal or spiritual mountain : it becomes that species ( which is liable to more exception too than i shall now insist on , and looks more like the language of a poet than a philosopher ) that is now formed there ; and not the material mountain it self . but how shall this assertion [ the understanding by its act of understanding god becomes go● ] be capable of that int●rpretation , i. e. it becomes his likeness , his id●a , his representation now formed in it , when any such intervening likeness or representation is utterly denied ; and th●t supposed species is said to be the simple divine essence it self ▪ and if the divine essence it self be that species by which 't is understood , will it not follow from that other arist●t●●an axiome ( which with them must signifie as much as a text from saint paul ) s●●bile & 〈…〉 : that our very knowledge of god must be god too , or would they disown that maxime , sure , when once the faculty is supposed dei●ied , the act immanent in it , cannot be a created accident ; nor can that maxime ( understood of the 〈…〉 or the 〈…〉 denied by them : and sure . if the saints k●owledge of god ; the likeness of him in their 〈◊〉 be god ; their holiness , the likeness of him in their h●arts , must be so too . how absurd then would it be , to use that scripture language , and speak of these under the names of gods image or likeness , when 〈◊〉 and 〈◊〉 , are notion● so vastly disagreeing ; and since a saints knowledge and holiness here and in heaven differ but in degree ; they can be , here on earth , nothing but god dwelling in them . and supposing that scotus have better defended than his adversaries impugned the real identity of the soul and its faculties , that must be deified too . however , wh●t could be imagined more absurd , than that the substance of the soul should be a creature , and its faculty god ? whence then do we think that modern familists have fetch their admired non-sense ? whom have they had their original instructors ? or who have taught them that brave magnificent language of being godded with god , and christed with christ but these ? nor sure need they blush to be found guilty of so profoundly learned inconsistencies , or to speak absurdly after such patrons . and what should occasion these men so to involve themselves , i cannot find , or divine more than this , that they were not able to fasten upon any more tolerable sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . john . . but taking that in its highest pitch of significancy ; all their arguments are generally levelled at this mark to prove that no created species can possibly represent god [ sicuti est ] and thence infer that he cannot be seen by any created species in the glorified state , where he is to be seen sicuti est . but could we content our selves with a modest interpretation of these words , and understand them to speak not of a parity , but of a similitude only between gods knowledge and ours , nor of an absolute omni modous similitude , but comparative only ; that is , that comparing our future with our present state , the former shall so far excell this , that , in comparison thereof , it may be said to be a knowing of god , as we are known , and as he is ; insomuch as our future knowledge of him , shall approach so unspeakably nearer to his most perfect knowl●dge of us , and the truth of the thing , than our present knowledge doth or can ; by such an interpretation we are cast upon no such difficulties . for admit that no species can represent god as he is , in the highest sense of these words , yet sure , in the same sense wherein he can be seen by us as he is , he may be represented to us as he is . and what can be more frivolous than that fore-recited reasoning to the contrary ? there can be no created representation of god [ sicuti est ] adequate to the vision the blessed have of him ; but they see more than any created representation can contain , for they see ●●finitum , though not infinitè . for how must we understand the i●finitum they are said to see ? materially or formarlly ? must we understand by it him that is infinite onely , or else as he is infinite ? if it be said the latter , that is 〈◊〉 say , they see infinitè too ; if the former only ; do not saint on 〈◊〉 see , ( viz. mentally which is the vision we are speaking of ) him who is infinite , in their present state , where it is acknowledge their knowledge is by species . y●t would i not hence conclude , that the knowledge saints shall have of god hereafter shall be by species , for my design in all this is b●t to discover the vanity of too positive and definitive conceptions concerning it , beyond the measure of g●ds revelation , and the ducture of clear and unintangled reason . all knowledge hath been thought to be by assimilation , i. e. by receiving the species or images of the things known . so the intellect is not really turned into the things which it understands but only receives their species wherewith it is united so closely that it is therefore said to be [ like ] to them . virtuosi of franc● confer . . one waie or other it hath been judged necessarie the mind should be furnished with such images of the thing it is said to understand ; which therefore , some have thought connate , others , supplied by sense totallie ; others , by a separate intellectus agens ; which some have thought to be god himself : others one common intelligence . others a particular genius so indispensably necessarie it hath been reckon'd unto intellection , that office should be performed by one or other . if any clearer explication can be given , or better way assigned of the souls knowing things , it cannot but be welcome to rational men . but i se● no necessity or reason it should have a specificallie distinct way of knowing here and in heaven . much less that we should imagine to our selves such a one as to that other state , as is altogether unaccountable and capable of no rational explication . and reckon it much more becoming to be silent , than on pretence of anie mysteriousness in the things we discourse of , to talk absurdlie and unintelligiblie about them . a confessed ignorance in this case is becoming to say with that great apostle , it doth not appear what we shall be . but to conclude and define such matters is surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pet. . . john . arist. in . meteor●l●g . cap. de ●ride . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscere deum clarè & intuitivè est proprium & naturale soli deo sicut est proprium ig●i calefacere & soli illuminare ledesm . de divin . perfect . q. . art. . mat. . . heb. . . notes for div a -e proposition . verse . . . . . deut. . eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j●m . . . eph. . . regis ad exemplum totus compo●●tur orbis . nam facere rect● bonus princeps faciendo docet . cumque sit imperio maximus , exemplo major est . velleins paterculus . rom. hist. l. . 〈…〉 * m●ltis enim modis dici res possunt similes deo , aliae secundum virtutem , & sapicatiam , ●actae ; qui● in ipso est vi●tus & sapientia non facta ; aliae in quantum solùm vivunt , quia ille summe & primè vivit ; il●ae , in quantum sunt , quia ille summe & primitus est , aug ● . quest . p ( mihi ) . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * p. moulin●us de cognitione dei. † heathens have disdained and declaimed against so unworthy thoughts of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. maximus tyr. disser● . . the same author warns us to take heed , that we ascribe to god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. unto which purpose is that decant●te distich of home● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and that saying of pli●y , quapropter effigiem dei formamqu● quaerere imb●cilitatis humanae●r or , applied by z●ach . de operibus dei. and we may see much of like import alledg'd by natal . com. l●b . . p. which ( by the way ) discovers how ●●atly opposite the idolatrie forbidden in the second commandment is to the light of nature it self . which hath been also the just apologie of the ancient patrons of the christian cause for the simplicitie of their worship in this respect : and their not imitating the pompo●s vanitie of pagan image worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , origen . coatr . celsum . lib. . to which purpose see at large min. felix , quod simulacrum deo fingam ? &c. and surely 't is as improvable against the same piece of christian paganism . the usually assigned differences would easily be shewn to be trifling impertinencies . corpus hominis noa animam esse imaginem dei , aug. ( if it be augustines ) lib. de haeresibus . see dr charleton of his image of god in man. * est dei similitudo quaedam , quam nemo v●vens , nisi cum vitâ ●xuit ; qua● habet homo & volens , & no●ens , &c. bernard . de vi●â solitar . † d. aug. ( su●● ) lib. . de trinitat . * sed e●t alia , magis dei propinqua , similitudo 〈…〉 , bernard . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zanch. psal. . , . isa. . . * t●●s . salm● . de d●o imm●●so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which some think to be the niphal of the same word notwithstanding the different punctation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † how fit a symbol it is of god● sabbatique rest , see dr. moris's defence of his philosophical sabbata from philo judaeus . * e●it ibi verè maximum sabbatum , non habens vesperam , quod commendavit dominus in primis operibus mundi , ut legitur & requievit die septimo — dies enim septimus etiam nos ipsi erimus quando ipsius ●uerimus benedictionum & sanct●ficationum pleni atque resecti — ibi vocabimus & vid●bimus , vidi●bimus & amabimus amabimus & laudabimus , &c. aug de civit . dei l. . c. . vid. eund . de civit . dei l. . c. . * quies appe●itus in appetibili aquin. su● . zeph. . . psal. . . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. . i think n●t worth the while to ingage in the disp●te ( so much agitated between the 〈◊〉 and 〈◊〉 ) whether blessedness do formally consist in this satisfying fruition , or in the anteced●ne vision : this satisfaction is certainly inseparable from it , and i see not how to be excluded out of its formal notion , 't is not vision as visica , but as 〈◊〉 ●ying , that makes us happy ; and to talk of the satisfaction or pleasu●e which the understanding hath in knowing , is insipid : wh●le the soul understanding , i. e. the mind , knows 't is the soul enjoying , i. e. the will is pleased and finds content , and till the soul be fully co●tented , it is not blessed , and it is , by being so , when it saith , now am i full-satisfied , i have enough , i desire no more . notes for div a -e * which necessity of a likeness to god to dispose ●or the vi●●●n of him , is excellently exprest by a 〈◊〉 philosopher . the divine nature , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he saith is lia●●e to no sense , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) is yet visible to that in the soul which is most beautiful , most pure , most perspicacious , most sublime , most noble , in respect of a certain similitude and cognation that is between them . max. t●● . † col. . ● . cor. . . p●ov ▪ . . psal. . . 〈…〉 〈…〉 ezek. . heb. . . prov. . . job . . rom. . . ●●m . . . col. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. . . rom. . . chap. . . job . . ver. . psal. . . power to god hebr. job . . eph. . , . psal. . . posse & nolle nobile . numb . . , . eph. . . eph. . . . . . gal. . . psal. . . &c. cor. . . exod. . . psal. . . amos ▪ . sam . exod. . s●m . psal. . ▪ . . * si ergo pulchritudo divina nondùm visa , sed totum cr●dita & spera●a tantum ign●m desiduii excitat : quid faciet cùm remo●o v●le ut est in se conspicitur ? omnia ●id faci●● ut to 〈◊〉 voluptatis illius inebriati , neque velimus , neque passi●●es , vel ad punctum tempo is ocu●os ab eâ divertere . bella made ascens . mentis ad d●um grad . . * max. tyr. dissert . . id. ibid. * plato in phaedro p●ssiùs . ( though he there speak these things as the memories of his supposed praeex●stent soul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * aeternitas est interminabilis vitae tota simul & perfecta possessio . thes. . . pet . cor ▪ . . tim. . p●t . . isa. . . psal ▪ . rom. . . ch. . thes. . . psal. . . * monsieur de renti . notes for div a -e res sunt perfectio●es vel imperfectiores prout à summa perfectione magis vel minimè abscedu it . pet. 〈◊〉 de cogau●o●e dei . see c●l●●rwel of the light of nature speaking ( as i remember ) to this purpose . c. . quo ci●ca & cum universe 〈◊〉 beatae vi●●e esse finem di●imus ; lo●gè profect●●bsumus ut e●s voluptates quae sunt virorum luxa●d 〈◊〉 , aut aliorum etiam , qu●tenus spectantu● in ipsâ mo●ione , 〈…〉 , quâ nimirum sensus jucundè dulciterque assicitur , intelliganus : vel●ti quidam rem ignorantes , aut à nobis dissentientes , aut aliòquia 〈…〉 nos malè affecti , int●pretantur ; sed illud duntaxat ( ut res 〈…〉 ) intelligimus ; no● dole●o corpore ; animo non perturb●ri , gassend . syn●●● . philos. epicur . felix qui potuit rerum cognoscere causas . no●●ulli laed●o 〈…〉 ve●tatis , cuilib●t opinioni potius igaavi succumb ●nt ; quam i● explorand● 〈◊〉 , pertinaci 〈◊〉 persev rire 〈◊〉 mr. felix . octiv . . * 〈…〉 herbert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb . . pet ▪ . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 plat. t●●el . p●cus mirand . isa. . . rom. . . s. hye●onym . m●ca● . . . psal ▪ . * p●●baist●s , quae 〈◊〉 apt●●s vo●●ntur 〈◊〉 modum trans●●● 〈…〉 s●n. ep. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. socra●●●●m epist. . prov. . ▪ psal. . , ▪ isa. . , . ● tim. . . notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. mo● . tyr. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●al . ● . is. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h●c illud & ●ae●●um & displicentia sui & nusquam r●sident●s animi votut●t●o & . sen. de tranquil . animi . ma●th . p ▪ ● . . . psal . joh. . . rom. . . rom. . invulnerabile est no● quod non feritur , sed quod non laeditur . sen. de constantiâ sapientis , sive quòd in sapientem non cadit injuria . rom. . . integer vitae scelerisque pu●us , &c. hor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * as plato and his followers used the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully , according to the sens● of m●t. . joh. . eph. . jam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. marc. anto●in . lib. . omnia non tam habere quam esse . sen. cor. . . prov. intimonostris intimior . esse nostru●● laudabis . gibl . de lib. ex plat. & aug. 〈…〉 pet. . ephes . v. , . * as may be seen by comparing what i●st●●s says to the two q●estions . 〈…〉 deut. . mich. . . rom. . ● . rom ● . ● cor. . cor. . * purum est quod est plenum ●ui , & quod minimum habet ab●●ai . psal. . matth. . notes for div a -e gal . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a●●st . de mer. lib. . c. . rom. . . rom. . . v. . psal . ● . ps. . 〈◊〉 de vitâ ●●râ , lib. . et ut b●●us 〈◊〉 ●eret 〈◊〉 , &c. epist. . epictet . enchit . dr. ham●●●'s sermon of christs easie yoke . perfectiflimum in suo genere est mensura reliquorum . joh. . , . john . whose doctrine , as to this matter of pleasure , is not so much to be blamed as his practise , if both rightly represented to us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex cicer. . de sin . ps. . . jo● . prov. . * which is a no more desirable state than that which i remember the historian tells us was the condition of the armenians , who having cast off the government that was over them , became incerti , se●utique & ●àgis sine domino quam in liber●ate tacit. an. l. . * l●b●rtas nostra no● est subjectio ad deum formaliter sed amplitudo coasequ●ns cam . gibieuf . de libert . dei & creaturae . lib. . c. . id. ibid. * quam invexere sibi adjuvant servitutem . et sunt , quodamodo propriâ lib●rtate captivi . boeth . ex gib . nect●t qu● valcat tr●hi catena● . sen. t●ag . a rom. ▪ b pet. . * libertor quò divinae gratiae subjectior primum liberum arbitrium quod homini datum est quando primum creatus est rectus , potuit non peccare ; sed potuit & peccare . hoc autem novissimum e● potentius erit , quò peccare noa potuit . aug de civitat . dei lib. . c. . libertas n●st●a inhaer●t divina , ut exemplari , & in p●●p●luâ ejus imitat●one versatur , sive ortum , sive p●●gressum , sive con●●mm●tionem ejus intue 〈◊〉 , libertas nostra , in o●tu , est capacitas dei. in progressu libertas res est longe c●ar●or ; progress ●senim at●●nditur p●nes access●m hominis ad d●●m ; q●i quidem 〈…〉 sed imitatione & ●ss●●latione c●nst●t & e●t utiquc , im●●atio●e , & assi●il itio● , secuadum quam si●ut deus est sablimis , & excelsus seipso ; ita homo est sublimis , & excelsus deo , & altitudo ejus deus est ut inquit d , augustinu● . consummatio denique libertatis est , cum homo in deum , felicissimo gloriae coelestis statu , transformatur ; & deus omnia illi esse incipit ? qui quidem postremus status , co dissert à priore — quippe homo tum non modo inalligatus est creaturis , sed nec circaillas negotiatur , etiam referendo in finem — nec in creaturis se insundit , nec per illas procedit , ut faci●bat cum esset viator ; sed in solo deo , & conquiescit & effundit se placidissimè , & motits ejus , cum sit ad presentissimum , & conjunctissimum bonum , similior est quieti , quàm m●tui , gib . l. . c. . omnes turbulae tempestates quae procul à deo●rum coelestium tranquilitate exulant , &c. apuleius de deis s●c●atis . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. max. ty● . disser . . quod desideras aut●m , mag●●m , summum 〈◊〉 , deoque vicinum , noa concuti . s●n. de tr●nquil . animi . psal. . sen. de tranquill ▪ anim . phil. . . act. . . isa. . . psal. . . rom. . . notes for div a -e cor. . . cor. . . prov. ▪ . phil. ▪ . pet. . . cor. . . psal . . * i would fain know what the tertium shall be , resulting from the physical union some speak of . joh. . . ver . . ver. . cor. . . gal. ▪ ▪ . dr. h●rv . de . ovo . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . g●●● . 〈◊〉 in christa ●●●●●mus hom●●●● , &c. orat. notes for div a -e matth. . . thes. ▪ . ephes . . * so well doth the apostles watchword suit our case , awake to righteousness and sin not , &c. cor. ▪ . cant. . psal. . * viz. 〈◊〉 . who at the time of his death sprinkled water upon the servants about him , addita vo●e se liquorem ill●m libare jo●i l●beratori . tacit ▪ annal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * in phaedro . cant. . ▪ rom. . arelius ▪ beza , &c. psal. . . * in his saints rest , p. . c. ▪ luke . . cor. . phil. . . heb. . . 't is true that divers of the fathers , and others , have spoken some dubiously , some very diminishingly , of the blessedness of separate souls ; many of whose words may be seen together in that elaborate tractate of the learned parker , de descens . lib sec●n● p. . yea , and his own assertion in that very page ( be it spoken with reverence to the memory of so worthy a person ) argues something gross , and i conceive , unwarrantable thoughts of the souls dependance on a body of earth . his words are , tertium vulnus ( speaking of the prejudices the soul receives by its separation from the body ) omnes operationes etiam suas quae sunt praesertim ad extra extinguit . where he makes it a difficulty to allow it any operations at all , as apears by the praesertim inserted . he first indeed denies it all operations , and then more confidently , and especially those ad extra . and if he would be understood to exclude it only from its operations ad extra ( if he take operations ad extra , as that phrase is wont to be taken ) he must then mean by it all such operations as have their objects ; not only those that have their terms to which without the agent , i. e. not only all transient , but all immanent acts that have their object , without them . as when we say , all gods acts ad extra are free ; we mean it even of his immanent acts that have their objects without him , though they do not po●●re terminum extra deum : as his election , his love of the elect . and so he must be understood to deny the separate souls ( and that with a praesertim too ) the operations of knowing god , of loving him , and delighting in him ; which are all operations ad extra , as having their objects extra animam , though their terminus ad qu●m be not so ; which makes the condition of the separate souls of saints unspeakably inferiour to what it was in the body , and what should occasion to dismal thoughts of that state of separation , i see not . scripture gives no ground for them , but evidently enough speaks the contrary . reason and phylosophy offers nothing that can ●ender the sense we put upon the forementioned plain scriptures , self contrad●ctions or impossible . yea such as had no other light , or guide have thought the facility of the souls operations , being separate from its earthly body , much greater by that very separation . and upon this score doth saint augustine , with great indignation inveigh against the p●ilosophers ( pla●o more especially ) because they judg'd the separation of the soul from the body necessary to its blessedness . [ quia videlicct ejus perfect●m beatitudinem tunc illi fieri ex●stim●at cum omni prorsus corpore exuta , ad deum s●n● lex , & sol● & quodommodo nuda redierit . de civit . dei l. c. . ] unto which purpose the words of philol●us pyth●goricus , of plato , of porphyrius are cited by ludovicus vives in his comment upon that bovementioned passage . the first speaking thus — deposito corpore hominem deum immortalem fieri . the second thus , — trahi nos , à corpore , ad ima , & à cogitatione superarum rerum subinde revocari : ideo relinquendum corpus , & hîc quantum possumus , & in alterâ vitâ vitâ prorsum , ut liberi , & expediti verum ipsi videamus , & optimum amemus . the third denies — aliter fieri b●atum quenquam posse , nisi relinquat corpus & affigatur deo. i conceive it by the way not improbable , that the severity of that pious father against that dogma of the philosophers , might proceed upon this ground , that what they said of the impossibilitie of being happy in an earthly body , he understood meant by them of an impossibilitie to be happy in any body at all ; when 't is evidently the common opinion of the platonists , that the soul is alwayes united with some body or other ; and that even the dae●o●s have bodies ( aereal or etherial ones ) which plato himself is observed by st. augustine to affirm whence he would fasten a contradiction on him , ibid. not considering ( 't is likely ) that he would much less have made a difficultie to concede such bodies also to humane souls , after they had lost their terrestial ones ; as his sectators do not , who hold they then presently become daemons . in the mean time 't is evident enough the doctrine of the separate souls present blessedness is not destitute of the patronage and suffrage of philosophers . and 't is indeed the known opinion of as many of them as ever held its immortality ( which all of all ages and nations have done , a very few excepted , for in as much as they knew nothing of the resurrection of the bodie , they could not dream of a sl●epi●g interval . and 't is , at least , a shrewd presumption that nothing in reason lies against it , when no one instance can be given among them that professedly , gave up themselves to its only guidance , of any one that , granting the immortality of the soul , and its separableness f●om its terrestrial body , ever denied the immediate blessedness of good souls in that state of separation . nor ( if we look into the thing it self ) is it at all more unapprehensible that the soul should be independent on the body in its operations then in its exist 〈◊〉 ? if it be possible enough to form an unexceptionable notion of a spiritual being , distinct , and separable from any corporeal substance ( which the learned doctor more hath sufficiently demonstrated in his treatise of the immortalitie of the soul ) with its proper attributes , and powers peculiar to it self ; what can reasonablely with-hold me from assenting , that , being separate from the body , it may as well operate alone ( i mean exert such operations as are p●oper to such a being ) as exist alone ? that we find it here , de facto , in its present state , acting only with dependence on a bodie , will no more infer that it can act no otherwise , then its present existence in a body will , that it can never exist out of it neither whereof amounts to more then the trifling exploded argument à non esse ad non posse , and would be as good sense as to say such a one walks in his clothes : therefore out of them he cannot move a foot . yea and the very use it self , which the soul now makes of corporeal organs , and instruments , plainlie ●vinces that it doth exert some action , wherein they assist it not . for it supposes an operation upon them , antecedent to any operation by them . nothing can be the instrument which is not first the subject of my action ; as when i use a pen , i act upon , in order to my acting by it , i. e. i impress a motion upon it in order whereunto i use not that , or any other such instrument ; and , though i cannot produce the designed effect , leave such characters so and so figured without it , my hand can yet , without it , perform its own action , proper to it self , and produce many nobler effects . when therefore the soul makes use of a bodily organ ; its action upon it , must needs , at last , ●e without the ministry of any organ , unless you multiply to it bodie upon bodie in infini●um . and if possibly it perform not some meaner , and grosser pieces of drudgerie ; when out of the body , wherein it made use of its help , and service before ; that is no mo●e a disparagement , or dimunution ; then it s to the magistrate , that law and decency permit him not to apprehend , or execute a malefactor with his own hand . it may yet perform those operations , which are proper to it self ; that is , such as are more noble , and excellent , and immediately conducive to its own felicitie . which sort of actions , as cogitation , for instance , and dilection , though , being done in the body , there is conjunct with them an agitation of the spirits in the brain and heart ; it yet seems to me more reasonable , that , as to those acts , the spirits are rather subjects then instruments at all of them , that the whole essence of these acts is antecedent to the motion of the spirits ; and that motion certainly ( but accidentally ) consequent , only by reason of the present , but soluble union the soul hath with the body . and that the purity and refinedness of those spirits doth only remove what would hinder such acts , rather than contribute positively thereto . and so little is the alliance between a thought , and any bodily thing , even those very finest spirits themselves ; that i dare say whoever sets himself closely and strictly to consider , and debate the matter with his own faculties , will find it much more easily apprehensible , how the acts of intellection , and volition may be performed without those very corporeal spirits then by them . however suppose them never so indispensably necessarie to those more noble operations of the soul , it may easilie be furnisht with them , and in greater plentie , and puritie from the ambient aire ( or aether ) than from a dull torpid body ; with some part of which air , if we suppose it to contract a vital union ; i know no rational principle that is wronged by the supposition ( though neither do i know any that can necessarily infer it . ) as therefore the doctrine of the souls activitie out of this earthly body , hath favour and friendship enough from philosophers ; so i doubt not but upon the most strict and rigid disquisition , it would be as m●ch befriended ( or rather righted ) by philosophie it self ; and that their reason would afford it as direct , and more considerable defence then their authority . in the mean time , it deserves to be considered with some resentment , that this doctrine should find the generality of learned pagans more forward advocates , then some learned , and worthy patrons of the christian faith ; which is only imputable to the undue measure and excess of an otherwise j●st , zeal , in th●se latter , for the resurrection of the body , so far transporting them , that they became willing to let go one truth , that they might hold 〈◊〉 the ●●ster ; and to ransome this , at the too deare ( and unnecessary ) expence of the former . accounting they could never make sure enough the resurrection of the bodie ; without making the souls dependence on it so absolute , and necessarie , that it should be able to do nothing but sleep in the mean while . whereas it seems a great deal more unconceiveable , how such a being as the soul is , once quit of the entanglements and encumbrances of the body , should sleep at all , then how it should act without the body . * see dr. hammonds annot . in loc . dan joh. . cor. . thes. . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil . , . thes. . , ▪ . chap. . . cor. . thes . cor. . notes for div a -e use. dissoluti est hominis in rebus s●riis quaerere voluptatem . arnob. ●cientiam qui ●idicit , & fa●enda & vi●nda percepit , ●●dum sapiens 〈◊〉 nisi in ea quae ●dicit transfi●ratus est ani●●s . sen. ep. ● . non prodest cibus , nec corpori accedit , qui statim sumptus emittitur . sen epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epitlet . psal. . * ira d●i est ista vita mortalis ubi homo vanitati similis factus est & dies ejus velut umbra pretereunt , &c. aug. de civ . dei l. . c. . . inference . not that this blessednesse can be attained by meer humane indeavours ( more whereof see under the next inference ) but there 's an inclination , a certain po●du● naturae ( as some school-men speak ) by which it propends towards it ; or there is the radix , or ●und●m●ntum , or capacitas ( as some others ) i. e. that it not only may receive it ; but that it may be elevated by grace , actively , to concurr , by its natural powers , as vital principles , towa●ds the attainment of it , according to that known saying of saint aug. p●sse credero naturae est hominis , &c. * voluptas bonū 〈◊〉 est — h●●c tu ( no● dico ●●ter vi●os s●d ) inter homines numeras ? cujus 〈◊〉 bonum 〈◊〉 , ac 〈◊〉 , ac 〈◊〉 cons●● ? exced●t ex hoc anima●●um numero pulch crim● , ac dus secu●do ; 〈…〉 sen. ep. . * hic deos aeq●a● , illò tendit , originis suâ memor . nemo , impro è eò co●atur ascendere unde desc●nderat — soc●i eis sumus & memb●a , &c. sen ep. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotin . ennead . . lib. . * sicut noa est à carne , sed lupe● carn●m , q●od carnem fac●t v●vert : sic non est 〈◊〉 , sed super homi●●m q●u● hominem sacit 〈◊〉 v●v●re . d. aug de civit . dei lib . c. . * ut in ord●ne causarum ●ffici●ntium , ita & in gradi us virtut●s & pe●f●ctionis , non datur prog●ess●s ●a infi●i●um : sed oportet sit aliqua p●●m● & summa perfectio . p. molin . de cognitione dei. not to insist upon what hath been much urged by learned men of former , and latter ( yea & of the present ) time [ that whosoever denies the existence of an absolute perfect being , contradicts himself in the denial , inasmuch as n●cessity of existence is included in the very subject of the neg●tion . ] some accounting it a sophisme , and it being unseasonable here to discuss it . ) notes for div a -e . inference . capax est noster 〈◊〉 p●●fectur illo , si 〈◊〉 dep●ima●t . sen. epist . cor . . r●m ▪ . ● . eph. . eph. . chap. . . rom . pet. . job . . psal . joh. . rom. . psal. . , ● . psal. ▪ psal. . eph. . . cor. . . eph. . , . jam . . gal. . . pet. . pet. . john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. ● . col . . cor. . heb. . cor. . joh. . , , , . psal. . , . psal. . psal. , . isa. . , . mark . . joh . . rom. . . joh. . . chap. ▪ . * proinde virtutes quas sibi videtur habere , nisi ad deum retulerit , etiam ipsâ vitia sunt potiùs quàm virtutes . aug ▪ de civit. dei l. . c ▪ . matth. ▪ . see psal. . . to . pro. . . to , &c. hos. . . job . ▪ rev. . * tacitus speaking of the hatred of tiberius , and augusta , against germanicus , the causes whereof , saith he , were acriores , quia iniquae . hos. ▪ . pet. , 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 chap. . . joh. . . * mr. 〈◊〉 trial of sincere love to christ. rom. . . thes. ▪ . heb . rev. . . hab. . . heb. . ● . chap. . . cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e psal. . psal. . * aptitudinally ( i mean ) and exhypothesi , i. e. supposing the knowledge of the object : otherwise , as to actual explicite desires god doth give us beyond what we can ask or think . but 't is impossible the soul should rest satisfied in that which upon knowledge it is undesi●ous of , and d●th , or would reject . inference . joh. . . joh . tim. . . psal. . ●● joh. . ult . chap. . . h●b . . notes for div a -e cor. . isa. . job . joh . . heb . . joh. . . joh. . . pro. . . chap. : ver. . mat. . . chap. . . isa. . rom. . , . psal. . ●● . . notes for div a -e rom. . . cor. . . pet. . hos. . jer. . ezra . , . psal. . , . jer. ● , . exod . ● . titus . ▪ . r● . . joh. . . heb ● . . t it ● , . thes , ● . rom. . chap. . . psal. . , . tit. . . psal. . . joh. . , . inseren . . de civit. dei. lib. . josh. . prov. . . est benè non potuit dicere dixit erit . joh. . , ● . phil. . , ●●● epicurus . luke . . act. . . luke . luke . . . wisd. . &c. co● . . * folly is 〈…〉 prov , . notes for div a -e cor. . . eph. . . heb. . . rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mar. antonin . lib. . ecoelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * hist. mundi the wisedom and significancy of which dedication plato also ( in alcibiad . . ) takes notice of . heb. . . cor. . . phil. . . rev. . , . phil. . , , . col. . . , , . heb. . ▪ . . matth. ▪ , , . notes for div a -e rule . . doubt . . reply . ●udio v●l●us cum ad coe●u● 〈…〉 nihil aliud quam deum 〈◊〉 , v●lgi naturalis 〈◊〉 est s●rmo . min. f●l . oct●● . doubt . reply . * therefore as to that form of expression [ that such acts of unregenerate men are sins ] that is a catechrestical piece of rhetorick which being so understood , is harmless , but to use it in property of speech , and thence to go about to make men believe that it 's a sin to do their duty , is void both of truth & sense , and full of danger unto the souls of men . prov. . . doubt . . reply . psal. . . job . . . doubt . reply . necessitas medii . pet. . . jam. ▪ . rom. . . joh. . . pet. . is● . chap. 〈…〉 〈…〉 isa. . . * mr. baxter . poena damni . sensus . jam. . . notes for div a -e . rule . phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ▪ pet. . jer. . . prov. ▪ . prov. . . hos. . . isa. . ● . * psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . job . phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . ●l . heb. . pet. . , . john . cant. . . so we apprehend god proportionably more clearly as the idea we have of a person is more distinct that we have of him by the sight of his picture or face through a glass , beyond that which we have by hearing a reported description of him though by himself unseen . this is acquaintance with god. king. . ● job . . psal. . ▪ . . cant. psal. . psal. . john . , . john . . psal. . psal. . sic certe ●●vendum est tanqua● 〈◊〉 consp ciu viv●mus , &c. sen. epist. . isa. . , . epist. . 〈◊〉 . t●r. dis . 〈◊〉 . . who 〈◊〉 , for a 〈…〉 . diogen l●ert . bq . anaxarchus . non prae●●a● fides quod praestitit infidelitas . * as this authours expression is . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. * 〈…〉 s●n. epist. * rom. epictet . * as that noble roman whom his architect ( about to build him an house ) promised to contrive it free from all his neighbours inspection , he replyes , nay if thou have any art in thee , build my house so that all may see what i do . vell. pat ▪ p. ● ▪ philosophia dividitur in haec scientiam , & habitum animi , unam illam qui didicit & facienda ac vitanda percepit nondum sapiens est , nisi in ea quae didicit animus ejus transfiguratus est . sen. ( ex agrippâ ) ep. . psal. . . . * mal. . . phil. . , , . v. , . * tiberius neque enim eminentes virtutes seclabatur , & rursum vitiae oderat . tacit. annal. * t●●sp●cion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philostr . in vit . apollon . tyan . gen. . . notes for div a -e rule . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. . , . joh. . . joh. . joh. . . heb. . . thes. . . cor. ▪ ▪ heb. . thes. . . pet. . ● ▪ phil. ▪ . thes. . ▪ rule . psal. . . psal. . . prov. . . psal. . . phil. . sal. . . cor. . psalm . . mat. . rom. ● ● . pet. . . heb. . . cor. . . cor. . joh. . . max. tyr. in dissert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. ● . . rom. . . notes for div a -e rule . * canerem tibi angelicâ voce throno●um quàm mi●ificâ , semper in patriâ dulcedine reple●mur ; nisi vererer , ne fortè , posthâ● tantae d●lcedinis hujus comparatione ; tota tibi in terris vita non solum amarissima verum etiam amaritudo ipso penitus vide●tur . m. ficin . epist. thes. . . rom. . . prov. . . heb. . tit. . . heb. . . ps. . . jame● . james . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. john. . . col . . v●r. . ro● . cor . . h●b . . . mar. rom rev. chap s●n. le constant . sapientis . rule . john . . joh. . . de●●ite 〈…〉 imperator de me non mali meruit sed benè judic●rit , s●nec . jam. . . rom. . , . . in phaedone . vid. & n●lin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aenead . . * phil. . epictet sen. de brevvit . cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. m●x . tyr. diss. . cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. item . diss . . can. . m. aurel. aut. de vit . su● . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. , . * epicurus in gassend . syntag . * plato in phae●one , 〈◊〉 whom i adjoy● what ( to them that understand it ) is more elegant in his 〈◊〉 language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * porphyrius . plotinus ennead . . lib. . ( whom though a just admire● of him would fain have men r●ckon to have been a christian , b●cause he writes much against the pseudo christian , gno●●icks , nothing against christiani●y , yet it appears n●t he ever made prof●ssion of it . ennead . . l. b. . in his marin . proclus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m. a●r. a●t . cato in cicerone de senect . * philo judaeus . c●●●t . lib. . cicer. quae tuscul. * scil. domitianus aliquoties sic dictas . philostr . in vit . apoll. tyanaei . max. tyr. d●ssert . . a discourse upon the nature of eternitie, and the condition of a separated soule, according to the grounds of reason, and principles of christian religion by william brent, of grayes inne, esquire ... brent, william, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse upon the nature of eternitie, and the condition of a separated soule, according to the grounds of reason, and principles of christian religion by william brent, of grayes inne, esquire ... brent, william, d. . [ ], p. printed for richard moon ..., london : . reproduction of original in bodleian library. eng eternity -- early works to . future life. a r (wing b ). civilwar no a discourse upon the nature of eternitie, and the condition of a separated soule, according to the grounds of reason, and principles of chri brent, william b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse upon the nature of eternitie , and the condition of a separated soule , according to the grounds of reason , and principles of christian religion . by william brent of grayes inne , esquire , now prisoner in the gate-house . london , printed for richard moon , at the seven stars in pauls church-yard , . the preface to the reader . empedocles of agrigentum being demanded why t was so hard to finde out a wise man , gave this reason ; because ( said he ) none can finde one out , who is not so himselfe ; therby inferring , that unlesse there bee a proportion betweene the object and the power , it will never bee able to produce the effects flowing from it . vpon this ground it may be well concluded , that t' is impossible for any to give a true description of eternity , who hath no subsistance but in time ; and certainely , although some spirits sublimated by the dayly contemplation of eternall things ; may perhaps bee able to shew us some imperfect ideas , of those perfect beauties whereon they are enamoured , yet t' is a meere extravagance in mee who have imployed the best part of my time in quest of transitory and fading things , to undertake the handling of a subject which cannot bee worthily expressed by lesse then an angell , nor be conceived in this life by human kind . whilest hannibal was with the king antiochus in ephesus , where they were busied in making preparation for a war against the romans , he was invited by some of the great kings favourites to heare one phormio a philosopher read a lecture of military discipline , and the duty of a generall , and having performed it with the applause of all the auditory , hanniball being demanded his opinion of the man , answered that he had indeed formerly seen divers mad men , but never any one so mad as phormio , who having , never viewed troopes on their march , never spent one night in the trenches , or performed the least duty of a souldier , would notwithstanding take upon himselfe to order an army & prescribe rules unto a general . it is certainly much easier to comprehend all millitary knowledge which is contained in the finite number of some precepts drawne from reason and experience ; then fathom the bottemless abyss of eternity , which holds no proportion at all with the narrow limits and shallownesse of humane reason , and consequently to undertake the handling of this subject is a much greater madnesse then that of phormio . this being so , i doubt not but there will be some , who unsatisfied with what i shall set down , will question upon what grounds i have adventured to publish my conceptions upon eternity , so many excellent pennes having already imploied themselves in the deciphering of it ) and will conclude , that as his errour is to bee pittied , who contrary to his expectation , ( failes ) by the weakenesse of his forces to performe what hee hath undertaken ; so his madnesse is unexcusable , who undertakes what himselfe knowes , is not to bee performed . i will not goe about to justifie my selfe against their reprehensions , which perhaps have truth for their foundation ; all i shall say is , i have written this onely for my owne private use , that i might at times of leisure view the discoveries i have made of that countrey to which i tend ; and on which time at the shutting in of my lives course will land me , and i have published it not as conceiving i could better what hath formerly been written , but out of an opinion , that my conceits ( though short of what others have delivered ) might hit the humor of some one or other , and waken him from that lethargie wherein the world holds the most part of men during their lives , that he might look about in time and provide himselfe for that eternall habitation ; those who are stung with the tarantula , cannot be cured but by musick , and i have heard that t' is not alwayes the best tunes help the diseased patients , but such as ( how extravagant soever ) simpathize most with their inclinations . reader ! having given thee this account of my selfe , i proceed briefly to set down the substance of this short treatise : in the first place , i shall endeavour to let thee know what eternity is ; in the second , to describe what our condition will bee in it : & in the last place , to set down such rules as may ( being observed ) render us perfectly happy in that fixed condition , wherein eternity will place us : all i require from thee is , that if thou approve not what i write , thou wilt ( at least ) approve the good will wherwith t is written . farewell . a discourse upon the nature of eternity &c. one of the maximes wherein philosophers ( notwithstanding the many different opinions among them ) doe accord is this ; nihil est in intellectu , quod non prius fuit in sensu ; that is , nothing is in our understanding which hath not first gained it's admittance through the senses ; our soules during the time of their imprisonment in our bodies , seeme to bee so narrowly coopt up by our senses who guard all the avenues , by which any intelligence of the great workmanships of nature may be convaied to them , that they get notice of nothing , save what is brought them by their mediation . well may the exterior objects assisted by the sunns light fill the aire with the representation of their seveverall species , but the understanding will not bee able to know any thing either of the shape or colour , unlesse they pass through the eye into the common sense , and bee transmitted to the fancy . the warbling choristers of the aire , may wel cause both the woods & vallies , eccho , with their melodious soundes ; and all the famous orators display the utmost charmes of winning rhetoricke : but if our eares deny them entrance to the braine , they will at last die in the aire where they were formed , without giving us the last information , either of their harmony , or meaning . all the rare spices of the east may well evaporate themselves to nothing before our eyes , without leaving any other sense of their rich perfumes , but what our smelling shall convey unto us . and if another monarck farr surpassing assuerus in the richesse , and extent of his dominions , should unpeople the three elements , to furnish out a sumptuous feast that might shew forth the greatnesse of his magnificence , wee were not able to distinguish any of those exquisite dainties , and delicious wines , farther then what our tasts should dictate unto us . infine our soules , notwithstanding their immateriall substance , and the faculties of will and understanding , whereby they thinke themselves equall to the celestiall spirits ( were but those gates dammed up whereof our senses are the porters ) would ( like the aegyptians during the three daies darkenesse wherewith god plagued them ) bee forced to sit stil , nor could the heavenly gifts of reasoning and resolving availe them ought towards the discovery of truth or goodnesse , which are the onely object of their functions . the spotts wee now discover in the sunn , the vallies in the moon , and starrs that moove in an epicycle about the planet jupiter ; had been eternally concealed from all man-kinde , had not the invention of galileus perspectives by aiding the weaknesse of our sight , discovered them unto our eyes and i am verily perswaded that all those rare effects of nature which wee now attribute to simpathy , to antipathy , or other occult causes , are indeed onely materiall quallities , but too subtile to bee perceived by our senses , which is the cause that all our rarest wits are at a fault in quest of them , and pay us onely with obscure termes instead of truth . eternity alone is that can never fall to bee the object of our senses ; the infinity of it's duration cannot be comprehended by their finite powers , and time doth hurrie us away so fast over the race of our mortallity , that we have not the leasure to contemplate its stable firmnesse , not subject to those lawes of ruine by which heaven and earth shall one day perish . this truth is excellently confirmed unto us by the apostle , when hee saith that neither eye hath seene , eare heard , nor hath it entred into the heart of man , to conceive the excellencies of what god hath prepared in store for those that feare him . eternity is surely one of the most precious of all those blessings , and the trisagion or thrice holy , so much renowned in the greeke church , as a hymne delivered to them by the mouthes of angells , sanctus deus , sanctus fortis , sanctis immortalis , puts immortallity in the last place , as complement of the divine perfections . when moses mooved with a holy curiosity , desired hee might behold the face of god , he was answered it was impossible to see that and live ; all this beloved patriarch could obtaine , was licence to view the glory of his hinder parts in passing by ; and what is thereby meant save onely this ; that wee may be permitted here on earth , to contemplate the divine perfections in the creatures , which are the least , and meanest effects of his power , being produced during the continuance of fleeting time , but that all sollid joyes , together with his beatificall vision , are reserved onely for such as fix their habitations in the blest dwelling of eternity . saint paul being through speciall favour wrapt into the third heaven that hee might take a tast of those celestiall pleasures , thinkes it not lawfull to utter the arcana , that is , the sublime , and hidden things which hee learned there ; the greatest height we can attaine unto whilest wee are heere , is to contemplate the mysteries which shall be there revealed , per speculum in aenigmate , through a glass , in a darke riddle : what is this glasse , but faith , by whose assistance our faint eyes are able without dazeling , to looke upon the sunn of truth , even god himselfe , and expound those riddles that passe the reach of humane understanding ? relying therefore upon this guide , i shall begin to search into the nature of eternity , because her maxims , are like a clew of thread let downe from heaven to lead us with security , and humblenesse into the understanding of divine mysteries ; that so wee may not stray in the wild maze of selfe opinion , wherein the greatest part of humane kinde do wander endlesly , and lose themselves , at last being intrapped in the pernicious snares , of overweaning pride , or stupid ignorance . when the divines endeavour to describe the deity unto us , they make us of three sorts of attributes : the first , as they call them negative , the second relative , and the third positive : the first , shew what hee is not , and the second what hee is in relation to us , or to some other being , but the third which should declare unto us , what hee is in himselfe , faile to performe it , because all tearmes explicate onely our conceptions , and wee can conceive nothing but what is infinitely short of his perfections : they call him increated and immortall , that wee may know his essence is incompatible , with whatsoever hath either ending or beginning ; they terme him creator and redeemer , thereby informing us that all the blessings we enjoy here or expect heereafter are but dependancies upon his power . but when they tell us of his vertues , and of his wisdome , they intend not that we should thereby understand such vertues or such wisdome as are in us ; not an affection , or habit of his will inclining him to pursue alwayes the dictates of a right reason , nor a perspicacity of judgement enabling him to distinguish upon all occasions the reall truths , from those that seeme so ; which notwithstanding is the proper meaning of those tearmes , whereas the divine vertues , and wisdome are neither qualities , nor habits , but the very essence and being of god himselfe , which cannot bee knowne or comprehended by any other nature inferiour to him . it being therefore admitted that wee can never write or conceive any thing worthily of the divine nature , how is it possible , i should bee able to explicate the nature of eternity , which is the measure of his duration , and one of the most excellent of all his attributes ? god himselfe seemes to glory in it when being asked his name by the great patriarch moses he gives him only this description of himselfe , ego sum qui sum . i am he that am , without mentioning either his power , his justice , or any of his other attributes , giving us thereby to understand that all his other attributes depend upon his being ( according to the order of our conceptions ) as their foundation ; that other things have an existēce whose beginning flowes from his power , and whose continuance is an effect only of his wil ; that nothing hath a stable independant being save onely he , and that in fine , no happinesse or perfection is to bee prised , if the enjoyment of it be not secured unto us by eternity . this measure of gods being , cannot ( by any positive terms which wee can use ) bee comprehended , or defined , nor can it bee illustrated to humane understandings , by other meanes then by considering the nature of it negatively , and comparatively , unto those things which have a being during the continuance of time , the first of which considerations shall be of the infinity thereof ; which ( as i said before ) is a terme purely negative , and represents nothing at all unto our imaginations , the only conception we can frame upon it ; being of something , not circumscribed by ends , or bounds , as are all the objects which present themselves unto our senses . we are astonished when we consider the vast extent of this habitable earth which hath sufficed to the production and nourishment of the innumerable number of men now living , or that have had a being since the creation of the world , and we are notwithstanding satisfied both by the demonstrations of cosmographers , and relations of navitors , that a ful third part of it is yet undiscovered . the immence quantity of waters in the ocean , seemes to pose arithmeticke , to number all the severall drops of water contained in it : but above all the heavens incircling round this ball made up of earth , water , and the other elements , and exceeding it so far in bignesse , that all of it together beares in comparison to them but such proportion ( according to the astronomers computation ) as a point in midle of a circle , to the circumference , doth with its unmeasurable greatnesse out vie the force of humane understanding , to conceave any idea of its dimensions ; and yet when wee consider , but with the least attention these great workemanships of god , and search into the nature of them , wee must needs be satisfied they are not infinite ; for that consisting ( as our senses can informe us ) of finite parts ; themselves must likewise bee of the same nature with the parts whereof they are composed : who is it that perceives not when hee takes up a shovell full of earth from the ground , or but a dish of water out of the sea , that those portions of the two elements are finite , and that our not being able to find out their certaine quantity , proceeds not from any contradiction in their natures , to bee surveyd or measured , but onely from the weaknesse of our forces ? who is it that can doubt when hee perceives the sunne draw neerer to us but that the distance betweene us and him is finite ? since were it otherwise , it were not capable of increase or diminution . and who in fine can make a question but that the heavens are circumscribed by certaine bounds , and limits , when hee beholds them to bee perpetually measured by the sunn , moone , and the other planets in their severall motions , according to whose different races , wee give beginning and ending , unto our houres , dayes , months , years , and to our ages . archimedes was of opinion hee could have mooved the world , had there been any other place out of it , upon which he might have fixed his instrument ; and i am certainly perswaded that when wee shall bee freed out of this cage of earth wherein our soules are inclosed during this life ; wee shall with ease bee able to surveigh and comprehend , the heavens , the earth , and all the other workmanships of nature that now appeare to bee so far beyond the reach of humane understanding . and yet when our inlarged soules shall have the power to circle earth , sound hell , and measure all the vast extent of heaven , how little or rather nothing at all will that appeare , being compared unto infinity ? if wee were able to number all the droppes of water in the sea , and count the sands upon the shore , and if for every one of them wee were to live an age before wee died , yet were this terme as nothing being compared unto eternity , since time would at last consume all that large stocke of our subsistance , and eternity when that were past would still continue constant in the full possession of all its being . aristotle was of opinion the world wherein wee live had no beginning , and should never have an ending , perswaded thereunto by the incessant vicissitude of generation , and corruption , and the setled course of nature which perpetuates all the severall species , or kinds of things , notwithstanding the continuall decay of the individualls , whereof they are composed ; if this imagination of his were true , it would then follow , that the duration of the world , should bee indeed perpetuall , but not infinite , and that it would have nothing in it approaching to the pure simplicity of an eternall being . for if time be divided ( as reason , experience , and the opinion of all philosophers , assure us t is ) into past , present , and to come , how can that ( though nere so farr extended ) bee without end ? whose very being consists in a perpetuall fluxe of ending and beginning ; or how can that bee without bounds ? whose two parts , that is , the first and last , are not at all ; and whose third part ( wherein onely it subsists ) is circumscribed within such narrow limits , that we can hardly think a thought , during the terme of its duration : and what resemblance can there bee in it of eternity ; the one being in a continuall motion , and the other in a constant quiet ; the one perpetually changing , and the other never subject to alteration , and the one in fine subsisting onely in the short instants of the present time , whereas the other comprehends all times past , present , and to come , in the pure simplicity of a present being . from this ground , there ariseth another consideration of the nature of eternity , that is of the indivisibility thereof , which i make the subject of my next reflection . indivisibility is a terme also negative , which represents unto us onely something that cannot bee parcelled out by portions as the things of this inferiour world way bee . divide , et impera , that is divide and governe , is a maxime succesfully practised by the politicians , when making use of the private dissentions either of a city , or common-wealth , they obtaine and preserve thereby their dominion over all the differing parties : and we may also , with the same truth affirme this other , divide & destru● , divide and destroy ; god who is creator of whatsoever hath an existence , being himselfe one by the simplicity of his nature , hath placed the subsistence of all things in unity , and hath therefore by a working peculiar onely to himselfe , united the contraries of heat and cold , of draught and moisture , unto the making up of all the severall bodies , either sensible or insensible , which are contained in the rich treasury of nature ; whilest they continue united by this bond , so long they are said to bee ; but if the union bee once broken , either by externall violence , or the inward working of the different qualities whereof the body is composed ; then doth it forthwith lose the former being , and becomes some other thing , according to the nature of the new form which it acquires . as long as our bodies remaine fit to entertaine our soules , by the due temperature of the humors , and disposition of the organs to receive her operations , wee continue to bee men ; but when that ceaseth either by inward distemper or outward force , wee then leave to be so , our soules becomming seperated formes , and our bodies returning to the common masse of matter , from whence they are extracted ; the same wee see happens in beasts , plants , and in all other inanimate bodies , of what nature or quality soever : so as there can bee no conclusion truer then this , that whatsoever is allready divided , hath left to bee what it was formerly , whatsoever may bee divided is subject to decay and ruine ; and whatsoever is indivisible , must also of necessity by reason of the simplicity of its nature bee eternall . eternity is therefore indivisible , and all those happy persons who have gained that blessed part , are allwaies in possession of their whole being , they lose nothing of what is past , they want nothing of what is future , but the present in that celestiall countrey doth comprehend after an unexpressible manner , all those three different , and incompatible parts , into which time is divided . and hence it is , that all the happinesse found there , is true , and solid ; because those different goods are united in that fixed mansion , which being heere divided , mislead the greatest part of humane kinde in the search they make after the chiefest good , and feed us onely with appearances instead of truth . good is the simplest of all other beings , and is therefore not to bee looked for heere , where nothing doth subsist but is compounded ; and all those things which are so eagerly pursued by men , for the resemblance they have to good , are but like glowormes , which cheat us as wee wander in the night , and casting forth a lustre equall to that of the most precious gemmes , are in themselves naught else but rottenness & putrefacti●●… ●…ee are divided almost into as many 〈◊〉 〈◊〉 ns , as persons , and every one seeks 〈◊〉 〈◊〉 〈◊〉 sse ( which is the chiefest good ) a severall way , in the variety of their owne appetites , neglecting eternity , which is the onely place where it resides . some hunt after power and soveraign command , expecting to find true contentment in authority ; but alas ! how infinitely are they misguided by ambition ? the cares of governing , and dangers that accompany a scepter , so farr outwaigh the happinesse found in it , that augustus caesar , who enjoyed the empire of the world , in the most setled times it ever saw , made it his dayly suite unto the senate , that he might bee restored unto the quiet of a private life : and diocletian having generously cast off the yoake of ruling others , refused to returne againe unto the glorious servitude , professing that hee found more pleasure among the cabages growing in his solitary garden , then twenty yeares command over the roman empire had yielded to him . others there are , whose thoughts are wholly taken up in gathering wealth , as if that were the onely thing to bee desired , never considering ( so grosly are they blinded by their covetousnesse ) that the content of riches consists not in the hoording up of treasures , but in the liberall distribution of them ; that the sordid wayes of gathering money , renders them odious to others , and the restlesse care of keeping it , destroyes the quiet they would establish in themselves ; that their continuall negotiation about gaine , hinders them from enjoying the happinesse of life ; and that in fine , when they have reaped the plentiful harvest of al their labours , they must resigne it unto others , who longing to enjoy the pretious spoile , thinke their lives tedious , and their deaths welcome . i forbeare to mention the infinite number of mischiefes which the possession of riches hath brought upon the owners : how many are there who ( like seneca ) have in hoording up treasures beene carefull to get together the instruments of their owne ruine ? finding at last by experience , that to be the occasion of their deaths , wherein they had established the contentment of their lives : this is a truth so evidently certaine , that not philosophers onely and votaries , have beene able to discover the imposture of them , but even whole nations have agreed upon it . the inhabitants of the balearicke islands ( now called majorca , & minorca ) drowned al their gold and silver in the ocean ; and the spartans ( one of the most flourishing common-wealths that ever were ) banished those mettalls out of the confines of their territories , forbidding the enjoyment of them to all their citizens ; as being incompatible with true contentment . some place their happinesse in pleasure , and shunning whatsoever hath the shew of trouble , give themselves wholly up to sensuall delights ; fond fooles , who blinded by their bestiall appetites , thinke themselves happy men in practising those actions , which deprive them of the dignity of being reasonable creatures , and cast them down into the rank of beasts ; unworthy of enjoying soules made after the divine likenesse , since they imploy their whole time in giving satisfaction to their bodies . and yet how short are those few minutes of contentment which they enjoy , whilest they abandon themselves to their debauches , being compared to those of trouble , which necessarily accompany the pleasures they hunt after ? the drunkard will assure us that the paine hee suffers in his head , and stomacke , is of much longer continuance , then was the tast of that delicious wine wherein hee made a shipwrack of his reason ; the passion whether fained , or reall , which a libidinous man acts , or suffers for a desired beauty , and the solicitous endeavours , used by him for obtaining of his prey , farr outwaigh the momentary pleasure hee enjoyes , which notwithstanding is attended with remorse of conscience from within , and the apprehensions of danger , and dishonour from abroad . diseases ( the effect of their disorders ) take up a setled quarter in their bodies , and render that the constant mansion of griefe , and paine , where they intended to have given admittance unto nought but joy , and pleasure ; and for a complement of their misfortunes , their vices like a raging fire , consuming all those excellencies which god and nature have bestowed upon them ; brand them with a perpetuall blot of infamy to all posterity , and fixe an everlasting guilt upon their soules . sampson had a prodigious strength infinitely surpassing that of other men , seconded by an excesse of courage , which rendred him victorious over lyons , and triumphant in the discomfiture of an hoast of men ; his single person was of more value then an army , but when hee suffered himselfe to bee conducted by his passion , the love of dalila having first blindfolded his reasons eyes , deprived him after of his corporeall sight , betrayd him to his enemies , and reduced him to so great a height of misery , that to be freed from the contempt to which he was exposed , hee was constrained to employ his matchlesse force , in working his revenge by his owne ruine . sardanapalus ( last of the assyrian monarches ) saw himselfe peaceably setled in the chiefe empire of the world , but having once given himselfe over to his effeminate pleasures , the fire of lust first kindled in his owne heart , quickly destroyed the respect of him in the mindes of neighbour princes , and his owne subjects , and after taking hold on the magnificent pile hee had caused to bee erected , reduced to ashes both his person and his empire . alexander ( justly surnamed the great , for his unparalleld courage , conduct , and fortun ) was mounted to so great a height of glory , that he despised the world , as a place too narrow to bound the limits of his conquests , and yet the murther of his friend clitus , which hee committed in his drunkennesse , rendred all these prosperities so unsavory to him , that he attempted the killing of himselfe , and begate such an aversion against him in the mindes of divers of his subjects , that they prepared a poyson for him , which cutting short the course of all his victories , buried his triumphs , together with his carcasse in the grave . salomon received from god the gift of an incomparable wisedome , above all the men that ever were , and with it a confluence of all those blessings , which might raise humane nature unto the greatest height of happinesse , whereof t' is capable during this mortall life ; but the inordinate love of women , to which he was addicted in his latter time , deprived his issue of the greater part of his terrestiall kingdome , and himselfe ( as some doe probably conjecture ) of the eternall ioyes of heaven . why should i farther instance the single punishments of particular voluptuous persons ? t is so prodigious a madnesse for man to place his chiefest good in sensuall lust , that it hath drawn down fire from heaven for the consuming of whole cities , and water from the earth , and firmaments , which was upon the point to have extirpated mankind , all the different elements conspiring to revenge that insufferable wrong is done to their creator , when wee neglect his image ingraven in our soules , to satisfie the fleshly part of us , which is nothing else but dust and ashes . and to conclude , even epicurus the philosopher , who placed the chiefest good of man in pleasure , did notwithstanding ( if we believe seneca , rather then some others who have slandered him ) esteeme , that pleasure to consist i' th golden meane of temperance , and not in the exorbitant use of wine , of play , of gluttony , and women . i have exceeded in handling this perticular the brevity i had proposed unto my selfe , because these are the meteors , which by the glittering brightnesse of their deceitfull light , dazle the eyes of our unweary youth , and like so many wandring fires mislead us in our search for happinesse , through the blind paths of ignorance , and folly , untill at last they traine us into the dangerous precipies of wickednesse , and infamy , from whence wee are not able ( without particular assistance of the divine grace ) to free our selves , for all eternity . all other things so greedily grasped at by worldly men , may be reduced unto the before mentioned heads , of power , of riches , and of pleasure , nobility , fame , and respect , are the attendants upon power , sufficiency , and plenty , waite upon riches , health , strength , and beauty , are necessarily required to the compleating of our pleasures , and therefore what false appearance soever of happinesse , they may hold forth to our deluded mindes , they cannot possibly give us that true content , which is not to be found in these principall things , whereunto they are but accessories . power , riches , pleasure , and the rest , have indeed some resemblance of good , but are not that which they resemble for good ; or happinesse ( being the same ) consists not in possessing many different things , but in the union of all together , whereas they are so farr from being one , that they are inconsistent with each other . the waight of businesse , and distance kept by soveraigne princes , for maintaining the reverence due to their calling , permits them not the sweet delights of pleasure , to which the freedome of equality is requisite , and the vastnesse of their expence , in warrs , in treaties , for intelligence , and other things incident to their authority makes them the neediest almost of all other men . the wary closenesse of the rich miser , inconsistent with popularity , hinders him from being powerfull , and his daily imployment about the encreasing of his store , debarrs him from the use of pleasure , which cannot be had without the expence of time , and money . the seriousnesse of great affaires disturbes the quietnesse of pleasures , and the prodigality of luxury , wasts the estates of those that are addicted to it . in fine , which way soever wee turne our selves , to seeke contentment in satisfaction of our lustfull appetites , these divided goods which cannot dwell together in one subject frustrate our expectations , and enforce us to confesse with the wiseman , that whatsoever hath a subsistence during the continuance of time , is vanity , of vanities , and naught but vanity . for if by a particular indulgence , of god , and nature , these divided ( and as i have already shewed ) incompatible blessings , of power , riches , pleasure , respect , nobility , fame , plenty , beauty , health , and strength , should fall to bee the portion of one man ; what were all these advantages without security in the injoyment of them , but vanity , and meere vexation of our spirits ? and what security can this life possibly afford , amid the dayly apprehensions of being deprived of them before wee die , and certainty to lose them , when wee descend into the grave ? our blessed saviour therefore adviseth martha not to divide her thoughts , in the sollicitous quest of many things , since what was necessary was onely one , and that we might not be to seeke , what that one , single , necessary thing should bee , himselfe informes us in another place what t' is , when he commands us , to seek first the kingdome of heaven by just and righteous actions , which being once obtained , we shall enjoy all other blessings as coessentiall with it . is power the object of thy wishes ? thou shalt bee there ( as the apostle assures ) coheire with him , to whom all power in heaven and earth is given . is honour or command thy chiefest good ? it is so liberally dispensed to all the inhabitants of eternity , that the prophet david seemes to charge god with prodigallity in that perticular , when he cries out , nimis honorati sunt amici tui deus ; nimis confortatus est principatus eorum ! my god! thy friends are too much honoured , their principallity is too much strengthened , or established . doest thou desire fame or riches ? behold the same prophet telleth thee , gloria , et divitiae , in domo domini , glory , and riches , are in the house of the lord . art thou delighted with the magnificence of royall feasts ? the king of kings hath by his onely sonne sent downe from heaven , invited all mankind to a delicious banquet in his eternall pallace , where having seated all the guests that come upon his invitation , according to their severall degrees , himselfe will minister unto them . is thy heart ravished at the sight of some accomplished beauty ? those who reside in that eternall mansion , out shine the sunn in greatest height of all his glory . in fine , whatever else it is that doth delight thee shall there bee present ; because all thy soules faculties which can find nothing in this inferiour world but is too meane & narrow for them , shal there bee fully satisfied , according to the large extent of all their powers , being absorpt in contemplation of the first truth , and the injoyment of the chiefest good ; and yet all this shall bee , not by the various diversity of severall objects , but by their blessed admission to the presence of god himselfe , who being the first cause , containes emminently the perfection of all other beings , in the simplicity of his owne nature , communicating freely all his excellencies to those happy persons , who are made pertakers with him in the infinite , and indivisible eternity . having cōsidered the vast diversity there is between eternity & time , by reason of the infinity of the one , & the strait limits wherein the other is shut up ▪ and circumscribed ; the entire firmnesse of the one , and the minute parts whereinto the other is divided , it followes that wee should raise our thoughts unto the contemplation of those excellencies , which an eternall being hath , by the comparing of it unto that which wee enjoy , during the succession of time . those who imploy themselves in quest of that , which wee vulgarly call the philosophers stone , have not as yet found out the way of fixing mercury , which is the caus they fail in their attempts of making gold , notwithstanding the many laborious , and chargeable experiments , have beene used for the effecting of it ; and all that have endeavoured to establish their contentment , in the perishable goods of this inferiour world , have found themselves deluded by their hopes , because they were not able , to fixe the fleeting instants of the present time ; whose continuall motion , is of all other things , most destructive unto the happinesse of life . what an uncomfortable voyage would that man have , who were bound out in quest of some particular wave , i' th middest of the atlanticke ocean , how improbable that hee should make discovery of what hee sought for ? and how impossible to settle there , considering the perpetuall agitation of the waters , in that restlesse element ? and yet such is the fatall blindnesse which possesseth the greatest part of humane kind , that wee consume our lives in seeking to find out a permanent blisse , amid the various diversity of worldly things ; though all our predecessors for above fifty ages past , who have preceded us in that designe , have perished in it , without being able to informe us any thing , save onely this , that they have met with nothing in their severall wandrings but vanity , nor reaped ought but the vexation of their spirits ; and that times course ( as certain , though not so rapid as that of the ocean ) faileth not to ravish from us all those pleasing objects , in the pursuit of which , wee entertaine our lives ; and fancy in the obtaining of them , a contentment , which is no where to bee found , but in the happy region of eternity . that harmelesse innocence which is the precious treasure of our childhood , is violently snatched from us by the heat of youth , that inconsiderately ingageth us , to seeke contentment in satisfaction of our lustfull appetites ; and when the accesse of yeares and judgement at mans estate , hath made us see the vanity of that employment , ambition , pride , and covetousnesse , present us with the specious baits of honour , power , and riches , and traine us by those sweet allurements from contemplation of eternity , to employ the strength , and vigour of our age in purchase of them , as if they could bestow true happinesse on their possessors ; untill at last ( if death prevent us not before ) wee finde our selves arrived at the utmost period of life , ( old age ) where though experience discover to us the true nature of those transitory things wee first admired , yet we can reape no other fruit of all her counsels , but only sorrow , and dispaire , when we consider the grosnesse of our errours , and miscarriages for the time past , and the impossibility of amending them in that to come . and hence it is the royall prophet david takes occasion to reproach mankind of dulnesse , and heavinesse of heart , that forsaking the onely necessary thought and study of eternity , give themselves over unto the love of vanity and the pursuit of lies ; filii hominum usque quo gravi corde ; ut quid diligitis vanitatem et quaeritis mendacium ? as who should say , you sons of men , how long will you permit your hearts and your affections to bee waighed downe by the inordinate sollitude for earthly things ? behold , the pleasures which you love and court for satisfaction of your youth , are onely vanity , and those more sollid imployments you search after for the entertainment of your elder yeares , are but a lie ; promising contentment , and giving nought but care , vexation , and repentance . if julius caesar could have foreseene that all his victories , and triumphs whereby hee subjected unto himselfe the roman state . ( that proud mistresse of the knowne world ) would but have served to make him fall a glorious victime in the senate house ; hee had not prosecuted certainly with so much ardour as hee did , the cutting off all those , who opposed themselves to the accomplishment of his ambitious designes . king pirrhus had sure followed the councell of his friend , and betaken himselfe unto the quiet pleasures of a peacefull life , had he beene well informed that all his thoughts of conquests and the inlargment of his empire , should perish together with himselfe , by the hands of a weake woman , in the attempt hee made to surprise the citty argos . saladine ( that great victorious sultan of the east ) would not have spent his life amid the toile , and dangers that attend a martiall employment , had he but thought at first , as hee did afterwards , at the houre of death , that hee should carry nothing of all the spoiles and riches hee had gotten away with him , but onely a poore shirt to shroud his carkasse . the rich man in the gospell would not have joyed in his full barnes , and store houses sufficient for the expence of many yeares , had hee but knowne that hee should never live to see the birth of the succeeding morne . in fine , the businesse of the world would cease , and we should looke with horror , and aversion , upon those gilded follies , and pleasing vanities , in quest whereof wee spend our lives , disturbe the elements , and alter the whole frame of nature , were but their maske pulled off , and wee made sensible of that which is confirmed unto us by the experience of all our predecessors ; to wit , that there is nothing in this inferiour world can give a satisfaction to our soule , whose frame is equall unto that of the celestiall spirits ; and that allthough by an excesse of bestiallity , wee could so plunge our soules into the masse of our terrestiall bodies , as to set up our rests upon the enjoyment of those things which are the object of our senses , yet age and sicknesse , would like unbidden guests , trouble the mirth of all our entertainments ; and time ( the absolute commander of all sublunary things ) consuming by degrees the matter of them , would violently snatch us from their embraces , and put in execution that irrevocable decree pronounced by god against materiall things , to wit that whatsoever is composed of dust and ashes shall againe returne unto it . so that if wee examine the true cause of things , wee must conclude , that the ill conduct of our lives , and all the miseries , vices , and disorders , that flow from thence ; are an effect of the continuall motion of time , which representing unto us these exteriour objects , under severall disguises , keeps us from penetrating into the true nature of them , and suggesting to our deluded mindes vaine hopes , and feares , doth by those false alarmes disturbe our reason , and brings upon us a forgetfullnesse of what is past , a mistake of what is present , and a grosse negligence , in not providing of our selves for what 's to come . for remedy heereof , antiquity was used to set up trophies and monuments of all great , and vertuous actions , as also to expose the bodies of malefactors who were executed , unto the publicke view on poles , or gibbets , that so posterity being put in minde of what had past , might be invited to imitate the one , and avoid the other . king phillip ( father of the great alexander ) gave command unto a page of his to wake him dayly with this admonition , that hee should call to minde hee was a man , fearing lest hee might otherwise bee transported by the false lustre of his greatnesse , and prosperities , as to mistake ( which his sonn after did ) what himselfe was , and forget the condition of humanity , wherein hee had beene placed by god , and nature . and ( the great doctor of the church ) saint jerome thinkes it a matter of that consequence for us to imploy our selves in the consideration of what is future , that hee assures us confidently ( by warrant of the sacred scripture ) wee should never sin , did wee but carefully ruminate on the last things that doe attend us . memorare novissima tua et in aeternum non peccabis . see here the true condition of our being during the succession of time . let us now alter the scene and from this theater of confusion , and disorder , raise up our thoughts unto the contemplation of eternity . it is an instant alwayes present , never decaying , whose infinity comprehends all times past , present , and to come , and whose simplicity presenting us at once with whatsoever can be good or perfect , united in their first cause , whereof ( unlesse our sinns debar us from his sight ) the divine nature wee shall be then made glad beholders ; cleares up the foggy mists of ignorance , of forgetfullnesse , and of mistake , which hang betweene our understandings and the truth of things ; fills all the powers and faculties of our soules with the enjoyment of their desired objects , and doth establish us in the secure possession of our blisse beyond the reach of fortune , or of time which shall not there have power to traverse our contentments with the desire of ought that 's past , or the apprehension of ought to come . when we have once maturely waighed these sollid truths , wee shall begin to loath this prison of our bodies subject to the perpetuall injuries of time , and death , and shall cry out with the apostle , infaelix ego homo : quis me liberabit de corpore mortis hujus ? unhappy man that i am , who shall deliver mee from this body which belongs to death ? and with the same apostle , fixing all our affections and thoughts upon eternity , wee shall continually desire to bee dissolved that we may live with christ in his eternall habitation : and when wee shall receive the summons to dislodge hence , brought us by age , diseases , war , famine , pestilence , or any other officer , of time , clad in the hideousest dresse that death can weare ; wee shall with joy prepare our selves unto the journey ; and with the prophet david say , laetatus sum in his quae dicta sunt mihi , in domum domini ibimus . i am rejoyced in that which hath beene said unto me , we will goe into the house of the lord . it seemes ( being a man according unto gods owne heart ) hee had well studied the nature of that celestiall mansion , whose quallities , hee doth so excellenty describe in the following verses . stantes erant pedes nostri , in atriis tuis jerusalem , jerusalem quae aedificatur ut civitas , cujus participatio ejus in idipsum . our feete were standing in thy courts jerusalem . here they are running , forced to accompany the motion of time , but they shall there be fixed in an eternal rest , never to bee disturbed by time , or fortune , jerusalem that is builded as a city , whose portion consisteth in the thing it selfe . all other places are but innes , where we are entertained as passengers during our pilgrimage , and therfore have their buildings subject ( as are those they harbour ) unto decay , and ruine , but this city being the permanent place of our aboade , hath its foundations laid upon the never fading basis of eternity . and if you aske , what is the stocke or treasure of the inhabitants in that blessed country ? he forth with tells us that their portion consisteth in the thing it selfe ; what is the thing it selfe ? but that which is without dependance upon any other ; and what is that ? but hee who being to declare himselfe unto the patriarch moses , saith hee is , hee that is , even god himselfe , in whom is comprehended the fulnesse of all things , and without whom is nothing , but the privation of good and happinesse let us endeavour then so to comport our selves that wee bee not engaged amid these fading transitory things , but may bee able to say with the apostle ; our life is laid up with christ in god ; and let our onely trafficke , and negotiation , be to hoord up treasures ( according to the counsell of our blessed lord and saviour ) where neither rust , nor mothes , can come to wast them , nor thieves , breake in to steale them from us . wee neede not be to seeke where that should bee , since hee informeth us that t is in heaven , the onely proper seat and mansion of eternity . in the precedent discourse i have endeavoured to describe ( although imperfectly ) the nature and condition of eternity , which is the true and proper habitation of our soules , who have no commerce with time , but onely by their union with our bodies . a blessed country , but such a one as doth not equally agree with all constitutions , to some it is an ocean of pleasure , rest , and happiness ; to others , an abisse of everlasting horrour , trouble , and confusion ; the reason of which difference , proceedes from the diversity of those severall dispositions and affections wee carry with us at our parting hence . for the cleare understanding whereof , it is necessary that wee consider the nature of our soules , and examine what are those things which subsist in , and together with them , after the dissolution of our bodies . the heathen philosophers guided only by the light of nature , did ( some of them ) believe the soule of man , to bee immortall , they perceived well that shee was capable of many operations , even in this life , without the mediation of the bodie ; that shee gave a being within her selfe , unto an infinite number of thinges , abstracted from the severall notions of time , place , figure , or any other property incident unto materiall things ; which kinde of being because it sorted not unto the things themselves in their owne nature , they must necessarily receive from her , and they did thence inferr , that shee could not communicate such a being unto them , unlesse shee had an immateriall being in her selfe . they saw the act of judging , was an action purely her own , whereby she produced severall conclusions ( which are new beings ) out of those premises that present themselves to our imaginations ; and knowing the infallibility of this argument , ex nihilo nihil fit , that of nothing there comes nothing , they were fully satisfied the soule had a being , independant from the body , since it was able to communicate a being unto other things , without the helpe of any organes which depend upon her . from the assurance of her being , they collected also her immortallity ; for having by the strict observation of all naturall causes , found out that nothing whatsoever could lose its former being , and acquire a new one ( which wee terme death in living creatures ) but by division , and that , that same could happen but two wayes , viz. either by dividing the matter from the forme , or by dividing the matter within it selfe , they inferred thence ; that since both these wayes were incompatible with the soule , shee was not capable of a reall change , and consequently not of death ( which of all others is the greatest ) not the first , because that shee is immateriall , nor the second , because she is a pure forme , and that all formes are by their being so incapable of division , of increase , or diminution , according unto these two maxims among them , forma non suscipit majus & minus , and this other in indivisibili non fit mutatio . upon the same grounds also they inferred , that all the resolutions , or judgments , and all those sciences , and arts , whether speculative , or practicke , which are in the soule during this life , shall remaine also in her after her seperation from the body ; these being things which depend onely on her , and which are ( in a kind ) part of her selfe , so as without them she would lose something of the perfection of her being . and to conclude , because they saw nothing among all the workes of nature , which did not at some time or other , unlesse ( t' were hindred by exteriour causes ) attaine unto a fulnesse , and maturity wherby it was enabled to reach that end for which it was ordained , and found the reasonable soule alone , which hath for the object of her understanding the truth of all naturall causes , and their effects , was not able at any time during this life , wherein shee is united with the body to comprehend the utmost truth may bee discovered in any art , or science whatsoever ; they thence inferred , that shee was to enjoy a being after the dissolution of the body , wherein she might at freedom exercise the power of reasoning , wherwith shee is endued , and not onely retaine those sciences shee hath acquired heere , but also bee able to conceive all other truth , and knowledge whatsoever , which may bee deduced out of them , by that concatenation and dependance , which the verity of one proposition , hath upon that of another . i have delivered these speculations of the philosophers with this brevity , without setting downe the many arguments used by them for proofe of their assertions , and answer of the objections have beene framed in opposition to them ( wherewith whole volumes might bee filled ) because they have beene since the most part of them confirmed unto us by the tenets of christian religion ; the truth whereof ( being revealed by god himselfe ) is not to bee disputed by mankind , and i have taken this short view of the condition of our soules , onely to this intent , that in the sequell of the ensuing discourse wee may upon these grounds bee able the better to discover , how farr the ordinary working of naturall causes , doth cooperate with the divine justice in the reward of vertuous , and the punishment of vitious persons . for the clear understanding whereof wee must know that all living creatures whatsoever ( except man ) being destitute of reason , suffer themselves without repugnance to bee directed by the rules of nature . ( that is , the ordinary power used by god in governing the world ) which doth sweetly guide them to the performance of those actions , and the obtaining of that end , whereunto they are ordained . but man ( whose portion is a reasonable soule ) assumes the conduct of himselfe , and blinded by selfe love , or overweaning pride , forsakes the generall end of other things ( which is the honour and glory of their maker ) to pursue his owne particular good and follow the inordinate affections of his owne corrupted nature ; the true cause of which mistake is this that followes . those who have curiously searched into the composition of man , observe , that he may be considered in a triple capacity , according unto every one of which hee hath a severall good , that hee proposeth unto himselfe , and endeavoureth to attaine unto during this life . the first is , that of a living creature composed of a materiall body , and a forme that doth communicate unto it life and motion . the second as he is indued with a reasonable soule , capable of discourse , and knowledge , participating thereby of the nature of intellectuall spirits , which plaseth him in a ranke above all the materiall creatures of this inferior world . and the third , as hee is the workemanship of god created by him out of nothing , after his owne likenesse , that hee might serve him with obedience and perseverance , during his temporall being , and be the witnesse , and pertaker of his glory in eternity . the chiefest good of man according to the first , are riches , and corporeall pleasures , called by the apostle , concupiscentia carnis , & oculorum ; concupiscence of the flesh and eyes . according to the second the vanity of humane knowledge accompanied with the forgetfulnesse of god ; or the ambitious desire of obtaining power , honour , and command , called by the same apostle , superbia vitae , pride of life ; those who consider him according to the third capacity , esteeme their chiefest good to consist in the uniting of their wills with god , and in procuring the advancement of his glorious name . now the vast distance there is betweene these ends which men propos●… unto themselves , causeth the great diversity wee see dayly betweene them in the direction and conduct of their lives , each one desiring to obtaine the object of his wishes , by actions suitable unto it . those of the first rank , abandoning themselves to sensuall lusts forget the dignity of humane nature : and abase themselves into the ranke of beasts . those of the second , denying to acknowledge him from whom they have received all those advantages wherein they glory , imitate the divels in their pride , ungratitude , and rebellion against their maker . those onely of the third ranke , entring into the true knowledge of themselves , and of the end for which they were created , submit their wills unto almighty god , and endeavoring to imitate the angells in their prompt obedience , make themselves during this life , fit to enjoy their society after the dissolution of their bodies . from the great contrariety of mens judgments , resolutions , and of the actions and habits , that flow from , and are acquired by them , ariseth the different condition of our soules when they are seperated from our bodies . the corall we see daily , growes in the sea , and i have read , that being under water it may ( by reason of its softnesse ) bee moulded into any shape , or figure whatsoever ; but being once exposed unto the open aire , it forthwith hardens , and is no more capable of change , and alteration : the like happeneth unto our soules , who while they do continue in this sea , o' th' world , are susceptible of the different affections of good , and bad ; according to the severall appearances of things , which working on our fancies , incline our wills unto the following , or forsaking of them ; but having once finished their voyage heere , must alwayes weare the dresse of those affections they have at parting hence , and reape their harvest in eternity suitable unto the seeds they have sowed heere ; according to that saying of the apostle ; quaecunque seminaverit homo , eadem & metet , whatsoever a man hath sowed , the same also he shall reap . let us examine the condition of one who hath abandoned himselfe unto his sensuall lusts , and placing his chiefe good in them , hath imploied all the affections and faculties of his soule , in compassing those objects of his wishes , his stock of time is now exhausted whilest hee endeavoured onely to beguile it with the variety of choise delights ; and death finding him busie in the caressing of his body , hath violently snatched it from him . the stately pallaces , vast treasures , and ravishing beauties , whereof he thought himselfe the owner , are now in the possession of another , and the poore soule is exposed naked upon the confines of eternity . let us with the eyes of contemplation accompany her thither , and see what are her thoughts , what are her entertainments in that countrey wherein as yet she is a stranger . this rude alarme hath rous'd her now out of that pleasing slumber , wherein she retchlessely consumed the time allotted her to labour , and shee is come unto the land of rest , wherein shee must for all eternity , subsist upon the stocke shee hath brought with her : she now begins to take a view thereof , and summing her accounts , she findes that all her large possessions , sumptuous buildings , friends , and riches , have parted with her at the houre of death , that all her pleasures are vanished like a dreame , that her body for whose solace and delight all these were coveted , is mouldring into dust , and ashes ; and that in fine of all that shee hath done ; of all that shee hath seene , suffered , or enjoyed , there remaines nothing with her but her owne inordinate judgements , and affections , which like a raging fire burne her without consuming , whilest all her powers and faculties are racked incessantly , when shee considers the excellencie of what shee hath forgone , the unworthinesse of what she hath pursued , and the impossibility to retract her choice . all that which a most violent passion is able to produce in the most capable subject , is nothing in comparison of her afflictions . wee read that pompeys wife ( shee who was daughter unto julius caesar ) died suddenly with the excesse of griefe caused by the love she bare unto her husband , upon the sight but of a bloudy garment ; which shee knew had beene that day worne by him ; and if we may believe the poets , that same passion drew orpheus to hell among the ghosts , and fiends in search of his euridice , as being company much more supportable unto him , then were his cares , and sorrowes occasioned by her absence : but alas ! what comparison is there betweene the cause of their afflictions ? they sorrowed for their seperation from those they loved but for a time , as being well assured , that although time would not restore life to those had lost it : yet hee would certainly unite them to their loves by giving death to those that sought it : whereas eternity ( though infinite and boundlesse ) cannot in all the vastnesse , of extension , furnish this soule with the least ray of hope , that she shal meet again with those deceitfull pleasures , wherin she had established her contentment . the miseries wee suffer during our union with our bodies , have ever with them this double comfort : viz. that either they themselves wil change their nature , or wee change our opinions touching the nature of them . the course of things wee see is variable , and wee may probably imagine that as our joyes have passed , so also will those things that do afflict us ; or else ; that the acquaintance wee shall make with misery ; will in time so farre alter the nature thereof , that wee shall bee no longer troubled at it . the strongest poysons , do in tract of time , become naturall food to those that are accustomed to them ; as heeretofore , wee read , it happened unto that king , from whom we have the name and use of mithridate ; whereas the miseries of an eternall condition , can never receive ease by any alteration , either in the things themselves , or in the mindes of those that suffer them : because eternity is nothing else but a fixed instant allwayes permanent ; and time is so essentially necessary unto change , that it cannot bee wrought but by his meanes , according to the before recited maxime . in instanti non fit mutatio . the torment which mazentius mentioned ( by virgil in his aeniods ) used to his captives , hath some imperfect weake resemblance of this poore soules condition ; that tyrant used to fasten them unto dead bodies ioyning their hands , their feet , their mouths , their eyes , and all their other parts with those of putrid carcasses . let us consider what were the thoughts of those poor miserable wretches , who though living in themselves were by this union hindred from exercising any the actions of life ; and notwithstanding their natural aversion from stench , from rottenness and from corruption , were yet forced to converse onely with them , exchanging all the happinesse of life , to entertaine those dismall objects , which presented them with nought but ghastlienesse , and terrour . that unto which those wretches were compelled by outward violence is an imperfect representation of what happens to this soule by her depraved habits , and affections , shee hath made choice of bodily delights , and pleasures , as her chiefest good ; she hath imployed during her life the faculty of her understanding in the contemplating , and that of her will in the enjoyment of them ; the often reiteration of these acts , and judgements , have powerfully imprinted them within her , and being thus disposed her temporall union with the bodie hath beene dissolved ; and shee s becom a dweller in eternity ; where ( as i have already shewed ) shee is not capable of alteration , shee very well perceives the base unworthinesse , and vanity of those delights ; and the impossibility of ever comming to enjoy them , but cannot quit her inclinations to them , which not permitting her to exercise her faculties on objects worthy her selfe , fill her with notions of earthly , fading , and corruptible things : whereon ( beginning to bee now sensible of her owne naturall perfections ) shee cannot cast a thought , but doth replenish her with horrour , with confusion and afrightment . the condition of a soule puffed up with pride of humane knowledge , or the ambitious desire of power , and command , after her seperation from the bodie , is yet much more deplorable , then that of the other . the failings of the one have proceeded from a grosse ignorance of the true good was to be followed , and from a soft compliance with the bodie ; whereas this other hath offended out of malice , and contempt of the first cause , from whom shee hath received her being ; the one is to bee looked on as a simple malefactor , whereas this other cannot be considered but as a traytor , and a rebell , who hath attempted to invade the rights of her creator ; and indeavoured to find out a wisdome , and establish a power which should bee independant of him . their passions are proportionable unto the causes from whence they spring , so as if the one give her selfe over to the weake passions of griefe , and lamentation , this other falling from the height of her ambitious pretences , must needs abandon her selfe unto despairer to rage , and fury ; shee hath beene so far blinded during this life by the opinion of her owne wisdome , and sufficiency , or dazeled with the false lustre of her dignities , and power , that she refused to stoop to the divinity , and acknowledge him the onely giver of them : she hath therefore proposed her selfe unto her selfe as the maine end of all her actions , and having thus established a chiefe good opposite unto that of all the other creatures , and setled in her selfe the notions , and affections thereof , shee hath beene seperated from the bodie . when comming to discover the true nature and cause of things , shee findes that whatsoever hath a being , depends on god , as the first cause , and are willingly subordinate unto him as the end , for which they were created ; that her selfe is like a prodigie in nature , whom all the other creatures exprobrate with this her vile ungratitude , treason , and rebellion against their maker ; what can shee doe having thus proudly contemned her god ? & being her selfe forsaken and detested by all other things , but seeke out a retirement in her selfe , where her proud thoughts despoyled of that false greatnesse they had fancied ; feed her continually with envy , rancour , and dispite , against her fellow creatures , and the deity . her case ( in my opinion ) hath some resemblance with that of baiazet king of the turkes , hee who was overcome and taken prisoner by the great tamerlane : this proud prince saw himselfe master of the better part of asia , and having swallowed in his ambitious thoughts the monarchy of the whole world , had besieged the grecian emperour in his emperiall city which hee was upon the point of taking : but in the midst of all his flattering prosperities he was invaded by this tamerlane , who having defeated him in a great battle , caused him to bee shut up within an iron cage , in which being inclosed , he exposed him unto the mockery of all his army , and used him as a footstoole to tread upon , whensoever he had occasion to get on horsebacke ; what were the thoughts of this proud tyrant who haveing lately had the disposall of a world of men , and being regarded by them as a deity ; was suddenly become the scorne of boies , and lackies ? and having formerly fancied to himselfe the empire of the world , was forced to serve another as his footstoole ? all his past greatnesse , power , and prosperities , had now no other subsistance , but in his memory , where they were alwayes present , not to give ease to his afflictions , but to encrease the anguish and the trouble of them , by inspiring him with thoughts of rage , and fury against god and men , by whom his expectations had beene so foulely disappointed . such we may fancy to our selves are the ravings of this poore soule ; though with this difference , that bajazet was able to avoid the trouble of them , by dashing out his braines against the iorn barres of that his prison , whereas this soule can never quit her selfe from being persecuted by those stings of conscience she carries with her as her torturers for all eternity . alas ! how imperfect is that apprehension wee have of the acts which a soule exerciseth after her seperation from the bodie ; by comparing them unto those wee are capable of during this life ? hee that should estimate the motion of the primum mobile ; according unto what hee sees performed heere by a snaile ; would not fall shorter in his conception of the rapid swiftness , wherewith that sphear is whirled about this globe of earth , then wee shall doe in ours , if wee resemble the affections of joy , and griefe , which wee have heere during the union with our materiall bodies , to those a soule hath when shee is severed from it ; whether we shall consider her huge activity , when she is purely an immateriall substance , in comparison of what shee hath when shee is clogged with flesh and bloud ; or the perfection of her operations , when she beholds clearly the things themselves in their owne natures , without helpe of those ideas , or imperfect represent aions of them in our fancies , which wee are forced to use during this life : or lastly , the exemption from time , and place , by which our actions heere are all restrained , but can have no commerce at all with her , who is above the reach of time because of her eternall being ; nor can bee circumscribed in place , as having neither quantity nor matter , the affections of joy , and griefe , as they-reside in the intellectuall appetite of man , are but impulses of our wills upon our other faculties , which carry us on to the enjoying of the one , or shunning the other , with more , or lesse violence , according to the measure of the impression wee receive touching the good , or evill of them ; the force whereof depends upon the active motion of the soule , and therein that of one seperated , hugely surpasseth what shee hath heere , while shee is mingled with the masse of our terrestriall bodies ; powder whereof wee have the dayly use , when it remaines united in the masse whereof it is composed , is easily restrained by the weake closure of a tunne , or barrell ; but if it once take fire will cause an earthquake , and shake the frame of nature if it bee hindred in its course towards the region of fire , which is the proper center , whereunto it tends . the soul hath some resemblance unto this her passions , or impulses ; during her union with the bodie , are weake , and feeble ; but being once devided from it , shee then hath an activity surpassing that of fire , which makes her passions or impulses , become so strong and violent , that they bear no proportion at all with those which we have heere , and enjoy nothing common with them , but their appellation . their force is also very much encreased , by the cleare sight she hath of things in their own natures , without the helpe of any species , drawne from the things , or the conversion of her selfe unto the phantasmes , from whence ariseth the certainty of knowledge , incompatible with doubt , or with opinion ( which are the greatest enemies to action ) since no man ever vehemently covets , or feares a thing , of whose nature hee is uncertain . and , lastly they are beyond measure heightened , by the exemption from time , and place , which shee enjoyes during her state of seperation ; whereby shee comprehends ( after a sort ) all time and place , within her selfe . a little time , and a small place , are capable onely of little alterations , wee are not sensible of the falling of one drop of water , whereas in time it hath the force to pierce the hardest marble ; and the sunes beames , which being divided into sundry places , have scarce the power to warme us , doe ( when they are united , by a glasse ) become a fire that burnes and scorceth . what shall wee say then of a passion , which hath eternity , and an infinity of place for bounds of its continuance , and situation ? all degrees of comparison are heere exceeded , and wee must needs acknowledge that all the miseries whereof a man is capable during this life , are a meere nothing , in respect of what these wretched , wretched , soules , are forced to suffer towardes the expiation of their crimes , for all eternity . what i have heere set downe hath beene to explicate the miserable state of those unhappy soules during eternity ( according to the ordinary course of naturall causes ) who deviating from the true good for the enjoyment whereof they were created , have pursued their owne vitious inclinations , and affections , in stead thereof . but who is hee that can bee able to discover the immense greatness of those punishmēts , which the strict justice of an offended deity , will inflict upon them , for their ungratitude against him ? heere all expression is dumb ; and wee must needs acknowledge our hearts are too too narrow to comprehend the vast abisses of his judgements , as well as the ouerflowing torrents of his mercies . yet since himselfe hath by his onely sonne beene pleased to communicate something concerning them unto mankind ; i shall with reverence draw neere ; and without prying curiously into the hidden secrets of them , attempt to take a short imperfect view of the proceedings , which the divine iustice will order to bee made against these malefactors for the condigne punishment of their offences . how deplorable is the condition of these soules according unto what i have described already ? and yet how happy were it in respect of what it is , were they but left alone to bee tormented onely by themselves ? for they have scarce begun to make a sad acquaintance with their miseries , when they are suddenly invironed with a multitude of divells ; whose ugly shapes cause an affrightment in them equall to that of the imployment upon which they come , and that is to convey them unto the dreadfull judgement seat of god . these fiends do now begin to glory in the successe of their temptations , and whilest they drag them to the place where they are to receive the sentence of their condemnation , practise upon them all those barbarous cruelties , which an insulting mercilesse enemy , can use against a captived wretch delivered over to his rage , and fury . they now have executed their commission , and these poore guilty soules tremble with horrour to see themselves presented before the dreaded ▪ majesty of him , whom having formerly rejected for their advocate and their redeemer , they must now submit unto , as judge of all their actions , and deportments ; those rayes of glory which streaming from his sacred person , replenish all the saints and angells with unspeakeable content , and rleasure , fill them with an excesse of horour , and despaire , by making them reflect upon the innocence wherein they were created , the happinesse for which they were ordained , the base unworthynesse of that for love whereof they have cast off the first , and forfeited the latter ; the prodigious uglinesse of those affections wherewith they now are filled instead of them ; and lastly , that all this must bee proclaimed and justified against them before the dreadfull majesty of god , in presence of the saints and angells , by their owne consciences , produced as witnesses against them to their eternall shame and infamy ; so that incompassed with a legion of these torturing thoughts , as well as divells ; they know not whether of the two hath greater torment , either the expectation of the sentence , or the execution of it . and yet that same is wonderfully terrible , for they are thereby banished from the presence of almighty god , and doomed to live in everlasting fire provided for the divell and his angells , from all eternity . a dismall mansion , whether wee shall consider the place it selfe , which is a region belching out perpetuall flames , and yet covered with an impenetrable darkenesse , or the society of the inhabitants thereof ( who are the divels , implacable enemies of humane kinde ) whose malice keepes them perpetually busied in the invention of new torments , whereby to ad unto the greatness of their afflictions ; or lastly , their entertainments whilest they abide there , which ( as the sonne of god himselfe informes us ) are weeping , & gnashing of their teeth for all eternity . i shall not goe about to reckon up the sundry kindes of punishments inflicted there , on severall persons according to the nature of their severall crimes ; the sulphurous potions which the drunkard shall there bee forced to swallow downe instead of the delicious wines , wherein hee placed his greatest happinesse ; the loathsome food wherewith the glutton shall there bee crammed , in lieu of his choice feasts , and sumptuous banquets , the scornes , indignities , and contempts , to which the proud ambitious man shall bee exposed , in exchange of of that respect , and honour hee sought for heere , and all those different kindes of tortures which the divine justice , dispenseth with an admirable order , amid that horrour , and confusion , according to the different crimes whereof those soules have heere beene guilty ; these have already beene copiously deciphered by other excellent pennes , and cannot bee comprisde by mee within the compasse of this short discourse , nor doe i comprehend , how these materiall things may ( by the ordinary course of nature ) worke any alteration in the immateriall soule , when she is seperated from the body ( for i speake nothing of her condition after the resurrection , when she shall bee againe united to it ) but i must needs conclude her torments farr exceed the force of humane and understanding to conceive ; when i consider , the infinite majesty of that god , for satisfaction of whose justice they are appointed ; the absolute unlimited power of him by whose order they are inflicted ; the huge activity of a seperated soule by whom they are suffered ; and the endlesse continuance of eternity , during all which they are to be endured . we have accompanied these miserable soules unto the brinke of that infernall lake , wherein who ever falles is irrecoverably lost for all eternity ; unhappy persons , to have at all received a being , since they must there exchang the momētary pleasures they have enjoyd in giving satisfaction to their own unbrideled appetites , to live in everlasting flames , tormented by the divells , and the sting of their owne consciences , more cruell to them then those hellish monsters , amongst whom they are confined by the divine justice , for their punishment , and our example . let us now alter the scene , and quitting these sad spectacles of horrour , and affrightment , turne all our thoughts upon the contemplation of a soule , who during life hath proposed god unto her selfe as her chiefe good , and entring into a serious consideration of the unspekable benefits shee hath received from him , in her creation , in her redemption , and continuall preservation , hath by an act of generous gratitude cast off all thoughts of lust , of vanity , or pride , whereunto she was inclined by her concupiscences , and affections , to sacrifice her selfe intirely unto the performance of his will , and pleasure ; the divine grace seconding these good dispositions , hath so illuminated her with the resplendent beames of heavenly light , that shee hath beene enabled to discover some little glimps of those admirable perfections of her creator , the sight whereof hath ravished all her powers , so that enamored on his celestiall beauty she hath conversed during her union with the body onely in heaven , all her thoughts , wishes and affections being continually present there where she had placed her onely treasure . death , whose grim visage affrights the most couragious spirits , is welcome to her , and shee doth quit with joy the base attire of flesh , and of corruption , that she may put on immortallity . let us a little consider the blessednesse of her condition in this state of seperation . knowledge , whose object is the true nature , and cause of things , is so hard to be attained unto during this life , that the philosophers ( who have imployed themselves in search of it ) have a great part of them despaired of being able to find it out . the academicks ( a sect of them much renowned in antient time ) pronounced boldly that there was nothing whatsoever , could be knowne ; the scepticks ( proceeding something more warily ) held that no demonstration could bee made , and did therefore continue doubtfull , denying their assent unto the truth of any proposition . and those philosophers ( who following aristotle ) have established in our schooles a forme of learning , doe ( by a tyranny they exercise over our reason ) command us to admit without proofe so many grounds , or principles ; upon which they establish the doctrine they deliver , that divers of our choicest modern wits , have thence taken occasion to dispute against them , and to endeavour the overthrowing of all that structure they have built upon them . this inextricable laberinth wherein truth is shut up , being impervious by mortall men , caused socrates after all his study in search of her , conclude , that hee was ignorant of all things else save onely this , that hee knew nothing , and the despaire of being able to find her out , made aristotle throw himselfe headlong into the ocean , after hee had long sought in vaine to find the reason of its ebbs and flowings . but she who doth so carefully conceale her selfe from those that live , exposeth freely all her beauties to bee viewed over by this seperated soule , and fills her with the fulnesse of that knowledge in one instant , whose smallest portion wee scarcely gaine by the continuall study of many ages ; the contemplation whereof is a contentment infinitely surpassing all those pleasures which wee are capable of during this life . the queene of sheba , upon the fame onely of salomons great wisedome , thought it well worth her labour to quit the pleasures of her court , and exposing her selfe unto the trouble , toile , and dangers incident to a long voyage , came from the farthest part of all the east to finde him out , that she might have the satisfaction to become a hearer of it . alexander the great , prised at so high a rate those notions of philosophy he had received from aristotle during the time he was his pupill , that he was used to say , hee had a greater obligation to his tutor then to his father phillip , and yet he had from him received his being , & power , sufficient to make himselfe the wonder of succeeding ages , by reason of his glorious victories , and conquests : and archimedes ( the great artist ) had all his powers , and faculties , so wholly taken up , by the contentment hee found in speculating of those demonstrations he had invented touching the symetry and proportion of bodies , that all the rage , and fury , was practised , at the taking in of siracusa , & the destruction of these innocent inhabitants , which peopled that unlucky city ( whereof himselfe was one ) could not divert him from the pleasure of it , or once afford him leasure to make answer unto a souldier , who asked his name , with an intention to have presreved him . if this small dawne of knowledge hath appeared unto the eyes of the beholders with so glorious a luster , as made it preferrable before the sumptuous magnificences of a splendid court , the glittering brightnesse of a crowne , and scepter , or life it selfe , what shall we say of that excesse of pleasure wherewith this soule is filled , when shee enjoyes the fullnesse of all knowledge , and clearely sees the causes , nature , properties , and qualities , of all the workmanships of god ? when she beholds his admirable wisdome , power , and providence , exercised in the continuall upholding of this huge fabrick ? and how from the great contrariety and strife there is betweene the parts whereof it is composed , he drawes the preservation of the whole , by a perpetuall series of generation , and corruption : how death which seemes to bee ordained for destroying the society of humane kinde , is the maine basis whereupon it restes ; because the feare thereof witholds vitious persons from falling headlong into the depth of wickednesse , and the hope of it animates vertuous men to persist constantly , in the rough craggy wayes of good , and vertue . those rare effects of nature that puzzle all our choicest wits in searching out their hidden causes , are then made easie to her , and shee doth plainly understand , whether the fluxes and refluxes of the ocean , are guided by the motion of the moone , or the impulse of that continuall winde , raised under the equator by the sunne , whether that constant inclination of the loadstone towards the north , whereby wee are enabled to make discoveries of the remotest creekes and corners of the sea , is caused by an attractive quallity residing in the poles of the earth , which being somwhat different from those wee fancy in the heavens , produceth that small variation we observe dayly in the compasse , or by those streames of atomes , drawne by the sunnes great heate betweene the tropickes , which flowing ever more from north to south , and penetrating all the subtile pores , whereof the stone is full while it remaines within the earth in that position , doth in continuance of time beget this property , which wee can imitate by often heating of an iron , and placing it to coole ( while yet the por●… thereof are opened by the fire ) d●●… north , and south . or lastly , whether that quallity , together with the power whereby the same is by a touch communicated to the needle , and that whereby it attracts iron to it selfe , depend on causes whereof as yet mankinde is ignorant , whose knowledge is by providence reserved to the discovery of posterity in that age which shall succeede us , as the experience was to those in that which went before us . whether the cherefull light , which wee see darted by the sunne from east , to west , is but a quallity communicated by him in an instant to all the aire , throughout the vast extent of our horison , or is the body of the fire it selfe , which being the most active element , and flowing from the sunne , as from its fountaine , into the liquid element of aire , prevents by its vast distance from us , huge expansion , and active swiftnesse , our feeling , and our sight , from being sensible of any thing which might informe our understanding , touching the measure of its heat and motion . whether the never ceasing turnes we have of day , and night , proceed from the perpetuall motion of all the heavens , carried about by the great violence of the primum mobile , or from the motion of the earth on its owne axis , exposing all the severall partes of it successively , to be inlightened by the sunne ; whether the planets are fixed ; each of them in a severall spheare , whose motion doth direct their courses ; or ( which some think they can demonstrate of the sunne ) moove all of them ( except the moone ) upon their severall axes like the earth . how far their different influences , and aspects , governe all sublunary bodies , causing the birthes and periods , of states , and monarchies , and the perticular happinesse and miseries of private men . but above all shee is intirely satisfied with seeing , how the infalibillity of gods prescience , infringeth not the liberty of mans free will . how nothing heere below , happens by chance , but that his providence disposing sweetly all those things which he hath wrought , permits the miseries of good , and prosperities of wicked men for the advantage of his service ; by exercising and instructing of the one , and by reclaiming of the other , and how in fine by the inscrutable meanders of his judgements hee ordereth so , that all the villany , and wickednesse is practised heere , cooperates unto the good of his elect , and the increase of his owne glory . in these imployments she might with joy spend an infinity of time , were shee not taken off by others of much more delight , and consequence . for shee no sooner leaves times region and comes uppon the confines of eternity , but shee s attended by a troope of angels , appointed to convoy her unto the glorious court of her creator , and shee receives by them an invitation is sent unto her by god himselfe , like unto that wee read of in the canticles . i am hiems transiit imber abiit , & recessit sunge amica mea & veni . my friend the winter of thy chilling cares , and feares , is past , the showers of all thy teares are now blowne over , arise therefore and mount up unto the ever blessed dwelling of eternity . who can expresse those extasies of joy this summons causeth ? or fancy to himselfe the least idea of those pleasing raptures wherewith she is possessed , when she beholds the beauties of the imperiall heaven , which now stands open to receive her ? those holy saints and pious men , who have endeavoured to inflame us with the love of vertue by hope of the reward to come ; accommodating their expressions to our conceits , describe it to us like a spacious citty , built all of gold and precious stones , whose gates are each of them composed of one entire pearle , whose walles are made not for defence but ornament , because her enemies are all destroyed , and shee established in security , above the reach of time or fortune whose houses are of jasper , and of porphyrie , inlaid with rubies , diamonds , and carbuncles , where gold and pollished marble , are not imployed but for the meanest uses . every of whose inhabitants is a great king , and hath dominion over all the workes of nature , a beauty that out shines the sun in greatest height of all his glory , an activity surpassing that of lightning , accompanied with youth , and health , which never shall decay for all eternity . within the circuit of those walles , they represent unto us a large field , beautified with all the choise variety of flowers that can bee thought on , whose fragrant smell sends forth a most delicious perfume to the senses ; in middest whereof passeth a purling streame of living waters , which who so tasts , shall never thirst for all eternity : where a continuall spring preserves all plants , in the full freshnesse of their prime and verdure , where an eternall day suffers not the least eclips of night , or darkenesse , there all the blessed dwellers in this heavenly country doe entertaine each other in perfect love , and concord , with fulness of all joyes , and pleasures , whose compleate happinesse can never be disturbed , by the unwelcome presence of an enemy , or the sad parting of a friend . what a meere nothing , are all the flattering shadowes of content we graspe at during life , being compared to those of this celestiall mansion , which i have heere described ? yet these are the outside onely of their joyes , not to bee prised at all , if once compared to that wherin consists the essence , of their perfect bliss , and happinesse . gold , marble , precious stones , faire fields , coole springs the company of saints and angells , soveraigne power , beauty , activity , youth , health , impassibility , and immortallity it selfe can never satisfie the immateriall soule , without the vision of her lord and maker , this is the center whereunto shee sendes , the object of her powers , and faculties ; this being once obtained , brings with it full repose , and quietnesse , which all created things can never doe . and this is heere communicated freely to her , whereby her understanding is fully satisfied , with the cleare knowledge of all thinges , by sight of him who is both the first cause , and truth it selfe . her will finds also heere what ever object it desireth , in the secure possession of all good thinges , which are united in his nature who is good it selfe . who can describe the infinite advantages , prerogatives , and dignities , that doe accompany this blessed vision ? words are too feeble to expresse , and humane hearts ( though nere so large ) are too too narrow to conceive them . let us conclude ; that as that man who doth pertake of wisedome is truly wise , and who hath courage becommeth valiant , even so this blessed soule , being ingulf'd in contemplation of the diety , by the strict union which that causeth of all her faculties to him , is in some sort a god , enjoying all perfections by participation , which god himselfe hath by propriety . the conclusion . reader having finished these two first heads of this discourse , to wit , a description of what eternity is , and what our condition will be when we shall come to be pertakers of it ; there remained in the last place , that i should according to my promise , have set downe such rules for the conduct of our lives , whilest wee are heere , as might ( being observed ) render us perfectly happy when we should come to be inhabitants in that our country . these rules i meaned should have comprised within them all the vertues , which may bee well reduced into two heads ; that is to say , those which have for their object the divinity it selfe , and those that serve for the well ordering , and disposing of our actions . the principall ones of the first kinde , are those wee call the theologicall vertues , faith , hope , and charity , whereof , the first breeds in us a perfect resignation of our understandings unto god , by assenting with humillity and constancy , without doubt , or hesitation , unto those truths which hee hath pleased to reveale to us for the salvation of our soules : the second makes us with patience and perseverance , continue in the way of vertue ; expecting to bee made pertakers of all those blessings hee hath promised to his servants ; and the third causeth , an entire union of our will with his , which is the greatest heigth of christian perfection , and the assured meanes to attaine unto an everlasting blisse . among those of the second kinde ( being the morall vertues ) the chiefest are , prudence , justice , fortitude , and temperance , ( commonly called the cardinall vertues ) which serve for the well ordering and disposing of all the faculties , passions , and affections , of our soules . prudence , which ought to preside in all the consultations of our understanding ; justice , to governe all the resolutions of our will ; fortitude , to keepe in due subjection the passions comprised under the generall notion of the irascible part of man ; and temperance , to bridle the exorbitancie of our concupiscences , and affections . i had intended to have described at large the nature , and the quallities , of all these vertues , and to have shewed , how all the other may be deduced out of these seven , by reason of the connexion , and relation they have unto each other ; and i had meant , in the contexture of that discourse , to have set downe the way , and meanes , to purge our soules from all the depraved inclinations , and habits , which are opposite unto them , that being thereby cleansed , from all the rust and filth of sin , they might become capable subjects of being illuminated by the divine grace , and bee enabled to discover his admirable goodnesse , and perfections , whereon being enamoured , they might by fervent acts of charity unite their wills entirely unto his , and thereby mount unto the top of christian perfection , which is the assured meanes of being happy in eternity . i say i had intended , for ( although i had spent some time in the digesting , and ordring of this matter ) yet i was put unto a stand in that designe , by a reflexion which i chanced to make upon a saying of that glorious saint , and doctor in the church of god , saint cyprian , who writing unto some of the ethnicks , touching the lives and studies of the christians speakes thus , philosophi factis no verbis sumus , nec magna loquimur , sed vivimus , that is , wee are philosophers in our actions , not in our wordes , nor do we speake great things but practise them . it seemes this holy man thought it much fitter for a christian , to exercise himselfe in vertuous actions then in describing the nature of the vertues . now this opinion of so grave and reverend a father of the church , having at first caused mee to doubt , whether i should proceed to perfecting the worke i had in hand ; i tooke a resolution sometime after to give it over , upon the reading of a passage , reported by some writers in the life of origen , ( that prodigy of wit and learning ) they set downe that being in his old age sensible of divers errours he had runne into ( which made his followers be condemned as hereticks ) he came into the church with an intention to expound some passage out of the scripture , for the instruction of the people ; and to that purpose opening the booke , hee chanced to light upon a passage in the psalmes of david ; wherein the holy prophet speaking of god , saith thus , peccatori dixit , quare tu enarras gloriam meam , & assumis testamentum meum , in os tuum . in english thus , he ( meaning god ) said unto the sinner , wherefore dost thou shew forth my glory and doest assume my testament into thy mouth . the pennitent old man , taking this reproofe as spoken to himselfe , burst forth into a floud of teares , which tooke from him the use of speech , and retiring out of the church , abandoned all the thoughts of teaching others , that he might spend the short remainder of his life in the reforming of himselfe . the reasons which prevailed with this great doctor , have wrought the same effect with mee , and i resolved to quit the farther busying of myselfe in an imployment , wherein i was forbidden to meddle by reason of my sinnes ; and which i was unable to performe , because i am a stranger to the practise of those vertues i should write of , and so might justly feare that inconvenience would thereby happen , whereof wee are forewarned by our blessed saviour in the gospell , to wit , that if the blind shall lead the blind , they both will fall together in the pit . heere therefore i give end to this discourse , with this advertisment onely unto the pious reader , that if he shall desire to have his heart enflamed with the divine love , he must first necessarily cleanse it from all affections unto fading , and transitory things . suetonius in the lives of the twelve first caesars , relates , that when the body of the emperour titus was placed in the funerall pile , to be consumed with fire ( according to the custome of those times ) his heart ( after his body was reduced into ashes ) did many times spring out of the flames , and being at last opened by those who wondred at the strangnesse of the accident , it was found to bee full of poyson ; which hindred the operation of the fire upon it . even so our soules , while they continue fraught with the inordinate love of earthly things ( which are the mortall poison of the soule ) resist the inspiration of the holy spirit , and suffer not themselves to be inflamed by the celestiall fire of charity , which he doth never faile to kindle in those hearts are fitted to receive it . the readiest way for the devout reader to effect this , is wholly to imploy his thoughts , and studies , in the continuall meditation upon eternity , wherin if he be farthered by any thing which i have heere set downe , i then desire , that as i have made him partaker of my meditations , so hee would also make mee pertaker with him in his prayers . finis . two compendious discourses the one concerning the power of god, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. smith, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) two compendious discourses the one concerning the power of god, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. smith, thomas, - . [ ], p. printed for s. smith and b. walford ..., london : . dedicatory signed: tho. smith. includes bibliographical references. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -- omnipotence. future life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion two compendious discourses : the one concerning the power of god : the other about the certainty and evidence of a future state. published in opposition to the growing atheism and deism of the age. london : printed for s. smith and b. walford , at the prince's arms in st. paul's church-yard . mdcxcix . to the honourable , samuel pepys esquire . sir , presuming upon your leave and favour , i take the liberty of inscribing your name before two short discourses , written several years since , which i now publish with very little alteration . in the time of a great fire no one is to be an idle stander by or looker on : but he is to contribute , as much as in him lyes , to the extinguishing of the raging and devouring flames : tho' it be onely by handing a bucket of water toward the next engine , which others are laboriously managing with art and skill . this seems to be our present case . dissoluteness of manners , like a pestilential vapour , having diffused its venimous influence farre and wide , and atheisme and deisme growing rampant , and all religion , whether natural or revealed and instituted , being run down and ridiculed by several , who set up for wits and virtuosos , and pretend to greater measures of reason and understanding , than their dull forefathers ever had , who , it seems , prepossessed and prejudiced by a simple education , could not attain to those new discoveries , which they have made : a due concerne for the honour of god and of religion , which is founded upon eternal and essential rules of righteousness and wisdom , will justifie any mans discreet and sober zeal , in opposing the growth of such outragious and impudent blasphemy and infidelity . this i alledge in defense of my little attempt : tho' it may be , it will be lookt upon to be almost as vaine , as if i should go about to stop the violent current of water at london-bridge , when it comes swelling and flowing in with full wind and tide , with my naked hand : all other methods and remedies at present in this wicked and licentious age being ineffectual , i must not say , without a temporary inquisition , but i will say , without a strict and rigorous execution of the laws , made by our wise and godly ancestors : which would make these bold men , if not more sober , honest , and virtuous , at least more modest , reserved , and decent in their behaviour and conduct . having thus made out the sincerity of my intention and design in publishing these papers , i am the less sollicitous , whether i have with equal care and judgment performed the part of a scholar , as well as of a church-man : of which such excellently learned and thoroughly accomplished gentlemen , as your self , are the most able and proper judges . but however , whilst i am endeavouring in my mean way to serve and promote the common cause and interest of religion and virtue , i readily take advantage of this address ; which i present , as a memorial of the great respect , esteem , and honour , i have for you , upon the accompt of your public services and merit , and also of the many great obligations , flowing from an entire friendship , which you have been pleased for several years to lay upon sir , your most faithfull and most humble servant tho smith . a discourse concerning the power of god. all error proceeds from an undue apprehension of things ; which is caused , either by weakness and shallowness of judgment , when there is a defect and inability in the understanding to search to the bottom of things , to examine with a just and wise severity whatever is proposed , before it be admitted , and to weigh all circumstances in an even ballance ; that is , according to sober , fix'd , and sure principles , bottomed upon reason , good sense , and unquestionable experience , and agreeable to the faculties of the mind , and the notions imprinted upon it : or else , which makes the error more dangerous and faulty , by an inconsiderate assent , and an over-hasty partiality , when the affections hinder the calm and deliberate debates of sober reason , and casting a mist before the understanding , altogether blind it : so that it shall not be able to discern truth from falshood , right from wrong , opinion , and plausibility , and conjecture , from certainty , and knowledge , and demonstration . but where the idea's of things , capable of being fully known and proved , are distinct and proper , where the understanding is sound and clear , and where the operations of the mind are free , and undisturbed , either by irregular passion , or by foolish or irrational prejudice , truth is readily discerned and entertained , and makes its way into the mind , with the same easiness and quickness , as the streams of light flow upon the eye , which is open , and not otherwise indisposed to receive them : by the help of which it may see all those glorious and astonishing objects , that from every part of the visible creation present themselves . for want of this rightful method and just principle in examining the truth of things , many are very apt and very willing to cheat themselves , and out of a lazy kind of ignorance , and a foolish belief , that all things are , and must be , as they phansie , take up idle and false opinions , and that not only concerning things of nature , ( of which be our perceptions true or false , it matters not much in things purely speculative , if they have no influence upon life , manners , or government ; and a latitude of opinion is justly allowable in such things also , as are not capable of a clear and satisfactory decision , either by sense , experiment , or demonstration ) but also concerning religion : opinions , which contradict its holy designs , and directions , and commands : such too , as are derogatory to the nature and attributes of god ; such , as are altogether dishonourable and unworthy of him , and inconsistent with his divine perfections . that god is a being absolutely perfect , and consequently of infinite power , nature and right reason , even abstracted from revelation , suggest to every considering man to admit and assent unto : and no one , who hath any just or true notion of god , can possibly deny it , without great violence done to his faculties : and yet when any difficulty presents it self , which we cannot master , and when we are puzled and dissatisfied in our search of things , we presently fly off , and whatever is above the reach of our nature , or above the comprehension of our knowledge , or above our contrivance , or above our power , must be denied to be possible even to god himself , because we cannot conceive it , or rather will not conceive it a right : thus bringing all things down to our narrow and scanty model , and levelling , not onely the highest mysteries of revealed religion , but the essential perfections of the godhead , knowable by the light of nature , and the principles of natural religion , that there are such , and necessarily must be so , with our low , dull , and earthy phansies . to obviate these mistakes therefore , which may arise from a misapprehension of this divine attribute , i shall endeavour to settle the true notion of it : upon the clearing up of which , all those doubts and scruples , and objections , which some bold and presumptuous men , as void for the most part of all honest and sober morals , as they are of sound learning and philosophy , being equally debauched and corrupted in their understanding , and in their behaviour and practise , are wont as it were triumphantly to propose even in places of publick resort , as well as in their ordinary conversation , in this sceptical and atheistical age , against a creation , against the miracles recorded in the holy scriptures , against the doctrine of the ever blessed and adorable trinity , and of the incarnation of the son of god , and lastly against the belief of a resurrection , and the like , will vanish and disappear ; and all those truths , whether natural or revealed , which they with equal rashness and impiety have pronounced impossible , will be found just objects , as to the former , of our knowledge and understanding , and as to the latter , of faith and of a wise and rational assent . in order hereento i will shew these three things : i. what is the true and proper notion of the divine power ; and in what respect it is said , that nothing is impossible to god : that ii. the attribute of infinite power is necessarily included in the notion and idea of god : and that iii. it is altogether unreasonable to limit the power of god in things possible , or deny any doctrine of religion , whether revealed in scripture , or flowing from the principles of natural reason , because it transcends either our power or our understanding . i. what concerns the first particular , viz. what is the true and proper notion of the divine power , and in what respect it is affirmed both by the voice of nature and scripture , that nothing is impossible to god , may be comprized in these two following propositions . . the first proposition is , that god can readily and easily effect and do whatever is absolutely possible to be done . the world , it is certain , from the beginning has been subject to the laws of providence , and all things run the course , which was at first set them , and are directed and carried on to the several ends of their creation by an unerring hand : and notwithstanding their several tendencies , all concur to accomplish the great design of god , and that without prejudice to their respective natures . thus the celestial orbs and vortices have their fixt periods and revolutions : the sun , and moon , and stars are regular in their motion , and take their rounds day and night about the earth : and the great ocean in its ebbs and flows follows the laws of motion and statick principles . and so for all other natural agents : they have their limits set them , which they cannot pass : they only do what is agreeable to their nature ; and they can do no more : the powers , whereby they act , being necessary , but withal confined . yet though this order and course of things be fixt and settled , and seldom interrupted by god , unless to alarm the world , and for some great end , and to shew , that nature depends upon him , and that all things subsist by his power , which is onely able to preserve what it first made : yet there is no repugnance , that things might have been made otherwise , than they are , if it had pleased him . we cannot but acknowledge several possibilities of things , lying in their causes , which we , by reason of our weakness , cannot draw forth into effect : for want of such and such combinations , and by reason of several impediments and accidents , which it is not in our power to remove , or through some indisposition in the matter to be wrought upon , it happens , that those possibilities are not clothed with actual existence : there being no repugnancy in the nature of the thing it self , and the defect wholly arising from some other cause . whatsoever effects there are then of the divine power now existing , more may be produced : new species of things may be added , and new worlds made , whatever becomes of the hypothesis of the habitableness of the planets , and of the opinion , that every fixed star is a sun , at an almost immense distance from the earth , and from one another : and those things , which are , might have been endowed with different powers , activities , qualities , impressions , motions , and operations ; and matter made capable of other far different modifications , and determinations of particular motions , from which might have been derived inconceivably great variety of other natural productions . and here it may be necessary to interpose , that god does no more , than what he first wills : his power is directed by his wisdom and divine pleasure , which is the rule and measure of it : which consideration should justly satisfie us about the late creation of this visible world , in which we breath . to call in question therefore the accompts given of it by moses , who fixes its beginning not many thousand years ago , as our modern atheists and deists do , and to object idle , foolish , unlearned , and groundless phansies against those authentick registers , acknowledged in all ages since his time , and which the more grave and judicious sort of heathen writers have revered , and from whence they have borrowed several of their tenents both of philosophy and religion , though oftentimes artificially disguised , or corrupted with their fabulous additions , is altogether irrational . for let these men of high-flown wit and phansie deny , if they can or dare , and at the same time pretend to reason like philosophers and scholars , whether this is not to prescribe to the almighty and alwise god , what he should have done , and with equal impudence and impiety limit his will. for suppose , for arguments sake , that the world had been created forty or fifty thousand years before , or if they will , so many myriads and millions of years , and that the chronology of the chineses , chaldeans , and egyptians , which latter is preserved out of the writings of manetho , a priest of that country , who lived in the time of prolemaeus philadelphus , by julius africanus , and out of him by eusebius and georgius syncellus , were not fabulous , and proceeded not from a vain affectation of antiquity , but had some ground in nature and history : yet considering the eternal power of the godhead , the same question might as well be put , ( and it may be put thousands of years hence , if the present constitution of the world should continue so long undissolved ) why was it not produced sooner : this mighty space , as it seems to us , poor , frail , and mortal creatures , who are permitted by the great god , who made us , to live here upon earth three or fourscore years at furthest , being comparatively inconsiderable , and holding no proportion to a duration , which had no beginning . thus , at last , these conceitedly inquisitive men lose themselves in the rambling and unbounded flights of their phansie , or else run themselves upon this gross absurdity , that dull and unactive matter is eternal , and take upon them to direct an alwise and infinite being , when , and what worlds he should make : not considering , that the mind of god is unsearchable , and past the comprehension of finite understanding , and that no reason ought to be demanded of his divine will and pleasure , and of his actions ad extra , as the school-phrase is . for want of this consideration also , others there are , and the platonists especially , who under a pretense of advancing the divine goodness , do really , and in effect , destroy it ; whilst they make the emanations of it physical and necessary , which are most arbitrary and free , and the pure results of his will. the powers of moral agents are at their own disposal , to use when and how they please : and by this they are discriminated from natural ; who act according to their utmost strength and vigour , unless their activity be hindred by a miracle , and from brutes , birds , and other animals , who are devoy'd of reason , and follow their innate instincts , motions , and appetites . where there is a principle of knowledge and liberty in the mind to guide and direct it , as in men , who have thereby a power over themselves and their actions , it is far otherwise : and it is not necessary , that they do all which they can do . nor is this power therefore to be accounted idle , and to no purpose : because they can make use of it , whensoever it shall make for their interest and advantage , or whensoever their reason , or even their phansie , shall judge it fit and proper to reduce it into act . much more is this to be allowed to god , whose other attributes are as infinite , as his power : psalm cxv . . our god is in the heavens ; he hath done whatsoever he pleased . psalm cxxxv . . a whatsoever the lord pleased , that did he in heaven and in earth , in the seas , and in all deep places . and if his wisdom had thought fit , and if he had once willed the same , instead of creating one world , he might have created a thousand . however , the object of the divine power in its fullest latitude and comprehension , abstractedly considered , is , whatsoever is absolutely and simply possible . by which terms we are to exclude ( b ) . whatever is contrary to the nature and essential perfections of the godhead . thus it is impossible for god to lye : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ebr. vi . : to which passage , as to many others in that epistle , * s. clement alludes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because he is a god of infinite veracity . god cannot deny himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. ii . . god cannot but make good his word , whether we will believe , or no : if we are resolved to be infidels and scepticks in the midst of so much conviction , which christianity affords concerning the truth of its mysteries and doctrine , and the truth of its promises : if we throw in our scruples and doubts , and distrust his word , we shall one day be convinced and ashamed of such irrational infidelity : his word shall infallibly be effected ; veracity being as essential to god , as necessary existence : and if god cannot but be , he cannot be otherwise , than just and true . if we believe not , yet he abideth faithful ; he cannot deny himself . and for the same reason we remove from god whatsoever savours of imperfection , as being repugnant to the idea , which we have of him , who is a being infinitely and absolutely perfect . and in strictness of speech , if such things could be done , he would not be omnipotent ; because they are arguments and demonstrations of weakness . for what is a lye , but a plain confession of guilt , and of fear , that we dare not tell and own the truth , when we are demanded it ? unfaithfulness is a breach of that moral honesty and integrity , which humane nature and the civil laws and rules of government require between man and man. god is alsufficient , and therefore cannot stand in need of the assistence of his creatures : whereas we want , because we have not an absolute and full power and command over things , and cannot dispose of them , as and when we will , to supply our selves . our being deceived proceeds from our ignorance : but god cannot be deceived , because he is omniscient , and knows the secret thoughts and intentions of the heart , and all things are naked and open before him : there being an utter impossibility of error in the divine understanding . our sickness flows from ilness of temper , natural decays of animal and vital spirits , and tainted and vitiated bloud and other humors ; and death is the punishment of sin , and the effect and consequence of a frail and brittle constitution : the curious machine of the body , being quite worn out by age , at last falling into pieces , tho' otherwise never so carefully preserved from the disorders of intemperance , or the mischiefs of chance , or the assaults of violence . all which imperfections the very notion of a god does wholly exclude and remove . . by this we are to exclude whatever implies a contradiction or a repugnancy in its nature ; as that the same thing should be and not be at the same time , and in the same manner and respect : and that things , which have been , should now be made not to have been . things might not have been , before they were : but when once they have been , they cannot but be : which onely is a necessity by way of supposition . whatever then is repugnant to the nature and essence of a thing is therefore impossible , because otherwise the thing would be the same , and not the same : the essence would remain entire , and yet be destroyed at the same time : which is a clear and manifest contradiction . power therefore , in the essential notion of it , is no way extensible either to the doing or reconciling real and perfect contradictions : because the opposite terms destroy each other , and consequently there is an utter impossibility of their subsisting together : and if we examine the contradiction thoroughly , we shall find , that there is always in one of the terms a plain and manifest denial of being . thus to imagine , that the humane nature of our b. saviour , by reason of its union with the word , should become in a manner immense , and fill all places , because the godhead does ; what is it , but to confound essential properties of things , which are altogether irreconcileable ? or to assert , that a body , continuing one and the same , should yet be multiplied into several entire wholes : that the entire body of christ should be in the least crum of a wafer , and the several parts of it be distinct , and retain the same figure and order , and be extended at their full length , as they lye unconfused as it were in an indivisible point : be in heaven and upon earth at the same time : be upon a thousand altars together in the most distant parts of the world , without any discontinuity , and be brought thither by the pronunciation of five words , not to urge the ugly and horrid consequences , which flow from the admittance of such a grosly absurd opinion ; what is it , but to impose , under the pretense of an infallible authority , upon the faith , understanding , and reason of all mankind , and peremptorily lay down contradictory and self-destroying notions , as necessary terms and conditions of catholick communion ? if in things , which are plainly and confessedly possible in themselves , we are not to engage the infinite power of god without a just cause , nor to think god almighty obliged to make good our groundless and extravagant phansies : much less are we to destroy the nature of things , and swallow down and maintain real and manifest contradictions , and make that , which would be one of the greatest wonders of the world , supposing , that it were possible , to be done ordinarily , and every where , and every day , a thousand times , without any other proof , than our bare phansying so : as they do , who maintain the doctrine of transsubstantiation in all the school-niceties of it , against scripture and reason , against the principles of nature and philosophy , against the attestation of sense , and the judgment of antiquity , and against the experience of all mankind : and do all this , rather than admit of a figurative expression in the words of the institution . in favour of this monstrous tenent , the romanists object to us the incomprehensibility of the mysteries of faith ; and hence think , that they may elude all those unanswerable difficulties , which this new doctrine is charged with , and that there is argument enough to satisfie their doubts in that misapplyed saying , the effect , it may be , of rapture and indiscreet devotion , ideo credo , quia est impossibile . but the great disparity , which is between them , is easily obvious to any one , who will give himself leave to consider things calmly and fairly , and not suffer himself to be imposed upon by a pretense of an authority , absolutely to be obeyed and submitted to , as well in doctrine , as in matters and decrees of discipline , without the least scruple and hesitation . as , . that there is the highest reason in the world to believe the mysteries of faith , tho' they transcend our utmost capacity ; because they are expresly and clearly revealed in the writings of the new testament . it is the greatest security of our faith imaginable , that god has said it ; and therefore let the thing revealed seem never so unlikely and harsh to my understanding , i have as much reason to believe it , as any thing , which happens ordinarily every day , and presents it self to my senses ; nay more : for there is a possibility , that a particular person may be deceived sometimes , not to say all mankind , even in a matter of sense : but there is an utter impossibility , that god should be deceived in any proposition he has thought fit to reveal . but this they will not pretend to say for their transsubstantiation , that there is the same evidence of scripture for it , or indeed , that they have any evidence at all , as many of their own party have confessed ; and for want of which they have recourse to the authority of the church . besides , their greatest stress for the proof of it wholly lyes upon a gross and unnatural sense of words , which are capable of a far easier and more agreeable interpretation , especially when the other words , used by our b. saviour in the blessing and consecration of the wine , are most certainly and undeniably figurative . . these articles are essential to the christian faith : the doctrine of it cannot be entire without them : and besides , they were explicitely believed and assented to , as to the matter of them , from the first ages of christanity , tho' there were some disputes raised about the terms , by which they were expressed , and a latitude used in the explication of them : and the disbelief or denial of them was justly branded with the odious name of heresie in general councils : and the dissenters anathematized and thrust out of the communion of the church , and the true doctrine of the christian religion , as delivered by christ and his apostles , secured and established against the corruptions and innovations in after-times by publick creeds universally received . whereas this is a meer novel doctrine , first brought into the church the better to establish the gross errors and superstitions relating both to the opinions and practises of image-worship , and advancing by degrees in times of horrible ignorance and corruption of manners , till it came first to be decreed and established an article of faith by the assessors of the lateran council : besides , it does no way serve or promote the interests of christianity , but does very much prejudice it , and expose it , i am sure , to the contempt of the enemies of it , both turks and jews , who choose rather to continue in their infidelity , than submit to it upon their first disbelieving their very senses . . there is a vast difference between them in respect of their subject-manner . things relating to god are above the level of our understanding ; most of our little knowledge being derived from sense , which cannot reach those objects , that are altogether abstracted from it : whereas this falls under the examination of our senses and reason : they are things we every day converse with : things we may safely pretend to judge of , as being every way proportionable to our faculties . . these articles of faith involve in them no true and real contradiction , as the doctrine of transsubstantiation does . the christian religion proposes nothing to our belief , but what is possible , and therefore credible ; as has been proved by several learned men of our church against the heterodoxies and blasphemies of the socinians : nothing , which contradicts or thwarts the common and established notions of nature : i say , the doctrine of it , as it is contained in the scripture , and according to the ancient tradition of the catholick church , and the explications of the first oecumenical councils : to both which , tradition and authority , next to the sacred scripture , which is the rule of faith , we ought to have regard even in controversies of faith ; and not as it is perplext and entangled by the bold niceties of the school-men , who have corrupted the truth and simplicity of the christian religion by the mixtures of the philosophy of plato and aristotle . so that we do not limit the divine power , or deny it to be infinite , as the bigotted romanists pretend , because we reject this figment of transsubstantiation , as a false , absurd , and contradictory doctrine , ( besides the other above-mentioned exceptions , which no sophistry or cavil can honestly and truly put by , or justly satisfie ) which they ought to prove to be in the number of things possible . all which we believe from the nature of this attribute , as we are obliged , that god can do . . the second proposition is this , that nothing can hinder the effects of god's power , if once he has willed and determined the same * . and of this truth , both of nature and religion , the very heathen had a fixt belief and apprehension , viz. that all opposition made against god was vain and ineffectual : and that though some , according to the fictions of their poets , were so foolish , as well as impious , to make a war upon the gods , and attempted to pluck jupiter out of his throne ; yet they always came by the worst , and were cast down from their hopes , and from those mountains , which they had laid one upon another to scale heaven with , to feel the revenging effects of that power , which before they had so much slighted . here below power may be either balanced and resisted with success , or else it may be undermined or baffled by wit , and policy , and stratagems of war : and great armies have sometimes been routed and vanquished by inconsiderable numbers , and have met with shameful defeats and overthrows . but the divine power is irresistible : there is no withstanding it : the whole creation must needs tremble and sink at the presence of god : and this the proud assyrian king was forced to confess , when he was recovered from his phrensie : dan. iv . . that the inhabitants of the earth are reputed as nothing , and that god doth according to his will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , and say unto him , what dost thou ? so that we see , that the credibility of this article is founded not onely upon scripture and revelation , but upon nature and right reason : which i shall more fully prove , by making good . ii. the second general head , that the attribute of infinite power is essentially involved in the notion and idea of god. power in it self is an excellence and perfection : and things are more or less valued according to the greater or lesser degrees , which they have of it . i do not mean that force and energy onely , such as is found in inanimate beings , arising from the several dispositions of matter , whereby they are apt to make those great alterations , that are in the world : because their operations are necessary , but withal limited to a few particular effects : nor such a power , as is in brute creatures , arising from the strength and quantity of animal spirits , from the temper of bloud , and from the make and constitution of their bodies : but such a power , as is directed by reason , and is arbitrary and free , and may be used or not used , according as upon debate and deliberation shall be judged most convenient : such a power , as extends it self to various objects , and effectually brings to pass , what is designed in the mind , and contrived in the brain : a power , whereby a man has a full command over things , and can subject them to his will and disposal , and make use of , so as to advance himself , and get the mastery over others , and make himself be dreaded every where . yet however such a one , who has attained a despotick power , whether rightfully by succession , or by force of arms and cruelty , or by the arts , whether of lawful or wicked , policy , may please himself with the success of his councils and stratagems and dextrous management of affairs , both in peace and war , and phansie great matters of himself , and swell with the thoughts of his acquired greatness : he is not able to withstand the least sickness : this can soon mortifie him , and bring him upon his knees , and make him sensible of his weakness , and the folly of his pride . when god does but arm the most despicable creatures against him , and gives them a commission to assault and invade him , the least infliction baffles and routs his hopes and confidences , gives him a fair prospect of himself and of his defects , and shews him , what a miserable creature man is at the best , who cannot secure himself of health , of happiness , of life for one moment . by this he is made to see and acknowledge , that there is something above him , to whom he is accountable , that orders and disposes of all things at his pleasure : that all that power , which is distributed among so many creatures , in such a strange variety and subordination , is derived from some supreme being , in whom it is united , and infinitely much more : and if that he withdraw his influence , or blows upon any counsel , it comes to nothing , and the designs of these mighty men , who have got the empire of the world into their hands , are soon at an end together with their lives , and they faint away , and drop into their graves , and all their thoughts perish ; because all the power they have is but the communication of his will , an emanation of his providence , and an imperfect shadow of that power , by which he governs the world : all second causes being influenced by him , and acting onely by virtue of what they have received . for it is the plain and unconstrained collection of reason , that nothing has of it self a power to act , whereby it contributes to make up the harmony of the world : that their essences and the operations , flowing from them , are both limited , and are easily dissolvible by that power , which first made them ; and that they have a dependence upon a being , which is infinite , and almighty , and independent . what a blot and stain would it be to that fair idea of a god , to imagine , that any thing possible could be above his power , or too hard for his omnipotence ? what were this but to cloath him with the infirmities of a man , to level him with his creatures , and to take off that essential and necessary distinction between them ? this power then must be infinite : for what can limit or restrain it ? who can put a force upon him , or stop his procedures , when there is nothing equal and co-ordinate ? can man , whose breath is in his nostrils , who a few years since had no being , and that which he has , he owes wholly to another , born an infant into the world , made to his hands : he , as soon as he comes to years , and can use his reason , and discern things , quickly perceives his weaknesses and wants , and cannot help himself . can the united strength of other creatures ? they act onely , as they are directed : all that they have is plainly borrowed , and at the disposal of him , who made them . they may be traced to their originals , and are perishable in their natures : it is the power of god , which , as at first gave , still continues to them their being . now to demand , why is there then no infinite effect of an infinite power ? is to forget , that this implies a contradiction : infinity being an incommunicable attribute , and onely peculiar to god ; and therefore the distance will ever remain infinite between the opposite terms of such a relation , as that of the creator to the creature . but god has given sufficient displays of his power , and the effects of it are so various and innumerable , that they are convincing and demonstrative arguments of its being infinite , and that no power less than such could ever have produced them . the invisible things of god from the creation of the world are clearly seen , being understood by the things , that are made , even his eternal power and godhead . i rom. . we judge of worldly productive power by vast piles of building : but what is a pyramid , or an aquaeduct , or a colossus , or an amphitheater , to the orderly and glorious frame of things ? how pitiful and mean in comparison of the heavens ? let us cast up our eyes thither , and there behold * the several orbs moving on in an uninterrupted order , the swiftness of their motion , and withall the greatness of their bodies , that the earth , about which poor mortals contend so much , and to get a little part and share of , which they cannot possess long , venture their quiet and their lives , and oftentimes their very souls , is but a point in respect of them : the vast distance between us and the heavens : the glorious and inexhaustible brightness of the sun and the stars , and the kind influences of them upon all things here below , and the like : and we cannot but be filled with the admiration of god , who made them . the heavens declare the glory of god , and the firmament sheweth his handy work . let us reflect upon the situation of the earth , how it is hung upon nothing in the middle of the heavens , having no foundation to rest upon , but a magnetical vigour , imprinted by the hand of god , whereby the parts of it are so firmly united , all of them tending toward the center by an innate principle of gravity , that , if it were possible for it , according to the phansy of archimedes , to be moved out of its place by any engine , it would return speedily to it again : the virtue and fruitfulness of it in producing those various sorts of plants , flowers , and trees , with those several minerals and metals , and other fossils , which lye hid in the bowels of it : the great variety of living creatures , which serve for the ornament and beauty of the creation : and above all , let us contemplate man : the curious make and frame of his body , and the uses of each part : but chiefly the faculties of his mind , whereby he is able to govern himself and the other creatures subject to him , and even make use of those things , which he cannot alter and change , and derive a benefit from them to himself . now the conclusions , naturally arising hence , are . that the builder and maker of all is god : because this frame and constitution of the world is above all created strength and power , and things could not make themselves , but owe their being and original to his divine will , and to his infinite power and wisdom : and . that he , who made the heavens , and the earth , and all things therein , who has hung up those lights in the sky , which flame so brightly : who has imprinted such a swift and unwearied motion in the stars : who has filled that vast distance of space between us and them with so subtil and perspicuous a body : who has cast the earth into such a figure , that every part of it might enjoy the influences of the heavens with the greater advantage , and as it were interchangeably and by turns : who has caused those deep channels for the waters , upon which ships may pass from one extreme part of the world to the other , and keep up and maintain a commerce with all mankind ; and the like : he can do much more : his power is not confined to any one effect : if he does but once will the same , presently a new world shall start up out of nothing . for what shall hinder ? it being equally easie to an infinite and inexhaustible power to make more , as one . who questions an artists power , who has brought some curious piece to perfection , whether a statue , or a picture , or a watch , or a medal ; but that supposing the same conveniences , he can make more according to the first model , and vary and alter it according to the several workings and movings of his phansie ? and if this be so easily conceivable , and withal so agreeable to reason , who can doubt of those lesser things , which have been brought to pass in the several ages of the world : such , as are the alterations of the course of nature for a time , as the standing still of the sun and moon , ( that disorder in the heavens , which this interruption might cause , being soon after removed , and the former regular motion restored ) the dividing of the red sea into two parts : the waters of it rising up and standing on an heap , the wonders of aegypt , and all those stupendious miracles , wrought by our blessed saviour and his apostles ? for if we consider things thoroughly , as great things are done every day : but the commonness of them takes away the wonder , and makes us slight and neglect them . let us embrace either of the two hypotheses , it matters not . one would judge it more incredible , that so great a body , as the sun , or earth , should move at all , than that the motion of the one or other should be interrupted and stopt for some hours , but that our senses and the interchanges and vicissitudes of day and night , and the several seasons of the year , assure us of it : and it is as great , if not a greater , wonder , that the tides should be so regular and periodical according to the course of the moon , and that this flux and reflux should be made twice almost in five and twenty hours , than that the waters in a small gulph , as is the arabian , should rise and swell as it were into a mountain , and leave part of the channel dry and bare , and to be passed over on foot . they will say , that these admirable effects are according to nature : a word used by these men , who are afraid to own a deity , to very ill purposes . but what do they mean by nature ? do they mean a principle of things , void of life and understanding ? but can the stately , and curious , and regular frame of things flow from such a principle ? can that , which has no sense , or understanding , or life , or skill , be the author of such beings , which are endowed with all ? how comes it to confer that upon others , which it has not in it self ? if they say , that they mean by nature that order of things , which was fixt and established by god , the supreme cause , in the beginning , by which the world is ordinarily governed : why then will they deny the god of nature to be able to alter it , when it shall make for his glory ? a serious reflexion upon the ordinary works of nature will quickly silence all those doubts and scruples , which have been raised by a company of ignorant , illiterate , and debauched atheists and deists against the belief of the miracles recorded in the scriptures , and confirmed by unquestionable evidence of thousands , who have seen them done , and were actually present at the doing of them , upon this foolish pretence , because they seem to contradict the present state of things , as if that could not be altered , changed , and exceeded : which is nothing less , than to limit and tye up as it were the hands of an almighty agent . thus nature and reason fully and unconstrainedly give in their suffrages to the truth of this article : and certainly , tho' some shallow wits may acquiesce in second causes , and think , that they have attained their end , if they can find out some of the nighest and most immediate , and relying very vainly and presumptuously upon the supposed strength of the atomical or mechanical philosophy , go about with great impiety to exclude god from having any thing to do either in the making or governing the world : yet whosoever , like a wise and true philosopher , and sober rational man , will search further into the originals of those immediate and fundamental causes of things , and carefully observe , how they are linked and tyed together ; in what excellent order ; and to what wise ends and purposes ; he will find himself under a necessity of having speedy recourse to the infinite wisdom and power of god : and therefore , as that excellent person , the lord verulam , observes in his essays ; god never wrought a miracle to convince atheism : because his ordinary works sufficiently convince it . now as it is altogether absurd to proceed upon slight and narrow principles , taken up from the observation of the present and usual state of nature , to the prejudice of the truth of miracles , which suppose it alterable , and actually at that time altered : so it argues the same presumption and folly to doubt of the possibility of a thing , and deny the great truths and principles of religion , whether natural or revealed , meerly because they are above our faculties , and are not proportionable to those ideas and conceptions , which we derive from sense and the impressions of outward objects . which is the third general head of this discourse , which i undertook to make good : namely that iii. it is altogether unreasonable to deny the verity of the divine attributes , and limit the power of god in things possible , or refuse to submit to the belief and acknowledgment of the mysteries of faith , because they transcend either our power , or our understanding and comprehension . which proposition i shall consider in its particular branches . . it is most unreasonable to lay a restraint upon god almighty , and limit his power , and deny any thing to be possible , which is no way repugnant to the essential perfections of the godhead , and does not involve in it self a real and manifest contradiction , upon this pretense , because it transcends our power , or the whole power of created nature . in this indeed , as i have intimated above , we have the advantage of all other creatures here below , that they act either necessarily , or else spontaneously onely * , that is , according to natural instincts , and are hurried on to their several objects by the force and sway of their appetites , and consequently do nothing by deliberation and choice . thus the birds build their nests spherically , and the bees are very artificial and curious in making the hony-comb , and the silk-worm and the spider spin a very fine and subtil thread : they perform the task , which the wisdom of the great creator has set them , and are directed to those ends by his omniscience , and to those onely : for they cannot vary these actions , peculiar to each , according to their different powers . it is man onely in this visible world , tho' sent into it weak , and helpless , and unarmed , who , when grown up to maturity of years and judgment , by the help of his wit and reason , can conquer the other creatures , and make them serviceable to his uses , and easily master them , notwithstanding their wildness and fierceness , and hereby exercise an entire dominion over them , as being constituted lord of the creation : who can first design and contrive , and then perform and execute , what lyes within his reach and within his view . it is by this , that he has invented that great number of instruments and engines , whereby he reaches heaven , and takes an accompt of the order and motion of the stars , and of their several periods and revolutions , tho' at that vast distance from them , and makes them serviceable to the measuring of his time , and directing him in his travels and voyages . it is by this , that he dares commit himself to that inconstant element , and by the directive virtue of a contemptible stone , as it appears to be , tho' more valuable for this admirable use , than all the diamonds of india , can find his way in the great ocean , where there is no track , and encompass the world from one pole to the other , and keep pace as it were with the sun in its eastern and western course . it is by this , that he raises stately mansions and fortifications , for his pleasure and defense , cuts through rocks , and joyns distant rivers and seas by artificial channels , and invents those curious manufactures , together with that great variety of other artificial productions , which serve both for ornament and convenience . and all this is done by a dextrous and skilful application of actives to passives : by framing and shaping the materials , which are made to his hands : by putting different things together , by enquiring into their nature and use : by study , and experience , and observation : by often repeated and adventurous tryals : by casting about in his thoughts , how to secure himself of success : by proceeding slowly and by degrees , according to method and order : and the success has been glorious and admirable , and a new world of things has been added ; and every where , except in sandy deserts and uncultivated plaines and forrests , and in such countries , where the wild people are not reduced to gentleness and civility of manners , are erected monuments of mans wit and power . but how great soever this may seem , yet it is very little , and pitiful , and inconsiderable in comparison of what he does not know , and what he cannot do : thousands of things there are above his power , which neither his wit nor his arm can reach : it is not in his power to create one atome of matter : he does but disguise things all this while , and put them into new shapes . all that he can pretend to , is but to know nature ; and that very imperfectly , and to imitate it , as well as he can , and draw rough copies of that perfect original . for how rude , and homely , and inartificial are the best pieces of the ablest artists , if compared with the curiousness , with the neatness , with the beauty of natural compositions ! these are so curious and admirable , wrought with such excellent and extraordinary skill , that the most sagacious and inquisitive cannot fully comprehend them . all things are so exactly and geometrically fitted to their proper uses , even the least fibre , and the minutest particle , tho' imperceptible to the naked eye : there being nothing idle and useless in nature . there is so much accuracy and perfection in the meanest and most contemptible pieces of the creation , that the more a wise man , a philosopher , considers , the more he is at a loss : and the result of his serious thoughts , after they have been long busied and tired out in the search , is this , that they are all the works of a divine hand , guided by an infinite wisdome . thus every considering man , even by a slight , much more serious and deliberate , contemplation of nature , cannot but be fully satisfied and convinced , that there is an all-powerful being , which has wrought all these glorious effects : or else such a one , if yet such a silly creature , which has the shape , and pretends to the reason of a man , can be found , must fall into this prodigious and irrational error , which no one can be guilty of without the just imputation of phrensie , that all that he sees , is not the production of contrivance and design , but meerly of accidental hits , strugglings , and conjunctions of little particles of matter , floating up and down in an infinite empty space : that things fell into this admirable order and frame , which has distracted and confounded the wits of all ages fully to understand and make out satisfactorily , at first as it were of their own accord , as if they had had life , and sense , and power to determine their own motions , and mutually agreed to do this , having first made themselves : or which is as gross and foolish a phantasie , ( though herein the aristotelean atheist thinks himself a fine wit and a subtil arguer in comparison of the atheists of the epicurean sect ) that they are improduced and eternal : that the sun moves in the ecliptic to the great advantage and benefit of the world , and not in the aequator , or in any of the parallel circles , meerly because it happened so after long shiftings and infinite irregularities of motion : and that it still keeps the same course as it were out of choise , and sympathy , and good nature . but now how difficult , how false , how ridiculous , to say nothing of the impiety of it , must such a way of arguing and proceedure be , to judge of god by our narrow scantlings of wit and strength , to measure his power by our weakness , and the good or ill success of our endeavours and undertakings : when we are ignorant of the utmost strength of nature ; what may be done by the conjunction and combination of several beings ; how and in what manner they may operate one upon another ; and what effects they may produce : and especially , if we reflect , that many things have been pronounced impossible , and given over as such , that is , in respect of us , and not in the nature of the things themselves , and for the wit and art of man to effect , which have been discovered by the industry of after-times . why then should any man pronounce a thing impossible , which involves in it no repugnancy to actual existence , and hereby pretend to overthrow the doctrine and faith of miracles , because they are above the strength of nature ? when the power of god , as has been proved , is immense and infinite : and by the same argument he may as madly conclude , notwithstanding his high-flown pretensions of arguing according to the principles of strict reason , several things in the world , nay the world it self , not to be made , and maintain dull and stupid matter to have been eternal : which is a manifest gross absurdity : meerly upon this supposal , because if they were made , they must be made by a power above natural and humane . . it is most unreasonable to reject the articles of revealed religion and the mysteries of faith , because we cannot fully comprehend them . before these men , whether deists , or socinians , renounce the belief of such articles and mysteries , let them try their reason in explaining the difficulties of nature : let them resolve all those problemes , if they can , which have exercised the philosophers of all ages : and if upon trial they cannot satisfie themselves or others in those ordinary phaenomena , where they have their senses to assist them : if they cannot tell , how things are done , which are done daily : if many of the ordinary operations of nature be abstruse and unintelligible : if they cannot trace her in all her labyrinths and windings , and are quite tired , and forced at last to give over the pursuit : if plain matters of sense cannot be fully accompted for : why should they presume upon the strength of their little knowledge , and make their reason the measure and standard of divine truth , allowing that onely to be true and certain which suits with it ? he is very unfit to judge of any piece of art , suppose a picture or a watch , who knows nothing of design or clock-work ; and especially at first view , without taking notice of the several shokes and lines , and the proportion of the parts of the one , or the hidden springs and wheels of the other , which give it that orderly and regular motion . and if an artist reject their judgment , as foolish and incompetent , because grounded on no principles of knowledge and skill : shall we not much more reject these mens either bold determination or peremptory denial of things , which they neither understand , nor have throughly considered ? such , as pretend , that they cannot believe either a creation , because they cannot tell how to admit of a vast empty space , before the world was made , or how it should be made , no matter praeexisting ; or a resurrection , because they cannot see how the scattered atomes of dust shall rally and reunite , and constitute the same man again : such , as disbelieve the articles of the christian faith , because they cannot form clear ideas , and full and comprehensive notions of them : and upon the same pretense these very men , who will believe nothing , but what they can make out and demonstrate by reason , will , if they follow their own principle , quickly commence down-right atheists , and deny god to be infinite , omniscient , and eternal : of which necessary and essential attributes of the divine nature we cannot have complete and adequate conceptions , our narrow faculties being no way capable of it . but if there be such a vast difference between man and man , upon the accompt of education , industry , experience , learning , and the several ways of advancing and improving reason and the natural faculties of the mind : if the conceptions of things be clear , easie , and distinct in some , without wracking or straining the phansie , which are clouded , perplext , and confused in others , by reason of some natural or accidental hinderances and disadvantages , through dulness and stupidity , or settled prejudice : if we are ignorant of the possibilities of nature , and cannot tell , how far and in what manner natural causes may act : what can be more unreasonable and unjust , than for a man , whose knowledge is scanty , and power confined within a narrow circle , and who is so apt to mistake in his judgment of things , to oppose his reason to god's infinite wisdom , as if it were equally clear and comprehensive ; to pretend , that his conceptions are the adequate measures of truth ; and that god can do no more , than what he , poor finite shallow creature , is able to think ; and to reject clear and express revelations of god concerning himself , upon the accompt of a phansied incongruity and a seeming repugnancy to his reason ? if the creatures , which are of a different order of being from us , cannot at all , much less fully , understand and comprehend what we do according to the dictates of reason and wisdom , and the results of deliberate counsel and study : because life , and sense , and animal motion are not able to reach so far , without the assistence of an higher and nobler faculty : what an unpardonable piece of arrogance is it for a man to think his reason able to comprehend the things of god , when there is such an infinite disproportion between them ; and call in question the truth of the divine revelations ; and measure all by this crooked and deceitful rule , whether it be agreeable to his phansie or not ? it is a most rational and infallible ground of faith , that god , who has revealed these mysteries , cannot utter a falshood . it is more certain than demonstration , if god has once said it . there are some monsters in the world , whose lusts and debaucheries have suggested to them doubts about the being of god , and the truth of his attributes : and a consciousness of their guilt has made them wish , that there were none . no one was ever found , who acknowledged a god , and did not at the same time acknowledge , that he was just and true . pythagoras found no opposition , when he taught , that there were two things , by which men became like to god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by speaking truth and doing good : both perfections naturally streaming from the divine nature . so that upon the whole matter it will appear , that it is nothing but pride and a presumptuous conceit of mastering all the difficulties of religion by the strength of reason , which put them upon the denial of these revealed truths , and that this pride and presumption are altogether unjust and unreasonable . which was the thing to be proved . from this necessary , essential , and fundamental notion of the divine power , these following inferences , relating to practise , may most certainly be drawn : . that we are to repose our whole trust and confidence in god , whose power is infinite . we naturally fly in case of distress and danger to a power , which is able to protect and relieve us . there is no man , but needs a support some time or other . men are not always able of themselves to resist successfully the assaults of envy and malice : but this way envy may be at last conquered , and enemies brought over and reconciled , or else defeated . let this therefore be the great comfort of our minds , that god is both able and ready to assist us in our utmost and greatest dangers , and in all the particular difficulties and distresses of our lives , which may befall us . it was a reflexion upon this , which made david break out into those triumphant expressions : psalm xlvi . , , . god is our refuge and strength , a very present help in trouble : therefore will we not fear , tho' the earth be moved : and tho' the mountains be carried into the midst of the sea : tho' the waters roar and be troubled : tho' the mountains shake with the swelling thereof . and v. . the lord of hosts is with us : the god of jacob is our refuge . . that we are to stand in fear and awe of god , and do nothing , which may displease him . fear is a passion , which usually results from a reflexion upon power : and according to the nature and degrees of it , the fear will rise and encrease proportionably ; and therefore the power of god , who is able to punish us eternally , is a most rational ground of fear . s. luke xii . , . says our b. saviour to his disciples ; be not afraid of them , who kill the body , and after that have no more , that they can do : but i will forewarn you , whom you shall fear ; fear him , who , after he hath killed , hath power to cast into hell : yea , i say unto you , fear him . and with this argument the heroic woman encouraged her young son to endure the torments and cruelties of antiochus , as his six brothers had done before him , rather than save his life by violation of the divine law : i beseech thee , my son , look upon the heaven , and upon the earth , and all that is therein : and consider , that god has made them of things , that were not ; and so was mankind made likewise . fear not this tormentor , but being worthy of thy brethren , take thy death , that i may receive thee again in mercy with thy brethren : as you may read the tragical history in the second book of maccabees , chap. vii . whosoever reflects seriously * on god's infinite power , will never presumptuously do such things , as may draw on him his displeasure : and upon a true sense of his guilt , will be restless , till by repentance and a good life he is reinstated in the love and favour of god. . that the sense of our weakness and defects should teach us humility and modesty in our enquiries into the great mysteries of religion : there being as great reason for us to submit our understanding to the revealed truths of scripture , as our will to its commands . he , who religiously adores and believes a god , and acknowledges him to be a being infinitely perfect , will not dare to question the truth of his revelations : and as firmly will he believe , that all those promises and threats , which are contained in the holy scriptures , which have a reference to a future state , shall one day be fulfilled . for with what pretense can any one doubt or disbelieve their fulfilling , who reflects upon god's truth and power ? all doubt or distrust ariseth from a double cause , either because men are not real in what they say , and so intend it not : or else want power to make their words good : neither of which can possibly have any place here . for god is a god of infinite veracity , and all his promises are infallibly real and firm : and he is able to perform them . we value not indeed those menaces , which are the effects of an impotent passion ; when we are out of their power , and when they cannot reach us : but there will be no flying from god : his eye and hand will find and lay hold on us , wherever we are . he , who made me at first , and placed the several parts of my body in that comely order , in which they stand , and which from time to time in continuance and in the succession of a few months were fashioned , when as yet there was none of them , he can raise up this very body at the last day , and will raise it up : and of this i cannot pretend to have the least rational doubt , were it ten thousand times more difficult to conceive , than it is : because he has absolutely promised it , and his veracity is obliged for it , and his infinite power can easily make it good . does god threaten impenitent and incorrigible sinners with everlasting torment in hell ; i with trembling submit to the truth of this threatning : because he can easily continue a creature in a miserable being , unconsumed , and that for ever : and i know he will do it , because he has said it . and upon this belief and assurance we are to provide accordingly , that so we may avoid the strokes , the fierceness , the terribleness of his revenging hand , and may partake of those most glorious promises , which his goodness and mercy in christ our saviour has made over to us in this life , and which his infinite power will make good to us for ever in the next . a discourse about the certainty and evidence of a future state. how much it is below a man to busie himself wholly in the pursuit of earthly things , whether honour , wealth , or pleasure ; and how contemptible a creature he is , notwithstanding all his acquists of outward greatness , unless he does raise his mind to the contemplation of better and nobler objects , whosoever will reflect seriously upon the nature and faculties of the mind , by which he is enabled to discourse , and reason , and judge of things and of their consequences , unless he is utterly forsaken by his reason , and governed by brutal appetite , will be forced to acknowledge . besides , there are such continual changes and vicissitudes of things here below , so much uncertainty in them , and withal , so little satisfaction to the rational desires of the soul , such intermixtures of good and evil , ebbs and flows of prosperity , sickness , and discontent , and disappointments , and various anxieties , arising from irregular passion and distemper of bloud and humours , and a thousand evil accidents , which no wisdom or care can prevent , notwithstanding the flattering intervals of health , and ease , and pleasurable self-enjoyment , taking up the greatest part of our lives , and death at last , after three or fourscore years at most , seizing upon us , that , even according to the judgment of natural reason , and the more refined heathen have acknowledged it , the condition of humane life would be very miserable , and all things considered , inferior to that of other creatures , if there were no life hereafter in another world . nay , amidst those corrupt principles , which barbarousness and sensuality had super-induced among the wilder sort of heathen , immersed in blind and stupid ignorance , and destitute of all helps and methods of knowledge and learning , they yet retained a belief and exspectation of another state after this life : this could not be wholly effaced out of their minds and memories : these thoughts pursued them , wherever they went : and when they met with violence and hardship , and were oppressed by the irresistible strength of invaders , and suffered unjustly , in all these straits and difficulties , they comforted themselves with faint hopes of it : and tho' they could not by reason of fatal prejudices and prepossessions , taken up from sense , and of the want of the true knowledge of god , and his attributes , have any just apprehension or notion of the resurrection of the body , yet they all concluded unanimously for the life , and being , and subsistence of the soul. so that the wild and savage people of afric and america , as well as the more civilized , and cultivated by philosophy and the discipline of laws , give in full evidence against the atheistical wits of the age , who with an unparallel'd boldness maintain , that when a man has acted his part in this life , he goes off the stage , and disappears for ever , that the soul like a flame , when the matter , which fed it , is spent , is wholly extinguished , and vanishes into soft air ; that we came into the world by meer chance , and shall be hereafter , as tho' we had never been : as the author of the book of wisdom elegantly brings in the gallants of his time triumphing and entertaining themselves with such idle , phantastick , and irrational hopes ; chap. ii . . and that when a man dyes , there is an utter end of him , a dissolution of soul as well as body , every element taking its own , and the whole swallowed up in the universal mass of matter , out of which it was at first made : singing out with the chorus in seneca's troas : quaeris quo jaceas post obitum loco ? quo non nata jacent . and , post mortem nihil est , ipsaque mors nihil . but it ought not to be exspected , as to the heathen , that they , whose eyes were dim and weak , and who were involved in thick clouds and mists of ignorance , should have a clear view and prospect of another world , and that those heavenly objects should appear to them , whose understandings were darkned with false notions and principles , in their full brightness . however , it is most certain , that they did believe a life after this : and made it the great incentive and encouragement of virtue and courage in dying for their country : and when they did ill , and that in the dark , with all possible secrecy and undisturbance , and with all security , under no restraint of law , or fear of punishment ; yet their hearts misgave them , and in private and alone they dreaded the evil effects and consequences of their guilt . i am not backward to acknowledge , that this opinion , belief , and exspectation of another life , might be oftentimes clogg'd in the best of them with mixtures of doubts : the prepossessions of sense stifling the dictates of right reason and the suggestions of natural conscience . even that excellent person , socrates , who was one of the first among the greeks , who freed his reason from the entanglement of vulgar opinions in matters of religion and moral philosophy , which the corrupt theology of their poets had introduced , and who died as it were a martyr for the unity of the godhead , spake somewhat doubtfully of it in the discourse he had with his friends , the very day of his death : the sum of which is preserved by plato in his dialogue , entitled phoedo , or of the soul. he said , he would not be positive and dogmatical : but however he profest his hope , that he should pass immediately to the company of those good men , who died before him , whose souls survived in some happy place he knew not where . this was far from the heroick and steady assurance of s. paul , who after his second appearance before nero , when he saw , that there was nothing but death to be exspected from the tyrant and his bloudy officers , triumphs in his neer approaches to it , as the entrance to a blessed immortality . tim. ii . , , . i am now ready to be offered , and the time of my departure is at hand . i have fought a good fight : i have finished my course : i have kept the faith : henceforth is laid up for me a crown of righteousness , which the lord , the righteous judge , shall give me at that day . he seemed as sure of it , as if he had had the crown upon his head , and had been actually in heaven . what philosophy can scarce reach , being at that vast distance from it , that christianity easily discovers . reason is the same in all mankind ; but reason , assisted by revelation , is like the eye armed with a telescope : it not only sees things clearer and better , but discovers new objects ; such as before lay hid , and were indiscernible to the naked sight . a christian man , that is , if he be more so , than in profession , and if his immoralities have not altogether corrupted his mind , and plunged him into the very dregs of infidelity , cannot at all doubt of a future state . he looks upon himself as a pilgrime , and is travelling toward a better country , that is , a heavenly : here he has no continuing city , but looks for one to come . his hopes are fixed elsewhere : and the doctrine of faith assures him of the certainty and reality of his hopes , and plentifully affords him good and well settled and unmoveable grounds , upon which his expectation is founded . but setting aside the proofs from the clear , and full , and uncontrollable revelations of scripture concerning the different states and conditions of happiness and misery in the other world : as having now to do with men , who throw off all belief of the sacred writings of the prophets and apostles , and reject their authority ; in order to their conviction i will only make use of arguments drawn from the principles of reason and of natural religion , which they pretend to admit and embrace , in proving , that there are things to be hoped for and feared in another world ; that is , that there are rewards and punishments to be distributed hereafter according to our good or ill behaviour in this life : and that a full , and positive , and satisfactory proof of this is derivable from the nature of things , and that such evidence is sufficient , and cannot with any shew or pretense of reason be rejected . i shall only by way of preliminary lay down this following proposition , of the truth of which these men cannot but be fully sensible ; viz. that the belief of this natural truth , so universally received , that is , in all ages and among all nations , is very conducive to , and has a mighty influence upon , the well-being of the world . it is indeed one of the grand bases and principles of all religion , whether natural , or prescribed by positive institution . if all things were to end here , and no exspectation of any thing future , men would little care to be virtuous or religious for virtues or religions sake . for tho' to live virtuously and religiously , that is , according to the law of nature and the law of god , be agreeable to our rational faculties , and creates a greater joy and serenity in the mind , than what all earthly , sensual , and brutal pleasures , enjoyed to their full height , can afford , and consequently does carry along with it its own reward : yet it is justly to be feared , that the satisfaction of having done ones duty would be judged meager and empty in respect of those gross delights of the senses , and be lookt upon as the effect of melancholy and chagrin , and it may be , of mistake and folly ; and that religion would have but few votaries upon this noble and generous principle . the only business then of life would be how to be rich and great : strength would be the law of justice , and right and title measured out by the longest sword . innocence would be no security against oppression and violence ; but rather their sport and prey . luxury would go hand in hand with ambition : pleasures , tho' never so unmanly and impure , should be wanting to no sense : the appetite should be sated with wine and lust , and then raised again with charming incentives and provocatives . men would play the beasts more solemnly , make the whole creation administer to their wantonness and riot , and spend their whole time in the excesses of extravagant mirth and jollity . conscience , alas , and honesty would be accompted meer empty names : corrupt interest and policy would raise themselves upon the ruines of religion and morality . deceit and evil arts should soon take place , where there was no hope of prevailing by open force . a mans own will , were it never so unreasonable , should be the onely rule of his life : and the gratification of an irregular appetite should be the onely law of his mind . next , the belief of this fundamental truth is the great and necessary support of government . it is like the middle stone of an arch , which sustains the whole building : it keeps the world from falling into confusion , and relapsing into its original chaos . all government would quickly be at an end : laws would not have sufficient strength to hold men in to their duty ; at least , they would be like spiders webbs , onely proper to entangle petty offenders , who could not break through them . they would no longer obey , than they were forced : they would be impatient of living under such restraints , which , as some of our modern virtuosi pretend , abridge them of their natural liberty : and if so , they were to be treated like wild beasts , and pent up in dens and caves from doing mischief . every man would pretend to have a right to every thing : and mr. hobbs's absurd and phantastic hypothesis about the state of nature would be really introduced into the world by innumerable instances and examples of cruelty and injustice , to the shame of humane nature , and utter overthrow of humane race . such continued clashings and fightings would be more fatal and pernicious , than plagues , hurricanes , earthquakes , and inundations , and would quickly dispeople the earth of all its inhabitants . it is the belief of another world , which secures government , preserves authority , and gives strength to laws . fear and hope have a great influence upon our lives : they are very imperious passions , and shew their power sufficiently in all the great transactions of mankind , which are done with reason and design . they are natural to us , and will never forsake us : and their strength increaseth proportionably , according to the nature , and quality , and degrees of those rewards and punishments , on which they are fixt . now if these rewards and punishments were only , temporary , if after death there were nothing further to be feared or hoped for , men would not value the utmost severity of law , to gratifie a passion , suppose lust or revenge : they would willingly run the hazard of dying , so as that they might either enjoy their extravagant phansies , or ruine and dispatch their enemy : death in it self being not so terrible , ( the fear of which several passions can easily overcome ) but as it is a passage to eternity . he , who is grown so desperate , as not to value his own life , is easily master of another mans : and nothing could deter such an one from acting the greatest villany imaginable . but now , if there be rewards and punishments after this life ended , if these rewards and punishments be everlasting , if these everlasting rewards and punishments be dispensed and proportioned according to the actions and behaviours of men here in this world , if this be certain , and if it be believed and exspected as certain , the just and well grounded hope of future happiness will powerfully perswade and incite us to the practises of a virtuous and holy life ; and the fear and dreadful exspectation of future endless misery will as powerfully deter us from the commission of those wickednesses , which render us justly obnoxious to such punishments . for who would not be happy for ever , if he either might or could ? who in his right wits and calm thoughts would be content to be miserable to eternal ages ? who would make it his choice to be damned , if he might avoid it ? now as to the proof of a future state from the principles of natural religion , the certainty and evidence of it are founded on the justice of god and his governing power : which render it undeniably necessary . nothing perplext the minds of the ancient philosophers more , than to see righteous and virtuous men oftentimes afflicted and opprest , and the wicked and dissolute prosperous and triumphant . no phaenomenon whatever , which they pretended might be solved and accompted for by their several hypotheses , without interesting a deity at all in their solutions , troubled them so much , as this : these difficulties were great and perplext , and disagreeable , as they thought , to the common notions of reason , equity , and justice , imprinted upon their minds : so that in the tumultuous workings of their thoughts , they began to question , whether god ( for such a supreme being they could not , they durst not deny ) had any thing to do in the government of the world , who permitted such disorders , and seemed so unconcerned . but upon wise thoughts and sedate deliberation they quickly recovered , and generally condemned the doctrine of epicurus , and readily acknowledged , that all the great revolutions , that were in the world , all the odd and strange events of things , and the different conditions of life , as to good and evil , so seemingly repugnant to the rules of right and wrong , were for wise ends and purposes permitted to come to pass : that there was a soveraign infinite being , who governs the world according to his will and pleasure ; and that all things are subject to the rules and laws of his wisdom and providence . this , after all their researches into the causes and reasons of things , notwithstanding the great difficulties , wherewith they had been entangled , was generally acknowledged by them , as the voice and dictate of universal nature and clear and right reason . the schools of all the sober masters and professors of philosophy , both at athens and rome , sounded with this doctrine : and all , who pretended to virtue , and honour , and understanding , very few excepted , embraced it . it was to the belief of this prime truth , and the practises of religion grounded upon it , that the wise and judicious * cicero ascribed the astonishing success of the roman arms in the several distant parts of the then known world , where their victorious eagles percht ; that it was not , because they were more numerous , or excelled either in the arts of policy , or in the art of war , ( as if the galls or the carthaginians had been inferiour to them in valour and discipline , for they had had frequent experience of the contrary , and had been sadly distrest by both ; and brennus and hannibal were names , which had made rome to tremble , or as if the other nations , as the greeks , or the spaniards , or even their own neighbours and countrymen , the italians and latines themselves , whom they conquered , and brought under the jurisdiction of their imperial city , were not so numerous , or not so cunning and ingenious , and excellent in discipline and civil arts and accomplishments of life ) sed pietate atque religione , atque hac una sapientia , quod deorum immortalium numine omnia regi gubernarique perspeximus : but in piety and religion , and in this peculiar wisdom , that they acknowledged , that the great affairs of the world , and all things in it , were governed and over-ruled by a deity . this truth they retained , notwithstanding the grievous errors , which they had taken up concerning the multiplicity of inferior gods , and the horrible and shameful scandals of their idolatrous worship . but our improved reason , enlightned with the knowledge of the true god , does more fully and clearly , upon just and easie reflexions , prove and make manifest to us , that god , who created the universe , is an alwise god , holy , just , and true ; that righteousness is essential to his nature ; that nothing comes to pass , or can come to pass without his appointment , at least without his permission ; that what now seems disorder and chance , is wise contrivance and design ; and that all the confusions brought upon the world , tend to illustrate god's wisdom and power , who can and will bring beauty and order out of them . if all things then in the world are under a law , the law of their respective natures , and act according to the established laws of their creation ; and if there be an over-ruling providence seen every where : man certainly , who is capable of a law , by reason of his intellectual faculties and liberty of will , cannot be supposed left to himself , to act , as he wantonly pleaseth , without being accomptable to a superior power . he , who made him , and continues his being to him , has a right to govern him , that is , may , if he will , lay down laws and rules for the right ordering of his life : and he has actually done so : and every man is conscious to himself , that he is obliged by virtue of his creation and dependence upon god to obey that law . now it is not so much the equity , the agreeableness , the advantage , or necessity of a law , as the sanction , which makes it to be obeyed , and preserves it inviolable . if god then be the governour of the world , and particularly of mankind , and if he governs man according to the laws and rules of justice , the necessary and fundamental maximes of government will oblige us to believe , that he will accordingly reward and punish . there is one law-giver , who is able to save , and to destroy . but we see daily , how the laws of god are violated , and that the violators of them oftentimes escape unpunished in this life : and we know , what ill use impatient and inconsiderate men have made of this forbearance and long-suffering of god. is not bloud-thirsty cruelty , for instance , a manifest breach of the law natural and divine ? that multitudes of innocent persons should be sacrificed to the revengeful and wanton humour of a tyrant ; which was the case of the primitive christians during the reigns of the heathen roman emperours : who does not detest as impious and inhumane ? yet how many of them , who have been guilty of this barbarity , have left the world without any mark of the divine vengeance upon them ? they having had whole armies to defend them , and assist them in their outragious and bloudy massacres . who is not concerned for the sufferings of good men in all ages ? when they are dead , they are pitied perchance , and men weep over their graves , and celebrate their memories with anniversary orations , and speak great things in praise of their courage and virtue , which no opposition , no trouble whatever , no not death it self , could tire out and overcome . this is all the reward , which they have in this world : and certainly in it self a very poor one , tho' justly due to their name and memory . but while they lived , oftentimes they were destitute , afflicted , tormented , wanting the conveniencies of life , exposed to extreme poverty , and to cruel mockings and scourgings , wandring about in deserts and mountains , and retiring to dens and caves for shelter ; and outlawed by sanguinary edicts from the society of mankind : and at other times condemned to the flames , or to wild beasts in their amphitheatres , or to gibbets and crosses , or to wracks and wheels , and such like cruel deaths , with all possible ignominy , as well as torment . does not the justice of god make it necessary , that there be a distribution of rewards and punishments hereafter , according as every one deserves ? can the government of a most holy and alwise god be supposed imperfect and defective in so necessary a part of it , as is distributive justice ? can god be thought to give laws on purpose , that they might be broken , and to reward the breakers of them , and to have no regard to those , who conscientiously obey them ? this most certainly evinceth , that there must be another life after this , wherein god will vindicate the honour of his justice and providence , which now seemingly suffer , and do himself right in the sight of all mankind . if there be a god , there will be a future state , because god cannot be otherwise than just . for tho' he hath an absolute power over his creatures , yet he governs them according to rules of eternal rectitude and justice , and has declared from heaven his wrath and indignation against all unrighteousness of men , which is the transgression of those rules , and his veracity , as well as his justice , will oblige him to make it good . if it be said , that this evidence of reason is not so clear and convincing , as that , which ariseth from mathematical demonstration , or the attestation of sense , tho' it should be granted , nothing can be gained by it to the prejudice of the truth and certainty of this doctrine : which i shall shew in these two particulars : i. that this evidence of reason is fully satisfactory of it self . ii. that in a matter of this nature no other evidence can or ought to be exspected . i. that this evidence of reason is fully satisfactory of it self , will appear hence , because it is highly irrational to doubt or deny such proofs , as are grounded upon the evidence of reason , meerly upon this pretense , that the evidence of mathematical demonstration and of sense is clearer . for tho' all the maximes and postulata of geometry , with the several theoremes and problemes built upon them , be in themselves so clear and evident , as that upon a right perception either of the terms , or of the manner of construction , we readily and easily yield our assent to them without the least demur : and tho' the judgment of sense be certain , that is , when nothing , requisite to make the sensation perfect , is wanting : yet the sceptick has called in question the truth of both , upon this foolish pretense , that for ought he knows , and can be throughly convinced of , all this mathematical evidence may be a fatal and settled delusion : that it is possible , that a man may be most deceived , when he thinks himself most assured : that the collections and inferences of what we call reason may be false and deceitful : that the impressions , which material objects make upon the phansie , may be onely chimerical : that when we see and hear , and discourse , we may but onely think so : that we have as little certainty of things , when we are awake , and are very attentive and serious , as when we are asleep and dream : and that our whole life may be but one continued scene of phansie and imagination . so that the most common , and universal , and establisht truths of nature may be , and have been called in question by subtil sophisters , who have a mind to cavil . but who does not deride and condemn such scepticism as very silly and irrational ? men are not to be perswaded or disputed out of their senses , and their belief of first notions , by such idle and phantastick suppositions : the possibility of the truth of which is overthrown several ways , as , by the reflexions , which the understanding makes upon it self , whereby we clearly know what we know : by our acting according to deliberation and fixt principles : by our being conscious to our selves of the continued and repeated actions of our lives : by confirmed and undoubted experience , that , tho' we are deceived , when our outward senses are suspended by sleep , and the phansie takes a liberty to amuse us with a thousand various shapes and figures , and sometimes with strange conjunctions of things , which neither exist , nor can possibly exist , we make certain conclusions from our awakened senses , when we have the full and entire use and exercise of them : and because it is inconceivable , either how such a delusion should arise of it self , and be essential to the nature of man ; or how that god should suffer it ; that is , that he , who is of infinite truth , and wisdom , and justice , should force us by the very constitution of our nature to believe a lye , and embrace error under the semblance of truth : and that too without any help or means of discovering our being convinced of our mistake , or at least should leave us to such great incertainties , that we should have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule to distinguish between , and discern truth from falsehood , and that he should give us reason and sense for no other end or use , but to deceive us , at least to perplex and distract us with doubts and scruples , whether we understand and see , when we both understand and see . the certainty and clearness of mathematical demonstration ( as also of such propositions , as are said to be aeternae veritatis ) ariseth hence , because it is conversant about things abstracted from matter , or , rather to speak more clearly and distinctly , it is founded in the essential notions and properties of things , which have an inseparable dependence upon and connexion one with another , without any regard to their actual existence ; as that all the lines drawn from the center of a circle to the circumference are equal ; and that the whole is greater than any of its parts : which is infallibly and universally certain ; it being essential to the nature of a thing , considered as entire and whole , to be made up of many parts united and connected together , and therefore necessarily greater than any one of those parts actually divided or conceived divided from it . and the like is to be said of all the essential attributes and properties of a sphere , cylinder , ellipsis , or any other geometrical figure whatever : tho' there were no exactly spherical , cylindrical , or elliptical body in nature , or could be framed such by the power of art . such speculative truths carry in themselves their own evidence : and the understanding very readily assents to them : and let me add , the more readily , not only , because it would be the effect either of a natural or shamefully absurd stupidity to deny such evidence , which would be the same thing , as to maintain gross and palpable contradictions ; but also because it is no mans interest to do so . for nothing is more certain , than that interest oftentimes rejects the clear results of reason ; than that the judgment is oftentimes enclined to pass a wrong sentence , even against knowledge and just proof of the contrary , in favour of a false opinion , if it be advantagious ; that what we do not like , and is disagreeable to our designs , does not easily get admittance within us : we demur upon it , and raise difficulties and doubts , and pretend , that we cannot understand it ; when the true reason is , it makes against us , and therefore we will not . and this is one great reason , why the atheists and deists set themselves against the fundamental truths of religion , and labour so much to confirm themselves in their infidelity , by making use of their wit and the little reason , that is left them , to find out new difficulties , and raise objections , to justifie and defend themselves in their unbelief , in opposition to the rational , wise , and just sentiments of good men , whom they most absurdly represent under the nickname of believers , that is , credulous . for these men are fully convinced , that their practises are altogether inconsistent with such professions : that if they admit these truths , they must quit their present course of life , unless they could have the patience to live under the anguish of self-condemnation , which would turn all their luscious enjoyments into gall and wormwood : that if there be a god , and that his power and justice are equally infinite , he is to be feared and adored : ( for who would dare to live in open defiance of his laws , and blaspheme him daily , who believes , that he can punish him eternally for such defiance and blasphemy ? ) and that if there be a future state , they must not then live like the beasts , which perish , and which are altogether unconcerned in it . but the pleasures of the animal life have corrupted their minds : they are immersed in sensuality : they have given up themselves to be governed by their appetite : to gratifie that is their only study and business : it is death to them to think of a sober , restrained , and mortified kind of life : it is not their interest , they know , as the case stands with them , to believe , that there is a heaven or an hell : and therefore we need not wonder , if they cry out , that they see no force in this or that argument , in which the whole world has hitherto acquiesced , as just and satisfactory , to convince their judgment . nothing will content them , but mathematical evidence and demonstration : tho' it may very justly be feared , that if the evidence , they so foolishly call for , were prejudicial to the end and purposes of life , which they pursue , they would deny even that too . ii. no other kind of evidence in the case of a future state can or ought to be exspected or demanded . and the reason is , because the subject-matter is not capable of it . there are different ways of proving things agreeable to their respective natures , both in metaphysics , natural philosophy , ethics , and the like ; of the conclusions of which , fairly deduced according to the laws of method , there can be no just doubt : every science being built upon certain general principles and rules , taken up , either from experience and observation , or else drawn from the common notices and consent of mankind . often repeated trials and experiments , which have succeeded well , sufficiently convince us of the truth of several things , which we will not pretend to demonstrate . if a matter of fact , in it self not unlikely , much less impossible , be confirmed by credible witnesses , or by authentic records , it would be a very strange piece of niceness in us , to deny the truth of it , and call for demonstration : because we have all the assurance , which relation and history can give us , that it is so . to perswade a man , that it is his duty to be just , and honest , and sober , and chast , i am onely to make use of moral arguments . to prove to him , that he has a command over himself , as to his actions , i shew him the absurdities of the doctrine of fatal necessity : and if he should persist and demand further satisfaction , i can do no more , than make an appeal to himself , whether he does not find a power within him of acting or not acting , as he pleaseth : whether he does not deliberate with himself , whether he had best do it or no : and when after some demurs and debates he hath determined his will , of his own accord , which before was indifferent either to this or that , whether he doth not consult about the means to bring about his design : and upon a survey of several , make choice of such , as he judgeth most proper and effectual . in these and the like cases , we can have no mathematical evidence and demonstration : yet we cannot rationally doubt of the verity of their proofs : tho' the evidence and assurance be onely moral , yet it is such , as will perswade any man , who is free from unjust and irrational prejudice . besides , upon this kind of assurance a depends all the actions of our lives . no man can demonstrate to another , who has not been there , that there are such countries , as india , persia , and turkey , or such great cities , as delhi , agra , ispahân , and constantinople ; and yet men send their estates thither , tho' they have onely the reports of others for their assurance , and the ability and integrity of the persons , whom they employ and trust in the management of their rich trade . that they are the sons of such and such persons , they are onely assured by the testimony of others , and chiefly of their parents , who have taken care of their education . it would be idle , monstrous , and unnatural to deny to pay them the respect and reverence , due to them , both by the laws of god and nature , upon a pretense , that they have some scruples upon their minds , whether they be their parents or no : and that it cannot be made out demonstratively to them , that they are so . what other assurance have they , that the deeds and conveyances , whereby they hold their estates , derived down to them from their ancestors , at the sealing and delivering of which they were not present , are not counterfeit ; and would they be contented to have them called in question upon such a phantastick supposition ? no one can demonstrate to himself out of euclide and archimedes , that the house , wherein he lyes , will not fall upon his head : and yet for all this bare possibility he sleeps securely and without any disturbance , and will not lye in the open air . not to heap up more instances in a thing so common , and every where to be met with . all satisfaction concerning the certainty of a future state is offered , that can be justly demanded . we have the evidence of reason , and the evidence of religion , which is founded upon the belief of it : the justice of god makes it necessary : and the doctrine of providence and of the government of the world by the alwise and omnipotent creator suppose it . things future are not triable by b sense : they are the objects of our hopes , and of our fears , and of our belief , and of our exspectation ; and therefore cannot be proved to exist the same way , as things , which every day present themselves to our sight . but how are these men assured , that there is no future state ? what demonstration can these great masters of reason , as they think themselves , whom nothing less will content and satisfie , bring to the contrary ? it is but just and reasonable , that they who deny , or so much as call in question , the truth of any opinion , tho' built upon probable arguments , should produce arguments , if not of greater , yet at least of equal probability . to deny a thing boldly at first , without giving any reason for the denial , and then to be very peremptory in the affirmation of a contrary proposition , is against all the laws and rules of wise discoursing and arguing , and is not the effect of judgment , but of meer trifling and foolish conceitedness : much more when they pluck up the very foundations of a science ; when they destroy the principles of nature ; when they condemn a truth , as is this of a future state , which all mankind in all ages has received and embraced , except an inconsiderable number of wretches like themselves , they should be throughly convinced before hand , that their proofs are just and good , and little less than infallible . but all which they alledge in behalf of their infidelity , is either , that they cannot frame a just and clear idea of such a state : or else they make some little and unphilosophical exceptions and cavils at terms , as spirit , incorporeal substance , and the like : which is the way of mr. hobbes ; ( tho' the notion of an incorporeal substance and of thought is as easie to conceive , and as little liable to just exceptions , as of substance in general , or of substance in extended matter ) pleasing themselves onely with the gross images of sensible beings . they cannot pretend to any direct and positive proofs : they neither can nor dare say , that what they imagine is certain and infallible . they only think so , and wish so : and indeed for their wishes they have some reason , tho' none for their opinion . for what malefactor can think of his trial and the consequences of it with any kind of patience , and not wish at the same time , that there were no such things , as a law and a judge to execute that law in their deserved punishment ? and besides this , they very foolishly and idly alledge , that they have not spoken with any , who have arisen from the dead to give them an accompt of it : as if before they would be convinced , whether there be such places , as a heaven or an hell , they would have an exact survey taken of them ; and several chorographical schemes and maps made to describe them the better to them . but is not this a most irrational and senseless ground of their infidelity ? have we not in the sacred writings undoubted testimonies of several raised from the dead , beyond all possibility of denial , of which faithful and authentic registers have been made to inform posterity ? but may it not also be justly supposed , that these very men , if the most real and certain apparition possible were made to them , after they had recovered themselves from the surprize and affrightment , into which such a gastly sight might cast them , would look upon it onely , as a meer phantome ? as cassius , one of the sect of epicurus , told his friend brutus , as plutarch writes in his life , that the evil genius , which appeared to him , was the effect of his melancholy ; no other than a dream and the roving of his disturbed imagination , when he was between sleeping and waking : or if a dead person , raised again to life , should appear to them , they would cavil , and say , that he had not been really dead : they would find out some such foolish and idle pretense and excuse , and still hold fast their beloved conclusion . the rich man in the parable , when he was in hell , was very sollicitous for his surviving brethren , that they might not come into that place of torment : and therefore made it his request , that a messenger might be sent thence express to forewarn them ; but the proposal was rejected , as unjust and unnecessary . they were sufficiently instructed out of the divine writings , that there was such a place : the law and the prophets were continually read , and sounded in their ears , that they could not pretend ignorance . besides , if they hear not moses and the prophets : neither will they be perswaded , tho' one arose from the dead . but let us suppose , in order to the conviction of these men , if any of them should chance to cast their eyes upon these papers , that there were an equal probability on both sides : that as much might be said against the certainty of a future state , as for it : that god had not so clearly and expresly revealed his will in the holy scriptures about it : and that the case had not been so fully determined , but yet hung as it were in aequilibrio : yet because it is of an eternal consequence c , right reason and common prudence should teach a man to make choice of the surer side : nay , if there were less degrees of probability for it , we should make provision however , for fear , that it should prove so . if in matters of ordinary speculation , which signifie nothing to our interest and advantage , whether they be true or no , ( for what am i the better , whether the ptolemaic or copernican hypothesis best solves the various appearances of the heavens ) we relinquish the vulgar opinions , which have the prescription of antiquity , and which seem confirmed by sense , as being swayed by more rational proofs and evidences : certainly in a business of such moment , as is the living hereafter for ever in happiness or misery , when there are so many arguments to sway and encline our belief ; when we have all the assurance , which things , that are future , and not yet seen , can possibly have : when the danger is so great , and the loss infinite and irrepairable , it is a folly beyond all expression for any person to suffer himself to be cheated , by the corrupt judgment of sense , which in this case cannot pretend to arbitrate , and by the little cavillings and oppositions of a gross phansie , into the belief of the contrary . if onely the probable hope of gain makes men despise certain danger , and carries them round about the world to the utmost points of east and west : if they undergo , not onely with patience , but with great readiness and chearfulness , all those uneasinesses and hazards , which such long voyages in tempestuous seas , and through various climates of excessive heat and cold , necessarily subject them to : if they venture their health , and oftentimes their lives : and that too with the good liking and applause of the world , especially if the advantage be any way proportionable to the danger : certainly the interest of our immortal souls should make us adventure as much for heaven , a place of infinite blessedness , where we shall live for ever , without feeling the decays of age , and without being weary of those unmixt pleasures , which it affords ; and where are heaped up treasures of glory , which no time shall exhaust , if we had not the infallible word of god for it , but onely the dictates of natural religion , and the evidence of right and unprejudiced reason . columbus had no demonstration , that there were such vast tracts of land on the other side of the great atlantic ocean , running out almost from one pole to the other , which he afterwards discovered : he was onley lead by probable arguments to undertake that voyage : as thinking it very unlikely , that so great a part of the terraqueous globe , over which the sun passes in his diurnal revolution , should be covered with water . it was lookt upon at first as a project , which had nothing to support it , but the strong phansie of the man , who proposed it : and it was a long time , before he could be furnished with ships , in order to make a discovery . but how were they alarmed at his return with the news , which he brought of another world , which had layn hid for so many ages ! how were the opinions of the old philosophers confuted , that there could be no living between the tropics , and especially under the line , by reason of the intolerable heat , which the perpendicular projection of the sun-beams they phansied must necessarily produce : when they were assured from eye-witnesses , that no country in the world could be more populous ! now our b. saviour , who came down from heaven , has made full and clear discoveries of a glorious kingdom , and has laid down rules and directions for our journeying thither : rules and directions so plain , that we cannot fail of arriving at that blessed place , if we observe and follow them . what can any one alledge to justifie or excuse his solly ? how can he answer it to god , or to himself , at the last great day , if after all this he should doubt , whether there be such a place , as heaven or no , and so doubt , as wretchedly to neglect the happy opportunities of getting thither at the end of his life ? if , as socrates argued a little before his death , nothing remains to a man after he is dead , then he would be the less troubled at what he was then about to suffer : for then he should cease to be mistaken , if he were mistaken . but if there be another state in the next life , as there is the highest reason to believe , and no reason to believe the contrary , what a foolish bargain will it appear , the epicure has made in buying the vain and perishing pleasures of the world at the price of his soul ! it will then be an infallible demonstration , that he has acted against the common rules of prudence , in preferring a trifle , a shadow , a humour , before the favour of god ; before the fulness of joy , which is to be had in his presence ; before immortal blessedness , with which he shall see the righteous crowned ; which will heighten his anguish , and make it intolerable : and the thought of this will as much torment him , as the very flames , that he might have been happy as they , but for his own wretched carelessness and obstinate infidelity . to conclude this short discourse , which i most heartily and passionately recommend to the serious and impartial consideration of all such , as vouchsafe to read it . seeing that there will be and must be a day of judgment , in which we shall give a strict accompt of our lives : that there is a future state , whose duration shall be beyond the limits of time ; that , when we depart out of this life , we launch forth into an ocean , which knows neither bounds nor shore : that there are eternal rewards and punishments in the other world : and that according to the tenor and habit of our lives , and the condition we are found in at our death , we shall receive our everlasting doom : how much does it concern every one of us so to live here in this world , that is , in the fear of god and in a conscientious discharge and practise of all christian and moral virtues , as to live for ever happy in the next ! finis . notes, typically marginal, from the original text notes for div a -e a theodoretus in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the things , which now exist , are not fully proportionable to the divine power , so as to exhaust it , but onely agreable to his divine will and pleasure . for god could have created more and greater things than these : out he would only make so many , and of such sorts , species , and denominations , as it pleased him . ( a ) the greeke and latine fathers are very copious and careful , even to a philosophical niceness , in their explications and illustrations of these common notions about the just and proper object of the divine power : a collection of which the reader may find in bishop pearson's elaborate and learned commentary on the apostles creed , where he treats of this particular argument , as of the rest of the articles , with great accuracy and judgment . more authorities might easily be added by one of ordinary reading : but i forbear at present ; it being a common place : and shall content my self onely to adjoyn the concurrent testimonies of the master of the sentences , and thomas aquinas . petrus lombardus lib. . sententiarum xlii . distinct . sunt alia quaedam , quae deus nullatenus facere potest , ut peccata : non enim potest mentiri , non potest peccare . sed non ideo omnipotentiae det detrahitur vel derogatur , si peccare non posse dicitur : quia non esset hoc potentiae , sed infirmitatis . si enim hoc posset , omnipotens non esset . non ergo impotentiae sed poteatiae imputandum est , quod ista non potest . again , manifestum est , deum omnino nihil posse pati , & omnia facere posse , praeter ca sola , quibus ejus dignitas laederetur , ejusque excellentiae derogaretur : in quo tamen non est minus omnipotens . hoc enim posse non esset posse , sed non posse herein following the doctrine of his master s. augustine , in his book de symbolo , which he there cites : deus omnipotens non potest mori , non potest falli , non potest miser fieri , nec potest vinci . haec utique & hujusmodi absit , ut posset omnipotens . si enim bujusmodi passionibus atque defectibus subjici posset , omnipotens minimè foret : and in his book de spiritu & literâ : non potest deus facere injusta , quia ipse est summa justitia & bonitas . thomas aquinas in summa theologica part . quaest . xxv . artic. . ea quae contradictionem implicant , sub divinâ omnipotentiâ non continentur : quia non possunt habere possibilium rationem . unde convenientius dicitur , quod ea non possunt fieri , quam quod deus ea non possit facere . post. peccare est deficere à perfecta ratione : unde posse peccare est posse deficere in agendo ; quod repugnat imnipotentiae . et propter hoc deus peccare non potest , quia est omnipotens . the whole of what has been said both by fathers and schoolmen upon this subject , is summed up by the learned dr. overall , ( then dean of st. pauls , and afterwards bishop of norwich ) in a letter to his friend , h. grotius , written may . in this brief definition and sentence : potentia [ dei ] activa , qua omnia possibilia , quae non implicant contradictionem , impotentiam , iniquitatem , aliudque quid deo indignum facere possit . * in epistola ad romanos : edit . oxon. . . pag. . * vid. s. clementem romanum pag. , . * vide hac de re s. clementem romanum eleganter differentem , pag. , . * arnob. adv . gentes , lib. . lugd. batav . o. p. , . * vide s. clementem , p. . notes for div a -e plato in phoedone . edit . cantabr . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . * cicero in his oration , de haruspicum responsis , which he pronounced in the senate . quam volumus licet , p. c. ipsi nos amenius : tamen nec numero hispanos , nec calliditate poenos , nec robore gallos , nec artibus graecos , nec denique hoc ipso hujus gentis ac terrae domestico nativoque sensu , italos ipsos ac latinos : sed pietate & religione , atque hac una sapientia , quod deorum immortalium numine omnia regi gubernarique perspeximus , omnes gentes nationesque super ●●imus . a estne opus in vitâ negotiosum aliquod atque actuosum genus , quod non side praeeunte suscipiant , sumant , atque aggrediantur actores ? as arnobius adv . gentes lib. . pag. . lugd. bat. . . there shews at large with great sharpness of wit and judgment against the heathen of his time , who objected credulity to the christians . b nulla futurorum potest existere comprobatio . cum ergo haec sit conditio futurorum , ut teneri & comprehendi nullius possint anticipationis attactu &c. arnob. lib. . pag. . c nonne purior ratio est ex duobus incertis & in ambiguà exspectatione pendentibus , id potius credere , quod aliquas spes ferat , quam omnino quod nullas ? arnob. p. . the state of the future life, and the present's order to it consider'd by tho. white, gent. white, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing w ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the state of the future life, and the present's order to it consider'd by tho. white, gent. white, thomas, - . [ ], p. printed by t.w. for john ridley ..., london : . pages - and - are tightly bound in filmed copy. pages from beginning- and - photographed from british library copy and inserted at the end. reproduction of original in cambridge university library. eng future life -- early works to . a r (wing w ). civilwar no the state of the future life, and the present's order to it: consider'd by tho. white gent. white, thomas d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the state of the future life , and the present's order to it : consider'd by tho. white gent. psal. . . notas mihi fecisti vias vitae : adimplebis me laetitiâ cum vultu tuo : delectationes in dexterâ tuâ , usque in finem . london , printed by t. w. for john ridley , and are to be sold at the castle in fleetstreet by ram alley . to the reader . least this petty countriman of ours may seem to impose on the world , or that emminent name which adorns the front : 't is judg'd a duty , to make it's first breath proclame this but a translation , out of that latin original , which a powerful sollicitour prevayl'd upon the well-furnisht charity of this authour , suddainly , to digest into a perfect course of meditations , for the spiritual exercise of the english clergy . and now , this free confession obliges it , wisely , to prevent a severer censure , by detecting as ingenuously it 's farther imperfections : presenting but the just half of that body ; nor this , rigorously or verbatim , but with a fair proportion of liberty ; wherein , as the different genius of so distinct languages vindicates it's providence , thus , to secure the same clearness and emphasis to the same very sense ; so , in the other , the entire fitness of this part , by it self , for the general use , may excuse it's separation from the rest , which is but singular & concerns only the clergy : who may civilly be referr'd to the fountain , if they have any appetite ; whence a prudent compassion has drawn this , only for such weak or nice stomacks , soon clog'd with the sight of variety , or more than is just necessary for their own present refection . the contents . being these considerations following . true felicity , or the perfect happiness of a rational soul , is the future life's portion . . the delight , which proceeds from the knowledge and vision of almighty god , infinitely excells all other . . the happy state of the just's bodys , after their resurrection . . the intollerable pains of the damned , for the loss of this happy knowledge and sight of god . . the unspeakable pains which the damned souls shall suffer ▪ through their own disordinate affections . . though the bodies of the damned , by reason of their state , be incorruptible after the resurrection ; yet shall not their souls be exempt from corporal pains . . the beatifical vision is the erd , whereat we ought principally to aim in all our actions . . piety is conformable to man's nature : whence such as live , according to vertue , are most happy , even , in this world . . god highly esteems our felicity ; then , how ought we to value it. . the great benefits mankind has receiv'd by christ's comming into the world . . meekness and humility is the readiest way to happiness , not only hereafter , but ev'n in this life . . fraternal charity is the true mark of a good christian , and the only sure way to eternal happiness . the state of the future life , and the present's order to it . the first consideration . true felicity , or , the perfect happiness of a rational soul , is the future life's portion . the first point . consider . since almighty god has ordain'd , for man , two sorts of life ; one , in this world , short and full of misery ; the other ▪ in the next , everlasting ▪ and , for those that live well here , subject to no evill , and abounding with all good : 't is evident , this latter is , infinitely and without all comparison , to be preferr'd . the second point . again . considering that knowledge is the good of a rational soul ; and that no one object has the least repugnance to any other , as to being known , but all ( however opposite among themselves ) are perfectly consistent in the understanding ; the soul , of its own nature , if not checkt , by union with the body , is capable of knowing all things . since therefore , through the obstruction of the body in the whole course of this life , she attains to the knowledge of but very few things , and those one by one ; whereas , in the next world , she shall be freed from all impediment , being either alone , without the body or absolute mistriss of it 't is evidently consequent that , knowledg● ( the souls good , ) in respect of the object , mus● hereafter , where 't is no● hindred , infinitely surpass it self , here , whil'st 't is subject to the body . the third point . but , farther . considering that all objects and things , both in their nature and number , are limited and finite ; except almighty god , who alone , in his sole essence , as in one single reality ●nd formality ) contains ●hem all and infinite other possibilities , in a more united and infinitely higher kind ; whence , he 's the sole object that can render our knowledge perfect , and that only soul's good whose vision and fruition can make us happy : hence , again , it follows that , since this object is reserv'd for the next life , its felicity is incomparably to be preferr'd , before all the goods and happiness this life can promise , much less afford , us . conclusion . conclude , therefore , and convince thy self that this one , only necessary , and soul-satisfying good ought to be prosecuted and sought for , even with the neglect of all other interests ; that the greatest part of thy life , perhaps , hitherto , has perish'd and been spent in vain : and resolve seriously to provide for the future , that , of that little time which , peradventure , is left thee , no day , no hour , no moment pass by , without some progress towards thy obtaining this sole good . the second consideration . the delight , which proceeds from the knowledge & vision of almighty god , infinitely excells all other . the first point . consider . since all delight either consists in knowledge , or , at least , absolutely depends on it ; for , we find , by experience , all the knowledge we have , ( ev'n sensible , ) is perfected in the brain , by help of the understanding : it follows that , all delight , whether intellectual or sensual , proceeds from the soul , as it is intellectual ; and consequently , that delectation , which comprehends all intellectual , comprehends , indeed , all manner of delight : wherefore , the vision of god must needs contain , in it self , all kind of sweet contentments , and infinitely exceed all other delights . the second point . again . all temporal and worldly pleasures consist in a certain motion and transient succession , which quickly slip away ; and can have no greater stability than the time , by which they are measur'd : nor indeed can that be long ; for , neither are we able alwaies to eat or drink , &c. nor yet alwaies attend or reflect ( without which 't is impossible to take delight ) what we do , whilst wee are in these actions . but , on the contrary , that delight which flows from the vision of god is everlasting , steddy and unchangeable as any fixt and permanent substance , not enjoyed by piece-meal , never interrupted , as , of necessity , all corporal pleasures are , in this life ; but full and all together and needing no attention , it self essentially reflecting upon it self : so that , it alone exceeds all worldly pleasures , as far as all time exceeds one instant , the vast machin of the world the least moat we discover in the sun beams , or the highest angel a contemptible worm , and infinitely more , beyond all comparison . the third point . lastly . all other objects of delight may be cōprehended by our understanding , may be contemn'd by our will , as less than our soul and not able to satisfie it : only almighty god so fills and oversatisfies , that , entirely possessing our affections , he , as it were , forces the soul to love and delight , more than , of its own nature , it possibly could ; nor can it ever be weary of the good it enjoys , but still , with its whole and more eager desire , will hug and cling to its beloved object ; so that , a soul which sees god seeks nothing else , but rests fully satisfied & , as it were , lull'd into a dear contentment , wherein it remains so absorpt and wholy ravisht , that it sweetly languishes and dissolves into spirits and flames of love , the better to inessence and incorporate it self into god ▪ thus , then , thou feest clearly demonstrated this great-concerning truth , that no delight can be comparable to thy beatitude ; and that , 't is no wonder to hear our blessed lord and master , in a manner , labour to express it , when he said , mensuram plenam , & confertam , & coagitatam , & supereffluentem dabunt in sinus vestros , you shall be paid with good measure , heap'd up , and press'd down , and thrust together , and yet running over into your bosoms . conclusion . conclude , therefore , with a full resolution , by all thy works and best endeavours , and even , if need be , with the hazard and loss of all other goods , to purchase this hidden treasure , this precious pearl , which at length , though late , thou hast hit on ; and , to think nothing considerable nor to be car'd for , in comparison of this ; to pitty the unhappiness of those poor souls that spend their whole affections in toys and trifles , of this life , neglecting this only necessary good ; and , to rejoyce in the secret of thy bosom , that , being vouchsaf'd grace , now , to see that the wisdom of this world is , in very truth , but folly , it has pleas'd thy kind lord to number thee , amongst those few that are truly wise . the third consideration . the happy state of the just's bodys , after their resurrection . the first point . consider . when the last day shall restore thee thy body again , it shall be endow'd with such a degree of health , as will be most convenient for all thy operations , both spiritual and corporal , accompany'd with an incapacity of deficience or corruption , and wth such an agility as the most perfect disposition of the nerves can cause ; with access of all possible swiftness , and a power of raising or depressing thy self , at pleasure , as also of consisting with or penetrating any other body : to all which , thou shalt have such a graceful comeliness , with so rare a beauty of light and colour , ( whose like shall not be found in any other body but thine , ) that , thereby , thou shalt become an ornament to the universs ; adding so peculiar a grace to all the rest , that , without thee , that whole mass of glorious bodies would seem , in a manner , lame and defective . the second point . moreover . all the laudable actions of thy whole life shall be known , to all the men and angels , that are or ever were ; who , admiring all and every perfection in them , ( even , to the least circumstances and thoughts that accompany'd them ) shall , from their very hearts and by the force of truth , love and praise thee for them : nay , the very devils and damned souls shall honour thee , but with envy , grief , and repentance ; and , what may seem more strange , thy very sins shall be , then , a glory to thee , both because thou o'recam'st and forsook'st them , and that , even , in their commission , there was possibly some laudable circumstance , and which avayl'd to thy salvation . so that , then , thou shalt have so many friends , so many admirers of thy vertue , as there are saints and angels ; so many vvitnesses of thine excellency , as there are damned souls and devils , who , obstinate in their own malice , by their torments shall confess and encrease thy glory . the third point . adde to this . neither the devils nor damned souls shall be able , in any thy least motion or will , to resist thee ; all the saints and angels shall observe and comply with thy desires , more punctually then any obsequious servant ever watch'd their masters eye ; and , no corporeal nature shal be able to contest with thee , but all bodies shall obey thee in what ever thou hast a mind to ▪ so that , there , thou shalt neither want power , where none shall contradict thee , nor riches , where nothing shall be denyed thee . conclusion . conclude then . whatever good thou shalt , here forsake , for god and vertu 's love , will not be lost ; but , there , restor'd with interest , whether friends , wealth , honour , or dominion . wherefore , doubt not , like a prudent merchant , to venture thy goods to the sea of fortune , and storms of persecution , whence , thou shalt find an indefectible treasure layd up , in heaven , for thee ; or , like the good husbandman , to sow , in the winter of adversities ( though with some reluctance & sorrow ) thy seed in vertu 's ground , expecting the precious fruit it shall infallibly yield thee , in the summer of eternity : having so firm an assurance as the express vvord of god , they that sow in tears , shall reap in j●y . the fourth consideration . the intollerable pains of the damned , for the loss of this happy knowledge and sight of god . the first point . consider . man's soul being created for the vision of almighty god , ( as properly , and more , than a knife is made to cut , any vessel to be fill'd , and all heavy things for their center ; ) and a knowing substance , when it wants the good for which it was made , being very unquiet and full of pain , and that so much the more as it's nature is more excellent , it's force greater and inclination more violent ▪ it must needs follow that , such a soul , ( when it shall know what an infinite good the almighty is , who alone is able to satisfie its appetite , ) will be fill'd with a sorrow for so great a joss , equal to the excellency of its nature and the force of its inclination . reflect , then , with what violence a huge stone falls to it's center , or a mighty bow of steel , let loose , unbends its self , or powder , set on fire , breaks all to make it's way ; and , be assured the sorrow of an unhappy soul ( who , now , sees of what good it remains depriv'd ) will be as far more violent than all these , as its nature and forces surpass the activivity of the strongest bodies . the second point . again . when this poor soul shall be convinc'd , how slender , base , sordid , fading and almost momentany all those things were , for which it contemn'd and lost this infinite and only good ; that might so ▪ easily have been obtain'd , even , with far less pains than were , often ▪ employ'd ▪ on those transitory toys ; and with far more security , ( since , none could hinder it but it self ; no , not it self deprive it self of this , when once possest : but for those , there was not the least certainty by never so great endeavours , to compass them , nor the least hope long to hold them : ) vvhen the unhappy soul shall be clearly convinc'd of all this , will it not incomparably encrease its grief and infinitely augment its torments , its pains . the third point . but , above all . those wretched souls , who , whilst they liv'd in their bodies , had receiv'd greater knowledge of this beatitude , and ( by the honour of being christians ) had heard and believ'd , both that there was an eternal happiness provided for them , ( if themselves would ) and that it incomparably exceeded all temporal goods and worldly felicity ; yet see , on the other side , how they spent their whole lives in running after vanities and trash , as if they had been pagans and ignorant of heav'n : such must needs , out of this knowledge , fall into an incredible , yet unprofitable , repentance ; and , according to our saviours sentence , be beaten with many stripes , as the vvise-man explicates , like great persons , be greatly tormented . conclusion . conclude , with fear and trembling ; lest , what happens to many , and , perhaps , to most christians , may also be thy lot : and resolve , with a constant courage , to shake off quickly the burthen of all worldly fears or affections that hinder thy march to heav'n ; lest , when death shall surprize thee , thou mayst not , peradventure , find time for repentance , nor be able to alter , in a moment , what thy whole life has been us'd to . the fifth consideration . the unspeakable pains which the damned souls shall suffer , through their own disordinate affections . the first point . consider . since a soul cannot be without desires , but something it must love ; wherefore , if it loves not true beatitude , it must needs desire false goods : whence , it will clearly follow that , the souls of the wicked , who dye without loving god , must , after death , desire those same goods on which they placed their affections , whilst they liv'd in this world ; and , the acts of a separated soul being , incomparably , more strong and violent than any it could possibly exercise in the body , those souls must be all on fire and , incredibly , burn with perpetual longings after the goods of this life ; which , notwithstanding , cannot be had in that state , and yet , the desire of such is now grown natural to them ; and consequently as unchangeable and immortal as their nature . they must , therefore , be eternally tormented with a furious , yet fruitless , desire of those things they can never obtain ; whence follows a continual desperation , insufferable grief , and a version from the causes of so great evil , viz. hatred against god and ▪ themselves , and a raging madness , altogether inexplicable . the second point . but , further . it being almost impossible that he , who directs not his life to god , should so lettle his affections on any one temporal thing , as not to be distracted with successive desires of , now , this , now , that , independent of one another ; and all those acts , which , in this life , are successive and at severall times , being , in the next world , altogether and at once in the soul : it must needs follow that , such a soul , in the next life , desires , at the same time , contrary and incompossible things ; and so , for ever , remains divided in and against it self , alwaies at debate and strife with it self and , as if , compounded of so many furious beasts , as it has contrary passions , perpetually biting and tearing one another , without the least minute of rest ; becomming , thus , to it self a most bitter , spiteful and tedious enemy and , which way soever it turns , still meeting new goads and spears that gore it to the very heart . the third point . and , which is yet more grievous than all the rest , when these unhappy souls shall clearly see that these evils , into which they have plung'd themselves , shall never have an end , can never be lessen'd with any success of time , nor admit of any the least comfort , no , not so much as a little oblivion or not thinking on them , for a moment ; but shall alwaies and all at once in a heap o're-whelm & oppress them , continually gnawing and eating , yet without consuming , their very bowels : what mountains of calamities , what etnas of despair must this needs draw upon them ? do but reflect on your self , what a terrour 't is wont to strike , when you have some time thought of this eternity , by multiplying hundreds , thousands , and millions of years ; which , notwithstanding , when you have gone as far as you are able , is infinitely short of what eternity is : and , then , tell me what effect you think this sad consideration must needs produce in the damned ; who , by the excellency of their nature and the state wherein they now are , cannot but behold the horrid countenance of this their accursed eternity , truly , and such as , in it self , it is for ever . conclusion . conclude , then . since our eternal misery flows from the habits and affections our souls acquire in this life , which if misplac't upon objects unenjoyable in the next , engage us , above all possibility of relief , into everlasting sorrows and distractions . resolve , from this hour , from this very moment , to bid adieu to the vanities of this world : and , as you cannot but know that , nothing ought to be belov'd but for our last end , which is , god ; so couragiously strive to regulate your affections , and force them to be subject to this only rule of true reason . the sixth consideration . though the bodies of the damned , by reason of their state , be incorruptible after the resurrection ; yet shall not their souls be exempt from corporal pains . the first point . consider ▪ as all pleasure , in man , proceeds from the soul , so , of necessity , must all grief , too ; wherefore , as , in the highest delight , all kind of pleasure is contain'd , so , in the extreamest sorrow , all kind of grief is included : since , therefore , all the corporal pains we suffer are but several griefs in the soul ; it evidently follows that , in damned souls , where extream sorrow reigns , no kind of pain can be wanting . whence , though their bodies be in a state of immutability , and no material instruments of torment can work on them , after the resurrection ; yet shall not they be free , even , from corporal pains : but feel , incomparably more grievously than they ever could in this life , the torments of burning by fire , the gnawing of worms and serpents , the affliction of weeping and wayling , the causes of gnashing the teeth , and all pains whatever have been shew'd to holy persons in their approved visions . the second point . again . when all their wickednesses and most infamous actions , when every word and thought shall , not only , be written in their own consciences , but layd open to the sight of all the world ; those wretched creatures , of necessity , must then appear , both to themselves and all others , most effeminate , foolish and wicked , and , by consequence , most base and infamous ; and thereby , most hateful , even , to themselves , contemptible to god and his angels , with all the blessed souls , nay even , to the very devils and all the damned crew ; but especially , to those once honour'd and belov'd companions of their wickedness , in this world , whom either , whilst they liv'd , they had courted into their sins , or been by them allur'd and draw'n into their's ; and , so , in an instant and to all eternity , become depriv'd of all , even , false friendship , vain honour , and whatever seeming goods they so passionatly affected and ambitiously sought for , in this life . the third point . lastly , though their bodies , then , remain perfectly subject to their souls , yet , ev'n this subjection , through the in●disposition of their souls , can only serve to render them more miserable and hateful ; their eyes and countenances , fram'd according to the horror of their guilty consciences and tormented thoughts , how can they but be most ugly and abominable ? the rest of their members , in what strange postures , expressing the distraction of their minds , beyond all bedlams for their mad and extravagant deformities ? and , if any occasion of action should be offer'd them , without any prudence or consideration , at the very first motion , how prone to all wickedness and unable to resist any evill ? only , secure , by their state of immutabiliry : unhappy immutabiliry ▪ which only serves them , never to be chang'd from , but eternally to endure , torments , that would quickly dissolve any thing less than an immortal body . conclusion . conclude , then . whoever loves his soul , in this life ( that is , inordinatly and according to flesh and blood ) truly loses it in the next world ( as our lord foretold , ) and falls into the evills which , here , he labours so much to shun : but , with a very disadvantageous advantage ; for , by fearing little ills , he falls into infinite great ones and , by declining momentany sufferings , he runs into eternal . take up , therefore , ( as the apostle exhorts thee ) this buckler of faith , and , by the serious consideration of the next life's future evills , defend thy self against the fyery darts of thine enemies : fight courage ▪ things , put together , are any ways cōparable ev'n to the least degree of it : 't is evident that , then , our whole life is best , when 't is best fitted and order'd for obtaining this end ; and , if in any part it be ill or less well dispos'd for it , so far 't is vicious or , at least , imperfect . wherefore , 't is the sole business of all prudent persons , so to order their whole life , ( to the utmost of their power , ) as may most directly and certainly lead them to attaining this happiness : proportionating every part thereof to the scope of the whole , and having , still , the end so considerately before their eyes , that all their actions may be squar'd and levell'd to it . the second point . secondly . since the chief and proper action of a man , towards his end , is the love of it ; and the highest good is , above all , to be loved : 't is evident , those actions and endeavours , to this end , are best , which beget and breed in our selves a strong and solid love to it. now , there are two ways or mediums to engender and encrease love : one , by purging our hearts from all other loves and affections , that so we may more freely and entirely attend to this we are in pursute of ; the other , by considering and meditating on , as well the great goods contain'd in the end or thing we desire to love , as the extream evils that follow or accompany their loss or privation . wherefore , 't is cleer , our chief labour and study ought to be , so to order our life , that we may , both often and seriously , think on this our end and the infinite happiness it contains ; and that , in all we undertake , our affections be not corrupted and adulterated with the least love of the things themselves , but our works be done purely for the love of this blessed end , and all our intentions aym at the encrease of this love . the third point . thirdly . since , by every deliberate action , we aym at some end or pretend the attaining some good ; which we seek , either , purely for it self , without any farther reference , or else , intend this as a means to some other : 't is evident that , in every such action , we love something , as the last end for which we do it . if then , it be not done for the love of true beatitude ( which is , the enjoyment of god ; ) it must needs follow , we do it only for the love of some false good , as pleasure , riches , or the like ; and that , in every such action , we love some false good , as our last end . wherefore , it imports us to walk very cautiously with our god , and purify ( all we can ) our intentions : seeing no consider●t action can be surely indifferent , but either advances towards or swerves from our true and only felicity , his beatifying sight . conclusion . conclude , with thāksgiving to the almighty , for this special favour of bringing thee , thus seriously , to reflect on thy ways : and , if thou findest that , hitherto , thou hast been too negligent , in a business of such consequence , strive henceforward to renew in thy self the fervour of charity , with so much more care and diligence as thou hast already lost time . do what good thou canst in the day of this life : for , our great master tells us , when the night of death shal come , it will be too late to help our selves , but , such , as we are then found , must be our lot for all eternity . the eighth consideration . piety is conformable to man's nature : whence , such as live , according to vertue , are most happy , even , in this world . the first point . consider . since every one's particular end is that of humane nature ; and , it cannot stand with the wisdom and goodness of our creatour , to have made our nature other , than such as was fit and conformable to obtain the end , for which it was created : it must needs follow that the actions , by which we are to procure this end , are also conformable to our nature : and since , what is agreeable to nature is pleasant and delightful , it must follow again , that , those actions are very grateful and sweet ; and therefore a pious life , which consists of such actions , is not a crabbed and unpleasant , but , on the contrary , a life full of sweetness and most apt to yield content : and , if some passages in it seem a little harsh , that they are but medicinal and whereby we are preserv'd from falling into others , far more hurtfull and worse to be digested ; wherefore , that these also are sweet in their effect , not only in respect of the future life , but even of the present , and , like a bitter potion , to be swallow'd , with a joyful hope of the health they induce . the second point . again . since a pious life orders the whole course of our actions to one end , so rendring them all conformable to one another ; it clearly exempts our lives from all inward opposition and contradiction , and keeps us in perfect peace with our selves : whereas , on the contrary , a vicious life ( wich precipitates us , according to our passions , to follow , now ▪ this , now , that concupiscence ) must needs fill our souls with repugnant affections , make us lead a life full of contradiction , and cast us into those very evils we seek most to fly . and , as all vices are contrary to our nature , and cannot be kept subject to reason's rule ; so are they , of necessity , bitter and painful in their effects , pressing their followers still downward , from evill to worse , till , in death , they tumble them at length , into hell : where they shall justly complain that , they have walked thither by difficult and rough ways , and even been weary'd in their iniquities . the third point . thirdly . since our bodies are made for our souls , and the dispositions of the one for the operations of the other ; it follows that , then , our souls best operate , when our bodies are best dispos'd , and that disposition of the body is , truly , best , which is best fitted to the operations of the soul ; whence , 't is an errour to think it well with our bodies , when they are not fit to serve our soul . and , hence again , it follows that , ev'n those delights and comforts of the body , which god has created for it 's necessary recreation are not to be deny'd to a pious life , in their due proportion ; that , a pious and orderly life , truly and really , more abounds with corporal delights than the life of the wicked , ( as appears to any that considers the inconveniences unavoydably flowing from disorder : ) and that , ev'n they who abstain from those corporal delights , which are enjoy'd in marriage & the possession of riches ; such find , here , other far greater temporal pleasures , incompatible with these , as , honour , friendship , knowledge , excellent conversation and the like , which abundantly supply the defect of those material enjoyments , and rende● their life more sweet and happy , ev'n in this world . conclusion . conclude , then , without fear to commit thy self to god and a pious life : and know that the almighty has no need of thee , nor made thee for his own sake but for thine , that thou might'st partaker that happiness whereof he was , essentially , full ; and , therefore , he were not wise , but would miss of his end , had he not prepar'd all things convenient to render thee happy . be thou , then , but confident , and discreetly proceed , and thou shalt quickly find , by experience , what a difference there is between a wicked or negligent , and a truly vertuous and devout life ; how much more pleasant , how much more full of comfort and delight , this is than that ; and , how , sweetly yet strongly , our wise creatour has fram'd all the parts of our felicity , conformable to each other and to the end , for which he has ordain'd us . the ninth consideration . god highly esteems our felicity ; then , how ought we to value it. the first point . consider . since almighty god is essentially happy , and in possession of all good ; and therefore incapable of the least new addition , by his creatures : 't is evident that , whatever he has created , he made , not for his own , but for thine and thy brethrens sake ; not to render himself , but thee and them happy ; and , by consequence , has valew'd your felicity , above all the rest of his works . behold , therefore , heaven , earth , and sea , and all the creatures wherewith he has stor'd & adorn'd them , created for thee and to bring thee to happiness , nor cared for but as means to that end : and ( which is yet infinitely more , ev'n beyond all amazement ) see the divinity it self humbled and impoverish't to raise and enrich thee ; him , whom , but now , wee concluded through his own fulness incapable of encrease , devested for thy sake , of all his royal privileges , and cloth'd with all our miseries and infirmities : for , what know we , amongst the whole mass of creatures , so distressed and helpless as a poor infant newly born ? what , so subject to all kind of contingencies , and inconveniencies ? what , requiring so much care and industry , to nurse and breed up to its perfection ? thank on every particular , and see , at how high a rate , the unerrable judgement of the almighty has valew'd thy happiness . the second point . but again . consider the whole life and death of this poor god , pillag'd of his own , to purchase thy glory . see a life of three and thirty long years endur'd , in cōtinual necessities , labours , molestations , and contradictions . how often was it necessary that this most meek and innocent lamb , who never brake a brused reed , nor quench'd the smoaking flax , should ( to give thee an example of patience ) undergoe the anger and indignation of his enemies ? how often , to teach thee meekness and humility , was he to be chidden , threatned , reproach'd and blasphem'd , without once op'ning his mouth to reply ? what shall i say of his travayls , sweats , weariness , lying without dores , watching whole nights in prayer , fasting , poverty , not having a house wherein to shrow'd his head , living on alms , continual dangers and flying from one place to another ; especially in the last three years of his life ? o , but his end ! consider his anguish in the garden , the manner of his apprehension , his leading , or rather , dragging from one tribunal to another ; all sorts of contempt , all manner of insolent and abusive revilements : weigh the pains he suffer'd in the most tender and sensible parts of his body ; his being betray'd by one , and forsaken by the rest of his disciples ; the doleful presence of his dearest mother , and other afflicted friends : in fine , his ignominious death , and the effusion of the last drop of his blood , for thy redemption and eternal happiness . the third point . lastly . consider how , not content with all this , he spar'd not his glorious body , but ordain'd even that , too , to serve as a means for thy felicity : leaving himself to thee in the blessed sacrament , under the forms of bread and wine ; not only to be seen and adored , but ev'n to be handled , broken , chew'd , swallow'd and incorporated by thee : for all this , is as truly , and really verify'd of him , invested with the accidents or forms of bread and wine , as it would be of the bread it self , were it taken before consecration ; and it 's connatural accidents are , now , as truly , those of his body , as they were of the bread , whilst it continu'd such . add , now , to this , all the injuries and indignities that are offer'd his sacred person ( as it lyes veyl'd under those accidents , for thy love ) whether by negligence , of inconsiderate servants , or malice of wicked sinners : and see to what a pitch his charity to thee is heightned , which has made him , in a manner , prefer thee before himself . conclusion . conclude , therefore . since thou neither mayst nor canst doubt , but that the judgement of thy god is most certain , impartial and unerrable ; what care and esteem oughtst thou to have of thine own salvation ? what sollicitude , to seek the means of attaining it ? what diligence to omit nothing in order to assure it ? whereof thou see'st him so industriously careful , who is no wayes concern'd ( more than out of pure goodness ) whether thou bee'st a sav'd soul or no ; and yet , whom even goodness it self could not so transport , as to make him think any price too high to procure thee felicity . the tenth consideration . the great benefits mankind has receiv'd by christ's comming into the world . the first point . consider , first . by this most wise oeconomy and gracious dispensation of christ , ( great steward of god's house , the church , ) mankind is made capable of admirable secrets and high mysterys ; and has attain'd a most certain knowledge of them : for , who so simple , that cannot beleeve what is told him , when nothing else is requir'd ? and what can be so firm and certain , either to our senses or understandings , as the word of god ? for , since , by it , all other things were made , and , from it , had their natures ; it , doubtless , in it self , is far more securely constant and fixt , than the very subsistence of all created beings , and those causes , à priore , that give a cert●inty to our demonstrations . and , hence 't is that , now , whole nations of people , learned and ignorant , wise and simple , every silly old woman clearly conceives and most firmly believs the immortality of the soul , the condition of the good and wicked after death , the eternity of pains or pleasures that attend us , with other most important verities ; concerning which , we find very little amongst the philosophers , as , whereat , the greatest wits of them but groap'd , like blind men . the second point . again . by christ's example wee are strongly encourag'd to all vertue . can there be any so faint-hearted , as not to dare venture himself the same way he sees his captain pass before him ; who , he 's sure , both knows the best and securest path to salvation , and is so perfectly good that , even in his voice , he cannot deceive , much less counterfeit in his actions ? when , we see him , then , choose for himself the same things he proposes to us , and tread out the way which he would have us walk ; nay , when we see him , not only , live and dye in this way , but , rise again and enter the possession of those glories he woos us to hope for : can we any lōger doubt ▪ whether we should follow his foot-steps , and beat the same path ? or shall we not confidently aspire to the happiness ? he so faithfully has promis'd and so dearly purchas'd ? the third point . but , above all . by this grace of christ , our charity to god is extreamly heightned & by degrees excessively strange and remarkable ; for , first , whereas god was invisible and inaccessible , ev'n to our very thoughts , before ; he 's , now , become a man like us , expos'd to the apprehension even of our senses , that most easy and obvious way of our knowing . next , by this gracious condescendence , he has espous'd all the titles that may endear our affections ; having made himself our master , our friend , our companion , our brother , his father to become ours , and himself a member of the same body with us . and knowing that , as it is the greatest possible testimony of love , to suffer for a friend , so 't is the most effective means to beget a mutual love ; our heavenly father ( desirous to settle a perfect correspondence , in that , betwixt his only begotten , and us , his adopted sons ) sent him into this world to suffer , for our sakes , all kind of evils , all manner of contempts , all sorts of injuries , miseries , torments , and a most shameful death , sic deus dilexit mundum , ut filium suum unigenitum daret pro mundi vitâ . to such a point did god love us , as to give up , even to death , for our life , his only , his equal , his coessential , and consubstantial son . nor was this son less forward and willing to accept , than his father to enjoyn him all this , for us ; but as his apostle says , dilexit me , & tradidit seipsum pro me . he lov'd me , and so lov'd me , as to live in miseries , and dye with torments , for me . nor , did his love end with his life : since , though it was necessary to withdraw his corporal presence from our senses , yet love would not let him entirely be absent ; but wittily found ▪ out this stupendious invention , to remain with us in the blessed sacrament , not only , to be seen and ador'd by our faith , but really , to incorporate and mingle his flesh with ours , making himself the nourishment both of our souls and bodies . in fine , by this his oeconomy and the powring out of his holy spirit , and changing , in a manner , the whole world ( at least , so far as concern'd mens souls ) through the innumerable miracles wrought by himself and his followers , to the conversion of nations ; he has rendred those things easy to us , by the custom of hearing and seeing them done by others , which , before , seem'd almost impossible and not to be imitated ; and so , taken away the greatest hinderances of our love to him . conclusion . conclude , therefore . now ther 's no excuse left , but an absolute necessity impos'd on thee to live holily ; the means thereof being rendred both so easy & familiar to thee , and so laudable , too , amongst men , that 't is almost a shame and counted worthy of reproach to live otherwise . what canst thou , then , pretend , what allege , to exempt thy self ? no ; almighty god has so ensnar'd and hedg'd thee in , on every side , with obligations to be vertuous ; that thou canst not , now , without great inconveniences , ev'n in this world , be vicious . all things invite thee , all things allure thee , all things , in a manner , compel thee to be good : o follow ! and follow willingly . the eleventh consideration . meekness and humility is the readiest way to happiness , not only hereafter , but ev'n in this life . the first point . consider ▪ though our saviour was vouchsaf'd us , both as a master and model of all vertures , and a perfect pattern for all the actions of our whole life ; yet two vertues we find , especially , particularly and , in a manner , only recommended to us , meekness and mutual charity ; the first he enforces on us , in these sweet words , learn of me , because i am meek and humble of heart , and you shall find rest for your souls . behold , therefore , if thou wilt be a christian , thou must very carefully practise this vertue ▪ nor , indeed , canst thou chalenge that name unless thou , at least , endeavour to become meek and humble ; and , so far only , thou mayst judge thy self to have profited in the school of christ , as thou find'st thy self advanc'd in the progress of this vertue . now , what is this humble meekness , so highly commended to us by our great master ? but a sweetness of disposition , which makes us not seek revenge or render evill for evill , no , not , even , in desire . that , then , thou art here commanded , is , when thou sufferest an injury , not to render nor wish any harm to the person that did it ; unless , by way of correction , to such as are under thy charge , and even then , to be sure the punishment be inflicted for love of them , not thy self , for their amendment , not thy satisfaction . the second point . consider . 't is irrational and not becomming a person of understanding to wish evill to another , because he has offended thee . for as , if thou shouldst fall into a ditch or a stone fall upon thee , it were unreasonable to be colerick at the ditch or stone , and seek revenge like a dog : so , no less folly is it to be angry with a person , for doing thee a displeasure . since , either 't is done justly or unjustly : if justly , thou oughtst to turn thine anger on thy self , for deserving it , and not on the doer ; if unjustly , then certainly he was unjust before he did it ; and if thou then , wert not angry with him for being unjust , neither oughtst thou be , now , for his doing unjustly : it being but natural and what , in reason , thou shouldst expect , that an unjust person should do unjust things . again : since no humane action or desire is reasonable , which aims not at some good to him that wills or does it ; and revenge ayms only at the evill of the offender , which is , no ways , thy good , but meerly as a satisfaction of thy vindicative appetite : in reason , thou oughtst not to wish anothers ill , but rather repress thine own unreasonable humour . the third point . consider the reward promis'd thee by our kind master , for meekness . you shall find rest , says he , to your souls ; and , in another place , blessed are the meek , for they shall possess the land ; and again , in your patience ( that is , meekness ) you shall possess ( that is , enjoy ) your souls : of all which , the sense is , that , besides the reward in heaven , the greatest sweetness this present life affords , viz. a quiet and contented mind , is properly and peculiarly reserv'd for the meek as a recompence of their vertue . whereas , those that seek revenge , are alwaies in contention and at debate with one another ; which , for the most part , costs their purses well in sutes and law-wranglings , and many times their skins , even their lives , too , in desperate quarrels : besides , within , what tumults of passion are rais'd in their souls ? what cares , what fears continually disquiet and torment them ? that , they neither enjoy themselves , nor even the temporal blessings god has given them . 't is meekness alone , then , you see , affords contentment and sweetens our whole life . conclusion . conclude , then . what a good god wee serve ! who is so sollicitous , as for our future , so even for our present happiness , that hee 's pleas'd , not only , most tenderly to recommend and , with sweet words , allure us to it , but even , to introduce them by exhibiting himself to us , as a master and pattern of those means , by which true temporal comforts and contentments ( as much as this present life admits ) are to be obtain'd . what evasion can there be from such kindness ? what excuse from so important , so pleasant an interest ? no : either renounce the name of christian , or resolve to addict thy self seriously to the exercise of this vertue . the twelfth consideration . fraternal charity is the true mark of a good christian , and the only sure way to eternal happiness . the first point . consider , first . our lord and dear master , to fix on us a greater necessity and , as it were , a double tye of mutual love and charity to one another , was pleas'd , not only , to strengthen the old cōmandement of loving our neighbour as our self , by commanding it anew as from himself , when he said , i give you a new command , and this is my command , that you love one another ; but also , in most particular manner , to recommend and appropriate it to the law of grace , as a special mark and sign of christianity , whereby true christians are distinguisht from false . by this , men shall know that you are my disciples , if you love one another . since , therefore , true love is never idle ; nor consists in words only , but is active , according to its power ; 't is evident , that which christ commands us is that we be alwaies ready , as much as in us lys , to do good to all men , but especially to those that are truly brethren , that is , good christians . the second point . again consider . since , as the apostle says , he that loves his neighbour , has fulfill'd the law ; 't is evident this mutual charity ought to be embrac'd , not only , as a particular vertue , but , as the common mother and producer of all the rest ▪ for , if he that loves his neighbour has fulfill'd the law , the whole law , then , is nothing but of love and doing good to our neighbour . wherein admire the tender goodness of god , whose care and providence tends wholy to this , that it may be well with all and every one of us : see how , by that law which commands thee to do good to all thou canst , by that very same law , all and every other person is commanded to do thee what good they can . o! how holy is this law of christ , which so carefully provides for the welfare and advantage of all ? but , withall , how profitable , how gainfull to thee ? since , for that little good thou canst do to others , it obliges all others , readily , to do thee all the good they can ; which must needs be infinitely more than what thou art able to do for them . the third point . lastly . consider the beloved disciple st. john's words , he that loves not his brother , whom he sees , how can he love god whom he sees not ? and observe that the love of thy neighbour must be the touchstone , where ▪ on to try thy love to god , whether indeed , it be true or a counterfeit and , as they say , but a lip-love , having god in thy mouth , but in thy heart the world . for , if thou lov'st not thy neighbour , 't is evident thou lov'st something else , that hinders thee from loving him ; which ( because it cannot be god ) must needs be some created good , as honour , riches , pleasure , &c. which thou lovest inordinately , that is , for it self , and not in order to god ; and so , clearly , as long as thou lov'st not thy neighbour , thou hast not god for thy last end , nor lov'st him above all things , as is thy duty ; for , as much as thou lovest god , so much more , doubtless , thou lovest those things he loves ; amongst which , the chiefest ( if not the only thing , we know ) is our neighbour : whose love , even by nature , is so recommended to us , that , without friendship and conversation with one another , our very lives would be tedious and miserable . conclusion . conclude , therefore , with a serious and effectual resolution , in truth and actions , to love thy neighbour ; to contemn none , to refuse none in what thou art able to help them ; but , whatever good thou canst do to any person ( without prejudicing thy self ( even with a little prejudice to thy self , when 't is much for his advantage ) to do it chearfully and willingly : be glad when thou hast oblig'd any , esteeming that day lost wherein thou hast done good to none : and , be certain , this practice will be so far from injuring thee , that nothing will more advantage , nothing render thee more grateful and acceptable both to god and man . finis . notes, typically marginal, from the original text notes for div a e- . the future life preferrable . . because knowledge , there , more perfect . . god being it's sole object . therefore , only , to be minded . notes for div a e- . all delight from the intellect . . whence , god transcends all corporal pleasures . . he only filling the soul . therefore , fully resolve for him . notes for div a e- . gloriously qualify'd . . vniversally honour'd . . entirely , complyd with . therefore , here to be sacrifiz'd up , in hope . notes for div a e- . equal to the inclination of a soul's nature . . aggravated , by the folly of her choice . . especially , a christian . therefore , in time , prevent it. notes for div a e- . missing their unalterable desires . . incompossible , in themselves . . which they see eternal . therefore , regulate the affections . notes for div a e- . extream sorrow including all . . with , contempt on all sides . . all hightned , through the subjection of the body . therefore love not thy self here . notes for div a e- . that best , which begets a love to it. . every deliberate action , important . therefore , be careful and diligent . notes for div a e- . the mean's to natur 's end truly pleasant . . whence vertue brings peace and vice disquiet ▪ . piety not debarring , ev'n , temporal contentments . therefore , confidently proceed in it. notes for div a e- . creating the world , nay himself , for man . . passing through so painful a life and death . . feeding us with himself . therefore , value thy salvatition . notes for div a e- . rendred , easily capable of high mysteries . . encourag'd by his example . . endear'd by his sufferings . therefore , inexcusably , be good . notes for div a e- . no christian revengeful . . all anger unreasonable . . meekness , alone , sweetens life . therefore , strongly embrace it. notes for div a e- . appropriated to the law of grace . wherein , every one has an advantage . . the touchstone of our love to god . therefore , improve it's occasions . a future world in which mankind shall survive their mortal durations, demonstrated by rational evidence from natural and moral arguments against the atheists pretentions by william smyth. smith, william, b. or . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a future world in which mankind shall survive their mortal durations, demonstrated by rational evidence from natural and moral arguments against the atheists pretentions by william smyth. smith, william, b. or . [ ], p. printed by t.m. for r. clavel, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life -- early works to . heaven -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur . april . . ex aedibus lamb-hithanis . jo. battely . a future world , in which mankind shall survive their mortal durations , demonstrated by rational evidence , from natural and moral arguments against the atheist's pretentions . by william smyth , d. d. vera beatitudo , quam deus dabit , non tantum authoritate divina , sed adhibita ratione , qualem propter infideles possumus adhibere , clarescat . st. aust . de civ . dei , lib. . cap. . london , printed by t. m. for r. clavel at the peacock in st. paul's church-yard , . to the right honourable william earl and viscount yarmouth , treasurer of his majesty's houshold , and lord lieutenant of wiltshire . my lord , altho' i do humbly acknowledge , that it is too great a happiness for me , to have both the honour and advantage of sheltering my self in this adventure under your lordship's protection , yet i hope i may presume upon another favour from your lordship , by this address : and that is , that your lordship would please to interpret and accept it , as an instance of my grateful acknowledgment of many signal kindnesses formerly received from some of your lordship's noble ancestors . and tho' , my lord , there may be an exception made , that i should dedicate a book that relates to a future world , to a person of honour , in the youthful flourish of his age , and in the very point of his ascendency to temporal greatness ; yet i am so far assur'd of your lordship's ingenuity and goodness , that you will neither refuse to be advertis'd , nor be aggriev'd to think , that when you have pass'd over the several stages of your mortality , you must become an inhabitant in the future world , whose real existence i have endeavour'd to ascertain to the reason of a man , as the truth of it is more especially secur'd , by the faith of a christian . and , my lord , i doubt not , but that this discourse will be the rather acceptable to your lordship , now you are so honourably engaged in his majesty's service , as that it may possibly add to the numbers of his majesty's dutiful subjects : and that , because there are no sorts of men more ready to degenerate into republican principles and practices , than those , who when they are told of their duties to their prince , upon religious obligations , can mock at the concerns of another world. and now , my lord , as to your own person ; if your lordship shall , upon your perusal of this treatise , meet with any thing which may contribute to your lordship's happy interest in that following world ; as such a success will amply recompense me for the pains i have taken upon that famous subject , so it will answer the affectionate desires and prayers of , my lord , your lordship 's obliged and most obedient servant , will. smyth . march th . . a prefatory account to the reader . and he is to be advertis'd , that the cogent reason which over-rul'd my thoughts , to engage at this time in a discourse upon this subject , is , because i am convinc'd , that there hath not been the same industrious care taken , to controul the atheist's pretentions , against the belief of a future world's existence , as in many other cases of lesser moment and danger , it hath been expressed . for tho' men may answer in excuse for that omission , because a profess'd unbelief of that state , is in its self so odiously abhorrent , as that few men have adventured the reproach of making any open discoveries of their unbelieving sentiments : yet such as are guilty of that omission , have not well considered , what an inclination there is in men , grosly irreligious , to listen to any suggestions , which may ( tho' covertly ) licentiate their continuance in their most impious and immoral practices ; nor have they considered , that there hath not been such men wanting , as were ready in their loose and complying societies , ( tho' sometimes but slyly and sportfully ) to insinuate such atheistical thoughts into their associates heads , ( of the prodigious effects of which we can't be unsensible : ) i say , these things considered , ( of which i shall presently give a further account ) i know not what can be said in real excuse for that omission . and further , to evince the truth of this charge , let the numbers of books , which relate to the different opinions about religion , be computed , in which fellow-christians have express'd their zealous labours one against another ; and then let a man examine how few treatises there be extant , which have been engaged in the defence of another world's existence , in such a manner , as might convince atheistical and doubtful minds , and i am confident , such an enquirer into that disparity , will find , that not one book of a thousand , hath born any singular attention to that work ; and yet perhaps none more needful to have been undertaken ; as i shall presently make it appear . i confess , i have a good while had these papers finished by me , but i have been hitherto discourag'd from publishing them , because i perceiv'd the late controversies have so swallowed up the minds , and devour'd the time of reading men , that the books upon any other subjects could obtain no attentive regard at all ; nor would those men permit themselves to enquire after any discourses , but such as bore some alliance to those present controversies . but now , at this juncture of time , supposing men to be throughly wearied with those tossings of dispute ; and with being continually spectators of such endless oppositions ; and even nauseated with those numerous pamphlets , sent abroad almost every week , with the heaps of which , their very houses are incumbred , as well as their heads : i say , i imagined , for those reasons , that such men would now be in a disposition , if it were but to alleviate their fastidious minds with some variety , to attend to some other discourses , which might abett no party on either hand . and the present subject , i am sure , may challenge an exemption from any such byass'd concernment . and then more particularly , this discourse may the rather claim a greator attention from every party , because it is in the defence of a subject which is the prime fundamental ( next to the acknowledgment of a god ) upon which all religions , howsoever variated by different perswasions , must necessarily be superstructed ; and without a firm belief of which , what would signifie such elaborate multiplications of the present controversial differences ? which , perhaps , by some mens manner of management , may , in time , give no small occasion for the usefulness of such a discourse as this : especially if there should be the same event from the intestine and civil wars of the pen , as from those of the sword ; according to my lord verulam's observation about the introduction and encrease of atheism . and now i wish i had no more to say to my honest-minded reader for his satisfaction . but some captious men have provided other work for me . for i hear ( upon the very notice of my design ) that there are many exceptions intended , whereby to over-rule the necessity , and to disparage the lawfulness of my whole undertaking . and therefore i must entreat my well-intending reader 's patience , while i endeavour to solve the import of those exceptions before i begin . and they are especially these four. first , some ( as i hear ) are prepar'd to say , that this author must needs himself suppose , and would have others to think , that there be many people at this time , who are very extraordinarily defective in their belief of this fundamental article ; or he would never have taken upon himself to engage in this particular subject , with so much earnestness ; nor have been so solicitous in solving every little allegation and exception , as if a studied sceptick stood alwaies at his elbow , to suggest them to him . my solution of this exception is , that i must needs confess , i do really think , that there are more considerable numbers in the nation , ( occasion'd principally by the former ages unhappy rebellion ) than men are ordinarily aware of , who do at this time ( tho' for fear or subtilty they don't alwaies discover their thoughts ) either wholly disown the being of any future at all , or else that do admit the belief of it , but ( dimidiata side ) with a sceptical and doubtful faith , and under some disorder'd apprehensions ; such as may license them in their irreligious ways of living , without any controul from a sense of what 's to come in future . and if those mens practices may be allowed for a demonstration of such defects in their faith , what arguments of that kind can be suppos'd to be wanting in their actions , to assure such an evidence ? for tho' it 's true ( as some are apt to alledge ) that a bare supine inconsideration in some men , and some prejudices and odd nations of religion in others ; and perhaps some unhappy educations , and disadvantageous exemplifications in many more , may so far prevail , as that many men may be tempted to a carelesness of conversation ; that is , perhaps to be engaged in some fashionable vices , and common follies ; or to be regardless of some religious offices : but when we shall see men so professedly wicked , as to make no conscience at all of the grossest immoralities ; and so prophane , as to make a mock of all the salutary expedients which a gracious god hath provided in his church for their eternal good and happiness ; what can induce a man to think otherwise , but that such mens minds must be debauch'd , either with a latent unbelief of another world ; or with such an imperfect sense of it , as by which their thoughts might not be affected with any judgment or punishment to come , for whatsoever they do ? and why may i not think my conjecture to be reasonably enough deduced , when ( if the targums sence of the case may be accepted ) such an observation may be verified from the beginning of the world , in the famous case of cain and abel ? here lay the ground of their vastly-different states and events . the one believed a future state , and made use of his faith to perform an acceptable sacrifice to god , in order to a future reward : the other brother denied the being of such a state . for whereas it s said , ( gen. . . ) that cain talk'd with his brother abel ; ( as the targum expounds it ) the discourse was about a future world ; and cain told abel , that there was neither judgment nor judge , reward nor world to come , &c. but abel told him , that all those were to be believed as true . upon this difference abel suffer'd martyrdom in defence of his faith ; and cain , by his unbelief , became a murtherer , and famously miserable . now , as no man can think it impossible , but that there may be some men in this age , who may be as irreligious and malicious , as revengeful and prophane as cain was ; then why may it not , without breach of charity , be presum'd that there may be such also amongst us , as have entertain'd in their minds the same atheistick principles which cain indulg'd ? and tho' this my conjecture may seem to some men surprizing and too severe , yet i can't imagine how any observing man can behold the little conscience that is made but of that one horrid and crying sin of perjury only , by which the power and justice of god are so often dar'd to his face ; and the import of the sacred bible , upon which they swear , as often scorn'd , and ( as it were ) defied , but he must incline his mind to my unhappy conjecture . but if some men , ( out of civility to mankind , the nation and their neighbours ) should refuse to admit such a manner of answer to this exception and be resolv'd to think , that there be no men so defective in their faith of another world , how irreligious soever they may be in their lives ; yet i can assure my self , that this my discourse may be useful , not only to them , but even to the most religious sort of believers ; who may be highly pleased and gratified , when they shall understand that that fundamental upon which they had adventur'd all their hopes of being in future blessed , should not stand upon the only point of believing , for which they might suffer , from some atheistick persons , the reproach of an easie credulity , ( a credat judaeus apella ) but that they can now be able to defend themselves in that point , against such atheists , even upon the evidence of their own principles . . the next exception is entertain'd by them , who will say , that my way of arguing for another world's existence by rational demonstration , is wholly to the disparagement of the evangelick revelation ; and that it calls in question its sufficiency to do its own work , as having brought immortality to light , and given the most convincing evidence for the belief of another world. and that therefore there is now no more need to fly to philosophical argumentation , than there is to the miracle of one rising from the dead for further conviction . for say my exceptioners , they have moses and the prophets , to whom the unbelievers being sent , the officers of religion are discharg'd of any further care for such mens recovery from their infidelity . but then also they will be ready to object and say , that such a proceedure , by rational demonstration , will turn all religion into scepticism , and bring christianity back again to philosophy . first , in my answer to this most material exception , i shall consider of what importance that alledg'd text of scripture is , to make good that charge against me in this case . and then i say , that that text is only to be understood , that the divine revelation may be sufficient for the belief of another world's existence , without any new instances of attestation ; such an one , as one rising from the dead , to confirm the credibility of that , which was sufficiently testified before . but it doth not thence follow , tho' there should be no more need of testimonial proof , that men should be denied ( when the occasion especially requires it ) the benefit and use of rational demonstration , to evince the truth of a future world's existence . which when it 's done , it will be so far from being a disparagement to the admitting the truth of it by divine attestation , that it will add much to the credit of the testimonial authority , which exacted the obedience of such a faith. and therefore , since it hath pleased god almighty to allow men the advantage of both ways to evince the truth of this fundamental principle of all religion , surely it was not his design , that they should disparage or amaze one another , but that they should be auxiliaries , and subservient one to another . secondly , i answer , that it was a method which the church frequently undertook to convince the heathen world ; especially when miracles became unfrequent . therefore clemens alexandrinus owns both those advantages from god : first , that of revelation , as principally to be attended to ; and then also of philosophical demonstration to be made use of , in the behalf of the gentile world. and the primitive apologists transcribed me such a copy of what i have here attempted , ( tho' they manag'd it by measures agreeable to their then opponents ) that either my exceptioners must question the proceedures of those ancient defenders of christian faith , or they must think themselves unjustifiable in condemning me . especially when they may consider , that it is very probable , that i may have a sort of men to deal withal , who may maintain as stubborn an opposition to the scriptural revelation , and all other the churches testimonial proofs of a future states existence , as those ancient heathens may be presum'd ever to have entertain'd . and by the sense of the encrease of such an obstinate modern atheism was curterius govern'd , when he gave his reasons for the edition and interpretation of the famous philosopher hierocles . as when he saith , that it was not without a divine providence that such a book should come to publick view , which by philosophical reasonings should extort those truths from them , ( unless they would unman themselves ) which the divine revelation could not prevail with them to admit . thirdly , i answer , in justification of those ancients . practice , and my own undertaking , that there is no attempt or method so proper , and in its self so reasonable , to bring such atheistical minds to embrace the christian religion , as that which i have endeavour'd by this present discourse . for if once such mens understandings can be convinc'd by any means , to entertain an assur'd acknowledgment of a future world's existence ; and then shall be sensible of those events , which are reasonably consequent to such an acknowledgment , it will of course engage them ( if they have any minds at all ) in the study of finding out the best way , how they might most securely provide for their own safety in such a following world. and when , for that purpose , they shall have consider'd of , and survey'd the several modes of religion in the world , they cannot but find christianity more accommodable to the serious conceptions of an intellectual mind , than any institution that was ever tender'd to the thoughts of man , especially when he shall understand that it is a principle that hath in all ages endured the test and tryal of the acutest literature ; and hath hitherto born down all oppositions with the greatest success . that hath been innobled with the highest instances of generous resolution , even to death it self , in the declar'd defence of it . a religion that hath made the most absolute provision for the welfare of all societies : that is , that it keeps up soveraign power with the intirest loyalty , and the rights of men with the exactest justice , and provides for the needs of mankind with the tenderest mercy . and that where its institutions are truly observed , it makes men civil and obliging ; placable and condescending ; and will engage them to do nothing , but what is seemly and prudent , faithful and honourable . but then , when upon these considerate thoughts , our convert , by such a rational conviction , shall be once brought to the door of christ's kingdom , ( the main intention of my design ) he is not to expect , nor will the christian institution admit it , that the heavenly contrivance and mysterious doctrines of it , should depend upon , or necessarily be accounted for , by the same rational and demonstrative way of proof , which at first induced him to entertain the thoughts of embracing the profession of that most holy religion . he will then find reasons to think , that to believe will be made his duty ; and that he must walk by faith , and not by sight , as st. paul declares positively . and that then also he must not give leave to his captious mind ; to be alwaies enquiring for demonstrating reasons for every thing that is tendered to his belief . it 's true , that rational evidence did first bring him to christianity ; but it must be his faith , that will make him a true professor of it : and the conformity of his life and actions to that holy faith , will at lust bring him to the happiness of that future world ; of the existence of which , he was so convinced . and thus , i hope , i am sufficiently acquitted of that suspicious objection , as if , when i endeavour'd by rational evidence to bring an atheist to the belief of such a world to come , that i design'd to turn all religion into scepticism , and the christian faith to philosophy . this solves the second exception . . the third exception is made by them , who will be ready to say , that since i have undertaken , against the modern atheists , to demonstrate a future world by rational evidence , how comes it to pass , that i have not also endeavour'd to offer at the same way of arguing , to evince the being of one supream god ? and is there not ( say they ) the same necessity for the one , as for the other , against the atheist's pretentions ? to this exception my answer is , that in the management of this my demonstrative way of arguing for a future world's existence , i have not been precariously presumptive of any one other principle , either philosophical or divine , but only of that one , viz. the pre-supposed believ'd existence of a supream and infinite god , as the creator , and consequently the soveraign governour of that his created world. and i presum'd , that such a concession no man , that consults his reason , would ever deny me , because no man can disbelieve his divine existence without a violence offer'd to his reasoning understanding . in which , if that notion be not naturally implanted , ( as many learned men believe ) yet it will so uncontroulably command any considering minds assent , as that no nation , how barbarous soever , nor any man so rude , but he must submit to the acknowledgment of a deity ; as cicero positively discourseth . but if my exceptioner shall , in prejudice to me , still proceed to lay that omission , as a stumbling-block , in my way , i desire that he would but seriously consider , whether the opinion of the world's eternity , or its coming into that figure , in which it now exists , by the casual confluence of little atomes ( the only two refuges to support the denial of such a first creative cause ) can be manag'd in any man's thoughts so accommodably and naturally , as may the acknowledg'd being of an eternal god , to be the original creator of such a world ; whose greatness must proclaim his power ; whose orderly figure his infinite reason ; and whose regular and constant continuance in that order , when so many beings are naturally subjected to such numerous intercurrent motions and contingencies , must evince his providential wisdom and government ? this the third solution . the last exception , with which i am most likely to be attack'd , is offer'd by them , that will say that my discourse is upon a subject which hath been already handled by a great many considerable authors ; and that i shall but still add to the so much complain'd of redundancy of books , with which the world is already too much incumber'd . my answer to this exception is ; that as i had never enquir'd after , nor ever read any treatise that concerned the defence of another world's existence , before i had exactly finished my own arguments ; so since , though ▪ i have made as strict an enquiry as i could , to find out such discourses , i could not meet with any but such , as generally manag'd this important case , either but as in some digressive passages , or as occasionally inter woven in discourses otherwise design'd . and where any treatises may have given any likelihood of being purposely published for the purpose in hand , yet their arguments were too concise and summary , to solve a nice and sceptical doubt , much less to over-rule an obstinate opposition . for though the substance of the truth might be couch'd in such short mediums of proof , yet i conceive , that they were too like the contracting a considerable controversial cases , into an article of aquinas ; which must be presumed to be by far otherwise better manag'd , when the controverted point shall be agitated by industrious opposition . and which then may occasion whole volumes to discharge the debate , when a few lines , at another time , would have serv'd the turn . i say , the arguments were too compendious and epitomiz'd , and therefore 〈◊〉 many cases , for want of fuller explanations , they would seem to be built upon principles and premises too precariously presum'd . and then , for that reason also , they could not possibly provide against those numerous exceptions , which scrupulous and steptick minds would be apt to interpose ; and of which there must have been more particular and exact solutions , or such men would never have admitted the conclusion . to avoid all those inconveniencies , i have endeavour'd in the whole progress of my arguings to understand before-hand , what could possibly be suggested in such cases ; wheresoever i could either hear , read ; or think of them . and if thereby i may seem to have made too copious enlargements , either in the explanations of the premises , or solving the exceptions , i must crave such readers patience and ingenuity to think , that i have done it for their sakes , who ( i thought ) did specially need them , or that would exact them from me . and thus my fourth exception is solv'd . but , i confess , i might have most justly subjoined one more , and perhaps the greatest , and with which i am sure to be sufficiently assaulted ; and that is , the unsufficiency of my performance . but of that i need not be advertis'd , i have reasons enough in my own mind to humble me ; and no man can speak meaner of it than i think . i know it were silly in me to say , i was too inadvertently surpriz'd into an allowance of the publication of this treatise , or that when it was once in a learned friends hand , i did not only give him leave , but desir'd him , that a flame might make it never to be thought on more ; yet this i am sure , i may inoffensively say , that i shall be so much the less concern'd at whatsoever kind of reception , the nice age shall please to allow it , as that i have but a short step to make , before i shall enter into that other world , where ( to be sure ) i shall not be affected with the little notices of a for or against . but if i were so unfortunate , as to be concern'd , yet i could not but consider , that there is but a die cast for my lot : and that a book 's entertainment in the world , is even as hazardous as a juries verdict ; where dissatisfaction , prejudice ; or ignorance , may cast the issue on the wrong side . it may be my case , tho' this whole preface was design'd to prevent such a consequence , and to provide a necessary defence of the subject's usefulness , and my own credit , against such exceptions as are manag'd against both . and i hope this will justly plead my excuse for the length of such an introduction . a short account of the heads of the five arguments , with the numbers of those pages where they all begin . the first argument is founded upon the promiscuous usage of good and evil in this world , and begins page . the second from the rational faculties , not given for this world only ; and begins pag. . the third upon the encouragements to vertue from another world only ; and begins pag. . the fourth from the miseries of mankind in this world ; and begins pag. . the fifth from mens innate desires of happiness , not satisfied in this life ; and begins pag. . index . a. appeals to god's tribunal adam's sin age describ'd b. belief of a deity c. conscience of evils contemplation chiefest good covetousness d. dead-mens future state conceal'd , and why ? death describ'd discontents drunkenness e. exemplification f. fools by sensual living fools charactered friendship g. government its end gospels easiness examin'd h. heathens opinion of the other world ● hobbs his necessitation examin'd happiness naturally desired differences about it happiness , by memorials left behind , examin'd honour i. jews temporal promises justice at one time or other justice not done in this world justice respited to another world , why ? l. learning m. miseries of mankind represented from god ; why ? murtherers of mens-selves examin'd miseries beneficial surplusage of them examin'd p. predestinarian principles philosophical rules to prevent self-murther , examined parents case to their children pleasures r. rational faculties not given for this life only rewards may be propos'd s. spiritual things satisfie in mens power t. temporal things not satisfie not in mens power time how to be spent v. vertue describ'd vertue her own reward examin'd vertues difficult ; how ? reasons for it , why ? w. wisdom by religion wise and good man's character wealth examined useful these following errata , being most material , the reader is desired to correct with his pen , and pardon the rest , as i hope , of less moment . page . l. . for that is , r. and. p. . l. . for god r. his. p. . l. . r. menalaus . p. . l. . add poets . p. . l. . r. sensibly . p. . l. . add scholastick . p. . l. . r. a rheiorick 〈◊〉 p. . l. . r. disposed . p. . l. . r. thus . p. . l. penult . dele . that . p. . l. . add is . ibid. l. . r. constitutives . p. . l. . dele are . p. . l. . add if . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . leave out all from notion , l. . to maketh , l. . p. . l. . add a. p. . l. . r. ingenuous . p. . l. . r. to signifie their . p. . l. . dele sense and. p. . l. r. dele , and. p. . l. . for as r. at . p. . l. . r. a being . p. . l. . for [ ▪ ] put [ ▪ ] p. . l. antepen add it 's certain . p. . l. . for stout r. afflicted . p. . l. . for honour r. fame . p. . l. . r. excesses . p. . l. . for disease r. disgrace . p. . l. . dele happiness and. ibid. blot out from satisfaction l. . to concerning l. . inclusively . ibid. l. . dele kind of happiness . p. . l. . r. were they . first argument . the summ of the first argument . the first argument design'd to demonstrate the necessary existence of a future state , is founded upon an obviously acknowledg'd observation , that there is not universal justice , judgment and equity done to mankind in this present world , according to the different qualifications of their lives and actions . but that good men , and their righteous causes , are very frequently oppress'd and defeated ; and that evil men , and their unjust undertakings and practices , as commonly prosper and succeed . all which cannot but reflect upon the essential goodness and wisdom of almighty god ; because those unequal proceedings and events could not be acted , and brought to pass , without his divine permission ; and also , because it was always in his power to have prevented them when he pleas'd . now if nothing else can solve that reflection upon those divine attributes , but only the belief and acknowledgment of a future world , to which god's impartial and compleat administrations of justice , judgment , and equity , should be respited and adjourn'd : that is , if it shall appear , that that adjournment of it to that state , can only secure the universe in its naturally stated order ; and then that no other season of its administration , can so sufficiently acquit god's gracious care of , and love to mankind , according to the nature he gave them : then it must needs follow , that he hath ordain'd and constituted such a future world , and state. now , that this argument may more fully attain its designed end , and that i may take away all possible exceptions against the premises , or what relates to them , i shall divide the general concern of it , into three chapters or heads of . discourse , in order to the clearer inference of the conclusion at last . in the first chapter , i shall offer to proof , that what is just and equitable , will by a good and just god be impartially administred to all sorts of mankind , according to the different qualifications of their lives and actions , at one time or another ; that is , either here or here after . in the second chapter , it will be made evident , that almighty god doth not execute such an universal administration of justice to mankind in this present life ; and then i shall take into consideration , what an influence that omission had upon the minds of the heathen world. in the third chapter , it will appear , that god's respiting and adjourning the compleatly impartial administration of his divine justice to a future world , can only solve the apprehensions we have , that god intended to preserve the present universe in the same order that his power and wisdom had at first created it , especially as to his divine care of mankind , whether as socially , or individually consider'd . and if all these three premises shall , upon sufficient proof , be found to be certainly true ; there will be no cause at all to question the conclusion for the undoubted existence of another world. a future world's existence demonstrated by rational evidence . chap. i. the first chapter is design'd to represent and prove , that god almighty will , without doubt , administer an impartial distribution of rewards and punishments to the good and evil , according to the different qualifications of their lives and actions at one time or another . and the truth of this necessary presupposition , is founded upon these five grounds or reasons , which make up so many sections . section i. the first reason that i shall offer for the necessary belief of such an impartial distribution of justice ar one time or another , is alledg'd from the believed existence of a god , with a particular respect to his natural and essential goodness , which by a necessary consequence from his being acknowledg'd the world's original maker , must be believed to be as infinitely operative , as any other of those divine perfections , which the creation of the world must necessarily suggest to belong to such an infinite first cause , and independant being . and for the reasonableness of this deduction , i appeal to the philosopher simplicius , who upon the account of considering god as the cause of causes , & begining of all beginings , presently as a necessary concomitant with such a conception of him , concludes him to be goodness of goodnesses , that is , good to all perfection . now whatsoever being , is in any degree , or sense , a real goodness in it self , must be supposed to afford a reason of that denomination , from a good that is done according to its capacity , where there be objects that need it , or causes that require it . and if the goodness of god be such , ( which no man can suspect without blaspheming the divine nature , and contradicting his own reason ) the mind of man cannot possibly suggest a doubt , but that it should express it self in the case in hand . that is , that a god of infinite goodness and equity , when it is always in his power , as to understand , so to do all that is good and right , should at some time or other , vindicate and justify the innocent causes of good men ; that is , should recompense and reward their undeserved sufferings ; especially when for their adherences to vertue , they have been harassed and perplex'd by the malicious usages of unjust and unreasonable men . i say , if the verification of his infinite goodness be not to be thus expressed , what cases are there , by which the reason of man can be otherwise satisfied , that that glorious attribute hath a title to the same perfection , which the rest are presumed to have ? or how otherwise , in any kind of practical notion , can any reasonable being understand , for what end or purpose he is commanded or obliged to be good at all ? or how can a created moral agent be so accounted either by god or man upon such an omission ? to refuse to do right & good , when it is always in his capacity to do it , would make but an untoward character of such a person , by an indifferent judge of what goodness is . and therefore to suppose god ( with epicurus ) to be so wholly unconcern'd in the government of the world , and especially at what happens amiss to good men in it , so as to take no care at all of their vindications , when they are unjustly used and oppressed , would be reason enough , not only to reproach god's infinite goodness , but , upon a very reasonable consequence , to tempt men to question his whole existence . this is the first reason . section ii. the second reason is alledg'd from the nature of man , as god was pleased to make him a free and voluntary agent , design'd to be left to the conduct , and in the hand of his own counsel ; that is , because god gave him by his nature , in distinction from all other visible creatures ( who act necessarily by a soveraign impulse , from which they cannot depart ) a power in himself to think , deliberate , and act good or evil at his own choise , and as he should judge fit to determine his own mind and actions . and the reason of this deduction is , because either the same wise god , that form'd him into such an arbitrary nature , must have certainly provided and constituted for him some superiour judge and common arbiter , by the dread of whose soveraign authority and justice , he might ingage his mind and conscience to do what 's just and good , and to whom he might be accountable for his actions whether good or evil ; or it must be presum'd that god made him possibly to be , the most ( i may say the only ) lawless , unsociable , and ungovernable part of the whole creation . that is , that he should live ( as it is manifestly seen men do , where such a judge is neither regarded nor sufficiently considered ) both to be his own folly and ruin , and the world's trouble and misfortune . hence athenagoras ingeniously observes , that as it 's necessary to mans nature , that having an appetite he should have meat to preserve his life ; and that as he is a mortal , he should have posterity to preserve his species ; so as he is a rational creature , that he should have a common judge of all his actions , and from whom he might expect a reward , and dread a punishment . now if such an universal judge , and arbiter must for that reason be thus necessarily supposed , then it 's certain that there can none be believed to be so universally qualified for it , as the same god that originally gave man his being ; and who by the title of creator was invested with a natural soveraignty over all his creatures which he made ; and especially over man , to whom he had given such a figure of mind and being , as naturally to need his governing dominion , more than any other creature besides , if not only . for none can be such a competent judge , but a being that is omniscient , and so is capable of understanding all causes , minds , and actions ; that is of an infinite goodness , and so can love , approve , and bless all that is done well , justly , and worthily : and lastly , of an infinite power so as to be able to execute all his own judiciary purposes and determinations , how and when he pleases . no being , that wants any of these qualifications , can possibly be a competent judge of men and their actions , so that universal right and equity may be compleatly and impartially done to the whole world of such rational and voluntary agents . and because god almighty can only be qualified for such a judge , what can make a suspicion , that he should not execute that just , necessary , and soveraign office , at one time or another ? as for what concerns the committing his judiciary authority to soveraign human powers , it will be accounted for in the third argument ( chap. . sect . . ) that is , how far thereby the divine care of administring universal justice to the world , is attain'd and discharg'd . section iii. the third reason that secures a belief , that god will at one time or other , undertake the vindication of all righteous persons and causes , and bring them all to a true balance of impartial right , is from a plea , & a just appeal , ( and that upon most rational consequences ) which all that are unjustly oppressed , may make to the holy and soveraign god , in their own behalf . first , by alledging , that the promiscuous world of mankind , in which good men are unavoidably subjected and exposed ( for reasons which a future world can only solve ) to the hazard of such miscarriages , and disadvantages , was naturally so disposed by god's own original pleasure and ordination , as possibly to admit and produce such unequitable effects . and therefore the evil usages of vertuous and good men in such a world , must needs , in that respect , be the consequences of such causes and occasions , which god might have prevented if he had pleased , but which themselves could not controul , when they would . secondly , and more particularly , good men that are so oppressed , may further alledge , that those very faculties and capacities , by which , unjust men , as men , are naturally empower'd to choose and act their evil designs against the innocenter part of man-kind , were not only the issues of gods own workmanship , when he was first pleased to create man ; but they must be still kept up in their natural use and operations , by his wife and ordinative permission . and from hence it is , that the scriptures ( to whom an atheist will permit an appeal , to illustrate such a natural truth ) do all along attribute to god , and interest him in ( with expressions , which bear a very near alliance to causality ) the worst actions , which wicked men have most voluntarily , and of their own evil minds , contrived and acted against himself , his church , and choisest servants . now the summ of these thoughts is , that if there be any such thing as a righteous cause , or if any case may be reputed a causeless oppression ; if there were ever any such men as were good and vertuous , and that in abraham's sence might be adjudged in god's esteem righteous persons : or if there were ever any such , besides zacharias and elizabeth , that walked in all the commandments of god blameless , that is , acceptably so : and yet if nevertheless such good and righteous persons have been oftentimes unjustly oppressed , and sometimes have passed away their whole mortal lives , rack'd , and worryed by the undeserved malice of evil men . and then lastly , if it be considered , how much god himself was concern'd ( so far as i have represented the case ) , who can resist a belief , or what good man can silence his complaint and expectation , but that almighty god , who is so much more or less interested , will at one time or other , order a thorough justification of his innocency , and redress his wrongs by some gracious method , and in the most proper season , which his own great wisdom and impartial equity , shall think fit to choose in this life or another ? this is the third reason . section iv. this fourth reason that supports a belief , that god will undertake , at one time or other such an administration of his divine justice , is alledged from that natural conscience , and innate disposition ; to fear the doing of ( at least ) notorious acts of immorality , which do universally and naturally ( though in different degrees ) attend the minds of men . and which must either signify , that there is a vindicative hand above , which will at one time or other return their wicked actions upon themselves in some proportionable punishment ; or else it must be presum'd , that god gave them naturally and unavoidably such a conscience only for their delusion , and implanted in them that natural fear , to be only of something , that may possibly ( if there should be no other world ) never come to pass . which is a consequence , that no good mind can entertain , that hath any regard at all for the honour of his maker's infinite justice and goodness . now , though some men have laboured all they can to usurp upon that natural temper of their minds ( whether by the influence of great examples of wickedness , or by the surprizing temptations of some mighty present advantage ; or upon the flattering hopes of the greatest secrecy ) and may have , for a time , subdued the authority of their natural fear and conscience : and given themselves leave to be engaged in some vile and villainous practices : yet when they had once acquir'd their ends by them , and digested the success ( how great soever ) of their unjust attempts , they have been afterwards inwardly arrested and attended , with an unaccountable dread of something ( they knew not perhaps distinctly what ) that might befal them for what they had done : or at least they have been pursued with such an uneasiness and disorder of mind , that they could afford themselves no true rest or contentment , and but a very small satisfaction , in their own rightful , much less , in their unjustly acquir'd enjoyments . now of this sad and dismal after-game of a debauch'd natural conscience , there be so many instances in divine and humane story , that it s become as luxuriant a common place , as any whatsoever ; and have afforded stories for common talk , and ( sometimes ) divertisement , as much or more than any subject that can be named . so that , if i should now undertake to spread my present discourse , with an enumeration , but of some of them , ( considering the sceptical humour of those men , whose theistical principles i design to controul ) i should but alarm their incredulity into a fit of derisive sport . and therefore i shall only offer one or two intimations of what may be said for it by such men , whose observations they have no reason to undervalue or suspect . what do they think of the representation of the case by euripides , in personating the humour of an avenging conscience in orestes , who being asked by menalaus , what disease it was , that destroy'd him , could answer , that it was his own mind or conscience , for the great evils that he had done ? or what did juvenal mean , when he averred it of those roman emperors ( that were most famously the greatest tyrants ) that in their unjust successes they had not escaped all their enemies ; for they had every one of them one in their own guilty minds , that was always their attendant scourge , and that would perpetually wound them with the severest stroaks of inward guilt ? or why did the philosopher simplicius say , that such men shall punish themselves with the most acute torments , of their own minds , which shall be more vexatious to them , than the sharpest tortures of any bodily disease ; and shall less admit of comfort or remedy ? i say , what suspicion can our unbelieving opponents create to themselves , that those men , who were heathens themselves , should not deal fairly with the world in declaring their own sentiments of this case . and then the summ is , whence can that natural fear of crimes ( where there be temptations for present profit , honour or pleasure ) before they are committed , and such unsufferable reflections , uneasiness , and sometimes torments of mind , after they are perpetrated , proceed , but from an undeleble , implanted principle in mans nature , to revere the vindictive power , and severe justice of a god above , to be executed upon them at one time or another ; especially when 't is considered , that sometimes those wicked men could neither have them upon any other account , that can be imagined ; nor could they lay them down , or escape them , when they most resolvedly endeavour'd to release their minds from those most afflictive impressions . this is the fourth reason . section v. this section offers a reason , or rather a pregnant presumption , which some men perhaps may think fit to make use off : and tho' it be not singly of it's self sufficient to convince ; yet in conjunction with the former reasons it may serve to perswade , that god almighty doth so take notice of the oppressed , that he will at one time or other , and by what methods he pleases , vindicate the causes of good men , and justify their innocency . and that is from a consideration of those mens practice , who for their causeless sufferings , and undeserv'd oppressions , having been depriv'd of all manner of redress from the powers and judicatories of men , have solemnly appeal'd to an impartial tribunal above ; and in the deep pressures of their souls , have implor'd some signal indications , that god design'd their justifications in another world. of these i shall give some few instances instead of the many , that might be offered . the first i shall give , is from what several authors have reported , of one lord john thursin among the vestogothi , who with greater severity than equity , commanded a certain man to be beheaded , who before the separation of his head from his body , said to that lord , i cite thee this hour to appear before the tribunal of almighty god , to answer to him , why thou hast condemned me to death being innocent . and immediately that great lord , after the man was beheaded , fell from his horse and died . baptista folgoso relates it of a genoway captain , who condemned a catalonian commander to be hang'd ; who pleading for mercy , and finding none , thus said to the genoway captain ; since thou wilt needs execute upon me this most unjust sentence , having never in my life offended thee , or thy nation , i appeal unto god the just avenger of injur'd innocence ; and i desire that this instant day , thy soul may appear with mine before him , to yield an account for the wrong thou hast done me : and not many hours after , the genoway captain died . camerarius mentions it of a master of the teutonic order , who , upon a falsely pretended crime , had caus'd an innocent person to be condemned to die ; who being lead to his punishment , cited the master thirteen days after to the tribunal of christ ; and the thirteenth day being come , the master being hayle and well , with his own mouth confessed to several persons , that he must now appear before christs tribunal , and that day dy'd . both exnerus and lipsius tell us of ferdinand the fourth king of spain , that when peter and john , the two brethren of carvaialius were suspected for the murder of benavidius , and upon an unsufficient proof being convicted , the king sentenc'd them to be thrown down headlong from the top of an high tower. they crying out that they were to die innocently , and the kings ears being shut against their just defence , they summon'd the king within thirty days to appear and answer to the high god for what he had done ; and the very thirtieth day after the king was found dead in his bed. lipsius gives us a story , from lambertus schafnaburgensis , whom he calls a famous writer , and worthy of belief , of burchardus bishop of halberstad , who entering into an unjust controversy with the abbot of helverden about tithes in saxony , which he had taken away from his monastery ; & the abbot finding no relief from any judicatory on earth desired frederick count palatine to tell the bishop , that he appeal'd to almighty god for judgment , and that both of them should prepare themselves to try the cause before the divine tribunal . in a little while the abbot dy'd , and presently after the bishop ; who falling from his horse , was heard to say , that he was just then snatch'd away to god's tribunal there to be judg'd . to these i could have added many more of this kind , such as the famous stories of the templar at burdeaux , of radulphus duke of austria , and the like ; but then i must have exceeded the proportion of this paragraph . therefore i shall now only take notice of a passage that looks that way in the holy scriptures . and that is of moses in the case of corah and his complices . it was very like an appeal to the justice of god , when for his justification he said ; if these men die the common death of all men ; or if they be visited after the visitation of all men ; then hath not god sent me . god answered his appeal , for the earth opened and swallowed them up quick , &c. now as to the other former instances , they may be suppos'd to have been acted from sudden efforts of deeply oppressed passions , and not from any known rules to licentiate them in those practices , and so the appealants could not have promised themselves any assurance of those extraordinary events upon their provocations . and therefore it hath been and ought always to be questioned , whether it may be allowable or lawful ordinarily to imitate the practice of such appeals . and for this i shall not ingage in the controversy : my design was only to take notice of such as happened , to be made use of to our present purpose , as any man shall think fit ; reputing them extraordinary cases , and unusual instances of the divine justice ; and as lipsius calls them , * wonderful examples , and which might seem to exceed belief , but that they are related by faithful authors , and memorials . this the fifth . now these five sections being ended , in which i have endeavour'd to prove , that god almighty will at one time or other , administer impartial justice and judgment to all mankind , i should presently make a nearer approach towards the conclusion for a future world's existence upon the account of this argument , were i not oblig'd to consider , whether almighty god doth not execute such administrations of his justice to the good and evil in , and with respect to , this present life . and as to that enquiry , the second chapter is concern'd . chap. ii. in this chapter i am concern'd to offer to examination , whether or no almighty god doth not execute , or permit the executions on justice and judgment to mankind , according to the different qualifications of their lives and actions , in this present life . and this enquiry will occasion three distinct sections design'd for several debates . in every one of which , something will be improv'd for the better illustrating the reasson of the argument . in the first section will be manag'd the matter of fact , and therein it will be evidenc'd , that the administrations of justice and judgment to the good and evil , is not impartially executed in this world. in the second , will be offer'd to observation , what an influence the sence of that omission had , upon the minds of the heathen world. in the third , an occasion will be taken to offer reasons , why the imperfect apprehensions , that are generally had of the state of the dead , and of the manner of god's management of his justice in the other world , do not at all invalidate the belief of it's real existence , nor of the certainty of god's making an impartial completion of his universal justice and judgment to the good and evil , in that state . section . i. first , in this section i am engaged to represent that universal justice is not impartially done to all mankind , according to the different qualifications of their lives and actions in this their present existence . but if it be alledged , that the notoreity of the fact , and a more general consent in the case , is sufficient to supersede the offering of any thing , that is explanatory to confirm the truth of it : my answer is , that as i can't foresee what evasions my attendant scepticks may suggest to elude the plainest presumptives , so i am willing ( as i shall do all along ) to indulge such as are already believers , with the clearest explanations of the case ; if not the more fully to assure them , yet the more lively to represent to them , the attested truth of their own observation . and for that end , i shall take leave to trouble the common reader with some authoritative testimonies . and to avoid redundancy , i shall produce but two only of every sort . first , i shall offer the scriptural sence of the case , and that only as it 's represented by two prophets of god , who by their interrogatory manner of speaking , do more strongly confirm that matter of fact. as , why does the way of the wicked prosper ? wherefore are they happy , that deal treacherously ? ( saith the one ) . and , wherefore boldest thou thy tongue ( saith the other ) when the wicked devoureth the man that is more righteous than he ? to which i might easily have added innumerable more , if i could have thought it necessary , or any way reasonable in this case , as to our modern theists . secondly , i shall subjoin the sence of two fathers of the christian religion . the first is that of athenagoras the anicent apollogist . and he undertakes an argument for the assured belief of a future judgment , because ( saith he ) we have seen many wicked men that have studied all their lives to do all manner of unjust things , and yet never met with any evils to afflict them here ; when others of approved vertue , have wasted away their lives in sorrows , vexations , reproaches , and all kinds of calamities . the next is salvian , who in his book of providence , seems to alarm the reader 's wonder , saying , if all things in the world do depend upon the care , and government of god , why is the condition of the barbarians , much better than ours that are christians ? why do the good meet a harder portion in this life , than those that are wicked ? and if my sceptick reader , to invalidate the credit of these authorities , shall object ; that such men might be conducted into those affirmations , only to serve the faith of the divine revelation , for the existence of another life ; i shall therefore ( fully to take off that exception ) add the like number of heathen philosophers , who as positively as either of them have attested the same thing . the first shall be the sence of cicero , ( though perhaps he may personate cotta , or some other man in speaking it ) who was so greatly concern'd in this case , that discoursing of the gods , he saith , that if they have taken upon themselves any care of the world at all , it would be well with the good , and otherwise with the evil : but ( saith he ) there appears no such thing . and then the philosopher further ingageing in an enquiry after it , confirms his own observation , by several instances that relate to it for it's verification . as when he saith , * why did the carthaginian oppress the two scipio's ? why did hannibal prevail upon marcellus and kill him ? and then proceeds with a catalogue of other examples of the oppressed vertuous , and of as many more of the prosperity and success of men extreamly wicked . the second that i shall alledge , shall be simplicius , who in discourse admits a concession , that the wicked may flourish in this life in power , riches and health , and may continue in a prosperous state , even to their death , and may leave their posterity in the like prosperity : and that the good and vertuous may in the mean time , be harassed in the world , without any remarkable instances of relief or compensation . these be the three kinds of authorities , which i thought , if not absolutely necessary , yet very convenient , to be offer'd in this case : for though the matter of fact be obvious enough , yet our scepticks know , that upon its unquestionable concession , the weight of the whole argument depends ; and therefore we must not be precarious in the least instances of proof , upon which we argue . but what saith the heathen world to all this ? or what influence had it upon their minds ? that 's now to be examined : therefore , section ii. in this second section , i have obliged my self to represent , what a remarkable influence , the ordinary omission of that impartial administration of god's justice to the good and evil in this life , had upon the minds of the heathen world it self . and the reason why i take occasion to do it in this place , is because i perceive , that they were especially controuled into whatsoever they affirm'd or doubted , concerning the existence of a future state , from an observation of the promiscuous usage of the good and evil in this life . now , that i may fully discharge this design ( which will appear so considerable an improvement of the present argument ) at once , i shall produce , or point at something , from the most famous heathen philosophers , with a transient aspect upon the general run of the poets , as to the case in hand . first as to the heathen philosophers , i shall not here take any notice of the sence of plato , or his followers ; or of what they and some others have affirm'd concerning socrates in that case . but i shall only make use of some such philosophers , ( and of those the most considerable ) as lived since our saviour's time ; it being presum'd that they should maintain an opposition to the acknowledgment of a future world , in pure defiance to christianity ; and that because the professors of it had so positively declared that state , and the issues of it , as it s principally rational fundamental of all their vertuous practices , and resolute sufferings . now , it will appear , that as those philosophers could not escape the observation of god's ordinary omission of his impartial justice to the good and evil in this life , so as oft as that consideration came intentively into their minds , it so stagger'd them in their atheistical hypothesis concerning a future world , that sometimes they were necessitated to admit the thoughts of it , though ( as minutius foelix observes , dimidiata fide ) but with a half-way , or doubtful faith. the first of that sort , of whom i shall take notice , shall be seneca , who lived not many years after our saviour's resurrection , and was tutor to nero , and whose authority goes a great way with our modern theists . he indeed expressed himself very frequently with a positive denial of any future world at all . as when he said , to die , was not to be at all : and that there shall be as much after me , as there was before me : our birth ( saith he ) kindles us into life , and our death extinguisheth us into nothing . but notwithstanding , when he was to comfort polybius , for the death of his brother , a vertuous person ; and considering how impossible it was for him to offer any sufficient reasons to support his patience , without suggesting something concerning a future world , he could then say to him , be not troubled for your brother ; he is safe , and that eternally : he enjoys a free and spacious heaven ; and is brought into a glorious place by him , who receives separated souls into his bosom : he hath not left us , but is gone before us . and upon the same account , comforting martia , greatly afflicted for the death of her son , he could then say , why run you to his sepulchre ? he is translated to the lofty regions , to move among the souls of the happy , and is received into the sacred society of the catoes , and scipioes , and such excellent men as are set free by the benefit of their dying . thus , as seneca was not consistent to himself , so he stands our theists in no such stead as hath been pretended . the next shall be the most famous plutarch , who lived in the time of domitian and nerva , but especially flourished in the days of trajan . and , what i said of the former , i shall affirm the same of him ; that is , that he frequently declares his good-will , to baffle the faith of a future life ; otherwise how could he have once said , that the the dead should fall into the same condition , in which they were before they were born : and , that as before they came into the world , it was neither good nor ill with them , so shall it be with them , when they are gone out of it . and that it shall be the same state with us after our death , as it was before we were born . and in his tract of superstition , he attributes the fear and apprehension of future punishments to that cause ; and he there tells us , that death is the boundary of life , but superstition extends it further , and suggests fears , that when men have passed over all the evils of this life , they may meet with more after death , which shall never have an end . all this the philosopher imputes to vain and needless superstition , as he doth in that tract very many ridiculous perswasions . but nevertheless , though he had so often expressed his willingness to disbelieve a future world , yet to shew how impossible it was for him altogether to blot out of his mind the thoughts of it , and how improbable it was to him , that the good and just , after all their pursuits of vertue , and the pious improvement of their time and beings , should find no other recompence , but annihilation : i say , when he was to comfort apollonius for the death of his son , ( whom he had commended for his modesty and piety , towards the gods , his parents , and friends , and for his vertuous life ) he could then tell him , that if what the ancient poets and philosophers had said of the pious , be true , which ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was very likely to be so ; that is , that after their death they shall attain to honour in a happy place ; that then he ought to hope well of his son , that he now dwells with the souls of the pious , that he enjoys that happy state . and then he caresseth him with what pindar spake of the dead , and with what plato had discours'd of the souls immortality . now , what shall we think of the ingenuity and honesty of this great man , ( who could affirm of himself , that he had rather plutarch were not plutarch , than that plutarch were not vertuous ) in the managery of his comfort to apollonius , did he believe another world's existence , or no ? if he did believe it , with what integrity could he so often express himself to the contrary ? if he did not believe it , why did he deal so insincerely with apollonius , as to put him upon such a delusive hope in his distress ? or , if it be said , that apollonius perhaps might have been before affected with what pindar and plato had said , about a future world , but then why did he not reprove him for his folly , in busying his head with such romantick dreams , and not rather direct him to that solid comfort , which a stoick's reason ( as is pretended ) might have afforded him ? or , lastly , if to solve all this , it may be suggested , that whatsoever he had said , he indeed might doubt of that states existence , i have so far attained my end , as that i can interpret , that he doubted of that state , because he could not avoid the force of this and other arguments , that so cogently demonstrated it to his mind , in despight of all his resolution to maintain the contrary against the christian cause . to these i may add something very considerable from the famous emperor marcus antoninus , who alwaies spake very confusedly of what should become of men , when they die : as once he did concerning alexander and his muliteer , that they should be reduc'd ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to something , he could not tell what ; that is , that they either should be received into the same principles whence they came , or be dispers'd into atomes : yet when he came afterward to consisider , that the gods had done all things else so orderly , and with such singular love to mankind , he wonder'd at their neglect of one thing ; that is , that they should take no care , that men , who had held such correspondencies with them by pious actions and sacred ministrations , should , when they die , be no more , and be wholly extinguished . i say , at this block he stumbled , and would be offering some reasons for it , but such as were hypothetical and uncertain ; and therefore begins with a ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) how can it be ? or , how comes it to pass that it should be so ? &c. and it 's enough for my purpose , that i have attain'd this from that excellent philosopher . thus i have represented how those philosophers ( by whose , if by any kind of authority , our present scepticks must pretend to patronize their atheism ) who lived after christianity was planted in the world , were necessitated to behave themselves in the case of a future state : which had they positively maintain'd and published , coincidently with the christian faith , they foresaw , that they must have disbanded the greatest part of those their credulous followers , who were then perswaded to oppose it . and that because those philosophers understood , that all the practicks of the christian religion were so consonant to , and perfective of , right reason ; so conducing to the safety of all societies , and that did oblige its professors to be , upon that main reason , so vertuous and innocent , that it was necessary they should make them ridiculous in trusting to a future reward and happiness , ( which they designed to laugh at , as fond and superstitious ) whom they could not represent to the world , as scandalous and offensive in their morals and practices . and this their halting and shuffling in a matter of that importance , seems to me a greater argument to confirm the credibility of another world's existence on this account , than if i had cited a thousand authorities of such philosophers , as positively believed and professed it ; because thence it appears , that the reason of the thing was so prevailingly convincing , that it controuled their minds ( as it were , whether they would or no ) sometimes into a serious doubt , at other times into a seeming concession ; though they were fain to retract it , as oft as the interest of their cause , and their opposition to christianity exacted it from them . and now having dispatch'd the philosophers , or these some famous ones instead of them all , i could have added many and great authorities to our purpose , from the heathen historians , though of a more ancient date , such as one from the famous death-bed speech of cyrus , to his sons , in xenophon ; and of veturia's oration to her son martius , to be merciful to the city of the volsi , recorded by dionysius halicarnesseus . but i omit the use that may be made of them , as unnecessary . and then as to the heathen poets , ( by whose works the ancient philosophy , natural theology , and indeed most kinds of learning were so considerably preserv'd ) it 's obvious enough , how positively they declar'd their thoughts of a future world's existence , and what apprehensions they had of the rewards and punishments of another life , upon the account of the unequal distributions in this world , to the good and evil. and for that purpose they described the rewards of the vertuous , by an elizium ; that is , by certain pleasant fields , fitted for all advantages of pleasure and happiness . and thus they did , as to the punishment of the wicked , by a great many instances of dreadful representations : as by such frightful officers , grim judges , and by some particular examples of several severe punishments , such as of tantalus , ixion , sisiphus , and titius . and this ingenious way of representing the state of the dead , was so ancient , that diodorus siculus affirms , that orpheus received it from the old egyptians . but the general run of the poets is so well known to abett our design , that it were an inexcusable redundancy , to offer at a citation of their innumerable expressions to our purposes . and thus having made use of these few instances of the heathen world's opinions , concerning a future life upon the account of this argument ; let no man think that i design to approve or answer for all the imperfect notions , or doubtful representations , which many of those philosophers ( such as plato and his followers especially ) that asserted the being of a future state , had of the manner of the soul's existence in it : much less do i intend to account for the lusory and extravagant fancies concerning the modell'd circumstances of that state : but so long as it appears , that upon some natural convincing reasons , and especially upon the prospect of the promiscuous usage of the good and evil in this world , nothing could so solve the difficulties of such observations , but that they were necessitated to admit the acknowledgment of a future world , i have , as far as i design'd in this case , attain'd my end. and now , if any sceptical theist should go about to perplex this way of arguing , and shall alledge , that the confus'd and unaccountable apprehensions , which those learned heathens had of the manner , place , and other circumstances of mens existence in that state , and how the rewards and punishments are there to be executed to the good and evil : and then to strengthen their exception , should object to us , that the christians themselves , who pretend the greatest assurance of the future world's existence , have express'd almost as imperfect an understanding of those mention'd cases and circumstances of that future world ; and sometimes have discours'd as wildly of the state of the dead , as others had done ; and then , that their great apostle st. paul should affirm , that the knowledge of those future events , was but as by a riddle , at the meaning of which men , were left to guess ; or , like one that sees through the imperfect medium of a lattess : i say , if by these allegations such a sceptick should encourage his denial or suspicion of the reality of such a world's existence ; my answer to such an exception shall be manag'd in the next section by its self , in which i shall offer reasons , why god was pleas'd , that there should be such an imperfect knowledge , or such a concealment of the manner , place , and other circumstances of the state of the dead in another world. and this i do the rather take care to explain , because it 's probable , that even a believer may sometimes stumble at the difficulty of that solution . section iii. in this section , i shall therefore endeavour to represent , that mens imperfect knowledge of the state of the dead , that is , of the place , manner , and other the precise circumstances of that state , and especially of the way and method of god's disposure of mankind to their respective rewards and punishments in the other world , are no reasonable arguments to suspect the reality of them , and much less of the state it self , in which they are to be administred . and this i shall do by way of an answer to a cavillers exception , and it shall be thus laid . saith he , i have no mind to be impos'd upon by a pretence of such encouragements , as are so presumptively and generally , and therefore , obscurely , propos'd ; nor be oblig'd to a religion for an end , of the particular manner of whose enjoyment , i can have no explicit understanding , and of which no man can give any sufficient demonstration to my mind and reason . i can't thus answer the exprobation of my friends , nor solve my discretion to my self , for living such a strict and self-denying life . that is , that when i come to die , i can't convincingly tell my self , or them , whither i shall go , or what shall then become of me ; so that if i can receive no better account of those future events , i am like to live as pleases my self at present , and to adhere to those thoughts , that have ingag'd my suspicion of any real existence of another world at all . in answer to this exception thus laid , though some men , whose minds are firmly setled in the faith of what is necessary to be believ'd concering another world , would chuse to leave such persons in their incredulity , as if there were nothing in rational evidence to controul their unbelief , yet i hope i have something to offer in this hard case , that may reasonably perswade , if not absolutely convince them , out of the errour of their own suspicion . and i shall attempt it upon the account of these two reasons . the first shall be with respect to the present state of humane understandings . the second upon a moral reasonableness of gods permitting , that the manner and circumstances of that future state , should be so darkly represented , and imperfectly understood . the first reason that i shall offer , is , because we may presume , that mens understanding faculties are not at present capable of admitting a direct apprehension , or representation of objects , that are by their sublimity of a different kind and nature . and the reason is , because those faculties , at present , are ty'd down to so many restraints , and limitations . as first , by their natural dependance upon the outward senses , which must first intromit those and all other notices , before the mind can manage its conceptions of things . and then secondly , because the grosness of those corporal organs , by which men naturally act their intellectual powers , doth render the mind too dull and unfit , to entertain such unaccommodable , and disproportion'd objects , and notices of things , especially that are at such distances of place , and time. and therefore it 's possible our case , as to the present understanding of that state , and of the nature of those divine and after-dispensations in another world , if they were never so well discours'd to us by the best reason , and the most advantageous revelation , may be like to the mans that is born blind in respect of light , who can never be made to frame a right conception of it in his mind , by all the definitions and descriptions , that can be made of it to him . for if he be told , that it comes from a body , that is seemingly not above a foot and half diameter , and yet notwithstanding , that it gives luster , heat , and life to all the visible world ; or suppose that a man should make use of any other glorious appellations of its nature and qualities , they would but amuse and confound the blind mans mind , and perhaps he would think , that the person came on purpose to abuse him . but then suppose that blind mans eyes to be opened at an instant , he can then be presently satisfyed with a right conception of it . now it 's as unreasonable to doubt of a future state , because we can have nothing in our present conceptions , that answers to it , as it 's impertinent for a blind man to disbelieve the existence of light , because he can never be able by all the discourses that are made of it to him , to frame a right notion of it in his mind . and further , if this objection were reasonable , and should succeed , our sceptick , might as well on that ground , take confidence to question the very existence of god himself ; because he doth not offer his nature to the knowledge of his creatures by any direct tender of it to the apprehension of their senses , when by the common reason of mankind ( upon the acknowledgment of his infinite being , which none that considers the existence of the world , can possibly resist ) he must always be believ'd to be as near us as the objects which we see or touch . a notion of his absolute perfections can admit no less . but these men should be discours'd a little further on that account , and asked , whether they do not believe , that there be innumerable things in real being , which they can't directly and sensible discern and apprehend , because perhaps they are too fine , or too abstruse , or in other respects disproportion'd to their present senses , and for that reason the natures of such beings , could never come into any intelligible cognisance ? or do they not think , that there be thousands of other beings , that are in ken of sensible perception , and have come under philosophical disquisition , and yet the most diligent enquirers into their existencies , have been sensible how much they have faln short of the perfect knowledge of the natures of most of them ? and are there not as many extraordinary phoenomenas , or manifest appearances in nature , that are not under observ'd causations , and yet are believed to be true , though how they are , or should be so effected , they cannot , with all their skill and industry , find out ? of this nature i account , especially witchcrafts , and apparitions ; of whose existences we may be perfectly satisfied , by as plain and notorious matters of fact and testimonies , as by which any thing in the world was ever made any ways sufficiently credible . and now if because some instances of that kind have been acted by knavery , and more of them suggested by fear , whereby the real facts have been sometimes put out of credit and countenance ; if i say , for those reasons my sceptick may take occasion to deride my taking notice of such things in this place , i shall admit his scoff with so much the less dissatisfaction , as that with me , he must reflect upon the universal wisdom of mankind . and i challenge him to shew me any learned age or nation in the world , to whose general opinion i may not reasonably appeal in this case ; only always excepted , that in every age there might be here and there , perhaps one or two ( such an one as diagoras was among the athenians ) who might in a dogmatizing humour be singularly promoting their private opinions against the binding authority of common judgment . now as to the matter in hand , if the unequal distributions of justice and judgment , of rewards and punishments to the good and evil in this life will inforce the reason of men to assent to the belief in general , that there must needs be another world to follow , wherein a just and holy god will allow all his creatures ( that are capable of it ) impartial right & judgment ; why should any man quit his faith of that state , though his senses at present , cannot give , or his understanding admit any direct information of the manner , measures , place , and the other circumstances of its existence , because they cannot ; or because for good reasons they ought not ? and if some men , to cure this scruple , have been too busy and positive in their descriptions of the state of the dead , i think such adventurous conjectures have not at all added to the evidence for the credibility of a future world ; but , on the contrary , they have contributed a great advantage to them , that have a design to call in question , and to deride the whole faith of that state. such kind of additions to an article , being like to the mixtures of the author's wit and invention in a serious history , which may reasonably bring in question the credit of all its relations ; or like the commendations of a vertuous person to excess , which may make a suspicion of flattery in the whole encomium : an article , like a man , may be so impos'd upon by a dress , that the knowledge and belief of it may be lost in the disguise . this the first answer . my second answer to our captious scepticks exception , is , that as it 's certain that we have not faculties in this mortal state , that are figur'd and fitted for a direct and sensible perception of such distant and unaccommodated objects ; so the moral reason why god almighty might be pleased , that there should be such a concealment of them , may be because , that if that state , and all that is enjoyable in it , were in all points and circumstances made cognizable to us in such a manner as sensible representations can make any thing to be , tho' such a kind of knowledge of them , might possibly satisfy some mens curiosities , yet it would be a very considerable hinderance to mens living vertuous and religious lives with reference to their future interest . and the reason is , because they being plac'd here to act , as in a state of trial and probation , for that future reward and happiness , upon condition of living such kinds of lives ; if such a sensible notice , and exact conception of the measures , and manner of all the particular instances of that future happiness , were allowed them in this life , such a discovery would probably over-balance their souls equally poized liberty ( which can only consist with the notion of their being probationers ) too much on the one hand or side . that is , it would incline it too much towards a necessity of acting its vertuous purposes . to which necessity , every approach of the mind ( whencesoever it proceeds ) would take away so much of the reason of all good actions being accountably rewardable . but of this more in my third argument . and now if it should be said against this , that indeed if men were put into any enjoyment of the happiness of that future state , it might take off that freedom of acting , and incline the will too much on the one side of the scale of its natural liberty , and preponderate the mind too much towards that determin'd state , which it shall enjoy in the other world ; but this ( saith our sceptick ) is only a present particular knowledge of that future happiness , and 't is no more , that i enquire after . to this i reply , that such a knowledge would be a kind of enjoyment in its self , especially , if it be considered ( as reasonably it ought ) that the intellectual part of man ( by which he essentially is , and acts himself ) will be most principally concern'd in the fruition of that future bliss ; when the judgment and the will shall be freely determin'd ( that is , determine themselves ) to the embraces of that mighty happiness . and therefore , tho' the blessed shall for ever unconstrainedly choose to serve god , and to do all the good they can in that state ( & there may be occasions for it more than we can conceive ) yet i think that those their vertuous actions shall not then be made so rewardable , as when they were acted in a state of probation , upon an equal poize of chusing good or evil at their own election ; but will be rather a part of their joy , bliss , and fruition . this the second answer . and now having thus solv'd this grand objection , i hope there is nothing more to be alledged to put any further stop in our way , but that we may fairly proceed to shew , how far the respiting and adjourning of universal justice to a future world , will administer new reasons for a stronger demonstration of a future states existence on that account . but that 's the business of the next chapters adventure . therefore , chap. iii. in this chapter , that the argument may be found to be of sufficient validity to attain its end , i shall endeavour to demonstrate , that god's respiting and adjourning the completion of his judicial administrations to a future world , is so naturally reasonable , that nothing else can solve the apprehensions we may have of god's design , to preserve the present universe in that natural order in which by creation it was at first fitted to subsist : neither can any other expedient secure a belief , that god intended a regard to the good and happiness of mankind , whether as socially , or individually considered . but here be several things , which must be distinctly and apart considered , in so many sections by themselves . in the first section , it must be examined how that part of the universe , which consists of necessary agents can otherwise be preserv'd , in its natural order . in the second , we shall examine the case , by that part of the universe , that acts in it as rational agents ; and first , as they are to enjoy their well-being in social communions . thirdly and fourthly , we shall offer to examination , how otherwise god's care of mankind may be acquitted , as they are individually to be considered . and that particularly , as they may be distinguished into the two sorts of evil and good. in all which respects , there will appear cogent reasons , why almighty god should adjourn the completion of his judicial administrations of justice and judgment to another world. section i. in this section i am concern'd to represent , that if almighty god should not respit the completion of his judiciary purposes for the good and evil to another life , but should in this world be universally and actually justifiing and abetting every righteous person and cause ; and should also as universally be constantly correcting and confounding every evil mans unjust adventures , it would certainly discontinue the natural order of those agents , that act by necessary impulse , as often as they should be made use of for those judicial executions . and that because they cannot subserve an extraordinary proceedure of the divine justice , unless they should be continually interrupted in the order of their natural causations and operations . and to make this observation the more convincingly conspicuous , we may take measures by some few famous cases , in which , god was sometimes pleas'd to exercise his absolute dominion , and extraordinary authority over those necessary agents , for the present executions of his justice . that is , suppose that all the seas and rivers of the universe should be forced from their natural courses ( of which there be some instances ) to fourd over all those good persons in their flight from an attachment , as oft as there were no other means for their escape , and that the sun should as oft stand still , as it were necessary it should , to crown a good cause with a compleat conquest ; or suppose , that as often as any man were ready to perish with thirst , every hard rock or natural mound to waters , should be forc'd open for a river to run in dry places , to supply their present want ; or that the clouds should suspend their kind showers to refresh the growth of plants ; or that the sun's enlivening warmth should be turn'd into a flame to burn up the surface of the earth , so oft as the inhabitants thereof should deserve those instances of the divine judgment upon them : i say , if these , and a thousand such like cases as these , should so often become necessary for the completion of god's favour to the vertuous and innocent , and for the just execution of his displeasure to wicked men in this world , the necessary agents , which were naturally disposed to serve the necessities & conveniencies of mankind , would be found to act contradictions to their own natures ; and their orderly causations would be so daily and hourly chang'd into miraculous events , that the universe it self would appear to be nothing else , but a scene of prodigies , to amuse and affright mankind . now , though such wonderful executions of the divine justice , and especial favour , may well enough consist with the world 's present created order , when they are so unfrequently done , and upon some extraordinary occasions , yet if they were constantly and fully acted , for the completion of every single persons reward or punishment ( which must be supposed , if the arguments in my first chapter , that god will certainly do it at one time or other , be true ) the necessary beings , which should be subservient to those ends and executions , must be so often interrupted in their natural motions and causations , that nothing would follow , but the world 's universal disorder , if not its total discomposure . but perhaps , things may go better among the rational agents . but that is next to be inquir'd into . therefore , section ii. in this second section , we are engaged to examine the next grand inconvenience and disorder to the universe , as god by his own sovereign wisdom stated it , with respect to that part of it , which are call'd rational and voluntary agents , as they are naturally and necessarily to subsist together in social communions one with another for their common welfare . and then i say , that if god almighty should in this life universally execute those administrations of rewards and punishments to the good and evil , it would destroy the ordinary good subsistence of all humane societies . for if while the dispensations of gods providence are so promiscuously dispenced to the good and evil , whereby they do so constantly share in one anothers blessings and misfortunes , mankind do attain the good ends of their social subsistence with so much difficulty and hazard , as that in a thousand cases it had been better , in that very respect , for innumerable single persons never to have known what a world had meant , what disorders , and cross accidents , what perpetual dissolutions of a governments , and frustrations of the most material contracts , and agreed proceedings in common affairs , what calamitous interruptions in all manner of societies , from an empire to a family , must necessarily succeed ? in so much that the world of rational beings , would presently become the only confused rout of creatures that ever god made ; and the existence of the meanest animal were rather to be chosen , than to enjoy a being amongst them : all which inconveniencies , nothing but a respiting the completion of god's justice to a future world , can possibly prevent . and now i appeal to any theistical mind to tell me , whence can all this be ? or how should the understanding of man , upon such a prospect of things , conjecture , that god should at first make a world of rational beings , naturally subject to so many oppressions , and unjust usages one from another , and that yet , when they happen ( as they daily do in all places of the world ) they should not possibly be universally redress'd , without a greater inconvenience to , if not , with a certain ruin of all their present societies , ( in which it is naturally necessary they should subsist ) but from a design of making an universal after-view of all the actions of men at a time , when all such mix'd societies shall have their irrevocable periods , and that the good and evil shall be separated to their several distinct communions , and apartments by themselves ? and by this observation will our saviour's parabolical representations of the present state of mankind , appear highly reasonable . that is , that the wheat and tares ( by which is meant the good and evil ) should grow together , till the harvest , least a present plucking up of the one should endanger the success , if not the very being of the other ; and that the good and bad fish should both of them be promiscuously comprehended , not only in the same sea of the world , but in the same net of the church together . now let the hectorers down of the beleif of another world assign me a conjecture for any other reasonable expedient how to solve this doubt , and i shall then renounce the use that may be made of this observation for the necessary existence of another world . but to all this , if an exception should be interpos'd from the sense of them , that are true believers ; who ( saith our caviller ) will be apt say , that if god almighty doth for the most part respit the the executions of justice and judgment to a future world , the apprehension of such a suspension would take away a great deal of the reason and incouragement , why good men should so constantly pray ( as 't is done in publick litanies and private devotions ) for their own justifications , and the common deliverances of the church from its implacable enemies . and therefore were it not better , and more reasonable for such good men to sit down in a patient acquiescence than to be so solicitous in their prayers for that which ( as the second chapter hath assur'd us ) doth so uncommonly , and uncertainly come to pass . my answer to this exception , is , that all prayers of that nature , as for all other temporal blessings , are suppos'd to be always made interpretatively , if not in direct words , upon some conditions , and terms of limitation . and of those conditions there be two especially to be consider'd . first , good men , so often as they supplicate to be delivered and justify'd , or any other way blessed in this world , do alwaies desire those mercies at the hand of god , upon a condition , that they may consist with the common good and safety of those publick societies , in whose communions they enjoy their present subsistence . that is , they desire not , that their private satisfactions and vindications , should be purchased at the rate of common ruin , or upon the terms of any destructive alterations of the communions in which they live . and that might be the reason , why david desired that the punishment of god might rather fall upon himself and family , than upon the people in general . and as good men would not enjoy their particular exemptions from oppressions , in exchange for a common disturbance or mischief ; so , nor would they desire their personal justifications , as to their private enemies , if they must be had upon terms , which must inferr either their present , or their future ruin : lest a thought of revenge should tempt their innocent minds to a complacency in their enemies misfortunes . and therefore that saying , ( fiat justitia , ruat mundus ) let justice be done , though the whole world should perish , cannot be true divinity , unless the meaning of it be , let the world perish , rather than any man should do what is unjust ; but it is false to desire it should perish , rather than suffer what is most unjust . and that you have the first condition upon which a good mans prayers are suppos'd to be made , when he implores the present vindication of his right and cause . secondly , i answer , that when good men pray to god for the present deliverances and justifications of their persons and causes , they have alwaies another condition in reserve ; that is , that god would grant their petitions for their deliverances , unless a continuance in their sufferings should tend more to their present and future good , otherwise they can interpret and believe , that it is a mercy of god to have their prayers in such cases deny'd . and therefore , when they perceive that their petitions are in such instances rejected , they are ready with all submission and contentment of mind , to think and say , that , had they not some way or other needed their implacable enemies success , their prayers had certainly prevented it : and that there was something defective in themselves , which god thought fit in that manner to correct , in order to their own final good and happiness , or such an event had never faln out , so contrary to their supplications . and thus by such wise and pious reserves they can reasonably satisfie themselves , when they meet a disappointment in their expectations of temporal blessings , after they had prayed for them , and were deny'd . these , and such as these , are the conditions upon which good men pray for temporal deliverances , and their present justifications . and , as such prayers are sufficiently consistent with a belief of god's respiting and adjourning the compleat executions of his justice to another world , so it 's encouragement enough ( and sure it 's all that need be given ) that when those conditions will bear it , good men may assure themselves , that god will not , nor did ever fail to answer their petitions , and grant their requests . and this perfectly solves the sence of our saviour's indefinite promise , with respect to temporal mercies , that whatsoever you shall ask the father in my name , he will give it you . and further , it 's to be consider'd in that case , that when the reason of those conditions hath interven'd between god and his petitioners , though they have been denied their supplications in kind , yet , for their encouragement still to pray , they might and ought to believe , that god would grant them in some other equivalent matter and manner , for a compensation of all they ask'd , and were denied . howsoever , in the mean time they can satisfie themselves , that they have been doing their duties , and paying the daily homage they owed to god , and may live comfortably under the expectation , that god will do them right in another world. and , let it now be also especially remark'd , that what i have here said concerning the conditions upon which good men pray for their temporal deliverances and vindications ; and upon the reason of which they are so often denied their petitions , may hold good also in the case of god's executing his justice , as to the rewards and punishments of this life : that is , that that god will so often act those measures of providence , as the reasons of those two mention'd conditions will admit it . that is , when it may be done ; first , without bringing any common destruction to those communions , by which the world ordinarily subsists ; and , secondly , when such a present execution of his justice shall on any account tend most to the concern'd person's present or future good and interest . but in all other cases , where the reasons of these two conditions are superseded , the executions of the divine love and justice to the good and evil , are so often reserv'd and respited , for his impartial retributions in another world. now , as this observation may inable us to think , that there be no small number of cases , that are so reserved and respited , so it will easily , and very naturally solve those mens doubts and enquiries , why either all those executions are not universally done in this life ; or why there should be any part of them certainly effected ; that is , why there should be alwaies so many , and sometimes such remarkable examples and instances of god's justifying the persons and causes of good men , and of his baffling the unjust interests and dealings of the evil in this world. of which , as there will be alwaies so many , as may be enough to controul the pretensions of the epicureans , and our present atheists , that god takes no care of the world at all ; so there may be also few enough to suppress & silence the murmurs of those mens too-forward minds and hasty desires , who , upon a bare possibility , and some rare examples of god's executing his justice visibly in this life , have been apt to raise their expectations even to a criminal discontent and impatience of their own present recompences and justifications . when they ought to have considered the reasons of the former conditions , ( as also what other reasons god may give himself , which we ( perhaps ) can't understand ) upon which they are so often omitted , and should rather have endeavoured to wait with patience , till the season approacheth , in which there shall be an impartial execution of justice to the whole world of good and evil. and this finisheth the second section or reason , that may be given , why god is pleased so observedly to deferr the executions of his impartial justice to the good and evil to a future world , with respect to mankind in general , as they are ordinarily to subsist in social communions . but , besides this social concern of mankind , there was somewhat offer'd , as to god's care of them in other respects . therefore , section iii. in these two remaining sections i am concerned to represent the case more particularly , as mankind may be divided into the two sorts of evil and good ; and as god's just and gracious care of them both , as so distinctly and apart consider'd , may be sufficiently acquitted by reasonable and religious thoughts . now , this third section first offers the case of the evil part of mankind : that is , of such as have wilfully and temerariously permitted themselves to be betray'd into any state of vice and immorality . i say , if god almighty should , in this life , be presently confounding every such evil person , as soon as he begins to persist in his unjust and immoral ways ; it would prove such a disparagement of the divine care , equity , and goodness , as could hardly in any case be imagined or represented , upon several accounts . first , because he could not then have allow'd them such sufficient possibilities of recovery , as were consistent with the mercy of a gracious god to creatures , that were made so defectible by their own original nature . that is , who can't consider , that such men have generally faln into that irreligious state , sometimes by the importunities of their own natural passions and sensual appetities within them , which they could not unmake , though it were in their power , with some difficulty , to have over-rul'd them ; and that sometimes they fell into that state of sin , by the temptations of the world 's variously-enchanting objects without them , which they could not remove , though it was in their own power , with the same difficulty , to have controul'd and resisted them ? i say , when these occasions of their falling into a state of sin , are throughly considered , and then how much those occasions do referr to god , as creator and supreme governour of all things , what mind can reasonably entertain a suspicion , but that an infinitely good god should allow them the most equitable possibilities of recovery , which an adjournment of his administration of justice to a future world can only admit ? and hence appears the reasonableness as well as the mercy of some metaphorical expressions in the scripture , design'd to represent this case . there we find , that the field was not presently thrown off to bryars and thorns , ( it were against reason and common custom so to do ) till the respite for rain and dressing had given a further experiment of its unfruitfulness . nor was the fig-tree sentenc'd to be presently cut down for the first or second , and at last , not for the third years barrenness , but it was still respited , and husbanded , till the ordinary term was past , that , by a wise husbandman's reasonable observation , it might be judged hopelesly unfruitful . and as by this respiting and adjourning the divine justice , every impenitent sinner is made altogether inexcusable , so is god's love and equity universally acquitted , as having most reasonably allow'd him all advantages for his recovery , which the case and nature of the thing would bear . so that i doubt not , but that almighty god may as justly say to every unfortunate impenitent person , as he did to his unfruitful vineyard , what could i have done more , that i have not done ? that is , not limiting god's power in himself , but supposing him to act according to the measures and nature of men , as reasonable creatures . this is the first reason . secondly , to evidence that it is reasonable that god should suspend his compleatly universal justice to the evil part of mankind , to a future world , is not only that he might allow them a fair and equitable possibility of recovery , as to their own interest , but because such a present execution of his justice upon them , would be highly detrimental to the common good of the world in its several societies . that is , if fire should come down from heaven , to consume every oppressor , as oft as zealous innocence might possibly cry for it ; or , that god should throw away every unjust person from his protection , and as oft cut him down in his vengeance , as the justifying of every good man's cause might be effected by it ; what great advantages might the world's societies be deprived of , by the loss of so many evil men , to whom god had allow'd , and accepted an after-attempt for their repentance and recovery ? if there had not been such suspensions of god's justice to such men , then had st. matthew never been called a saint ; nor had he become so useful an instrument for the first establishment of the christian faith : saint paul had died a persecutor of the church and doctrine of christ , of which he afterward became such a successful promoter , and so stout a defender : and the christian religion had then been deprived of the patronage of constantine the great , for the scandalous sins of his youth . and as i have instanc'd in these few , so if we had notice of those millions of evil men , who on that account have been afterward useful to such like purposes , we might easily be convinced of the reasonableness of god's suspension of the administrations of his justice , upon every man , as soon as he became wicked ; and who , at several seasons of their mortal lives , have so successfully made after-attempts for their recovery to vertue , with so much advantage to the world. . the third reason to demonstrate , that it was god's design , that the suspension and adjourning of his universal judgment to a future world ( besides for the equitable possibilities of their recovery to their own benefit , and for their afterusefulness in general ) is , because it can only solve a considerable doubt in his ordinary visible providence as to many of those evil men , even while at present they live in a state of sin. and that is when we see that such men do not only live in a tolerable well-being in the world , but that they very frequently enjoy greater instances of a flourishing prosperity , and ( as david complains ) that they sometimes come in no misfortune like other men . and then the reason is , that with respect to a future world , they might have an encouragement , as well as a respite to repent . that is , as if god design'd to tell them , that as he hath at present so much favour for them , as to allow them , by his general providence , more than ordinary considerable portions of advantage in this world ; so that they might from thence reasonably interpret , that god is not as yet made unplacable to their persons , or would rejoice at their following unrelievable state of misery ; but that on the contrary , his mercy and goodness are alwaies most ready to admit them to his present spiritual blessings and future happiness , whensoever they shall prepare themselves for their reception . and that , as ▪ he hath already so much love for them , as to permit his sun at present to shine upon them , sometimes with a greater benignity than upon others ; and to let his rain descend upon their fields , sometimes with more refreshing showers than upon other mens ; so that his mercy and pardon shall be as readily afforded them , whensoever they shall endeavour to qualifie themselves for the greater blessings that relate to a future life . but if in contradiction to all these manifestations of god's favour and patience , they shall still obstinately set their hearts to do evil , because sentence against an evil work is not speedily in this world executed ; yet they have all the reason imaginable , ( with the vain young man in the same wise book ) to consider , that after all their sensual enjoyments , they must all come to judgment . and though ( and because ) they may escape the execution of god's vengeance in this world , yet they cannot ( if they will allow their minds a liberty of considering like men ) but fear it in another . and as by acknowledging such a respite our scepticks may thus reasonably extricate that doubt in providence , so such as are believers may solve another query in the christian religion . that is , why our saviour should so extraordinarily engage his disciples universal charity to such evil men , even sometimes when they are their own most deadly enemies . that is , that he should call such a charity , the nearest approach to perfection , and an especial assimulation of the god-head ; or that he should make no after-remark upon any other article of his own prayer , but upon that of forgiving trespasses ; and should make it the most indispensable condition of all the pardon they themselves can expect from him. and then that this charity , upon special command , should oblige them to all manner of methods for their recovery , as by reproving and advising them by forgiving and praying for them , and by supporting their lives with all manner of necessaries , when they want them . now the solution of all this is , that as these acts are to be accounted very considerable instances of a good man's duty , and that he shall be rewarded for it ; so we may believe , that god the rather instituted them to be so , not only from his meer preceptive authority , but that they might be expedients of his own divine love and care of that part of mankind , that needs his pardon upon their repentance and amendment ; i say , what can possibly solve this query , but the belief of gods respiting and adjourning the administrations of justice to a future world , to express his reasonable kindness to the evil part of mankind in order to their recovery ? now , if against this whole reason it be objected , that god sometimes permits not wicked men to live out half their naturall periods , but cuts them down in the midst of their time and sins ; and that of this as the scriptures have given some extraordinary instances , so common observation can in every age and place afford us daily examples . my answer to this allegation is , first , that very many instances of that nature are of such persons , as have been apparently the willful causers of the shortning their own lives , and of depriving themselves of that possibility of their own safety , which god , as to all reasonable creatures , had allow'd them . and then how is god concern'd in such fatal miscarriages ? but in cases where god may be so far chargeable as by permitting the concurrence of natural causes ( of which perhaps they themselves were not any ways at all presumptuously and wilfully causal ) to put a sudden period to such mens lives , it may be presum'd that upon a foresight of what they would afterwards do , god might permit it in mercy to their own persons , that is , from their doing greater evils , whereby their accounts might be at last the more pitiable . and then in kindness to others , that their sudden surprizes might be exemplary to other evil men , that survive , to take them off from too confident a presumption of enjoying life , thereby to make a further delay of their repentance ( in which delay they might otherwise proceed , till their neglects of it might make their conditions irremediable ) if some such examples were not sometimes set before their eyes . and in this manner some have endeavoured to solve the eternal punishments of the damned in hell ; that is , that they may there be executed upon the evil , like the judiciary punishments of malefactors in a state , to be possibly exemplary to some new worlds of probationers , which may as possibly succeed . in which respect , if such a solution may be allowable ( which i referr to better judgments , and do but with submission mention it ) why may not all such examples , as i have discours'd them , be accounted also as instances of gods mercy to numerous others , that shall at that present time or afterward exist , rather than to think , that god should be any otherwise pleased with such sudden and severe executions of his justice upon such single persons . and thus this objection being answered , it doth upon the consideration of the former reasons appear most accountable , that god should respite and adjourn his universal justice and judgment for the sake of the evil part of mankind . but gods regard to that part of mankind , concludes not his care of the rest . therefore , section iv. in this last section i am concern'd to demonstrate , that an adjournment of so great a part of god's universal justice to another world , doth not only acquit , but highly advance his most gracious care of the good and vertuous part of mankind . and this i shall do upon several accounts . first , that the belief of such a respite might keep their minds in a constant satisfaction , that god intended to make better provisions for their recompences , than can be had in this present world : in which , the best advantages that can possibly be attain'd , are hardly considerable enough to bear them up above the ordinary discouragements , which they may daily meet with for nothing else , but because they are good : and therefore it 's there happiness to know , that when their duty calls for a submission to more afflictive portions of trouble , an expectation of present recompences would be almost a contradiction in the thing , and that because the bearing of the cross doth in it self import a destitution of what might make them conveniently happy in this life : and then , that such a consideration might put them upon a kind of benign necessity , to keep themselves intire and close to the desire and expectation of those adjourn'd recompences , that can only be such , as may make them truly blessed ; insomuch , that should the vertuous but too commonly and ordinarily meet their justifications in this life , and too generally be crown'd with present successes , as oft as they pray'd for it , or expected it according to the justice of their causes , they might suspect , that god designed to give them their portions in this world only , and that , in some displeasure , he had turn'd them off , to be content with such an unfortunate exchange . secondly , it 's highly reasonable , that god should respite and deferr the rewards and recompences of good and vertuous men to a future state ; because it very often falls out , that it 's their best interest , that they should not be so happy , as alwaies to succeed in their justest enterprizes ; nor be alwaies gratify'd with present , though desired advantages in their secular undertakings ; and that because some tempers are not at all capable of bearing a successful interest , and the best and strongest piety hath been stagger'd and endanger'd by it . what a prodigy of miscarriage , and of a lost vertue was david once in his great prosperity , and how did the following unsuccessful passages of his life , restore him to a vertuous temper , hardly to be parallell'd ? how much less than a man was he in the one , and how much more than an ordinary saint in the other ? and this is the reason , why some men of eminent piety , being sensible of the danger of too great and too successful an affluence , have voluntarily chosen to abridge themselves of their own just enjoyments ; and have been cheerfully thankful , when providence hath offer'd them some cross overtures in their affairs , thereby to abate and lessen in them too great a complacency in their present fruitions . but upon this subject i shall enlarge my self afterwards . the third reason , why god might please to order an adjournment of his recompensing mercies to the vertuous and good to another world is , that he might the more equitably admit them in his mercy , to the compleater degrees of them in that state . for , who can't consider , that all good men ( of which none are more sensible than themselves ) have their failings , and some unavoidable miscarriages , even when they are endeavouring to pursue their integrity as well , and as far , as they can ? and that there be many of them , who , tho' they may now be as good , as their infirm mortal nature and circumstances will at present admit , had past some considerable portion of their lives , before they return'd to vertue , in an universal neglect of god , and goodness . and therefore , in both respects , god in his wisdom and justice might please to leave them unjustify'd in many cases that concern this life , that being at present chastiz'd , and as it were , punished for their many follies , before they return'd to vertue and goodness , and for their manifold infirmities after they had been so recovered they might not be laid to their charge afterward , so as to occasion any abatements of their happiness in another world. in these three reasons is contain'd , what i had to say concerning god's care of the vertuous part of mankind , for the adjourning the compleat administrations of his divine justice to another world . and so i have finished the design of my third chapter ; and then all the premises are ripe for the assumption . the conclusion . and now having stood my ground against all the suggestions , that could be offer'd to invalidate the three constituent parts of the argument : that is , having in my first chapter demonstrated , that the just and holy god , at one time or other , will certainly act the part of an impartial judge of all the world , in justifying the just causes of the vertuous , and punishing evil men for their unjust undertakings , and all their immoral actions , and proceedings : in the second chapter , having sufficiently evinc'd by all manner of authorities , and by every mans own common observation , that that work is not done in this life , to any such degree , as may acquit the vniversal justice of a good and just god to his rational world : and lastly , having demonstrated the reasonableness of his respiting and adjourning the executions of his rewards and punishments to another state , and how it evidently tends most to the order of the whole creation , and particularly and especially for the good of mankind in all capacities ; i say , having shewn that all these premises are certainly true , i cannot conjecture what exception can possibly be alledged against the just inference of the conclusion , that is , that on this account there must needs be a future state in real existence . second argument . the summ of the second argument . the second argument that demonstrates the existence of a future state , is founded upon mans being created with those rational powers or faculties of his soul , by which he hath a mind , essentially advanc'd above the state of all other visible animals , and may be presum'd to come up to a near resemblance or image of his soveraign creatour , viz. his understanding and his will. by the one he is made capable , first , discursively to learn and know , and then judicially to determine , what is most fit to be undertaken and done for the attainment of such an end and good , as may properly and sufficiently answer , and be accommodable to the quality and natural temper of his own rational mind . and by the other , viz. his will , he is naturally capacitated with a power in its self , first , freely to chuse such a good so adjudg'd , as his principal interest and happiness ; and then also as freely to embrace , and act all the means and methods propos'd for the assured attainment of it . now if it shall be made evident by plain and convincing reasons , that those great faculties of his soul , were not given him designedly for the sake only of his mortal duration , nor for the attainment of any end or good , that relate only to , and are determinable , by the period of his present life ; but that they were given him most specially and purposely for the end and interest of a future world , and for his making use in this life , of all such means , as directly tend to the attainment of the happiness of that state , then it naturally and necessarily follows , that god almighty hath constituted the existence of such a world and state. now that this argument thus generally stated , may the more unexceptionably attain its design , i shall endeavour to offer at whatsoever needs a more particular explanation in three distinct chapters . the summs of whose contents are these : in the first chapter , i shall give reasons to prove , that those rational powers of the soul , were not given to man for the sake only of his mortal life . in the second , i shall endeavour to solve some objective exceptions , by which it 's pretended , that those faculties may be improv'd for the attainment of several ends in this life , which may appear to be sufficient reasons , why god almighty should give them to mankind , though they should never be concern'd for any thing , that relates to a future world. in the third chapter , i shall positively demonstrate , that those rational powers were principally , and upon the most special purpose given to mankind , for the sake and concern of a future life . and if what i have thus propos'd to be made good in these three chapters , shall be found to be demonstrably true , they must necessarily inferr the conclusion for the undoubted existence of another world. a future world's existence , demonstrated by rational evidence . chap. i. in which i am concern'd to demonstrate , that those rational faculties or powers of the soul , were not given to mankind for the sake only of their mortal durations : nor for the attainment of any end or good , that relates only to , or is determinable by the period of their present lives . and this i shall evince by the evidence of these three reasons . first , because there is no end or good attainable in this world , whose enjoyment can afford the rational mind any real satisfaction , rest , or acquiescence . secondly , because those best enjoyments , that are most likely in common opinion and estimation , to make the life of man more acceptable to himself , are not in the power of those faculties to obtain at pleasure . thirdly , because the more designedly and intently men act for those enjoyments , as their principal interest and concern , the less they can escape their being engag'd in such follies and absurdities , as are inconsistent with their characters of being reasonable creatures . and these will require the attendance of so many sections to explain them . section i. the first reason that i offer , why those faculties , or the rational mind of man , were not given him of god , for the attainment of any end or good , that relate only to his present mortal life , is , because the best enjoyments of this world can't allow him any real or permanent satisfaction , or rational acquiescence : as it is supposed they should , if his existence were to be wholly determin'd at the period of his mortal duration ; or otherwise it must be believed , that god almighty had given him a more unhappy being , than he had done to any other creature besides , in that respect . now , as to any direct arguing for this truth ; that is , that the best enjoyments of this world cannot afford the rational mind any such satisfaction or acquiescence , if the common sence of mankind can't supersede my concern in that point , i must then referr my reader to the fifth argument , that is principally engaged to make good that observation . and i shall only in this section proceed so far in that case , as to give the reasons , why the mind of man can admit no such satisfaction from any , the best enjoyments on this side a future world , or from what relates to it in this life . now , the natural reason of all that deficiency in those temporary enjoyments , to afford the mind of man any such real and permanent satisfaction , is not only from the troubles , uncertain events , and cross accidents that generally attend them , ( as universally men complain and suggest as the only reasons of their discontentment ) but principally because by divine ordination all such enjoyments do properly and naturally relate , not to the satisfactions of the superiour and rational , but of the inferiour and animal part of man's being . for , though the superiour mind doth concern it self in the managery of those enjoyments , for the better conveniencing mens mortal lives , yet is that rather matter of ministration and servile employment , than of real and satisfactory fruition . it 's true ( to make good our reason ) that those enjoyments of this life may sometimes be pleasing entertainments for the fancy and imagination , and may gratifie mens senses , corporeal appetites , and the other dispositions and inclinations which humane nature holds in common with sensitive beings ; but it 's very rare , and impermanent , and almost unnatural , if the rational soul shall permit it self to entertain any kind of satisfaction by the fruition of any of them . and this appears experimentally true , because the more intently any man allows his considering mind to balance the worth and importance of any such fruitions , let them relate to pleasure , knowledge , honour , profit , or dominion , or to whatsoever else it is , that tempts to a value , and a present acceptation , especially as to any real satisfaction , resulting from them : and the more he strives to make his intellectual self to come in as partner with his animal dispositions , in the perception of them for such an end , he will alwaies be so much the more sensible , how defective they are for the making up of any such sufficient good , as may accommodate the nature , or natural temper , of his rational mind . and therefore hence it is , that the imaginative faculty , senses and lower appetites , do never entertain those present objects so easily and acceptably to themselves , as when men do either want , or resolvedly , wholly renounce , or but divert the use of their considering and reasoning powers , from making too near an inspection into the ends which they attain . and this may be verifi'd by some observable instances . first on this account it is , that many great persons do designedly deliver up their minds part , that is , the rational conduct of their affairs , and managery of their fortunes , to the care and reason of some prime officers ; that themselves , if they be religiously dispos'd , might improve their understandings to more proper and satisfactory purposes ; or if they be sensually inclin'd , that they might caress themselves in their pleasures , with a greater freedom , for the satisfaction of the sensual and animal part of their beings . and then upon the same reason it is , that men are so apt to applaud , and with such great delight to recount the happiness they did enjoy in the childish and youthful part of their time ; that is , because they then enjoy'd all the necessaries and conveniences of living , by the benefit of other mens rational care and understandings ; and that themselves did look no further , than the gratification of their sences and brutal appetites . and this was the cause that induced heraclitus ( as laertius reports it of him ) when the ephesians desir'd him to undertake the government of their city , that he betook himself to play among the children ; intimating thereby , that it , was much easier for him to be so ingaged , than to have his mind taken up with the managery of their publick affairs , from whence it was not like to receive any real satisfaction , or contentment to its self , though perhaps his imagination ( if he would have permitted that , as an end of his undertaking ) might have been gratifi'd with the plenty , veneration , and splendid title of a governour . now as this unsatifaction of the superiour and rational part of man , may thus arise from the natural propriety , that all outward enjoyments bear to the animal part of his nature , so is that unsatisfaction much more increas'd , ( which i make as an additional reason ) by the greatness of that impropriety , which those enjoyments of this present life , do hold to the rational mind ; for they are not only things indifferent to it , but such as are alien , divers , and unally'd to its natural temper ; and are objects as foreign and improper to it , as those would be useless to one sense , that properly belong to another . and a man may as well imagine , that his tast should be affected with a dish of colours , or a glass of shining light ; or that his ear should be delighted with some fragrant perfume , as that the rational mind of man , as such , should be really satisfy'd with the fullest fruition of any thing that relates only and properly to the animal part of himself . and now if any man of an enquiring humour , should , upon this kind of arguing , ask for a reason in nature , why the same person integrally consider'd , should be so vastly differently affected in himself ; and how his nature should require for his universal satisfaction , objects , that bear such evident improprieties on several accounts , both among themselves , and to his own mind ; my answer would be , because there is in every man , two kinds of selfs , viz. the rational and animal ; each of them requiring different , and sometimes almost contrary designs , business , and objects for their several natural ends and satisfactions . and for this distinction , the scriptural revelation doth not only give us a most plain account , by the different notions of a spiritual and carnal mind and state ; the one referring to the government of a man's mind and life by religion and reason , and the other , according to the humour of his lower and animal inclinations : but the heathen philosophers themselves , admitted that distinction a great way towards the same purpose , even by their rational discourses and apprehensions . but i shall instance only ( though i might have alledg'd ▪ heirocles and others ) in one of them , and he ( perhaps ) remarkably as great an enemy to christianity , as i could have well lighted upon ; and that is , phorphyry ; who affirms , that the souls exists in the body , but for a forreign employment , and as in a strange place : and that it is adjoin'd to a substance , that is altogether divers from it . and all this said to confirm the reason given , why those rational faculties , that is , the intellectual mind could not be given for the sake , that is , for the ends and purposes of man's mortal life only , because all the present enjoyments that are celebrated , as the only expedients of humane happiness , do principally and properly relate to the satisfaction of that part of his nature , which bears an agreement with sensitive beings . section ii. the second reason design'd to demonstrate , that those rational faculties or powers of the soul were not given to man for the sake , ends , and intendments of his mortal duration , only is , because it is evident , that all the most considerable constitutions of his present well-being , and that are in common estimation most likely to become a satisfactory happiness to himself in this world ; are not directly , nor at all certainly placed in his power to obtain them , when he most needs them ; nor can he with any assurance recal them , when he hath been depriv'd of them . and then were it not a hard thing to make such a conception of a good god , that he should place man in such a world for his whole existence , in which there should be nothing assur'd to him as attainable by the principal powers of his being , which might render his life acquiescent and satisfactory to himself ? i say , who knows not , that it is not in any mans power certainly to enjoy peace , health , credit , friends , success , plenty , or any thing else that may make his life capable of any real contentment to its self , when those faculties act their utmost for their attainment ? let men know and study for them by their intellectual capacities , as much as they can , and chuse them as earnestly as their elective faculty can exert it self ; yet the unfortunate men of the world , ( which are always in one respect or other , by far the greatest part of mankind ) will tell you , that they might as well have been obliged to alter the general fixt course of nature in its stated order , as to attain all those perquisites that must ordinarily concurr , to make up such a kind of living , as by which they may think themselves to have escaped their being more miserable , than any other visible creatures whatsoever . and therefore our wise master , when he had advised his disciples , not to be solicitously concern'd about the necessaries and conveniencies of their mortal lives , gave them this reason , because they were no more at their dispose and command , than was the heightning their stature by another cubit . that is , that they were by divine ordination not certainly in their power at all . and though it may be said , that some men do sometimes ( and their number is not great ) successfully advance themselves in some prosperous attainments in their mortal state ; yet it may be presumed , that those present advantages have by far the most generally faln out , where there have happened cases so effectually circumstantiated , as if they were purposely set by providence for such successes : and which were interpretatively little otherwise , than as it may be said , that a mans hand can take up gold , when it 's laid before him ; or embrace his prosperity , when it 's provided for him , as an effect of some propitiously concurrent causes and accidents , which gave solomon the reason to say , that the race was not to the swift , nor the battle to the strong ; neither bread to men of vnderstanding , nor yet favour to men of skill , but time and chance happens to all . that is , that those happy events did not certainly come to pass according to those mens excellent qualifications , but that they proceeded from some over-ruling cause of that time and chance ; of which expect some account at the period of this section . and this solves the observation why it doth so often come to pass , that the best outward materials of a pretended happiness in this world , do become the portions of men but indifferently qualify'd in the regions of their minds , and very frequently of such , as are hardly so much as are sensible of the value of their own plenteous circumstances : or else of such as are sensually dispos'd , and then they either abuse . them by their pride and intemperance , or else disimprove them through their own indiscretions and carelesness to their own discontent , rather than the lots of such as have the largest share of intellectual endowments , or that are the greatest friends to worth and vertue . and for that reason it hath been observ'd , even to a proverb , that men of the finest and most ingenious parts have seldom acquitted themselves from the severe streights of fortune , nor from very undecent dependencies : and that to have been said , to be as indigent as a poet or a philosopher , was thought as severe an exprobation of being poor , as could well be given . it 's true ( to invalidate my thus reasoning ) that it is commonly affirm'd , that an exact frugality will make a man rich ; that a close retirement will procure him quietness of life ; and , that temperance will secure his health and long life : and then ( they 'll say ) that all these expedients for those considerable events towards a mans easier and happier being in this life , are all of them in the power of the rational faculties to judge , chuse , and undertake at pleasure . my answer to this allegation is , that those expedients do so uncertainly and contingently attain their ends , that all cases considered , it will hardly allow a mans thoughts a probability , that they ever should succeed according to the undertakers expectations . and to evince this , i shall admit those three cases to a more minute examination . as to the first of them , a strict and cunning frugality : let me demand of my objecter , whether he thinks that the most anxious care can prevent unfaithfulness in all them , upon whom the industrious frugals must be presumed more or loss to rely , on one occasion or other , for trust or imployment ; or can their nicest observation secure them from common cheats , or secret frauds ? or can a box of writings or a chest defend their wealth from the harassings of war , and all other the common accidents of humane life ? and if so , what kind of certainty can such men presume upon to encourage them in this undertaking , for their own sufficient happiness in this world ? then as to the second , viz. retirement in order to a quiet life : can it secure a man from all the effects of contempt , the certain attendant of a design'd privacy ? can it prevent the inconveniencies of being friendless , as oft as his relation to the publick calls for the favour of men in power , to help him to what is right or kind ? or can it secure him from being seized upon as a prey by those who mark out the private , and the solitary , for the execution of their mischievous , and sometimes bloody purposes ? and then , i say , with what a strange kind of improbability , must such an expedient attain its end to their satisfactions . as to the last expedient , temperance , in order to the securing a mans health and long life : is it yet determin'd , upon any general ground of reason or experience , what should be the certain measures of such a temperance ? or did ever any skilful person pretend to give any such infallible rules of it , as might be universally accommodable ? or if the methods of a temperate life could be stated by a common measure , would they secure a mans health and long life , from hereditary evil constitutions , or from common contagions , or from the sudden surprizes of epidemick diseases ? or lastly , from such distempers , as may be occasion'd by diabolicals impressions , which may at any time , through the divine permission , be as commonly acted , as instances have been given of such cases , by most credible and unsuspected relations , and as they stand upon authentick records ? for which the learned bodinus may be consulted ; i say , all those cases being duly considered , who can presume to think , that god hath plac'd any mans health or long life , with any assurance in his own power , by the best use he can make of his intellectual faculties ? and now , because i have thus undertaken , in favour of my argument , to remark this last temporal blessing , and enjoyment , health ; which in most respects ought to be accounted the principal and necessary attendant and concomitant of all present humane well-being ; let me a little further engage my observation of the defect and insufficiency of man's rational faculties for the attainment and preservation of it . and that not only because a mans own understanding may be so easily defeated in finding out the expedients of its safety , but because the reason and skill of those men , who have made it the study , business , and employment of their whole lives to administer to it , do so much fall short of any certain attainment of that happiness to mankind . and for this observation , i shall only remark , what that admirable patron of learning s r. francis bacon discourseth concerning it , and that only in the margin , and without interpretation , to avoid offence ; for i have said all this upon no other design , but to improve the notion i have here undertaken upon my reasoning for the certain existence of a future state. and now having thus concluded my second reason , let me superadd one observation upon that account ; that is , suppose it should be inquir'd , that since man hath naturally so little power over the circumstances of his own well-being in this world , by what other cause or causes are mens present conditions conducted , or whether by none at all ? my answer is , that the acknowledgment of a future world ; and god's design , that mens principal happiness should be placed and expected in that state , doth most plainly and naturally answer that enquiry ; and that , without flying to stubborn fate , or blind fortune ( as some , even great philosophers have done ) it doth perfectly solve the doubt . that is , that god was pleas'd to take upon himself the care of disposing every mans portion of outward things in this life ; and in that manner as he saw might best suit with every mans particular temper , and circumstances , for the better attainment of his happiness in the other world. and then moreover , that men , upon a prospect of the uncertainty of their own endeavours for any assur'd successes in this life according to their own desires , might have , as a greater reason , so more leisure and opportunity , to attend the concerns of another to come : that is , as our saviour reasons , that they might not be folicitous about what they should eat , or drink , or put on , but should leave all those events to the wise conduct and care of a gracious god , and then entertain them with the same indifferency and unconcernment , that sensitive beings do , who subsist by the ordination of the same all-disposing hand of god. always considered , that as those animals comply with the divine providence , by a natural care of themselves , and in actions to which their nature obligeth them for their own preservation ; so should men make use of their rational powers for the careful improvement of all such means , which god allows them ( as he thinks fit ) for the better management of their own well-beings in this world ; but still with deference to their principal business and design , of attaining the happiness of a following life . this the second reason . section iii. the third reason intended with further explanation to represent , that mans rational faculties , and intellectual mind , were not likely to be given him , for the sake of his mortal life only , is because it 's commonly observ'd , that the more designedly , and intently , men employ their minds and lives , for the attainment of such ends and satisfactions , as relate only to their present enjoyments ; the less are they likely to escape their acting such follies and absurdities , as cannot consist with their characters of being reasonable creatures . and that the highest wisdom such men do commonly arrive at , will in their best successes , amount to little more than what the natural discretion brute animals themselves express , in the mannagement of their well-beings . and therefore it were well for the happiness of most of that sort of men , who appear to live to no other purpose , but to serve the interests of their mortal durations only , that a few of thousands of them , could in the managment of their secular and sensual designs , arrive at the common and natural prudence of ordinary brutes . so that when it is usually said , that if men live only for their own ends and sensual satisfactions in this world , that they degenerate into beasts , they put a disparagement upon the honour of those creatures ( whom porphyry contends to make , as it were , co-brethren with us in the rational world ) and that because they regularly act their natural powers and faculties for their own good , agreeably to the ends for which they were made ; whereas when men renounce the concerns of another world , they act commonly in contradiction to their own principal natures , and do degenerate , not so much into brutes , as that they turn fools and sots . and though it 's a common custom to call men wise , who live at that rate , with any present success in their worldly designs ; yet it must be presum'd , that it is at best by way of comparison , that is , that they may be lesser fools than others ; or perhaps this may be done by a kind of mutual combination among such men themselves , to call one another wise , where there is no manner of manly reason , why they should be so accounted ; and perhaps all the reasons in the world , why they should be reputed otherwise , if their designs and ends , actings and discourses , were measured by the standard of that , which is true and genuine wisdom . and further , to enforce the reason why on this account it may more manifestly appear , that almighty god did not furnish mankind with those rational powers on purpose for the sake only of their mortal durations , ( which must be so ▪ if no world in future ) is because it 's obviously observ'd , that the greater portions of intellectual abilities , whether complexionall or acquir'd , that those men have , who live only to their own present sensual ends ; and the more solicitously they apply their minds for the attainment of them , without any regard at all of what 's to come in a future world , so much the more remarkable are their degeneracies to folly and absurdities . and therefore we may take notice , that such kinds of men , if they be but indifferently qualify'd in their understandings , and of duller capacities , do alwaies act all their sensual adventures , as with weaker desires , so with fewer imprudencies , and do even seem comparatively wise and discreet in their very follies . and i shall instance in some cases , their covetousness ( when it falls out to be the present humour ) is less solicitous ; their amours more indifferent ; they drink more quietly , talk more temperately , and their passions are more tolerable : and indeed , as in these , so in all other kinds of sensual and secular regards , they act like prudent men in comparison of those persons , that are of more lively and brisk capacities . for their covetous humour is manag'd with more cunning and over-reaching intrigues ; their amours are violent and disturbing : their drink makes them as riotous as bethlems ; their passions rage and are intolerable ; their talk is clamourous and provoking : and indeed in all their sensualities , their wit engageth them to act their several humours and inclinations , to their own greater folly and misfortune . so that in the event , many of them may be easily tempted to wish that they had been born natural fools , brutes , trees , or any thing , rather than to have been made intellectual beings , so much to their own disadvantages . now , how could such rational creatures be possibly engag'd in such reproachful miscarriages of their understandings , but that their minds had lost their proper and natural authority over their own affections and appetites , and consequently over their own thoughts and actions , for want of being principally concern'd for religion and vertue , in order to the happy events of a future world ? for their rational powers being left to have nothing to be imploy'd about , but for the ends , and pretended satisfactions of this life , it 's no wonder that they should admit , if not administer to , such wild excesses of folly and indiscretions . so that if any unconcern'd person of an observing humour , would but take the pains ( if it were but for his diversion ) to make an impartial survey of the rational world , as at any time men generally do appear to act their several parts in it , and then would but recount , as far as he can make a prospect , the various follies and imprudencies which the men wholly unconcern'd for religion and another world , do daily commit , and habitually persist in , he could not but judge , that too great a part of it would look like one entire scene of fools and mad-men . that is , should he but particularly take notice how sillily one man manageth his love of money , another his fondness to a woman : with what idle extravagancies a third is treating the pride of his heart ; while another is tugging hard for a feather-cap promotion : and shall then observe , how such a man's next neighbour is , by his restless humour , storming every body out of their peace and order ; while he spies another sort of cunning men sit close together in a corner , drinking away their health , fortune , and reason ; with a thousand such-like idle adventures , to which their unconcernedness for religion and another world , do daily expose them . and now , if any man should advise me , the more convincingly to make good what i have thus so severely affirm'd concerning so great a part of mankind , who will be apt to rage to see themselves thus ridiculously exposed , i could think of no other expedient , that would more effectually acquit me , than to make use of a little burlesque , which an honest country droll hath promised me , to dress up some of those intellectual fops in their proper garbs . for some great authors have told me , that the best way of handling an artificial fool , is to do it in his own kind : and to laugh him into discretion would be the best expedient to recover him from his folly. but then the author's desire is , that it may stand in the midst of this discourse , but in the nature of a parenthesis ; some telling him that it 's too light for the gravity of the argument ; and others again , of another opinion , perswaded him by all means to let the fools see how the representations of their folly doth become them , when they have read their own ridiculous characters . and let it go at all adventures . ( the first ridiculous piece among the silly crew , of whom my neighbour brought me a description , was of one , whose debauch'd imagination , for want of being concern'd for his best interest , had betray'd his reason to think , that it would be principally for his happiness , if he could but grow famously rich ; and that with an especial design , to raise up a succeeding family , big enough , to make a great show in the world. and as the most likely expedient for the carrying on his wise project , he imploys all his intellectuals , how he may best attain to the mighty art of thrift . and then to that as to his deity , he devotes all the powers of his soul ; and sacrificeth to it , not only all that may be useful to others , but convenient or decent for himself . and for that end , ( to instance in some cases ) if necessity doth but at any time hector him into a mind to cloath his carcass , his design ( for that can only solve his discontent about the charges of it ) is to wardrup up the old case , as part of his stock , to be inventoried by his executor when he dies . if he eats , the only hautgoust that relisheth his meat , is either that it costs him nothing , or as it best agrees with his stomach in his pocket ; for there principally laies his hunger and thirst , and the palatings he delights in . if he rides abroad , it 's generally upon an animal , whose bones he designs to tell in for money , in the next summ he takes bond for . and if at any time he seems kind or civil , it 's only to them , of whom he designs to make a prize upon a fore-seen bargain . the furniture of his house is nothing but a rubbag'd heap of pawns and stresses : and his store-house is generally stock'd with nothing else but the atoning presents of his afrighted creditors . but if a vote for a tax be rumour'd , though the king 's , or the church's safety lays at stake for want of money , it sounds in his ears like a knell , or a raven . his religion is a conventicle to chuse , for there he can sit or lie along , pull his hat over his eyes and count , and not be interrupted with sometimes standing up , and then kneeling down , and ever and anon , with saying , an amen , or a lord have mercy upon me ▪ or with the like invasions upon his christian liberty . but if the preacher in that place must have money , then farewel to that religion ; saith he , i can discharge my christianity at a cheaper rate at home : that is , by reading some chapters every sabbath night : let them be out of genesis or matthew , canticles or corinthians , that 's all one to me ; so they be read . but to be sure , he hates all those religions that put men to charge for ornaments , vtensils , repairs of edifices , and moses and aarons : nothing so abominable to him : and then a sacrament with an offering , and a priest in a dress , and who must have tithes too ; and if so , that are uncrampt by a two penny-custom : all this , saith he , is downright idolatry and antichristian . and as for those days they call holidays , they are meer loss of time , and turn to no common profit : and they are popery too . now all this while , when there is any thing to be got by it , he is as poor as he can creep , and looks alwaies of such a kind of quality , that did not some men now and then mistake him for a conjurer , one would swear , that he were downright some vnder-officer in the common-wealth of beggars . and indeed to save charges , he could find in his heart to take a turu or two with them about the country : but to be sure , it shall be no longer , than till they come to their general rendezvous : he knows how to make better use of his money , than to bear a club among those merry and generous companions . but stay ! while this man of gold is going on thus hastily in his wise journey for getting money , suddenly a fever arrests him for an old debt , ready to burn down his souls dry tenement ; or a dropsie opens a flood to drown it . and then he sighs , and is troubled in conscience , that he hath yet but enough to make some body , but an ordinary knight or squire . and if he dies upon 't , the last event of all his wise endeavours is ; that when the joy-sorrow of his heir hath once serjeanted up a prisoner to an eight-foot dungeon , with a pompous funeral ; it's odds but the world will smile , that he hath gotten all that treasure for one , that 's like to know little more , than how to talk idly and swear ; go gay and drink ; and to turn the new house in the country , design'd for the seat of the chymerical family first into an inn , or a seraglio , and then perhaps into a sheet of parchment , for the use of another fop , that may act the part of father or son. assoon as my merry neighbour had drest up for me the former hopeful adventurer , for a present happiness , in his fools coat , he presently changeth the scene , and dresseth up another intellectual brute , of a quite contrary humour , and he is as wise as drink can make him . and the first enterprize that his contriving understanding puts him upon , whereby to get rid of the incumbrances of his wit and money , is to lead about a hog ( i mean himself ) in a string from town to town , to make sport for a regiment of boys and tapsters , with his frantick adventures . but in a while , being tir'd with making so much work for constables , justices , and glasiers , he resolves , upon important reasons , to take a wiser method for his own greater happiness ; and that is to set up for himself , and to be his own inn-keeper at home . and for that end he furnisheth his house with all manner of utensils for the sooping imployment ; he turns all his apartments into drinking rooms : only he solemnly devotes his cellar for a chappel , where he and his devout drunken assembly do constantly finish their last completorium , with their hats off in great order , and sometimes upon their knees , if the health be to some-body ; and in the morning they return thither again , and are as zealous as thirst can make them , to pay their early devotions at the tap. and in this more solemn place , as in a repertory , he sets up all his drinking laws and sanctions ; and at the heads of the vessels stands up chalk'd , the only almanack , by which he understands how the year passeth , alwaies accounting from the famous months of march and september . and by this time you may imagine , that the head-house is become one intire inn , or indeed one nasty trough , common to all the swine in the country : where all the year long they are swallowing down the sun , and drinking up the night , till the morning discovers how all the rooms are spread over with so many sprawling monsters , where one hath lost his legs , another his eyes , and all , their wits ; so that , if a stranger should come in , and would have but patience to stop his nose , he cannot but think , that he had in prospect some new-fashion'd hospital , or that he had in view those imperfect shapes which the egyptian drunken mud produceth , when it hath a while debauch'd it self with the nile's lusty liquor . and now having a few years constantly attended to this wise way of living , ( as if he had been shut up to be fatted in a sty ) at length his body swells to the likeness , and perhaps , to the bigness of one of his large casks , which in a short time begins to leak at so many orifices , design'd by art and nature , to prevent the inundation of a dropsy , that at last his associates are necessitated , for fear of a common contagion , to remove that unweildly puddle of humours , and lodge it in a little dark cellar under ground , where a brisk club of little good-fellows of his own breeding , stave him , or ( as they call it ) dust him , and merrily drink him up to a drop , before they have done . ) thus ends the long ( and to some perhaps unwelcome ) parenthesis ; but they may pass it over if they please ; and there is no hurt done . now , to these two , i could have added many more such like characters of other sorts of fops , who are as constantly acting their silly parts upon the world's stage , but my design'd method would not admit such an inlargement in a single paragraph ; and , perhaps , these two are too many already in some mens opinions . but if i had not thought , that i might do some considerable good by such an attempt , i had certainly chosen to have laid them aside . that is , that when such men should see , as it were in a glass , their own ridiculous deformities , they might bethink themselves of putting on a wiser and more acceptable garb of living ; and then that others , who were not yet ingaged in those follies , might endeavour to prevent their appearing in the world , such monsters of absurdity . and this was done , not that i thought that all men who are not concern'd for religion and another world , do always make use of their rational powers to so very ridiculous purposes , as such a piece of sportful characters do represent them ; yet i am assur'd , that there be always too many in the world , that do really come up even to the highest degrees of such kinds of follies , and even among them that have no cause to complain of any defect , either in their natural , or acquir'd rational abilities . and then as for those that do not come up to such famous and clamorous pitches of absurdity , in the management of their sensual ingagements of life , i am so far satisfied , that there is no man , that resolv'dly quits his mind of all concerns for a future world , but when he acts only for present ends and satisfactions , as the sole happiness , which he resolves to expect , but that his practices and their events , must more or less bear a resemblance to such describ'd follies . and though perhaps some mens actions may admit mixtures of some discretion , comparatively of some other sensualists proceedings , yet generally such men cannot but move and act beneath the dignity of a rational being ; and their actions will be found to be as great a condescention from their natural humanity , as if a prince , who exempting himself from his governing affairs , shall spend his time in catching flies , and tending an aviary , or practising the trade of an artificer , with such like impertinent adventures . and though some other ways of passing away the time , that are in fashion , may have gain'd a better reputation in common opinion , ( setting aside what use may be made of them , for innocent divertisements ) may yet in themselves be as silly and childish as the former ; when right reason , the great judge of human actions , shall arraign their importancies , and how far they come short of that wisdom , to which the grandeur of a rational being should aspire . this the last of the three reasons . and thus i have argu'd , how those ratational faculties and mans intellectual mind , could not be given him for the sake , ends , and intendments only of his present life . i should now attend to what may be said to prove , that they were principally , and on the most special purpose given him , for the sake and concern of another world. but my exceptioners have design'd other work for me , and i must first attend to them , and fairly acquit my self of their suggestions to the contrary of what i have endeavour'd to prove , before i can be ingaged in that main business which concerns the chief strength of my argument . chap. ii. in this chapter we must endeavour to solve those objective exceptions , by which some men have alledg'd , that there be several cases ; for the reasons of which , god almighty might be pleas'd to give those rational faculties to mankind , though they were never to be concern'd in their use and operations for any thing , that relates to a future world. and those cases are three , to be examined in so many sections . . the first respects the attainment of all manner of learning . . the second is , that a man by those faculties may be the better enabled to manage the government of national societies . . the third is , that those rational faculties may be improv'd for the admirable use of contemplation , which some philosophers have represented , to be a very considerable expedient of human happiness in this life . section i. in this section we must wait upon the learned nation , who will be apt to suggest and say , that though those noble faculties , when they are wholly imploy'd about the unsufficient ends and happiness , which worldly prosperity , pleasure , and a sensual way of living , can be pretended to afford , may be found so defective ( as hath been represented ) yet as they may be improv'd for the attainment of universal learning , which hath been always accounted such a special accomplishment and satisfaction of the mind , it may be one sufficient end , why man might be furnished with those rational qualifications , though they were never to be concern'd at all , for what relates to a future world. my answer to this seemingly great exception is , that i shall evince that that which is reputed learning in all its parts , can no more accommodate the natural temper of man's rational mind , as to any real satisfaction , than the enjoyment of any other temporal good ; and that it is subject to the same defailancies for such an end , even in the highest acquisitions , that humane life can possibly admit . and all this i shall endeavour to represent upon the account , of two reasons . first , from the way and manner of its attainment ; secondly , from the value and importance of it , when it 's so attain'd . but in the management of which reasons , i must crave an ingenuous consideration from the lovers and students of that universal learning for what end i do it ; that is , thereby intending only to controul the theists pretensions , who are apt to take all occasions to invalidate the necessary belief of another world's existence : and not at all designing to disparage the honour , or discourage the diligence of them , that attend to the attainment of it . the first reason , why such attainments of learning could not be a sufficient end in its self for god's giving those rational faculties to mankind , whereby any man might allow himself the thoughts of enjoying such a sufficient good , as might answer the temper , and satisfy the desires of his intellectual mind , without a principal regard had to his concern in a future world , is from the manner of his attainment of all rational learning . for then we say , how can the mind of man entertain any such real satisfaction to its self , when it 's consider'd , that so great a part of his mortal duration must be spent and worn up in the very preparative and proemial labours towards the acquisition of any one part of that which is reputed learning , before he can be presum'd to be so much a master of it , as to have the pleasure or satisfaction of comprehending , what is intellectual or rational in it . for he must first be supposed to endure the unpleasant hardship of a kind of captive , and must be several years ty'd to the drudgery of ( as it were ) dragging about a mill , only for the acquiring the little skill , how to read and speak congruously and sensibly . he must then incumber his head with a company of hard terms , definitions , and distinctions in an instrumental art , which are like to give his mind as much satisfaction , as toil can administer , before he can be able to work out the distinct notions of things , or be capable to think , or discourse intelligibly of them . and when after this he comes to a nearer approach towards any art or science , he must then spend some time in charging his memory with the proper elements , and some introductive general principles , ( as prolegomena ) before he can ingage in the true understanding of it . now what contentment or satisfaction can all those previous labours be to a rational mind , any more , than the tuning a set of viols to a musical ear , or the confus'd noise of axes and hammers , and the unmethodiz'd prospect of a heap of tools , and unfinish'd materials , be to him that hath undertaken a design for a stately edifice ? but then after our students laborious preface to his obtaining an entrance into the wide field of learning ; what true satisfaction can he possibly give his mind , when he cannot but have heard , that his whole life ( too little for the perfect attainment of any one considerable science ) must be always in a progressive motion towards the end , which he proposeth to himself ; and for that reason , he cannot but expect to live in a state of a continu'd imperfection , and to be all his daies in the capacity of a disciple . the sense of which , though it may sometimes be made use of , to drive further on in his studies ; yet a little time and experience will inform him , that it is no more , than a going forward towards something , from which he shall always find himself as far off , ( if not much farther ) as when he first set forth . and the reason is , because the more he knows , the more he shall still , to his great dissatisfaction , find cause to think , that there is yet much more to be learn'd and known . every degree of his acquir'd knowledge , will be but a further discovery of his ignorance of other things , and advance his thirst of what else is yet to be understood . and sure it was from hence , that antonius took occasion to represent his thoughts when he advised , that a man should drive out of his mind the thirst of books , lest he should go murmuring to his grave ; but rather be content , and give the gods thanks for the knowledge he hath a capacity ordinarily to attain . and now , when the expectant student hath once considered , how he hath sped in the former part of his short existence , he may then suggest to himself , what satisfaction he may hope for , after he hath past the meridian of his days : that is , whether , as he grows older , he doth not rather go backward than forward in the field of learning ; and upon a nearer approach towards the period of his life , whether he finds not apparently that he is upon the retrogressive and losing point . i don't speak of that declension of age , when it 's possible for a man to forget his own name ; but i mean , whether all along ( when he should be presum'd to reap some harvest of his propos'd satisfaction to the comfort of his own mind ) he perceives not a continued diminution in his stock of learning ; which perhaps he imputes to the streightness of his minds repertory , that either the later notions do ( as it were ) run over into forgetfulness , or else being crowded together in so small a room , that they stifle and confound one another . so that , what by the imperfections of his approaching age , and the frequent interruptions by infirmities ; what by attendancies to those affairs , which the necessaries and conveniencies of living do exact from him ; and what by adhering to those studies , to which in his youth he had accustom'd his mind , perhaps he may live to see himself baffleable by every fresh adventurer , so as to bear the shame of being out-done in common talk by any such an one , as is better acquainted with the newer methods , and later notions of his own sciences . and this accounts for the first reason . the second reason , which i intimated before to represent , that the attainment of learning ( to such a degree as the mind can admit in man's short duration ) could not be a sufficient end , why god almighty should give those rational faculties to mankind , for any real satisfaction of humane life , is from an examination of what importance and value such an acquir'd learning may be in its self , so as to answer the mind 's natural temper , and its innate desires of knowledge ; and i think i may , in that respect , without offence , affirm , of all the learning in the world , that were it not that it may be made serviceable to religion , and practical goodness , in order to the interest of another world , it would hardly deserve its own name , especially with such a character , as the world allows it . and by reason of the defective attainment of every part of it ; no man did ever think himself , in all points , so sufficiently learned , as to allow his mind any manner of complacency , or real satisfaction , but the ignorantlybold , and such an one , whom flattery and vulgar applause had seduc'd into such a blind opinion of himself . and therefore it hath been alwaies reckoned among the wise and modest , to be a considerable advance of a judicious understanding , for a man to think himself to know too little , or even nothing , ( as it is reported of socrates , that he should so affirm of himself ) that is , that he knows nothing comparative of that , which he cannot but be sensible is more and more yet to be understood . what science is it , that was ever yet believed by the judicious to be brought to any tolerable perfection ? that which hath been most likely of late to gain the best improvement towards it , is experimental philosophy , especially as to those attempts that have been made , for the finding out the natures of beings . and though they have offer'd at those discoveries with considerable success , and perhaps to a greater degree than have yet been attempted and attain'd , yet nevertheless , i am apt to believe , that they have so far faln short of any perfect attainment , that if six thousand men were appointed to find out the nature of every single vegetable ( as they account their number ) and so many thousands more , about the numerous species or kinds of animals , insects , and minerals , they might be presum'd to find so far work enough for their whole lives , as that basilius valentinus , who writ of antimony , did affirm , ( as mr. boyle relates ▪ it ) that the shortness of man's life makes it impossible for one man to understand throughly , or to learn that mineral only ; in which , every day there was something behind , that was to be discovered afterward . and what i may affirm of the great distance of that kind of learning from perfection , the same also may be said of all the parts of learning whatsoever . that is , ( to instance in some particulars ) if he that designs a happiness to his mind , by furnishing it with the best treasures , which the historian learning can afford , could be sensible and secure , that there were such a body of history , in which there should be nothing related , that were neither partial nor romantick : or , if he that aims at a great felicity , by the attainment of the best knowledge in the learned languages , were sure , that if he were master of any one of them , as far as art and study could advance him , that he should never have thoughts of any defect in the acquisition or use of it : i say , if it might be so affirm'd of these , and all other parts of humane learning , there might be some pretence for the mind's attainment of some sufficient satisfaction in this life , without respect to another ; but when it 's known to be far otherwise , it lessens the wonder of sextus empericus his confidence , when he went about to prove so industriously , that there is no learning at all , but in uncertain opinion ; and that in another place speaking of the mathematical science , ( of which one should think that the least doubt were to be made ) he should assert , that he that hath attain'd to the knowledge of any truth in it , yet that it was but by good fortune ; and that he can't certainly know whether he hath attain'd it or no , but only may opine and think so . or , that cornelius agrippa should assert not only the difficulty , but even the impossibility of attaining to the least reason of any one science perfectly in the whole life of a man. or , lastly , that sextius romanus , ( of whom we have an account in plutarch ) who had parted with his honourable fortunes , upon design to attend to the philosophical studies , should after a while fall into so great an unsatisfaction of mind for what he had done , as to be weary of his life , and to make an attempt to cast it away . and this dischargeth me of my second reason , given to evince , that the value of learning is not such , as that either the mind of man should have a sufficient satisfaction in its self , by the attainment of it , or that it were reason enough why god should give mankind those rational faculties for that end , though they should never be concern'd for a future world. and now i would not that any man should prejudge by these reasons offer'd , that i intend to put any disparagement upon learning , in that imperfect degree it is attainable , ( as i caution'd the reader in the beginning of this section ) or to give any discouragements to the lovers of , or endeavourers for it ; for upon the supposal of the existence of a future world , and of that religion , and the knowledge of it , that is necessarily requisite for the attainment of the happiness of that state , i do most heartily acknowledge , that all kinds of learning , in the proportions to which they may be improv'd , are sufficiently and satisfactorily useful , and in themselves highly honourable . and i wish the studious of them may meet better encouragements in the world , than by the measures of that man's unworthy bounty , who gave three pounds to his cook , a dram to his physician , a talent to his mistriss , and three-half-pence to the philosopher . and this concludes my answer to the first exception . section ii. in this section , we must attend those mens exception , who will alledge , that those rational powers of the soul , are necessarily useful for the conduct of governments , & that without which , there would not be capacities sufficient for the contrivance of expedient laws and orders ; and for other the manageries of publick affairs , to preserve national societies in peace and well-fare : and that then there is another end , why god almighty should furnish mankind with those intellectual qualifications of mind , though they should never be concern'd for another world. to this , my first answer is , that if our exceptioners have any eye towards that humane learning , which we have lately discoursed upon , as if that , as such , were sufficient to influence mens minds for the better management of governments , they offer their exception with too great a hazard of being disbeliev'd . for the contrary hath frequently , and famously been experimented to be true . and therefore clemens alexandrinus informs us , that such men , by their sophizing & oratory , have serv'd frequently to amuse , and steal away the minds of the people , and sometimes have occasion'd a cadmean war , and its unfortunate events . and for that reason , the philosophers and poets have been oft-times banish'd from states , as dangerous to their peace . and thus the romans did , ( as aulus gellius tells us ) not only when they were rude and impolite , but even in the learned age of domitian , when epictetus himself was not excepted . but secondly , i answer , that if our exceptioners mean only , that those rational faculties do sometimes furnish men with a greater natural sagacity ; and which being improv'd by experience and observation , may better qualify them , to contrive and act , what is most convenient for the pece and well-governing of nations , it must be allowed as true . but then i say , that if those qualifications be not accompanied with a concern for a future world , and with some sense of the necessity of being good and vertuous , as an universally acknowledg'd condition of obtaining the blessing of it ; and that thereby such men may have some kind of conscience of what 's right and good , to oblige them so to act and govern ; there would be no society in the world , with which it were worth the holding any communion . all such natural and acquir'd capacitations for publick good in such men , would presently ( as it 's too generally observ'd ) be made use of for the more successful prosecution of private interests and designs . princes could no longer enjoy their thrones in peace , nor the people their social rights in safety , than that there wanted men , that had ambition , covetousness , and power enough , to interrupt and invade them both : nor would the communion it self in the issue subsist , but by a state of war , with all its attendant calamities and savageries , and the miserable consequences of the longest and most successful sword. which would highly defame the creator's wisdom and goodness , that his most excellent creatures , beneath the heavens , should have no better means allowed them to preserve themselves in their social communions , but by being alwaies in apparent danger to be harassed with the bloody attempts of cunning and ambitious men , who would be perpetually contending for soveraignty and power . to prevent which confusions , when princes have to deal with a mutinous and seditious people , they are sometimes necessitated to secure themselves , and the common peace , by armed force . and therefore the great masters of policy have adjudg'd religion , with regard to future rewards and punishments , so necessary for the safety of governments , that they have in the first place ( as matcheavil observes ) endeavour'd to establish the profession of it among the people . which profession of religion ( saith plutarch ) is so necessary , that the belief of the gods was the first and greatest thing to be consider'd of in the constitution of laws . thus lycurgus provided for his lacedaemonians , numa for the romans , the ancient ion for the athenians , and deucalion for the grecians . it 's possible ( saith he ) that a city may somewhere be found without walls , or learning , or wealth , but no man ever saw a city without temples and prayers . particularly for this reason , livy observes , that numa pompilius was necessitated to go an extraordinary way to work ; that is , to feign that he had communion with aegeria , and that by her command and direction , he was oblig'd to constitute a priesthood , and appoint such orders and holy rites , as might advance a greater solemnity and higher veneration of the gods . and matheavil offers to consideration , that when the world began to despise the oracles of jupiter ammon and apollo at delphos , then men began to be impious , and to be fit for all manner of publick disturbances . and then he concludes , that princes ought ( if they intend to be obeyed , and to have their kingdoms quiet ) to hold their subjects , as much as possible , inclin'd and devoted to religion . and it should be hence suggested , that it is a disparagement to religion , when it 's alledg'd to be so far concern'd in politick designs ; and that it gives too just an occasion to lewd and atheistical persons , to reproach and decry it , as only a contrivance of ingenious men to keep the world in order . my answer would be , that if it were true , it would give such a reproach to the divine wisdom and goodness as nothing but a spite to the belief of a deity , could possibly suggest it . for it must suppose , that either god could or would not ( when all beings were in his hand to dispose of as he thought fit ) otherwise provide for the worlds social subsistence and welfare , but by giving men a capacity and a necessity to invent a lye to do it , and to put a cheat upon mankind , to attain that end. but suppose that some men , who were no ways at all affected with the sense ( and perhaps the belief ) of religion , should be the authors of that advice to princes , to keep the people in more peaceable order ; would it thence follow , that religion it self had no real foundation in it self , for that and greater ends ▪ is it not known , that some particular persons , and even whole parties of men , have artificially contrived a religious guise in hypocrisy , thereby the better to pursue their private , or their popular designs and ends ? and can any argument be reasonably thence deduced , to bring the truth of the religion they abuse into question ? but that rather the contrary must be true , for a deguise must be of something that is somewhere in real being , or there would be no kind of pretence for acceptance upon dissimulation . if there were no such thing as a real friendship in the world , what entertainment would a false , and a barely-pretended kindness obtain ? now the summ of this section is to demonstrate , that no acts of the intellectual powers can make competent expedients to preserve the world in any tolerable order , unless as founded upon the belief of another world , as it 's only practical encouragment ( of which expect an account in my third argument , chap. . sect. . ) whereby the reasons or consciences of men may be oblig'd to live innocently , and quietly , both to their governours , and one towards another . and thus i have dispatch'd my second exception . section iii. in this section i must consider the last exception against my asserting , that the rational powers could not be given to man for any end , or good attainable in this his present life , and consequently not for the sake only of his mortal duration . and the exception is thus suggested , that is , that those rational faculties may be made use of , for the excellent office of contemplation , which in it self is so great a satisfaction to the mind , as that it may make him truly happy , though they were never improv'd for the concern of a future world. now the reason why i do the rather oblige my self to take notice of this exception , is , because so great a man as aristotle hath in his ethicks so solicitously contended to make contemplation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a self-sufficient happiness of human life in this world . but to shew the vanity of that pretension , abstract from the use , that may be made of it , with respect to that state of mind and life , which do necessarily conduce to the self-sufficient good of a future world , i offer these several things to consideration . first let it be inquir'd into , what such an operation of mind can , in it self , naturally do ; and then i say , that accordingly as men are dispos'd to either good or evil , so by their contemplative faculty , they may act wisely or foolishly , happily or unhappily for themselves , as they shall thinke fit to make use of it for either . for by that power of the mind , they can contemplate of god , his word , and works , of religion and vertue , and of the happy events of both , or of any innocent thing , that may reasonably consist with their welfare in this or a following world. and all this may be done to the comfort and contentment of mens lives . and then on the other side , by the same faculty , they may contemplate or think on things or objects that do really tend to their own misfortune and disquit . that is , they may thereby be projecting designs , and amassing heaps of mischief together against themselves . they may accumulatively augment their own sorrows in a fit of sadness ; and at another time advance an eutopian joy , as idle and insignificant as a fond dream . they can thereby serve their fruitless love , anger , fear , and the rest of their affections and passions , with imaginations , that are accountable to no manner of use or reason : and all this may be done , and a thousand times worse , to the discomfort and uneasiness of their own minds and lives , so that the faculty it self is naturally upon a pure indifferency , to act both for the good or evil of him , that admits his mind to make use of it for either . now if it shall appear , ( as i shall endeavour it ) that no other objects , upon which it may be imploy'd , but such as bear a consistency with what relates to a future world , as it 's only proper encouragement , why it should so think or contemplate , can possibly make any account for the real happiness of humane life , then what 's become of the pretence of its self-sufficiency , without the concerns of such a state to come ? and if it be said , that that thinking or contemplative power , may be exercised upon objects of this present life , thereby the better to convenience a mans worldly affairs , as that , by the use of it , he may act them the more deliberately and prudently ; it 's granted to be true but then ( if he designs any substantial happiness to himself , or satisfaction to his thoughts ) those contemplative or thinking operations , must be acted from a mind that is generally influenc'd by the hopes or fears of the events and issues of a future world , or it will meet the same unsatisfactions in the obtaining such advantages , to which it's subject by the real enjoyment of them . of which an account hath been already given , in the first chapter of this argument . and moreover , it may be also further considered , that without such a regard to what 's to come in that future state , as the same contemplative or thinking faculty , when placed upon such present objects , may the better inable him for such advantageous successes in his worldly business ; so also it may capacitate him the more subtlely to pursue his ends by undue methods ; it may help and inable him to cheat and deceive , with more artificial dexterities , as well as manage with greater prudence . and how few are there in the world , whom any other principle can restrain , from such unwarrantable proceedures in their affairs , when so vertuous a person as socrates should affirm of himself , that if he could believe there were no other world , he should not be affraid to do any thing that were unjust ? but the case is more fully manag'd in the third argument . secondly i answer , that as for aristotle's way of arguing for his notion of a present ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it ) self-sufficient felicity , by the use and benefit of a rational contemplation . if i could possibly think that his arguments were not purely romantick , and as sounded upon a supposal of somthing , which is altogether unaccountable upon any other reasons , but such , as must be deduc'd from the believ'd acknowledgment of a future world , i should chuse to give an attendance to every one of them . upon what other principle could any man allow those fits of contemplation , the appellations with which aristotle adorns his notion , of that pretended felicity ? as when he calls it , the most perfect blessedness — the best of all humane actions and operations — and that the man that exerciseth it , is the most absolutely blessed ; with such like divine expressions , which can be accommodable to no other kind of happiness , but what is presum'd to be enjoyable in another world ; or otherwise they can no where be found , but in the regions where speculative impossibilities exist . it 's true , i solemnly grant , that if our contemplator be religiously dispos'd , and is hopefully sensible , that his life and actions are pleasing and acceptable to the mighty god , and so bear a tendency to his happiness in another world ; i say , i then grant and believe , that such a mans contemplation , when he is meditating upon the regularity of his own actions , the excellencies of god's love and favour , and is recounting the measures of that joy and peace , love and society , which he shall meet withal in the other world , may attain to such a degree of his minds satisfaction , as may very nearly accord with the philosophers high appellations of such a thinking operation . but then , on the other hand , if the contemplative power be acted by a person that is vitiously and immorally disposed , there is no peradventure , but he imploys it to his own greater infelicity . that is , he will be apt either to devour his own contentment with invidious or revengeful thoughts , or be creating his disquiet with anxious cares , or needless fears , or with the like destructive operations of his mind : or , if we suppose it to be acted by one that is of an inoffensive and vertuous humour ( upon which supposition i conceive the philosopher did principally found his discourse of the contemplative happiness ) yet if that man shall resolv'dly entertain no thoughts at all of , or be in no manner concern'd for , the events of a future world , it must be presum'd , that he will be most apt always to think at best , worldly , if not altogether vainly and impertinently , and in the manner of men , that are always talking idly , and to no purpose . whereas , that religion which relates to a future world , will oblige him to make conscience of his inward thoughts , as well as of his overt actions ; and for some reasons , and in many respects , it will be found his duty to give his greater attendance to avoid those evils of his thinking mind . and now , how otherwise can our exceptioner imagine , that the contemplative faculty , that god gave mankind , should be restrained from such absurdities , or that his thinking mind , that is always busily at work upon one object or another , should be able to confine it self to such only , as tend to vertue , and his own satisfactory good and happiness , when his own unruly passions and impetuous appetites within him , and the loose and vain world without him , will be perpetually soliciting him to be thinking of those other objects , that may really make him unhappy , except it be from the grand encouragement of securing his future and principal interest in another world ? and for a fuller demonstration of this truth , my reader may respit his thoughts till he is ingaged in the third argument intended for that purpose . this the last exception . and thus i have accounted with my sceptick for all his three exceptions , and i think we have lost no ground in the defence of my assertion , that the rational faculties , and intellectual mind of man , were not given him of god , for the sake , ends , and intendments of his mortal duration only ; but upon a more especial purpose , and principally for the sake of another world. and that is the business of the next chapter to prove . chap. iii. in this chapter i shall endeavour to evince positively , that those rational faculties were principally , and upon the most especial purpose , given to mankind , for the sake , ends , and intendments of another world. and that , when they are exercised in their natural operations , about the attainment of the happiness of that state , ( it will appear ) they will be then engaged in their own most proper and natural business and imployments . now , the most reasonable method to be undertaken , to demonstrate a truth of this nature , will be to shew , that the reasons offer'd in the first chapter , why those faculties were not given to mankind for the sake of this life only , ( which must have been true , if there were no other to succeed ) are perfectly solv'd , when they are imploy'd about the concerns of a future world. and , because those reasons were three especially , i shall therefore confront them in the same number and method , in so many sections for that purpose . section i. in this section , i shall remind the reader of the first defailance of those rational faculties , upon which i founded my first reason , to prove that they were not given to man for the sake only of his mortal life ; and that was , because the enjoyments of it could not afford the mind any settled or sufficient satisfaction , though a man were most prosperously possessed of them , much less provide for him any solid contentment , through the various turns and exigencies of humane life . and then i also shew'd , that though such enjoyments might for a time naturally gratifie the inferiour part of a man's self , yet that by the impropriety and unalliance they bear to the rational and supream part of his being , ( which is most properly himself ) they could never affect the mind with any real or accommodable acquiescence , or natural satisfaction . now , to confront that defailance , it will evidently appear , that when those rational faculties are made use of , to judge and chuse the interest of another world , as man's chiefest good ; and then be actually engaged for that vertuous and religious way of living , that naturally tends to the obtaining the happiness of that state , they will be found experimentally to enjoy as much ease and satisfaction to themselves , as the mind of man is capable of in this life ; and as objects , whose completion stands at such a distance , can possibly affect it . and those faculties will then as naturally acquiesce in their operations , when they are so imploy'd and engag'd , as do necessary agents , when they attain those ends , to which , by natural instinct , they were oblig'd : or , as when the outward senses are exercis'd in their operations , about their proper objects . but my attending sceptick will here except , and say , that all these are but precarious presumptives only ; and therefore they can carry no certain evidence for demonstration or conviction . to this exception i shall answer , first , that the last argument will give a fuller and more natural account of this case , ( being its most peculiar business ) to which i must referr my reader , to prevent my saying the same things over again . but then , secondly , i answer , that i shall in this place only offer one single expedient , and it 's as considerable to our purpose , as such a case can possibly bear to evince a truth of this nature ; because the mind can only be convicted in its self , as to what it understands or thinks , and can't convince another , but upon the credit of its own discovery . and the expedient is this , viz. a solemn appeal to the faith , conscience , and experience of any of those men , who have been generally observ'd to live habitually in a course and state of vertue and piety ; and that have solemnly professed themselves , by word and deed , to espouse the happiness of another world , as their principal and governing interest ; i say , to such a kind of person ( be it whom my exceptioner will , that can think and speak understandingly ) i solemnly appeal , to declare upon his conscience , what sense he hath had of his choice of such an interest , and of all those actions , and of that way of living , which ( upon the common agreement of all unprejudic'd minds ) do naturally conduce to the happiness of a future world : that is , whether he did ever repent himself , when his mind was free to judge , of the choice of that future interest ; or that ever he continued in any dislike , or serious dissatisfactions of mind , about any vertuous designs or practices , which he had labour'd to promote and act ? or , whether he was not generally pleas'd with himself , while he led his life strictly in that manner , and only then apt to be troubl'd , if at any time he had been surpriz'd into a neglect of his duty , or inadvertently overcome by the strength of any temptations , to omit or do any thing that might abate his hope of his future safety ? or , whether at any time , if he were afflicted with sickness , or any other oppressive circumstances , his mind did not then retire into its self , and find there reasons resulting from its religious temper , to support his pressures with more content and patient satisfaction ? i say , if such a good man's sense and judgment may be believ'd to be true , it 's easie to understand what those objects are , and what manner of enjoyments those must needs be , with which the rational mind should be thus satisfactorily affected and pleas'd . but my sceptick hath yet more to except , and tells me , that all this may be nothing else but either the effect of an enthusiastick imagination , or otherwise vitiated fancy , whereby the man's reason may be so disorder'd , as that himself ( how honest soever ) should not be a competent judge even of his own sentiments . to this my answer is , that i grant , that there is such a possibility of a man's being himself deceiv'd in his own thoughts ; but if that were accounted at all times sufficient to controul every affirmative truth that depends upon a man's solemn discovery of his own mind , there would want one of the most considerable expedients , by which the world is to be kept in peace , and regular communion . and besides , it would be considered , that such a disorder'd reason as our exceptioner mentions , must be presum'd to carry its own symptoms with it , and so be easily discovered for the invalidation of the credibility of what he affirms . but we offer our exceptioner to stand to the sense and judgment of such an one , whose well-weigh'd understanding in the management of all other his actions , can over-rule all manner of suspicion of such an uncertain imagination . but then again , replies our caviller , such a man's integrity may be call'd in question , and who knows how far hypocrisie may be baited with temptations of honour , friendship , or other worldly ends , to put on all manner of taking-disguises of religion , and amongst the rest this in debate ? my answer to this is much the same with the former , that is , that such a false mind hath its certain symptoms , as well as a disorder'd reason , by which the dissimulation may be detected , and the affirmation may be judg'd invalid . and therefore , if we grant , that when we thus appeal to the faith and conscience of a good man , concerning the inward satisfaction of his soul in his religious course , that we may possibly meet an enthusiastick , or an hypocrite , affirming the same thing ; yet our arguing in this case runs no hazard at all , the largeness of our appeal supersedes all danger of being disbelieved ; for unless all that live piously in the world , be enthusiasticks or hypocrites , that is , fools or knaves ; we can't miscarry in this point of proof . and though some such good men , sometimes in a fit of deep melancholy , occasion'd generally by the ill-disposition of their bodies ; or by some unhappy principles imbib'd in their education ; or else by too nice and sensible an apprehension of their own infirmities , ( which for want of a clear judgment , they can't at present solve ) may for a time deprive themselves of the comfort of their own happy state : yet , to be sure , the ground of their discomfort never arose from any unkind apprehensions of their being vertuous and religious , or for their choice of another world's interest , as their principal happiness ; but rather they were troubled from a fear they were not good enough , or that their hopes of their future happiness were not so sufficiently assur'd to their thoughts , as they desir'd . and in the saddest posture of mind , we shall ever find such good men , ( we may be assur'd ) that they will never lose their serious approbation of vertue and piety , and that they will be alwaies ready to declare , that a religious conversation is incomparably preferrable to the living , in a state of sin , though attended with all the prosperous advantages of humane life ; and if put to competition and choice , would , without any further doubt , embrace such a conversation at all adventures . and , lastly , we are so secure of the truth of all good mens satisfactions of mind , while they continue in their vertuous engagements and practices , in order to their happiness in another world , that we dare thus far appeal to most evil men , even in their worst sensual habits , when they have at any time admitted their own minds to serious thoughts , ( which the worst sort of such men cannot alwaies escape ) to declare , whether they did not then think , that it were much happier for them to have lived otherwise , and in an habitual course of vertue ; and then also most heartily wish , that their children , for whom they have the most endear'd regard , might so live ? now , whence can all this be , but that such religious engagements and hopes are in themselves naturally accommodable to the intellectual powers of the soul ? and that , if at any time they be reduced and over-rul'd to embrace the objects that are proper only to the inferiour and sensual part of man , it will become so unnatural to the superiour mind , that there will be a kind of violence done to it ; and like animals out of their own elements , and like inanimates out of their proper places , it can never have any rest or true satisfaction , till its operations be entertain'd and made use of , for the concerns of vertue and a future world. this the first . section ii. in this section , i shall endeavour to confront the second defailance of the rational faculties , upon which i founded a reason to evince , that they were not given , for the sake , ends , and intendments of mans mortal life only , and that was , because all the proper materials , and necessary constitutives of mans well-being in this world , and which are universally celebrated as such , were not by divine ordination certainly , if at all really , placed in mens power , by the use of those faculties , to obtain them when they did most diligently seek after them , or specially need them . but to solve this defect to our present purpose , and thereby to demonstrate , that the interest and intendments of another world , were the principal end why god almighty gave those rational qualifications to mans nature , it will appeare , that the choice of the other worlds happiness , and the actual performance of all such vertuous and religious methods , as naturally conduce to the assur'd acquisition of it , are all placed in mens capacities by the use of those intellectual powers , as sufficiently to understand and judge , so also as designedly to chuse and put in practice at their own free election . it was before suggested , that every man could not at his choice , and upon his best endeavour be certainly rich and healthful , live prosperously and peaceably , when he pleas'd : but no man in his wits can question , if he allows himself the free use of his reasons authority ( which the interest and incouragement of another worlds happiness can at all times admit him to , as will be made evident in the next argument ) he may live vertuously and religiously if he will resolve upon it , and diligently attend it ? what can hinder his pious intentions , or prevent his vertuous resolutions , or frustrate their consequent happy events , but his own wilful refusal , so to live and act ? he can always , in the midst of all discouragements , act justly and honestly , live soberly and peaceably , and do any thing else , that may dispose him for the happiness of another life , if he will improve the use of his choise by such counsels , as his understanding mind can suggest to him . of that possibility he is secure . but he cannot always act successfully in his nearest concerns for his mortal well-being , of those advantages he hath naturally no assurance . what man can be certain of enjoying one hours health more , or of bread for another daies subsistence , or of his very life for three moments to come ? a thousand unthought of accidents may discontinue his possession of those , and all other his present enjoyments ; and it were an unexcusable folly in him , if he did not allow his mind a liberty so to think . but all his enemies , whether devils or men , cannot , by all the power they have , disseize him of his vertuous purposes , and an innocent and religious mind , unless he will wilfully chuse to consent to his own mischief , and designedly become his own deadly foe and traytor ; if he turns not first his own devil , the powers of hell can never hurt him . it 's true , the great man may discharge him of his imployment to his undoing , and he may throw him upon his potent malice and revenge to his ruin , but it is not in his power to deprive him of his patience , or his charity ; of his justice or sobriety , or of any other vertuous or religious qualifications , or intendments whatsoever : of those , god hath made him naturally his own soveraign and master , and in danger of no other being , to ravish or extort them from him . upon the supposition of this truth , it is , that all wise and good men do account it not only unkind , but very barbarous , to reflect upon , or upbraid the unfortunate , as to this world ; that is , they don't reproach men that are unhealthful , or contemptible , poor or deform'd , because they can't tell , whether such unhappy men could ever have avoided those hard and oppressive circumstances of their lives ; but every one is ready to blame and accuse those that are impious and immoral , because they are sure , that such men must act their own miscarriages and misfortunes , in contradiction to the use they might have made of their own understandings ; and in opposition to that possibility of living otherwise which god almighty had as certainly allowed them , as that ever he had given them any rational minds at all , or natural capacities to improve it . and if that possibility were not permitted them , it would be not only a disparagement to the divine goodness , but it would so evacuate all manner of real obligation to be good or vertuous , as that there could not be in moral consideration , any such thing as vertue or vice at all ; much less any true reason of reward or punishment , from any authoritative judge or arbiter whatsoever . and therefore as an evil man , if he could not have voluntarily avoided his being vitious , ought not in justice to be reputed a criminal , so neither can any one that is vertuous , if he might not have been otherwise if he would , have any more just title to that denomination , than if one should go about to applaud the innocency of a stone or flower . now , if our exceptioner should alledge , that that distinction between things in and out of our power and choice , depends only upon a scheme of a theology formally digested , the more speciously to impose upon mens credulity , as in others , so in this particular case . my answer is , that i shall prove the contrary , by offering to him the sence of the heathen philosophers themselves , who could not escape the reasonableness and apparent necessity of allowing such a distinction . first , epictetus lays it down as a principle in the first chapter of his enchiridion ; that some things were not in our power , as money , glory , dominion , &c. and some things were in our power , as desire and aversation , and indeed all our own works or actions . by which , he especially means such as are morally either good or evil , as simplicius explains his meaning ; and thence he oftentimes asserts , that that liberty of choice of the one and the other to be such , as no power whatsoever , can either force it on the one hand , or restrain it on the other . antonius affirms the same , and positively declares , that in every place and time , and present case , it is put in all mens power to deal one with another , according to what is right and just . but cicero most elegantly explains this case , and discourseth the difference between things that are not at our command , such as are to be rich , healthful , safe , &c. and things that are in our power , as to be just , temperate , wise , &c. he that can't command ( saith aristotle ) the fixt order of the earth , and motion of the sea , to serve his present interest , yet hath it in his power to do good and worthy things . and now having secur'd this point by the common consent of these famous philosophers , my reader will easily be convinc'd of the truth of that distinction , upon which i have endeavour'd to found the main stress of my second reason , why those rational faculties were principally , and on the most special purpose given to mankind , for the sake , and intendments of a future world. and that was , because whatsoever is supposed to conduce to the happiness of that state , is only absolutely in the power of those faculties to act and attain at pleasure . always consider'd , that herein we only differ from the sence of those philosophers , that the proposal of that future happiness , is necessarily required in the mind to encourage and actuate it for the performance of such religious and vertuous undertakings . the truth of which the next argument is designed to evince . but my reader is in hast to attend to my third reason ; therefore , section iii. in which i am oblig'd to take notice of the third defailance of the intellectual and rational faculties ( mention'd in the third section of the first chapter ) when they are imploy'd and engaged in their use and operations for the concerns only of man's mortal duration . and that was because it 's observ'd , when a man's mind and life are wholly taken up for the ends , purposes , and enjoyments of that state , without any regard at all to what relates to the events of a future world , such a person will hardly escape his doing many , if not most things , that upon the account of rational judgment , must at best be but vain and trifling , if not ( as it most generally falls out ) directly foolish and absurd ; and alwaies beneath the wisdom and dignity of that reason , with which god hath naturally endow'd humane souls . and upon this pregnant observation , we endeavour'd to found a reason to prove , that those faculties of the rational mind were not likely to be given to mankind for the sake , ends , and intendments of their mortal durations only ; which must be so , if no world in future . now , on the contrary , to prove , that those faculties were given principally , and upon the most special end , for the intendments and business that relate to that future state , it will manifestly appear , that when men do engage those faculties in their use and operations upon such designs and purposes , and do in all things govern themselves by those measures , all their actions will be all that while the effects of genuine wisdom , and such as will become the prudence and dignity of a reasonable creature . so that , by the regularity of such a conduct , they shall never habitually continue to think , speak , or do any thing that is absurd or foolish , or of which they shall ever have cause to repent , to their own shame and sorrow . and therefore it is conclusively true , that to be wise and good ; to live religiously and intelligibly ; to act by the influence of a future states belief , and by the conduct of right reason ; do all , as to practice , import the same purpose , and do all require the same measures and ways of living . and here , by the way , we may observe a wonderful contrivance of mercy in our good and wise god , that he should please so far to consult , not only the possibility , but even the easiness of man's attaining his chiefest good and felicity , as that the conditionals and methods of its attainment should be so accommodable to the powers and principles of his nature , that the discretion and prudence of his very mortal life should generally depend upon his designs and endeavours to be made happy in another world. but if an exception should be here offer'd against this observation , by alledging , that there may perhaps be as many men , who acknowledge the existence of a future state , and that sometimes do pretend to the hopes of being blessed in that life , that do as many absurd and foolish things as other men . my answer is , first , that probably some such actions may but seem so , in the invidious or mistaken opinion of worldly and sensual men. but then , secondly , if many actions of such believers should happen to be really foolish , yet they must be then presum'd to miscarry only in their wisdom , when they kept not to the plain paths of vertue , and opposed the natural influence , which the faith and hopes of another world might have made upon their minds and lives . had they been steady in their actings for that end , they had never ceased to be wise , as well as good. so that mens deviation from the rules of religion , doth not only make them sinners in guilt , but makes them fools in practice and real notion . but , because this general and presumptive way of arguing may be thought unsufficient for conviction ; therefore , as before , my merry neighbour dress'd up for me a parcel of silly worldlings , and sensuallists , that were adventuring for a present pretended happiness , in their proper sportful garbs , such as for their follies they deserv'd to wear : so , now let my serious thoughts attempt a description of that man's wisdom , who hath improv'd his intellectual powers , to think and live the intent and interest of another world. let me delineate , in short , his beauty and comeliness in every limb , and draw up an abbreviate plat and scheme of his whole life's wisdom and felicity , in every relation he bears to society , and in every quality and condition of life , by which he is acting his particular part , with respect to his own personal happiness in the scene of his mortality . first , i shall begin with him in the instances of all his social capacities , and that because his prudence and felicity is therein the more remarkably express'd and enjoyed . and the first shall be of that , which concerns the greatest of his social interests . and then i demand of mankind to judge , whether the man must not be accounted wise and happy , who never was justly exposed to the hazard of being brought upon the stage for any seditious words , or mutinous practices ? that never could be charg'd for running a nation into blood and confusion , by endeavouring to disarm his prince of that sword , by which he should be able to protect his people , from acting that violence upon one another , to the loss of their universal peace and safety . and that did never go about to starve the government , and as it were , to tie up its hands , and make it uncapable to preserve it self , till a foreign enemy should usurp upon the nations peace and honour . nor that ever could be accused of a fordid neutrality at any time , when his prince's just cause was in dispute . this is that wisdom , in which his religion and a conscience of his duty to god must instruct him , against all temptations of discontent and frowardness , to act the contrary . or , ( which is next in concern for social wisdom ) is not he a wise and happy man , that hath chosen to bear a part in a neighbourhood of universal peace ; where , if every one were conducted by a religious fear of god , there can be no such offence given or taken as may at any time interrupt it ? where justice acts every ones right , and mercy provides for every ones need : where all are obliging one another with mutual civilities and kindness ; and with a common and reciprocal defence and guard of every neighbour's peace and proprieties . or , ( which is the last case of social prudence and felicity ) is not he truly wise , who acts his part in a family of an angelick communion ; that is , where nothing inhabits , but quiet , cheerfulness , and contentment : where every one in the house is constantly acting the offices and duties of his proper place and relation : where there be no brawls , jealousies , or spightful intermedlings ; but the whole house is full of sweet joy , and mutual endearments of respect and love ? now , if we enquire what it is , upon the account of which , we may adjudge every member of those societies to be so wise and happy as i have represented them , the whole reason of it is obvious ; for it is no more , but that every one that bears a part in such communions , would be good , and make religion his main concern , and the happiness of a future world his principal aim and interest , and the business , without more ado , is done . it is nothing but mens deviations from those intendments and practices , that can expose any societies to those follies , which must necessarily disorder the happy composure of all communions . but to come to an examination of that wisdom , which in a more personal respect concerns mankind . and then i demand again , whether is not that man truly wise and happy , who admits temperance to the government of all his meals in the day , and that at night lays himself down to sleep upon a chast pillow : and that regulates all other his natural actions by a rational judgment ? and , is not he the same , that can keep up the credit of an unsuspected fidelity , and never offended god or vertuous ears , with loud oaths and imprecations , upon a vain , yet generally an unsuccessful pretence , the better to secure it ? and then , whose peaceful and placable soul can , upon the greatest provocations , so allay his passions , as not to incumber his mind with any troublesome intrigues of revenge ; and , if possible , to prevent the chargeable attendances , with which the laws vexatious periods do too much afflict the contentious world ? and , must not mankind judge him wise and happy , that doth not perplex his mind with such anxious cares and fears , as may create in him an habitual discontent , about the measures of his present quality and manner of subsistence ? that is , that can really and satisfactorily judge his allotted habitation , ( of what figure soever it is ) as acceptable to himself , as the great man's splendid palace ; and be so fully content with the little income he enjoys , as never to wish with a sigh to be master of another man 's more plentiful fortune : and withal , who makes the most substantial assurance for the continuance and improvement of his own ; and for a provision for his children when he 's gone ; of whose welfare he contentedly judgeth himself as certain , as that god almighty hath pass'd his promise for it ? and there be them that have challeng'd the world to give any famous instances of the non-performance of his word . but , suppose our good man to be plac'd by providence in the lowest order , and that he must labour for his daily subsistence ; is not he as wise and happy as his quality can admit , whose peaceful soul and pious contentment can make his sweet sleep in the night compensate for his weariness in the day ; and that can take a greater pleasure in the hautgoust of his dearlyearn'd bread , than those sensuallists can do , when they are daily puffing over their nauseating varieties ? whose cheerful dependance upon god , to provide for his children , supersedes all manner of anxious solicitude ; knowing that for their concern , he shall not be affected with those incumbrances of mind to which the rich are subject , when they are torturing their heads with feares of having their honours at present , and their fortunes afterwards , shipwrack'd , to promote their children in the world. to be short , this is the man that 's so wise , that his innocency gives him cheerfulness ; his meekness begets him love , and his fidelity , trust ; whose industry gains him imployment , and his honesty such a friendship , as may support him till he hath ended his labours , and exchang'd them for a perpetual rest . now that poor man , that cherisheth a constant hope of another worlds happiness , and lives according to the expectation of it , cannot but be such an one as i have describ'd him ; and then , who lives , that is wiser and happier than he ? and , doth not that man deserve the reputation of being wise , who lives so inossensively , as stoutly to defie all manner of instances of shame or covert ; to whom a whisperer , or the invidious serutinies of the malicious , can give no concern ; that is not solicitous , if the doors of his whole soul stood alwaies unlock'd , or that all the moral actions of his life lay common to every eye ; and whose innocency renders a false rumour , or a causeless accusation , so far from being a vexation to him , that he only heartily pities the follies of mens malice , and by a ready forgiveness , permits not his passions to forment and arrest his sleep , or at any time to disorder the steady temper of his mind ? further , is not he a wise and happy man , who , when the world is alarm'd with the evil tidings of national disturbances abroad , or that lives amidst the broils of a divided state at home , can unconcernedly discharge his mind of all afflictive fears , by an entire resignation of his thoughts to god , to bring about what events he thinks fit ; and then that alwaies cheerfully interprets , that all things shall be well with him in the end , whatsoever god shall please should come to pass ? lastly , is not he highly wise for himself , who hath provided before-hand a store of contentment to support his patience , when sickness , or any kind of misfortune shall invade his health , or impair his plenty ? and that hath laid up such a stock of reasons and arguments , in his mind , as may be alwaies ready to relieve his unpleasant thoughts , when he shall begin to feel his clay-tabernacle reel with age ; and when his life is grown incumber'd with the sence of all its decaying circumstances ? and then , that can fearlesly make the gradual approaches of his last and necessary period , to be thought only so many steps of advance towards his everlasting rest , and the blissful state of a following world . and finally , when he is come to the last point of his mortality , that hath no conflicts of doubt about a future world's existence ; that hath upon his soul no such guilt , as may ruffle his thoughts with the amazing fears of the divine vengeance ; nor doth any horrour sieze his steady hope ? and in the last gasping moments , when the world's factors for present pleasures and prosperity , are with a disordered reason uttering the broken expressions of their last and heavy farewel ; then shall our wise man be admiring his mighty creator's love and goodness , with such a joy and satisfaction , as shall , if not wholly remove , yet so allay all the natural terrours of dying , that he shall go out of the world as cheerfully as a traveller , when he hath reach'd his home ; and shall leave all his mortal affairs and enjoyments behind him , with the same unconcernedness that a pilgrim removes from his last nights lodging . thus i have drawn a resemblance to the life , of that man's wisdom , whose mind and life are govern'd by the great interest of another world , and by the rules of such a conversation as naturally conduce to the attainment of it . and though it can't be presum'd , that he should escape all humane inadvertencies , and casual mistakes in the management of his habitual vertue and piety , ( to which the best of men are subjected , and ) which may somewhat abate the perfection of an absolute beauty , yet those errours being no parts , but only spots in the feature , the comeliness of the representation may nevertheless not be the less acceptable , and perhaps the more graceful , because it 's the most natural and genuine figure of a good man on this side of a future world. but all this while , i have almost forgot to confront what i offer'd in the third section of the first chapter , where arguing , that the rational faculties were not likely to be given to mankind in their use and operations for the designs , business , and ends of man's mortal life only , because it was generally observ'd , that where there was no concern at all for another world , and that men acted according to the influence of such an unconcernment , the greater proportion that such men had of either complexional or acquir'd intellectual capacities , their degeneracies to folly would most commonly appear to be so much the greater and fouler , and their actions and practices so much the more remarkably absurd and foolish . and now , to improve our present arguing for a future world , and to show , that those rational faculties were principally , and on purpose , given on that account , we can affirm , that it is notoriously observ'd , that as good mens minds are advanced with more knowing qualifications and ingenious understandings , so they do generally act their vertuous and religious intendments , with a wisdom incomparably above the common measures of such as are qualified but with ordinary endowments , though those persons should be in no degree inferiour to the most ingenious , in the uprightness of their minds and lives . for such mens knowing judicious managery of their vertues , will not only create a bare acceptableness of , but they must give a conspicuous lustre to their lives and practices : by which they will so adorn all the exercises of their goodness , that they cannot escape their being specially mark'd out for love and honour . and therefore , such men do not only live the end , but the honour of their nature , and by their wise and unblameable conversations , they take off those prejudices and exceptions that are daily offer'd against religion it self , to which the indiscretions of men of ordinary capacities may have oftentimes expos'd it . but , among all the signal excellencies that attend and adorn an ingenious piety , there is nothing more remarkable , than the wise use and disposure of time ; which like the rational faculties themselves , was principally given to mankind , for the imployment of what concerns a future world : and it 's for want of that proper business , that it so often becomes uneasie and burdensome to such men , as are in no order of mind to make use of it for that especial purpose ; and that sometimes to such a degree of uneasiness , that their very lives themselves grow tiresome to their own thoughts . so that were it not for that reason , that time was allow'd man principally for the sake of another world to solve the doubt , it would make one stand amazed to think , that creatures endow'd with a rational understanding , should ever condescend to imploy it about actions that are sometimes so troublesome and uneasie , and at other times so childish and silly , that they bear no more towards manly ends , than the dancing of a bubble , or the pursuit of a fly. hence it is , that men unconcern'd for a future world do sometimes swine away their time in drink and debaucheries ; while others are trifling off their precious hours in courtships and gallantings , in nicer dressings , and other sensual pleasures : and to be sure they all must sleep away the sweet mornings , lest that serious season should attack their minds with the sense of their midnight fooleries . these , and such as these , are the pitiful shifts which men unconcern'd for a future life are fain to busy their time away with something that is nothing to the purpose . now , on the other hand , how happily will men , whose minds are advanc'd in higher degrees of thinking and judging understandingly , when they are really vertuous and good ! i say , how happily will those men be able to engage themselves in such a wise managery of their time , as may secure them not only from finding it a burden to their own thoughts , but from being tempted to throw it away upon such unaccountable misadventures . to prevent which inconveniencies , they can ingeniously methodize their time into various apartments , and successively distinct periods , the better to alleviate the slow progress of their hours . that is , they can set out these days and hours for devotion ; those for the offices of doing good , or for secular imployments ; and then some for keeping up friendship and civil conversation ; others again for innocent recreations and divertisement . all which wise divisions of time , will shut out all occasions of its disimprovement to weak and silly purposes ; and which being once made easie by an habituated regular observation , they shall as delightfully reciprocate those several duties in their proper season , as they do their meals or times of rest . and then all this while , how pleasant and satisfactory will the use of time thus wisely , because religiously manag'd , be to their own minds and consciences ? and with what a ravishing contentment will they recount such spent hours , when old age shall allow them little else to do , but to think of what is past ? but then chiefly , how will such thoughts alleviate the horrour of their dying scene , when they shall go out of the world with minds full of hopes of the long-expected returns of a well-spent time and life ? and now having dispatch'd the design and import of this last section , who is it that can call in question the judgment of the sacred revelation , when it so often declares the distinction of the good and evil , by the severe discrimination of wise and fool ; or , that repentance should there be describ'd by a turning to the wisdom of the just ; and that st. james should call so many vertues of humane conversation , even to innocent civilities ( as the text imports ) the wisdom from above ? and lastly , why should any man ever dispute the conclusive sentence of the wise ecclesiastes , when he determines , that to fear god and to keep his commandments , is not only the principal expedient of all humane happiness , but that it is that , by which alone man may live up to , and attain the end of his own nature , as he is a reasonable and arbitrary creature ? for , so saith the text , this is ( not the whole duty , as it 's sometimes interpreted , but ) this is man : or as aristotle , ( discoursing of vertue in his own notion ) whether he thence learn'd it , or only in his reason comply'd with it , maketh use of almost the same words : this is especially man. these premises being thus clearly stated , let us await the conclusion . the conclusion . that is , if it be sufficiently proved , that the rational faculties of mans mind , by which he is essentially himself , were not given by almighty god to mankind , for the sake , ends , and intendments only of their mortal lives ; as it appears in the first chapter : and if those pretentions for a sufficient use of those faculties in several concerns relating to a mans mortal life be as sufficiently over-ruled and answered , as it is in the second chapter : and then if it be positively proved , as in the third chapter , that those faculties were given to mankind , principally , and on the most special purpose for the sake , ends , and intendments of something that is future ; what can be suggested to doubt , but that god hath most certainly constituted the existence of a future state ? third argument . the summ of the third argument . the third argument to demonstrate the real existence of a future state is founded upon a consideration , that if man's being should extend no further than the boundary of his mortal life , and that there were no other world , whose rewards and punishments might affect his present hope and fear ; then it must necessarily follow , that he can have no sufficient encouragements ; that is , no sufficient reasons ( they being both the same in this case to rational and free agent ) to oblige himself to live a vertuous life . which consequence being true , it cannot but reflect upon the wisdom , justice , and goodness of god , who by his sovereign will and pleasure , gave him that limitted duration ; and then oblig'd naturally to enjoy his being in such social communions , whose universal wel-fare should necessarily depend upon mens living vertuously one with another : and yet in which social world , it was not possible for him to meet any sufficient encouragements or reasons to oblige him so to live . and if nothing else can solve the vindication of those divine attributes , but only the acknowledg'd existence of a future state , whose rewards and punishments , being propos'd to the mind of man , may be sufficient encouragements or reasons , why be should live such a vertuous life : then it 's certain , that god almighty hath ordain'd and constituted such a future world. now there being many parts of this argument , which will require some considerable explanations , i shall therefore endeavour them in three several chapters . in the first chapter , it will be requisite to set free the terms and sense of the argument in general , as it 's in the whole stated and propos'd , from some opinions that would evacuate the force and import of it , for the end it is intended . in the second chapter , i shall endeavour to solve some objective exceptions against the inference of the conclusion by it , as so stated . in the third chapter , reasons will be given , why no other motives or encouragements whatsoever , can sufficiently oblige men to be vertuous and good , but such as are deduced from the acknowledgment of a future world's existence . a future world's existence , demonstrated by rational evidence . chap. i. in which i design something , that may be preparative for the arguments clearer proceedure , and that is to secure the true sence of it , in the manner and order it is stated and proposd . and this i shall do , by detecting and representing some erroneous opinions , which must reflect upon the right understanding of it in general . now those erroneous opinions are these three ; by the first , we mean some false glosses that are put upon the notion of vertue , or living vertuously . by the second , we understand such as have been offer'd by some men , to make god to be altogether unconcern'd , how men live and act , morally or immorally in this world. and the third sort of such opinions are those , by which some men have been perswaded , that it is unlawful to propose rewards , as encouragements to live vertuously ; or punishments , to deterr men from living vitiously . these be the three opinions , that must needs perplex the stating of the argument in general , and therefore must first be controul'd , before we can admit it to a free and clear proceedure . and that shall be endeavou'd in these three following sections . section i. in which we shall first endeavour to free the argument from some mistaken notions of vertue , or living vertuously . for if we have not a right understanding of that , before we begin , it 's in vain to argue for what encouragements will be sufficient , to engage men so to live . and then by living vertuously , i here especially , though not only , understand vertue in a social respect , that is , as to mens endeavouring to live and act one with , and towards another , by the strict rules of universal justice , as in a larger sence it comprehends universal goodness , in all their several parts and branches . first , by mens living up to the rules of universal justice ( as it 's strictly to be considered ) , i mean the allowance of what 's right and due to every man. first as to that , which is call'd distributive justice , which is the just performance of all relative and reciprocal offices and duties between all superiours , ( whether natural or politick ) and their respective subjects and subordinates . and then as to that , which we call commutative justice ; i understand it to be mens doing what 's right and just , in all manner of mutual transactions , contracts , and intercurrent affairs whatsoever . and then by universal goodness ( as justice in a larger sence comprehends it ) i understand not the acts only of doing all men right , but of mens doing good one to another ( according to their respective capacities morally considered ) as there is need of one anothers mutual help ; whether it be for one anothers honour , peace , liberty , or in any other circumstances of their well-being . and this habit of goodness , sir francis bacon calls the greatest of all vertues , and dignities of the mind ; being the character of the deity ; and without which ( saith he ) a man is a busy , mischievous , and wretched thing . now the man that lives according to the rules of justice in all these acceptations , is the man that ought most properly and especially to be denominated vertuous . not but that we suppose a necessary concurrence of all the other personal vertues , as they are branch'd out particularly in theological , and philosophical schemes . but then it is to be affirm'd of most , if not of all of them , that they do one way or other especially referr to justice or goodness , as i have here described them ; and as that their contrary vices do generally receive their essential notion of being evil , because in one respect or other they make a breach upon the rules of doing right or good. hence it is , that it 's no wonder , that the moralists have always express'd that regard to the notion and practice of justice , ( as it 's in all respects to be considered ) that whether it be , because it is so nocessary for the happy being of all humane societies ; or whether for its attendance upon the menage and events of most other vertuous actions , they have enobl'd it with the most comprehensive , and general name of vertue . thus aristotle calls it , not only the best of vertues , but observes , that it came to a proverb , that all virtues did exist in justice ; or as hierocles expresseth it , that it comprehends all vertues , as its parts or members : and not only the philosophical moralism , but even the christian religion it self , as it referrs to all those duties , which it enjoins to be perform'd to god and man , is commonly express'd by the name of righteousness or justice ; and the true professors of it , righteous or just ; as it is promiscuously rendred in our translations , from the same word in the original , which the philosophers made use of . now , the reason why , in the first place , i offer this term of vertue , or living vertuously , thus to consideration , is , because there hath been too commonly a very false notion of religion , or living religiously : some men placing it only in some rites and offices , proper to such or such a religion ; upon the performance of which , they have tempted one another to think themselves , if not wholly exempted , yet in some measure fairly dispens'd from living vertuously , as i have represented the notion of vertue . and this hath been observ'd , not only when religions have been artificially instituted by wise men in several heathen nations , ( of which some account will be given in the following arguments ) but even then , when religions have been tendred to the world , by the clearest evidence of divine revelation . thus did the jews most grosly prevaricate with god , by their intolerable omissions of living vertuously , that is , by the rules of universal justice and goodness , as his holy prophets so often complain . and for this did our saviour , in his time , so severely reprove those strict religionists , the scribes and pharisees . and it 's observ'd , that the wise men of almost every age of the church , have engaged themselves in making such complaints of the times they lived . in . and i wish heartily , that i had not too just a cause ( which gave me the chief occasion of this section ) to complain of a religion of a later date , in which justice and goodness have been so wonderfully laid aside , as if they bore no part at all of the profession of it . and the better to solve that intolerable contradiction to the very design of christianity , they have taught themselves a most scandalous distinction between grace and vertue ; between godliness and justice ; between saintship and all moral honesty , in their notion , and ( as we have seen ) practice of religion , to the great disparagement and dishonour of whatsoever bears that sacred name . this the first . section ii. this section will represent another very dangerous prejudice , as to the manner of our stating the argument . and it 's to be done by making and answering an enquiry , whether or no almighty god will be at all concern'd , as to rewards and punishments , how men live and act , whether morally or immorally in this world. for if he be pleased to be so indifferent and unconcern'd , the argument is void ; and that because a proposal of any such things , as rewards or punishments , to encourage and deterr , would then be the most impertinent concern of mind that it is ordinarily capable of . now , though it may be thought , that there should be but a very few , or none , that acknowledge a deity , so desperately inconsiderate of his divine honour , as to own and publish such a contradiction to his essential holiness , and to that soveraign and wise authority , which he must be presum'd to have and exercise naturally over that rational world , which he created and made at his own choice : for it were the same thing , as to believe , that he intended to licentiate men in all those horrid practices and confusions , which should ever be acted and fall out to the world's end ; yet it 's certain , that there have been , and are opinions entertain'd , which must imply such an indifferency and unconcernment in god , howsoever men live and act . and i doubt not , but that they have been made use of by many , thereby to encourage their continuance in their most immoral practices and vitious ways of living . now , the opinions which have brought forth that wretched effect in mens minds , are three , to be especially considered and rebuked . the first which i shall take notice of , is that which doth directly and professedly make god to be own'd as author and cause of sin : and then , how can he be concern'd at all at that sinful action , of which he himself should be really causal ? of which horrid and blasphemous opinion , eusebius accounts one florinus to be the first promoter ; though vincentius lerinensis makes one more ancient , and averrs simon magus as its first patron . and the fathers did charge that heresie afterward upon cerdon , marcion , and others , as concurrent with their several heterodoxies . but the most remarkable restores in this later age , of that abominable principle , were the late libertines , ( as the historians and divines of those times call'd them ) in germany , that thereby they might go on with their intolerable profanations and desperate immoralities , for their thorough-work ( as they call'd it ) of a more perfect reformation , with greater liberty and encouragement . by whose example , and upon their principles , we have too great a reason to suspect , that out late rebellious reformers , transcrib'd too resembling a copy , both in their minds and practices ; and for whose sakes i have taken occasion to offer at this representation . the second opinion that must consequentially inferr an indifferency and unconcernment in god , how men act and live , as to the rewards and punishments of another life ; is that of an eternal and irrespective decree of some men to salvation , with the inevitable preterition of all the rest of mankind . and that because that doctrine must in consequence suppose , not that man , but that god himself should be the efficient cause and principal agent in all the good and evil actions that are done in the world ; and then , how could the one be reasonably rewardable , and the other punishable ? and first , as to the good and vertuous actions of them , that are so absolutely elected to salvation , they cannot be suppos'd to be properly their own , but god's ; because they are wrought in them ( as they commonly affirm ) by such an impulse of his grace , as which they have not a liberty in themselves to resist or defeat . and then , as to the sinful actions of them that are under that fatal preterition , how can they be morally their own , but god's , ( as causa deficiens in necessariis est efficiens ) because they become unavoidable for want of that grace , by which it was only possible for those unhappy men to have escaped and prevented them ? and though our opinionists dare impudently pretend , that those men have all of them a sufficient grace given them , yet nevertheless they most senselesly mean , that it is sufficient in it self only , but not as unto them , so as possibly to effect upon their best endeavour , any advantage to themselves . and now , how can god be reasonably concern'd to reward the actions of the one , or to punish those of the other ; when neither of those actions were properly and voluntarily their own ; that is , when neither of those sorts of men were ever allow'd to act by a mind that had any truly-balanc'd liberty of choice in its self ? and therefore , in such a case , the proposal of rewards and punishments ( upon which the reason of the argument is founded ) to encourage the good or deterr the evil , were as impertinent , as if a man were counsel'd to act an adventure for an estate , when he is confirm'd in his opinion , that either he hath had a fore-decree for an undefeizible title to it , or else of which he were assur'd to be depriv'd by an insuperable bar , long before put in against him ; i say , if he were sure , that one of those two unalterable causes were upon him , though he did not know which it was , what manner of encouragement is it , that should reasonably induce him to do any thing for the securing or obtaining such an estate ? and where lays the difference of that case from this in debate , i can make no conjecture . the third opinion that necessarily implies , that god should be indifferent and unconcern'd how men live and act , as to rewards and punishments , is from mr. hobs his necessitation of all humane actions , from a chain of causes link'd together at one anothers end , to the very immediate last that necessarily determin'd the understanding so to judge , and the will so to chuse . the unaccountable sence of which , his shiftless distinction can never solve , as when he averrs , that though a man can do what he will , yet that he cannot will what he will : for if the binding up the last and immediate causes of the action ( that is the judgment and will of man ) to a necessity of judging and choice , ( if it be not non-sence to call it a judgment or a choice at all ) can give any rational man leave to think , that that action can be an effect of true liberty ; then may the natural motion of an inanimate , and the operations of a sensitive being , which do spontaneously ( yet nevertheless ) necessarily , ( as necessity stands in opposition to rational liberty ) follow that impulse , which the creator had put upon their several natures , be properly call'd an act of a free and voluntary agent . now whosoever hath entertain'd such an opinion of the necessitation of all humane actions , must suppose , that the first link of that chain of causes , that moves or knocks the next to it , and so every next successively his next , till the last cause drives the will into a necessity of choice ; i say that first link of causation must be soveraignly held in the hand of god , as he is the first cause of all motion , as well as of all being . and then it must also be suppos'd , that none of those intermedial or secondary causes , can break from the natural order of that train of causations ( without an extraordinary intervention of the first causes , will and power ) till the action , be it good or evil , be chosen and effected . so that if there be any cause of the action that is truly voluntary , and by which it may be really denominated morally good or evil , it must be the first only : for all the other causes are under a natural or fatal necessity of acting what they do , and the judgment and will of man , which should make the moral distinction , are under an impossibility of judging or chusing otherwise , ( as mr. hobs asserts ) and therefore , there being no other will at liberty , by which , such an action is to be freely chosen , if there be any morality in the action , it must have it from the first cause , or no where : and then what a piece of blasphemy are we fallen upon ? for it makes god not only a cause , but the only cause of all evil and immoral actions , as such : which a bare spontaneity in the will of man , can no more solve , than it can make a necessary agent , when it 's any way instrumental to a mischievous event , really a criminal : so that i may be angry with the stone that hits me , and like a dog in rage , bite it , as well as with the person that threw it , if in both of them there were as much necessity of the action , as is consistent with a natural spontaneity . and then how can god be concern'd in such actions , as to rewards and punishments , any more , than that they should be capable of praise or blame , as clemens alexandrinus argues against such a necessity of acting in moral agents . these be the three opinions , that support the second prejudice , or mistaken notion of god's being unconcern'd , how men live and act , whether morally or immorally , as to rewards and punishments . but the very explaining of them , with a consideration had of their intolerable consequences , makes them sufficiently their own abhorrence , and confutation . there is one erroneous notion more , that concerns a lesser sort of people ; and now my hand is in , it shall not pass unrebuk'd . section iii. this section is design'd to over-rule the last prejudice , which would also make void the sence of the argument , as it is stated . and that must be done by making another enquiry , whether or no almighty god ( if it be granted , that he will be pleased to concern himself ; as to rewards and punishments , how men live and act ) intended , that men should think themselves oblig'd to live vertuously , upon the account only of his own sovereign authority , and absolute command , and that they should charge themselves with no other motive or reason , but only that ? or whether god design'd not also , in that case , as in all others , to deal with mankind , as rational and voluntary agents ; that is , that they might propound to their own minds , some considerable interest or happiness , upon the encouragement of which , they should oblige themselves so to live and act ? and then on the other hand , whether they might not also , as reasonably propound to their own thoughts , a consideration of the many inconveniences at present , and their certain ruine in the event , to disswade and deterr themselves , from living immorally and vitiously ? now the reason , why i offer this case to enquiry , before i further engage in the pursuit of my argument , is , because it 's known , that there be some men , ( even enough to make a party ) who being resolv'd not to be otherwise perswaded , but that a proposal of rewards to encourage men to be religious , and to do good , is a most dangerous approach to popery ; ( the ordinary expedient , us'd by such men to affright minds , where reasons are wanting ) and that it can import nothing less , than the romish merit , and i know not what . and then on the other side , ( say they ) for men to suggest to themselves , the dread of future punishments , ( though for that reason they are propos'd as objects of the christian faith ) is nothing else but slavish fear , ( by which they falsely represent that religious act of mind ) and that to avoid sinning on that account , can no way be acceptable , but rather distastful to almighty god. but these mens prejudices in this point , have yet further ends and little notions to serve . for ( say they ) such a proposal of rewards and punishments , do tempt men to give too much to the creature ; it hinders the advancement of free grace , and takes men off from bottoming themselves upon christ , ( as they phrase it ) and from rowling themselves by faith , inconditionately upon his merits ; with many more such like humouring notions . now such unhappy imposures as these , have vulgar minds admitted , to the vast prejudice of vertue , and an active religion ; and all this because they would fain go to heaven , without any incumbring moralities , such as are the vertues and graces of strict justice , restitution and satisfaction upon the breach of it ; intire loyalty to their princes , and obedience to their superiours of every kind ; charity to their enemies , and doing good to all men as much as in them lay , and the like ; and that instead of them , they may go to christ ( they think ) for salvation , by a shorter 〈◊〉 , as by the force of an imaginary faith , or a delusive reliance , and the like ; which will not put them upon so much trouble and charge . and now if such prejudic'd men would but consider , how much such triflings with god and their own souls , are inconsistent with all solid reason , and how foreign such notions are to the express purpose and end of the gospel , in which all along its professours are oblig'd to observe all its strict rules of obedience by the special command of god , upon the hope and encouragement of his present love and blessing , and of his future rewards and recompences ; secur'd to them by so many gracious and infallible promises , they should need no other confutation but their own shame , for dealing so irrationally with so plain a revelation of the express will of god , to the contrary . and now having finished the preconsideration of these three prejudices or mistakes , that might have been pretended by our apponents to call in question the right stating of the argument in the terms it is propos'd , it may now be thought that i might bring the argument to its final issue , upon a positive proof , that no reasons or encouragements can be sufficient , to oblige men to undertake such vertuous lives , but what relate to the concerns of another world. but this hasty proceedure must be justifiable in the opinion of such only , who have not considered how many subterfuges are to be detected , and how many exceptions and objections are to be controul'd and answered , before i can make so near an approach towards the conclusion . and therefore that 's the proper work of the next chapter . chap. ii. in which i shall endeavour according to the method propos'd , to solve some exceptions , which may be made use of to confront the argument in general as so stated , and to render it unsufficient to inferr the conclusion . now the design of those exceptioners , is to pretend , that there are several expedients and encouragements , which may be sufficient to engage men to be vertuous and good , and to deterr them from living immorally and vitiously , though there were no belief or apprehension of the concerns of a future state at all . but i shall reduce them all to five heads , which i shall handle apart in so many distinct sections ; and i shall begin with those that are more easily solv'd . section i. this section offers the first exception , and that is made by those who will say , that there is no nation , how barbarous soever , but that by their native light , and the use of their natural faculties , may attain to the sence and acknowledgment of a deity , ( as tully observes ; ) and then , that such a sence and acknowledgment , may be sufficient to over-awe such men from acting immorally , and against the rules of common justice , without any apprehension of a future life to restrain them . to this exception it 's answered , that i grant it to be certain , that such a kind of people may in that manner attain to a notion of a deity : but then it 's very probable ( where there be no additional institutions further to instruct them ) that they will entertain that notion of his being , with an apprehension chiefly of his singular kindness and goodness to them : and that because a great part of that demonstration , which they can make for his existence , must arise from an opinion of his being their first maker , and constant benefactor . and if they shall so represent the deity to their minds , they may as easily suggest to themselves , that he could not but indefinitely design them to be happy , when at first he made them ; or that otherwise , he would never have given them the enjoyment ( or rather the misfortune ) of a being at all . and then they at present seeing no other way , how any happiness may be atain'd ; but by a present power and plenty , and an easy way of living , would soon satisfy themselves , that that deity hath given them an allowance , to make use of all their natural skill and present power to atempt any thing , whatsoever it be , whereby they may promote for themselves the attainment of such a desireable way of living . and further , those natural theists , knowing perhaps at present nothing to the contrary , but that that deity hath put them originally into the same condition with all other animals in general , what arguments can they offer themselves to the contrary , but that they may as lawfully chuse to imitate the same freedom , which by a natural instinct , is allowed to such animals , who do generally preserve and please themselves , by preying upon the labours and lives of one another ? is it not evident , ( say they ) that the most famous of those sensible creatures in their several elements , viz. the lyon , eagle , and leviathan , do make use of that their natural power and liberty to the utmost , sometimes not sparing the lives of men , to maintain their sensual greatness , ease , and pleasure ? and do not the very plants themselves , ( say they ) especially such as naturally aspire to grandeur , substract their juices for growth and nourishment , from the lesser vegetables of the neighbourhood , though it be to the making them grow feeble , fruitless , and die ? and then , when that suggestion is over , cannot those men , thus naturally convinc'd of a deity , tell themselves , that they may have the same freedom in their private capacities , which the most famous conquerors do assume to themselves in order to their publick atchievements ? and then , say they , ( if they have had notice of it ) how did alexander the great rob and destroy whole nations to gratifie his own ambition of greater power , and larger dominions ? and who is it that blames him for his usurpations , or that doth not rather applaud him , and entertain his name and memory with renown , for his success and valour ? and they will also alledge , ( if it hath come to their knowledge ) that the world admires and applauds the ancient romans for their famous acquisitions ; though it 's known , say they , that they advanced themselves to that greatness from first to last , by disordering the peace , preying upon the plenties , and destroying the defence of their neighbour nations . and from this it is , why seneca observes , that poverty was the foundation and cause of their famous empir● ▪ that is , ( we suppose him to mean ) their real or pretended want of power , and plenty , was thought a sufficient reason to justifie them in all their invasions and usurpations . now , ( say these natural acknowledgers of a deity ) sure such conquerors as these did believe god , or gods , as well as we , ( for some of them ( we hear ) consulted their oracles ) and that those gods allow'd them in what they did , or they durst not otherwise have adventur'd upon such methods , to advance their own greatness and power ; and then , what should restrain us from the like liberty in our several capacities , to pursue our own private and particular interests of profits and pleasure , by whatsoever actions we shall invade our weaker neighbours lives and proprieties ? and so , thus far we see , that the bare acknowledgment of a deity , without some other consideration had to disswade them from all immoral acts , to serve their own present desires and designs , for a prosperous being in the world , cannot reasonably be thought a sufficient ground and reason . section ii. in this section we account , that that acknowledg'd deity may , by further reasoning , be represented to mens minds , not only as indefinitely good and kind ( as before ) but also as just , that is , impartially so : and that , as his goodness may be apprehended in conjunction with his universal equity . and then ( say they ) such a notion of a deity may influence men into a belief . that he design'd , that every man should be happy , as well as any ; and so that no man that hath any veneration for him , as so represented , should presume to pursue his own private interest and well-being otherwise than is consistent with common justice and equity , and with the safety of other mens lives and proprieties . and in this exception it may be further suggested , that when there is at present but such an imperfect notion of a deity , it 's possible , that in a short time there may arise men of clearer thoughts and apprehensions , who may set up for philosophers , ( as diogenes makes mention of the gymnosophists , druids and magi , in the several barbarous nations ) and may be able to form digests , and stated rules of justice and goodness , and may then suggest into peoples minds , that the same just deity would certainly be favourable to , and reward them that shall observe those rules ; and will be displeas'd with , and severely punish the transgressors of them . and upon this possible supposal our exceptioners will alledge , that there may be then a sufficient expedient offer'd to oblige men to be vertuous and good , and to over-rule them from immoral practices , without a necessary consideration to be had of what relates to another world. in answering this exception , i shall contract my reply to this latter period of it , where there only doth appear whatsoever is cogent in it . and then , i say , that whereas it 's suggested , that those philosophers might influence such mens minds into a belief , that god will be favourable to good men , and punish offenders ; if they mean ( as they must , except they own a future state ) that the executions of that deity 's favour and displeasure are only to be acted in this world , then is the pretended expedient an unsufficient subterfuge . for if that deity should not constantly keep up his favourable providence to the vertuous , so as alwaies to answer their reasonable hopes and expectations : or if he should not as constantly rebuke and punish the offenders , so as to secure their constant fear of him ; men would not be affected with the uncertain hopes of the one , nor dread of the other , so as to decline any advantageous , though the most unjust adventure , for their present ease , profit , or pleasure . and that god almighty doth not administer the exact executions of his favour to the vertuous , and of his displeasure to the vitious in this life , common experience doth sufficiently evince : and it hath been the business of the first argument , to demonstrate the truth of it . but now , suppose , that it were certain to all , as it falls out sometimes to some , that that deity would infallibly do that work in this world , according to the merits and demerits of the one and the other ; yet would the criminals easily avert those fears , by considering , that either the divine justice would strike them with an immediate death , and ( as it is the sence of a theist ) throw them into a present annihilation ; and then they would judge for themselves , that such a a state of being nothing ( if i may be allow'd so to call it ) is a thousand times more preferrable , than to live miserably or uneasily , if those cases came at any time in competition ; or if their punishments were to be executed by the measures of some tedious calamity ( the severest case that can be suggested ) yet then they would also consider , that at hardest it would but make it eligible for them , to put a present period to their own miserable and vexatious lives , and in one instant be reduc'd to the same quiet nothing ; which they knew a few years or days might perhaps determine for them in some very sad and more afflictive method . and surely socrates might upon these considerations averr to simia and cebes , that if he did not think that he was going into another world , the fear of dying should not have restrain'd him from doing any thing that were unjust . and thus we see the defect of this second exception , though stated to the highest advantage . but these are but light skirmishes , before we engage in a war with others , that are pretended to be more formidable adversaries . therefore , section iii. this third section tenders us the exception of them that will alledge . that god almighty hath delegated the executions of his providence , in this case , to humane powers and authorities , to make laws & edicts which may keep the world in order , and that the accountableness of mens lives and actions to their cognizance and umpire , for the rewarding the vertuous , and punishing the immoral , thereby to oblige all men to act well and vertuously , is all that the great creatour design'd or intended for the administration of his justice on either hand in that case , so that there is no need of a consideration to be had of what concerns another world , to work that effect . to this exception i answer , that it could not be the purpose of our gracious god , in his ordering the worlds government in the manner and method it 's constituted , that mankind might universally ( for it must be so , if there be any sence in the allegation ) offer themselves sufficient reasons and encouragements ( as to rewards and punishments ) to oblige themselves to be good and vertuous , or restrain them from being immoral on that account , without a consideration of a future state , upon these two especial grounds and reasons . first , because , where there be the best laws and constitutions that ever were made and established , it must suppose all supreme powers and governours to have a sufficient prospect of the merits and demerits of every individual person and action , as they are to be balanc'd by the measures of all their various circumstances : and then to be alwaies intent , curious , and constant in the performance of their rewarding and punishing offices , for the interests of every such single cause and person , as well as in matters of general and publick import : and again , in this case , it must be further suppos'd , that all the substituted administrators of their princes laws and good intentions , ( the work being impossible to be alwaies done in their own persons ) must also be as knowing and faithful in their due subadministrations : i say , if it were possible to be presum'd , that all governments and their subordinates , were design'd of god to be alwaies thus qualify'd and disposed , there might be a tolerable plea and pretence to believe , that he intended no better , or no other reasons to oblige men to be good and vertuous , and to restrain them from being evil : but if common , and sometimes woeful experience , can prove the contrary ; and if the maxims of government , which the grand politician machiavil have offer'd the world , be justifiably represented , the doubt and uncertainty is too great for a good man to depend upon such administrations for his reward , and the former supposals too unlikely to be true , so as to restrain an evil man , that is either bold or cunning , from his unjustest intendments and undertakings . secondly , the next reason to evince , that it could not be god's purpose , that all mens accountableness to governours , should be their sufficient reason to live vertuous lives , or to deterr them from living otherwise , is , because their laws , how well and wisely soever constituted and administred , are experimentally found to be alwaies so avoidable , by some mens greatness , by other mens cunning , and by most mens favourable constructions , that it too often comes to pass , that vertuous persons have been so far from obtaining a reward for doing well , that they have hardly acquitted themselves by the benefit of the laws , for their own ordinary rights and safety . and that on the other hand ; unjust men have been so far from being so sufficiently terrify'd , as to restrain them from doing evil , that they have oftentimes been rather encourag'd to adventure upon the worst of actions , by an observation , that it is but a small number , whom the law rebukes and punisheth , in comparison of the multitudes of delinquents that daily escape . it 's more than probable ( they 'll say ) that there is never a man beheaded for treason , or arraign'd for lesser crimes , but that there be hundreds in the province , who have deserved as much or more , yet of whose actions the laws ordinary proceedure hath taken no hold at all . and if from the great estates that have been raised by frauds and oppression , ( where the laws have silently pass'd them by ) the men that advanc'd them and their heirs , were inforc'd to refund to the satisfaction of the injur'd , many great men must descend into a parell equipage with their honest neighbours of a meaner quality . and if every delinquent should come into the congregation in a white sheet , that have deserv'd it as much as they that do , the congregation in some places would perhaps come to too near a resemblance of a collegiate assemblies complexion . these be the two reasons , by which is evidenc'd the deficiency of all humane governments and laws for the ends pretended . but now comes my sceptick , and he offers a reasonable enquiry to know , that if this be not , what then is the end , which governments do obtain , so as to answer gods wise intendment in their constitutions ? my answer to his enquiry is , that it is without all doubt , that god almighty obliged all authorities , upon their duty to him , and in his place , faithfully to endeavour the justification and protection of the good and vertuous , and for the punishment of evil doers ( as st. paul discourseth ) ; but because all those persons , that are so entrusted to act that good to mankind in their several authoritative capacities , are free agents , created with faculties indifferently dispos'd to good and evil , and are themselves ( as all other men are ) set in a probationary state for another world , & so are at choice , whether or no they will prepare themselves for a future reward or punishment , by their performing or omitting their respective governing offices ; therefore , as it could not but be a contingency , whether they would be so just and careful , so it could not but be a conditional intendment in god , when he first design'd their constitution . but more closely to solve the doubt , i conceive that the absolute end , which god design'd that his deputed authorities must certainly attain , and without which attainment they must of course cease to be , what they are , is , that the nations and communities under their respective charges , might be kept in social or national subsistences , whatsoever the miscarriages of their governments otherwise should be in all other respects . that is , when princes are careful so to keep up their authorities , that the people may not by their seditions bring themselves at pleasure into an anarchical and tumultuary state ; which ought to be accounted the most fatal misfortune to mankind , and of all evil , humane contingencies in this world , the greatest . so that the wisdom and goodness of god in constituting and upholding governments , is not then only to be own'd and acknowledg'd , when every single vertuous person , and just cause , is perfectly rewarded and vindicated ; nor when every unjust man is as fully rebuked and punished ( a work not to be expected to be compleatly done , while defectible mortals are engaged in that management of it ) but gods mercy is then to be acknowledg'd , when the peoples safety is so far provided for , that evil and licentious men ( though they may sometimes disturb , yet ) cannot at will overturn the established governments under which they live , and are protected . and therefore it is on all hands adjudg'd , that the worst tyrannies , and the most oppressive governments , are incomparably to be preferr'd to no government at all ; that is , when all men are left at liberty to act how and what they please : and so become ( as certainly they will ) their own greatest tyrants and oppressors ; and without any controul from any other expedient , but that which god himself hath appointed for their safety and deliverance : and that is , soveraign authority , and their submission to it . and if these solutions can't satisfy our cavillers enquiry , when he offers any other , that shall appear more sufficient to an unprejudic'd understanding to solve this observation , in which the creators honour it 's so much concern'd , i shall then renounce the use i make of them , as evidential for another world's existence . and this solves the third exception . section iv. this fourth section is design'd to take off another exception of more difficult import , and which many have thought an immoveable block in my way . and that is , that it is incouragement and reason enough for men to live good and vertuous lives , without the necessary consideratien of what concerns another world , because vertue is her own sufficient reward in this life . with this famous subterfuge i have often been assaulted by some considerable persons , and such as were no enemies to the belief of another world upon other accounts , and therefore i must bespeak the readers patience , if my stricter examination of the case , in order to a thorough detection of the fallacy , shall a little longer than ordinary , detain him in this paragraph ; and my answer and solution will be managed by several steps . . first i take notice , that that opinion ( or saying rather ) that vertue is her own reward , was originally put into reputation , as by the stoicks principally , so also by some other philosophers , on purpose to uphold the belief of the possibility of man's attainment of a sufficient happiness in this present life , to avoid the necessary belief of placing it in another world. for those wise men having tumbled about their thoughts where to fix that sufficient good and happiness , and finding that those , who had plac'd it upon any present enjoyments for a prosperous and sensual way of living , could not possibly stand their ground , against those pregnant reasons , that every man's experience could dictate to the contrary : so those wise men were at last necessitated to pitch upon this expedient of making vertue her own reward , as being subject to the least exception . though in the sence and manner , how it should effect that reward , the philosophers were no more likely to agree , than those men , who design'd to place mens chiefest happiness in any other thing , whose enjoyment was determinable in this present world. of which the reader will find a full account in the last argument , chap. . and this philosophical principle hath since been kept up by the predestinarian divines , as better consistent with their notion of irrespective election , of which i have given some account in the first chapter , sect. . and from that kind of divinity , i verily believe , that notion hath been inconsiderately and unwarily entertain'd even to this day , by divines and others , of a better mind and soberer judgment . . secondly , i answer , that as that opinion or saying had those unhappy interests to serve in its first rise and process , so , upon a more strict examination , it cannot in it self be true. and , first , as to the nature and proper notion of a reward ; which cannot but be of something that is kindly as well as equitably bestow'd , by any person concern'd to give or allow it to another : for no man can be properly said to reward himself ; he cannot in any tolerable sence be the giver , receiver , and judge of the equity of the same thing ; which must be true in a strict propriety of speaking , if vertue may be said to be properly her ( that is , the vertuous man's ) own reward . then , secondly , if it be alledg'd , that reward in that saying ought to be taken in a metaphorical sence ; but neither then can the notion hold good in that acceptation , to the purpose , for which that saying was to be made use of . for to be metaphorically accepted , is as much as to say , that vertue is her own reward , because it becomes something that is like , or resembles a reward : but then it must be such a something , that must be suppos'd ( if they will allow the mind to be the proper seat of a rational beings happiness ) to depend upon the vertuous man's opinion and imagination ; that is , that he is sufficiently rewarded and happy , if he can think himself so , and so long as his mind is in temper to imagine himself to be so . but then , if a man would consider how insecure any such vertuous person must needs be of keeping his mind in that good humour , upon several accounts , he would soon find cause to blush at the pretence of believing vertue to be her own reward , upon his thinking act of its self-sufficiency . for who knows not , but that sometimes his minds kind temper ( without any reason to be given for it ) may alter by his imaginative faculties natural disposition to change and variation : sometimes according to the present temper of the body , ( as in hypocondriack persons especially ) sometimes by the minds inability at all times , to subdue the clamours of its unruly affections , and lower appetites ; and very often by a vertuous man's observation of his own many defects and imperfections in his best intendments and performances ? i say , when these various cases happen , what 's then become of that reward , or that which is tropically like it ? can it give the mind a beatitude , without its own allowance or consent ? or , can the mind have satisfaction , and be unsatisfy'd at the same time ? in short , can that be a man's sufficient happiness , of whose enjoyment he cannot be one hour secure ? thirdly , that the weakness of the pretence of making vertue her own sufficient reward , without any other expectation , may yet be further discovered : it 's observed , that the greatest contenders for that saying , do sufficiently demonstrate its defect , by supposing a concurrence of almost all parts of humane prosperity , as necessary to support that , which they call vertues reward . and to make this good , i shall here only offer the opinion of aristotle , ( who , as industriously as possible , had endeavour'd to have mans self-sufficient beatitude plac'd in vertues being her own reward ) and he tells us , that there be unfortunate cases that concern honour , children , beauty , and the like ; which by no means can allow the vertuous man to be a happy person . and then ( saith he in the same place ) how can he be happy that 's deform'd , ignorant , or that lives unsocially , and without posterity , &c. now , if such a concession , and supposal of the necessary confluence of so many conveniences of living well and easily in the world , do not shew the unsufficiency of such a pretended self-reward , we must disclaim every consequence that 's most rationally inferr'd . hence it is , that the ingenious * poet had so slender an opinion of vertues being her own reward , that he even derides the humour of that presence , and tells us , that it would but teach men to repent , that ever they had been vertuous at all , if they got no more by it . fourthly , and lastly , i answer and grant , ( to save our pretenders credit ) that it is with that saying of vertues being her own reward , as it is with many other general axioms , and common proverbial speeches , that are grounded upon some certain truth , which yet in other respects , may admit several restrictions and exceptions , and with which , those very axioms may be so over-balanc'd , that there may be sometimes as good ones taken from some of their very limitations . and there may be some axioms so equally balanc'd between true and false , that it were indifferent , if they were given either negatively or affirmatively . upon this consideration , i do allow some truth in the common saying , that vertue is her own reward , that is , the mind may sometimes by living vertuously receive some general satisfaction to its self , and that some vertues may sometimes convenience a mans credit , health , peace , and the like : but then on the other side , when it 's considered , that there is no such absolute certainty in attaining those conveniences , as to make up an entire and self-sufficient happiness , without any reference at all to the grand rewards of another life : i say , when all those restrictions are put into the balance , i dare as positively affirm , that vertue is not her own reward , as to say it is . nay , i must say it's impossible it should be so affirm'd , if any man ( as the philosophers did ) shall go about to confront the beatitude of another world , by giving it appellatives , that can only be proper to the blessedness of the beatifick vision , or an enjoyment of the nearest communion with god himself . for so aristotle calls it the greatest , the most excellent , the best and divine good : elsewhere , he calls it the highest , most perfect , and self-sufficient good. and now , after all this that may be offered in disproof of that saying , as it bears a design to exclude ( though but in notion ) any other kind of happiness to stand in competition with it , i cannot but wonder , that any man of the christian name , should go about a defence of it ; or that any divini should dare to affirm ( as it hath been usually done ) in publick , that if there were neither heaven nor hell , it were encouragement enough to live a religious and vertuous life , because vertue was her own reward . what could be said more to the disparagement of the sacred institution of the gospel , whose main design is to tender the rewards of another world , as the most reasonable and prevailing inducement , to engage men to live good and vertuous lives ? of which surely st. paul was sufficiently sensible , when he avow'd , that had they hope only in this life , they were of all men most miserable . he had forgot , that vertue was her own self-sufficient reward , and that by which they might all have been perfectly happy , notwithstanding their want of any such hope . and thus my argument hath escaped the danger of this fourth exception . section v. the fifth and last exception against our● proceedure upon this argument , with which our sceptick designs to war against us , with a weapon fetched from our own tents , is , that god almighty made no other proposal to the jews , to encourage them to live vertously and religiously , but of temporal blessings only ; and , what ( saith he ) god himself thought might then be sufficient for his own dear people , surely should not at any time be call'd in question as insufficient . first , i answer , that it 's true , that god almighty , in the mosaical dispensation , gave the jews no other plain and direct promises , but of temporal rewards , as they are in those cited chapters more especially enumerated : but then he gave them notice of some express general promises , as that which he had made to abraham , to be his god , and his great reward , in which the blessings of a future world could be thought to be no more wholly excepted , than in that affirmation , when the psalmist so confidently averr'd in general , that verily there is a reward for the righteous , doubtless there is a god that judgeth the earth : or , that he should say of himself in particular , i should utterly have fainted , but that i believe verily to see the goodness of god in the land of the living . now ; in respect of the obscurer way of god's allowing the jews the notices of another world's rewards , ( as for other reasons ) st. paul calls the law , a shadow of good things to come ; that is , though the clear revelation of a future state was respitted to the evangelical dispensation , yet the jews might , in that darker manner , have as much certainty of its existence , as a shadow can evince , that the sun is in being , though its own body of light were then not directly look'd upon ; or , as when in a gloomy day the sun is mantled with a cloud , yet it may be apprehended as certainly , that the sun is in the horizon , and that it is day , as if there were never an interposure in the firmament : the lineaments of a face , though drawn with a cole , can assure one , that it represents such a person , though it wants the attractive beauty , which the finishing strokes may afterward add to the picture . and had there not been such a known certainty , though in such shady representations , of another world's rewards and blessings , to the ages preceeding the messiah , how could st. paul averr of the ancient saints of god , of whom he makes such a large catalogue , that what they did and suffer'd for god and vertue , was upon the encouragement of hoping for a better country than canaan ? or , that he should say of moses himself , that when he renounc'd the egyptian glories , and the present pleasures of sin , he was encourag'd to it , by having his eye upon the recompence of reward ? so that the manner of god's giving them the understanding of a future world , was but accommodated to all other the parts of their whole dispensation . particularly to instance in the case of their solemn expiations , by the blood of those animals , which were appointed for that service : now , as it was impossible for the jews to believe so grosly , as if the blood of bulls and goats ( as the apostle argues ) should take away sins : but that there was something more to come , of which that blood was typical ; so the same thoughts we must have of them , as to a future state : it was not possible that such persons could think , that all the blessings which god design'd to his obedient and faithful servants , should look no further than the advantages of temporal blessings , ( of which it's questionable , whether god constantly continued to them so vastly a greater share than he did to other nations ) which they could not but see , to be generally and promiscuously dispos'd both to the good and evil. secondly , i answer , that though god gave them no express revelation for the existence of the other world , yet they had the common benefit which god allow'd to mankind in general ; that is , to be able to demonstrate the existence of that state to themselves and others , by rational evidence ; by which they , as well as the heathen world , might be encourag'd to live vertuous lives , according to the common measures of natural religion , of which the substantial part of the jews dispensation did especially consist . and god might be pleas'd , in his sovereign wisdom , to admit the jews to no express revealed way of understanding the certain existence of that future state , but by such an expedient , of which the heathen world might be capable , as well as themselves : that is , that the gentiles might be the more reasonably invited to it , and the more readily entertain the jewish religion , when they saw , that the principal fundamental of it did stand upon so firm a bottom as rational demonstration . and the reason of that might be , because the jewish dispensation had no such considerable attestations to confirm its credibility , as the gospels had ; nor were all the precepts of it in themselves so universally consonant to right reason , nor so perfective of natural religion , as the gospels was ; so that to adventure the knowledge of a future state upon a bare proposal of revelation only , might then have put those gentiles minds into a suspicion , that that part of the revelation had had no better foundation in reason , than many other parts of the same reveal'd religion had . now , it was otherwise with the evangelick dispensation , because all the principal practick parts of its profession were so rational , and so agreeable to natural religion , that had not the article of a future world , and all that relates to it , been offer'd to faith , and not left to demonstration , ( as the jews in a great part might have it ) the whole christian religion would have seem'd to a heathen mind , and perhaps so to some others , rather to be of philosophical than of divine institution . thirdly , i answer , that it is very probable , that such a rational way of demonstrating another world , might be also somewhat encourag'd by tradition from the patriarchal state of the church , from which the jews had many things in great veneration , and constant practice . but howsoever , that knowledge of the other world reach'd their minds , it 's certain , that the belief of it was a doctrine so catholick among the jews , that the sadducees ( whose sect began about the time of alexander the great , that is , about three centuries before christ came ) were accounted amongst them as hereticks , for denying the existence of spirits , the resurrection of the dead , and of another world. afterward , in the early age of justin martyr , trypho the jew , in his dialognizing , acknowledgeth , that pious souls , after their departures from the bodies , shall exist in a better place ; and , that the unjust and the wicked shall be in a worse state , expecting the time of their judgment . and the author of europae speculum , accounting the present state of the jews , informs us , that the belief of the end of the world , and of the final judgment ; of the restoring of mens bodies , and of their everlasting happiness in the heighth of the heavens , is good in general . and by these answers , our sceptick , i hope , will place no confidence in this last exception . chap. iii. wherein ( as the proceedure of the argument doth necessarily require it ) i shall endeavour to represent positively , that there can be no other sufficient motives or encouragements ; or ( which is the same ) no other sufficient reasons morally to oblige a man , that is , ( as he acts rationally ) really to enable him to live a vertuous life , or to restrain himself from being vitious and immoral , but such as bear a relation to a future world. and to make this appear convictively true , i shall reduce all i have to say about it , to one general head , which , with what relates to it , must necessarily occasion two distinct sections . in the first , i shall offer reasons for it from the mighty difficulties , with which a man must engage , when he is about the work of living a vertuous life . in the second , i must answer two exceptions against what those reasons import , concerning the difficulties of being vertuous and good ; and i shall also give reasons , why god was pleas'd that the possibility of being so , should be so incumber'd . section i. in this first section , i shall pursue that order ; that is , it shall endeavour to demonstrate , that no other encouragements or reasons ( for in the case of rational agents , they are both the same ) can morally be sufficient to determine a man's resolution and practice to live a good and vertuous life , but such as relate to a future world. and the representation of it , will be founded upon the consideration of the very many , and otherwise , uncontroulable oppositions , difficulties , and discouragements , with which god thought fit , in his divine wisdom , that the possibility of mans being vertuous and religious , should be so encumber'd , that no less reasons or encouragements should be thought sufficient to balance his mind resolutely to grapple with them , but such as concern another world. and all this i shall endeavour to illustrate , by giving the reader a full prospect of those encumbrances , under these five heads . but before i can well begin to explain those several cases , i must first endeavour to obviate one great exception ; and it 's offer'd by them , that will be ready to say , that there be some natural dispositions to vertue in many , if not in most men , more or less , that may even of course , make the way of vertue more easy and less incumber'd , without any necessary consideration had to the encouraging and obliging concerns of anotehr world. now our exceptioner means , some mens natural modesty , and good-nature ; other mens placable , peaceable , honourable and generous inclinations ; and then , that such natural tempers may in themselves facilitate a vertuous life . my answer to this exception , will be managed upon several considerations . first , as to such vertuous actions , as derive from those mens natural good tempers , as they come up to some degree of necessity in acting them , and may resemble the vertues of some brute animals , that act by instinct , so they may oft-times , be rather materially , than truly , formally vertuous . and therefore , divines ought to advertize such kinds of persons , not to be over-confident of their being really vertuous ( especially upon a religious account ) from actions , that perhaps , may be no more than the natural effects of their complexional dispositions to some particular vertues . secondly , i suggest , that men of those naturally good qualifications , though in the beginning of their converse in the world , may readily act such vertues , as relate to their complexions , yet when they come afterward to meet strong temptations to the contrary , may find the same difficulties and discouragements to preserve their naturally good temper , as others of a different humour . what prodigies of a lost modesty , of a baffl'd good nature , and of a debauch'd honour , have some men appear'd to be , that had the natural advantage of those excellent qualifications ? thirdly , i offer to consideration , that such men , as are naturally endow'd with any of those complexional dispositions to vertue , may yet be observ'd , to have in their tempers , some other humours and inclinations , which may create as great a difficulty to preserve their vertuous conversations intire , as those men meet withal , who have the task of contending with the want of such naturally good dispositions . fourthly ▪ and lastly , as to that more famous natural qualification of an honourable temper , upon which principle in grant , that many excellently vertuous things have been , and are acted in the world ; but then i say , how easily is the notion of true honour lost , and what mistaken measures and disguises of it are too generally entertain'd in the world ; so that , though such persons may shew a greatness of mind in some cases , yet if they have no religious principles in them to give them a beter conduct of their actions , how will their natural and complexional honour extravagate into such wild excesses , as are altogether unaccountable to any sence of reason , or vertue ? how will some such men maintain their hardy resolutions , and natural stoutness in a duel , perhaps only for an offensive word , that would not so honourably express it in all those acts of strict justice and goodness , as i have represented the notion of vertue , and living vertuously , in the first chapter of this argument , sect. the first ? and now having acquitted my self of this exception , i shall presume upon the force of my arguing , that the difficulties and incumbrances of being truly vertuous are such , that no encouragements can be sufficient to oppose and controul them , but such as may be propos'd from the concern of a future world. first , let a man attentively consider in his mind , the true figure of his whole compounded self ; that is , how he is in general made up of two greatly diverse , and in many respects , very incongruous parts and principles , viz. a body and a soul ; each of which suppos'd to be naturally qualify'd with so many different capacities of acting , and which require such varieties of objects , about which , to exercise their operations . and then how those operations do bear a tendency to so many disagreeing ends and purposes , that a mans whole nature seems to be a miscellany of beings , or a complication of many natures in one. and then let him further consider , that most of those parts and powers of his thus compounded self , such as be his imaginative faculty , the affections and passions of his soul , and the various appetites of the corporeal and sensual part of his being , are not only dispos'd to exert their several operations in a great disparity to , and with one another , but most commonly in direct contrariety to his reasoning mind . now here lays the mighty difficulty of being good and vertuous , because it 's a very hard thing to bring all those several parts of humane nature , which are so variously multiply'd both in soul and body , and are so inconsistent one with another , to the rule , conduct , and dominion of right reason ; insomuch , that for the gaining that power , no man can acquit his endeavour , without a kind of tyranny upon a very great part of himself : of which porphyry ( though a heathen ) could not but be so sensible , that speaking of the purgation ( which you may also frequently have notice of , in other philosophers ) of a mans sensual appetites in order to vertue , discourseth , that it can't be done without the souls divorce from the body , and its sensual motions : or ( as st. paul expresseth it ) without taking upon him the office ( as it were ) of an executioner , and that in the hardest instance of its employment without a crucifixion of himself in his affections and lusts . now , if a man had been all soul , and that soul all understanding , it would have been thought no hard matter to be vertuous and good , and that because his understanding power would not have allow'd any thing to be undertaken and acted , that is contrary to its self : but when it 's considered , that there be besides that faculty in humane nature , so many principles of action both in soul and body , that hold such a strong opposition to his reasoning power , and will be constantly soliciting for satisfaction , against the interest of vertue , that man must be very credulous or unconcern'd , that can think any encouragement ( even for one that would desire to be vertuous ) to be sufficient to engage him to enter the lists of that war with himself , and to uphold his mind against such powerful contradictions to his good intendment , except it be by a proposal to himself of some attainable happiness , whose interest may appear to him far greater and more considerable , than any of those satisfactions , which the inferiour parts of his nature exact and call for . and if it were not so , this absurdity must follow , that his reason must be suppos'd to be left to act without a reason ; that is , without a sufficient encouragement from some end or other , whose value and preference might over-rule and controul all other interests whatsoever , that are in themselves found to be less esteemable . now i desire that any man would suggest to me , what happiness there is attainable in his mortal life , which he may propose to himself to be so considerable , as may ingage his superiour mind to oppose the satisfactions of his imagination and passions of his soul , and the sensual appetites of his bodily self , in order to vertue . and if he can't find any thing in this world , that may affect his mind with such a value ( as i have in other arguments convinc'd , that there is nothing ) then either he must fly to something that is beyond this present mortal state , or else it must be presum'd that god almighty hath afforded him no sufficient encouragement to be good and vertuous at all . the summ is , that god hath designedly ( as i shall represent in the next section ) made man in such a figure , and gave him such a kind of nature , that nothing can sufficiently encourage him to be religious , good , and vertuous , but only the concern of another world. . secondly , as a mans intendments for vertue may be thus perplexed with a mutinous company of his inferiour passions , and sensual appetites within him , so let him consider , what a kind of world it is , in which he is by divine ordination , socially to enjoy his being ; and then , how much therein all vertuous intentions will be constantly encumber'd with so many differently flattering objects , that are not only foreign , but sometimes contrary to the exercises of vertue , without him . which kind of objects wheresoever he lives , with whomsoever he converseth , or in whatsoever quality of life he is employ'd ; will always attend his senses and imagination , and be soliciting his affections and sensual appetites for entertainment . and if ever those bewitching enchantments for a present seeming satisfaction , do but gain a preference in his fancy ( which will be a hard matter for him to escape ) and after that shall but once come to interest his affections , it 's beyond a peradventure , but that the supreme part of his soul , though it should then stand on the side or part of vertue , would soon be wearied in the contest ; and grow weak and imprevalent , if it hath not greater encouragements to enable it to undergo the conflict with those competitours , than such as he can possibly suggest to himself , from any the best concerns of this present life . and then , when by the treachery of his debauch'd fancy and affections , the rational part of his soul shall stoop to admit an imposure upon its self , so as to approve and consent to what the inferiour parts of himself have so suggested ; it 's more than probable , but that all manner of vertues will immediately , not only become nauseous to him in his opinion , but will be represented to his mind under some reproachful characters of disparagement . that is , perhaps his mind will be over-rul'd , to think temperance too unpleasant and unsociable , fortitude too dangerous , prudence too formal , gratitude and ingenuity the silly effects of an easy nature , justice and honesty too nice and unthrifty ; and all other kinds of vertues too unaccommodable for his present interest , pride , or pleasure . and if the rational judgment be once thus disorder'd and prejudic'd , what can restore him to the true estimation and love of what is good and vertuous , in order to a manly resistence of all those powerful temptations , that will be daily gazing upon him , to perswade him to the contrary ? surely there is nothing else can come in balance with those potent enemies to vertue , so as to over-rule his mind to resist them , but a lively and a prevailing concern , for what relates to a future world. it must be such an apprehension or none , that . can enable him to make an impartial judgment of the necessity of being good , or that can advance a sufficient rational power in him to conquer his abus'd imaginations and affections ; which will otherwise , in despite of all other arguments that can be given him to the contrary , every day more and more endanger his mind , to be immoveably affixed to the present world's delusive , and vainly admir'd shows , and fooleries . . thirdly , the difficulty of designing and living a vertuous life , is yet further encreased , when it 's considered , that so great a part of humane life is past and gone , before a man is grown old enough to be himself ; that is , before his superiour mind will think it self at leisure , or indeed , be ordinarily capable at all , to encounter with his natural affections , and unruly appetites within him ; or with the delusions of the world 's deceitful objects without him . i say , it 's a great while , before a right , and well-inform'd reason , that should undertake vertues work , will be tolerably able to exercise its authority over his affections and actions , or of passing a right judgment upon his own principal good and interest . and especially if it be true , ( which st. austin averrs , as the judgment of the most learned men of that age ) that the natural boundary of youth is , when a man comes to the age of about thirty years . and then , if all that while he allows himself such a loose conduct of his actions , ( as is ordinarily observ'd in that time of life ) in what is he likely to pass away this ungovernable part of his existence , but in trifling and folly , and in the ordinarily observ'd misadventures and miscarriages of youth , ( as plutarch fully represents them ) without any sufficient controul from his yet immature , and unperfect mind ? and when he is thus tumbling down his youthful precipice , if the wisdom of vertue stops him not , before the meridian of his time be past , he is in great danger of encountring with another potent enemy to goodness . and that is , with the dominion and insulting authority of a long-contracted habit of doing evil , or , at best , of living idly and impertinently ; which habit , if it be not timely rescinded , will strengthen it self every day more and more , like a shrunk nerve , till it grows inflexibly stubborn against all remedy and relief , and obstinately set against all that age and experience may offer in advice for his undertaking wiser measures of living . so that it is not ordinarily so frequent , that men do get into a state of vertue , either when they are very young , or very old : not when they are very young , for the reasons already alledg'd ; nor yet when very old , if they have continued their evil habits through the maturer part of their lives ; the proper season , when men should recover themselves from their former habituated follies , and be rationally fix'd in the love and practice of vertue . it 's taken notice of , that moses took that nick of time for his recovery : for ( as the texts inferr that observation ) he was full forty years old when he seem'd to have begun that mighty work. he then unloosen'd himself from the glories of the egyptian court , and renounc'd the transient pleasures of it , and engag'd himself into a course of vertue ; though he were sure then to act it in a state of great afflictions , with the then-suffering people of god. and for the performance of which ( as the reason of the thing requir'd it ) he plac'd his encouragement upon the concerns of a future world : for ( saith the text ) he had an eye upon the recompence of reward . he durst stay no longer , lest a farther adherence to his vanity had captiv'd him beyond the relief of his reason ; nor durst he adventure to trust his soul with any less encouragement , to engage himself in that necessary work , lest he had miscarry'd in that most important enterprize for want of it . it 's true , i confess , that there be alwaies some good young men in the world ; but then it 's observ'd , that their vertue hath been ( i speak not of all ) but commonly contingent , or complexional ; that is , either as growing upon the advantage of a good education and discipline , or as upon the stock of their own naturally-sweet and tractable dispositions . but then it hath also too often been observ'd , that afterward those pregnant and promising hopes of a vertuous life , have become abortive , when those young men have been left to act purely upon the strength of their own minds and reason . like some plants , which we take notice of to thrive well , while they feed only upon the nutriment which the body of the seed afforded them , but when they come to grow upon the strength of the ground only , after all their first vernant shewes , have wither'd away , through the weakness of a defective soil : so many young men have been commendably vertuous upon the advantage of their own good nature and education , who afterward have fail'd , when they came to live abroad in the world 's wide field . now , upon this whole consideration which i have made , concerning the time of youth , what can be suppos'd to be offer'd to a young man , while he lives subject to be over-rul'd by his passions and natural appetites ? or , what arguments can be presum'd to be strong enough to bring his mind to any sufficient attendance to the counsels of vertue , amidst the prospect of so many enticing objects , to divert him from it , but an alarm from the most serious consideration of the concerns of another world ? therefore , when solomon advertiz'd the vain young man , to remember his creator in the days of his youth , and had told him , that nothing but fearing god and keeping his commandments , could make him happy , he obligeth his attendance to that sovereign counsel , ( as knowing that nothing else could be sufficient ) upon the concerns of another world ; because ( saith he ) god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil . . fourthly , let us , after all these mention'd difficulties of being engag'd in a course of vertue , further consider , that he that designs to live vertuously , ought also to suppose , that it is not only possible , but very probable , that he must live counter to the examples ( in one kind or another ) of the greater part of mankind : and sometimes not only to the examples of them , with whom he chuseth to converse , but oft-times even of them upon whom he must necessarily depend : and ( which adds much to the difficulty ) very often to the examples of such , whose age , station , learning , and experience had given some credit to loose and vicious practices . now , if a man shall but seriously inform himself of the universally acknowledg'd prevalency of evil examples , and how , ( if they be too general ) like a raging torrent , they are apt to bear all that 's vertuous down before them ; and then shall consider , how that prevalency ariseth not so much from any taking argument that there is in vicious and debauch'd examples in themselves , as from that inclination that is naturally implanted in all men , to be govern'd by example , rather than by any other method of conduct ; the difficulty of being vertuous must , on that account , be still very much encreas'd . it 's known by common observation , that orations , sermons , dexterous reasonings , and a diligent attendance to books , ( though they may very much influence , yet ) are experimentally found to be far less prevailing with the natural temper of most men , than is a constant prospect of actual presidents and examples , whithersoever they tend either to good or evil. and therefore , our saviour , in his famous sermon upon the mount , after he had prefac'd it with eight qualifications of mind , as necessarily requir'd in them that intended to engage in the observation of his following precepts , begins the sermon with that which he judg'd most considerably conducing to a good life , and that was , to make the good actions of his hearers exemplary to one another . ( mat. . ) and as it was our saviour's prime care to promote the benefit of a good exemplification : so it hath been ever since believ'd of such as were to be afterward the substitutes of his priesthood , that they have the more remarkably prevail'd in their ministerial offices , when their good examples have given life to their other endeavours : and , the building up of god's church , hath then most successfully gone on , when they have wrought with both hands , that is , both by life and doctrine . now , this whole discourse , concerning the nature and importance of exemplification , amounts to this , that if there be such a natural prevalency in all examples to controul the minds and lives of men : and if there be so observably , alwaies in the world , so many such examples , as will be encouraging vice , immorality , and the universal neglects of religion ; what an addition is it to the difficulty of mens undertaking to live good and vertuous lives ? what power can stem such a strong tide ? or , what encouragements can the mind assume to its self , from any thing that this world can tender , to restrain a man from following a common mode ( perhaps at that time most fashionable ) of ill-living , for which he hath daily so many presidents before his eyes ? surely nothing can inable him to bear up against so powerful an opposition to vertue , unless he advanceth his soul to be concern'd in what relates to another world. . fifthly , and lastly , they that design to live vertuously , that is , strictly so , besides the mention'd inconveniencies of bad examples , must also expect to be entertain'd ( more or less ) with as many discouragements , as the vitious and immoral can possibly contrive . for there is a malignant disposition in the minds of most men that are habitually evil , which will commonly engage them either in an open enmity , or in a secret spite , against the persons of the vertuous : and in whatsoever other instances their malice shall fail them , yet they will be sure to put the actions of the vertuous , let them be never so upright and innocent , upon the rack of all possible misconstructions for their discouragement . if such good men shall live quietly and inoffensively in the world , it must be accounted from a pusillanimity and meanness of spirit . if in any instances they be observably grateful or ingenious , it 's nothing else , but an effect of a weak and untutor'd judgment . if they can't comply with some mens riotism and debaucheries , 't is penury and straitness of soul. if they be cheerful , they are vain ; if reserv'd , 't is sullenness . if they be generally civil and obliging in their behaviour , it must be flattery , neutrality in publick concerns , or base compliance upon design : and then , if they keep distance , 't is pride and an unsociable singularity . if the good man shall go about to oblige such men by kindnesses , they will hate him the more , because he was in capacity to do them : and if upon apparent affronts and abuses he be ready to offer terms of reconciliation , they will never forgive him the injury ( as they will account it ) of his taking any notice at all of their unworthiness : if the common business of the world brings the good man into company , he hears no body commended but the thriving , and the cunning , and no man applauded as wise and happy , but the rich and the successful ; they are to be alwaies the best men ( as they call it ) of the neighbourhood , howsoever unfurnish'd in the region of their minds , or how irregular and unworthy soever in the course of their lives . and while he is among them , if he offers to talk to purpose , no man listens to him : if he adviseth well , none attends his counsel : if his indignation against such trifles of mankind , makes him speak a stout word , that relates to vertue , or another world , there 's presently an alarm given either for an universal sport , or a quarrel . but if at any time a stronger temptation , and a snare laid , shall betray his vertuous soul to comply too far with the humour of the loose society , it shall never be forgotten to his reproach ; and how soon and well soever he shall retract his surprize , yet it shall be thought sufficient to justifie all the affronts and unkind usages that the immoral and vitious shall for ever after design and offer upon him : and it 's well if his posterity escape . and then , a further disencouragement is , if he that designs to be vertuous , be of honourable extraction , it shall be suggested to him , that his strictly manag'd life , will lessen him in his honour , if not degrade his quality : if he otherwise stands in good and plentiful circumstances , he must expect ( in as many respects as they can ) to be made a prey to the vitious , who shall take the same pleasure to do it , and to boast of it , and shall be as little blam'd for it , as he that robs an innocent church-man of his due , or that plunders one , that refuseth to be disloyal in a time of rebellion . as for that man's share in ordinary civilities , such as keep up societies in mutual friendships , he shall be sure to have the least proportion of them ; and his strict and vertuous life , shall set a mark upon his door , and teach the common visitours to pass it by , like a house infected with the plague : and at last , they shall grow so weary of his neighbourhood , that they will alwaies be wishingly enquiring ( with the evil man in the psalm , psal . . . ) when shall he die , and his name perish ? these , and such as these , are the discouragements , which he that intends to lead a vertuous life , may reasonably propound to himself to encounter with , from the evil part of the world ; not that i think , that every vertuous man , and at all times alike , shall be assaulted with every one of them , in the manner and order that i have now represented them ; yet nevertheless , we may be confident , that all vertuous persons ( if strictly so ) do meet with some of them , and some , with most of them : and they that meet with fewest , considering their other mention'd incumbrances from within , and without them , will find work enough to bear up against them , that they may keep their minds and lives close to their vertuous resolutions . and then who can imagine , that they should entertain their minds with the hope of any such encouragements , as may elsewhere balance their reason , to over-rule so many discouragements , but of those only , which they may suggest to themselves , from the favour of a good god , as it relates especially to the hopeful concerns of another world ? this the last difficulty : but why did god permit all this ? that 's the business of the next section to solve . section ii. having thus laid down the five instances of the several difficulties , with which men , that would live vertuously , must expect to be incumber'd , i might now come up close to the conclusion , did i not foresee a rancounter from my constantly attending caviller : and he hath two things to object against the representations which i have made of those difficulties . . first , saith he , how can all this consist with your own principles , and the notion , that is ordinarily made of the christian religion ; of which it is affirm'd , that its commandments are not grievous : or that our saviour should say , that his yoke was easy , and his burden light ? first , i answer , that though our saviour declared his yoke to be easy , &c. yet is it a yoke , and a burden still ; and so those metaphorical expressions , must suppose and import something in their proper meaning , that is severe and difficult . and though his commandments are not grievous , yet are they nevertheless commandments still ; that is , restraints , limitations , and boundaries of something , that men are apt to account their natural freedom . secondly , i answer , that that easiness and non-grievousness may be spoken but as comparatively of something that is harder , and more oppressive . and that is , either as to the bondages of the mosaical institution , or as to the slavery and drudgery of living under the intolerable dominion and tyranny of sinful habits ; which notion of easiness in those two comparative respects , doth not at all supersede what i have represented concerning the difficulties of living a vertuous and religious life . . thirdly . the evangelical vertues may be represented as easy , as they are in a more general account accommodable to right reason , and as they are in themselves more approvable to a mans natural understanding : and therefore can't be thought grievous to the supream part of himself , ( which is especially himself , and denominates him a man ) abstractly considered , how troublesome and difficult soever the practice of them may be in a complex and compounded notion of himself ; that is , as he is made up of so many inferiour passions , inclinations , and sensual appetites , as i have represented the case , in the former section . . fourthly , i answer , that his yoke , burden , and commandments may be found the more easy , and less grievous with respect to those excellent dispositions of mind , with which every true disciple of christ that undertakes a profession of his religion , must necessarily be suppos'd to be qualify'd ; that is , with meekness and lowliness of heart , such a submissive and humble temper of mind , as he there adviseth to , in the same period of discourse , as learn'd by his own example , will make his yoke so much the easier , and the practical observance of his commandments so much the less grievous to him , that designs to live a vertuous and religious life . . lastly i reply , that those fair accounts of the easiness of the christian vertues , may be founded upon the belief of a future world , and with respect to the great rewards of that blessed state ; for the attainment of which , nothing ought respectively to be accounted hard , that is possible , as the bitterest dose is chearfully taken upon an assured prospect of health , and as the merchants hard adventure is made light of , upon a fore-assurance of the import of his rich floating cargo . and this solves the first exception . but then secondly , our sceptick dares arraign the equity and goodness of god to mankind ; and saith , that if almighty god had ever seriously intended that men should live good and vertuous lives , upon which , his divine favour , and all their own happiness , should chiefly and necessarily depend , ( as it 's pretended ) he would never have been so unkind , as to put them upon such a way of living , whose terms should be so hard and hazardous , and that cannot be perform'd without so many amazing difficulties , and discouragements ; but would rather have oblig'd them so to live , upon conditions which might have had the same ease and security , by which other animals attain their proper ends ; from which they are in no natural danger to depart , by any wilful miscarriages of their own . my answer to this bold charge upon those glorious attributes of god , in which he chiefly delighteth , shall be by offering sufficient reasons to justify god , why he was pleased to allow mankind the possibility of being good and vertuous , upon such severely difficult , and discouraging terms , and conditions . and the reasons are these five . first , had not man some such difficulties and discouragements to contend with in his attempts to be vertuous ; the very name or notion of vertue must have been insignificant to all the purposes of its reason , and recommendation . if there were no enemy to conflict with , nor any danger to be incountred , there could be no reasonable account given either of courage , or conquest ; and if it were naturally easy , and commonly obvious , to be learned and knowing , what honour were it to be accounted a philosopher ? so if the world had no enchanting objects , no sensual pleasures , no admir'd splendour and greatness in it , what vertue were it to oppose temptations to pride and vanity , revenge and arrogancy , or to be constantly engag'd in mutual condescentions , and in an universal practice of living peaceably and doing good ? and if some parts of mans nature had no contrary propensions , and aversations ; it would be no more to be vertuous , than to eat or sleep ; no more for a man to be temperate , than for a lamb ; his chastity would be no more commendable , than that of a flower , and his peaceable and innocent conversation , would be just so much accountable , as that of a tree or stone . so that if the matter be closely considered , it must not only acquit god's justice , that he hath permitted ( of which men are too apt to complain ) some discouraging difficulties of being vertuous , but it would highly advance his goodness , as that thereby he had a gracious contrivance , how to make man possibly capable of being good and vertuous at all . and therefore when some men shall go about , upon that account , to make their vitious lives , and their resolutions not to amend , the more excusable to themselves and others ; and when others that mean better , shall be always murmuring and complaining at every incumbrance they meet with in the way of vertue , both the one and the other sort of men , ought to be inform'd , that all that while they are most ungratefully arraigning and undervaluing one of the choicest instances of god's infinitely wise love to , and care of mankind . . but then secondly , another reason , why god almighty was pleas'd to permit those incumbrances and difficulties to be so great ( as they are to be measur'd by those five mention'd instances ) was upon a further design of his love and goodness to mankind , in order to promote a greater advance of their happiness in another world : that is , that the will of man might by those discouragements be the more duly and equally balanc'd in his choice of being vertuous , so as to be capable of those vast rewards and blessings , which god design'd for , and promis'd to him . and the reason , is because upon god's proposal of those extraordinary returns of reward and blessing in another world ; the very sence and expectation of them would otherwise have over-balanc'd the freedom of his choice of being vertuous , too much on the one hand , towards a determination of his will , and a necessity of chusing , had not the greatness of those difficulties and discouragements so counterbalanc'd his mind and pois'd his will , for a more equal freedom in his election of vertue : so that , had god almighty been pleas'd , that the way of vertue and religion , should have been more easy ; that is , less incumber'd with those difficulties & discouragements , it ought to be reasonably presum'd , that god would have communicated to the mind of man , lower apprehensions of that future happiness ; and so the freedom of his will , would have been balanc'd for a lesser stress of choice , and consequently with lesser hazard . but then it must be also as reasonably presum'd , that the happiness attainable as such a reward in the end , would have been proportion'd to such an easy , and less hazardous choice . waters are observ'd to rise to no higher pitch , than according to the advance they have from the original spring . therefore , i say it was a mighty instance of god's wisdom , that he permitted those difficulties and incumbrances to be so great and numerous , that thereby he might make the hoped for happiness , proportionable for man 's equally balanc'd choice of so much vertue , as was necessary for such an attainment . but then his goodness is infinitely to be admir'd , that all this should be done on design , to advance him to so much the higher and nobler degrees of happiness in another world. thirdly . it 's very reasonable to believe , that god was pleas'd to permit those difficulties and discouragements , and to allow the possibility of being vertuous , upon those hard terms , that he himself might act his divine favour to the vertuous part of mankind , as near as possible , to the measures of justice and equity , as well as of grace and goodness . that is , that thereby he might make the free donations of such extraordinary rewarding blessings to the vertuous , the more accountable and ( as it were ) the more justifiable to his own infinite reason and wisdom ; which st. paul calls the righteous judgment of god ; that so all his divine attributes , might be the better balanc'd in making his creature , man , compleatly happy . and who knows not , that it is ordinary for many wise and good men ( more especially commanders in armies ) to offer such employments to their friends and favourites , ( whom they design to advance in repute and preferment ) as have the greater trouble and hazard in them , for no other end , but to justify to their own minds , discretion , in being nobly kind to such adventurers ; and in which they may have more satisfaction to their generous minds , than for any manner of advantage , that they may receive to themselves , by such their friends and favourites hazardous engagements ? and then , why may not we as reasonably have the same thoughts of a wise and merciful god , as to the case in hand ? this the third reason . fourthly . god was so far pleas'd to permit , ( i could say to order ) that every person might encounter with such oppositions , difficulties and discouragements ; not only that his own mighty favours to them , might appear the more reasonable to himself ; but that also ( to the greater glory and justification of his justice and goodness ) they might approveably appear so to all his created rational beings , when he shall come to be admired in all them that believe in that day ; as st. paul expresseth it . and first , as to those beings that had already struggled through those difficulties , and conquered those incumbrances , and are arriv'd at their reward in another world , how much will it advance the glory of an infinite benefactor , when they shall recount ( as it 's reasonably imagin'd they will ) what every one of their fellow saints had done and suffered for vertue ; and what hard adventures they had made in the time of their probation in the former world , to keep up their vertuous and religious integrities ? i say , how can it but advance the glory of god , that all the glorify'd saints and angels can be able to say , that such a man is not in the blessed place , altogether by a partial kindness with particular respects of his person only , and so to have nothing to applaud , but such a meer and irrespective love ; but that in the free donation of his happiness they can observe that all other the divine attributes did concenter with his love ; and so they may have reason , as to magnify his wisdom , justice , and equity , for the extraordinary measures he took to bring him to that blessed state in such a manner , so also his transcendent love , in bestowing that blessing at all so graciously upon him ? and then on the other side , those unhappy beings , who by their cowardice had refus'd to conflict with those difficulties and discouragementr of living vertuous lives , and had thereby cheated themselves out of all those future blessings , upon the temptations of a few vanishing pleasures , and a little transient sensual satisfaction , i say , why may it not be thought a wise ordination in god to permit those incumbrances in being vertuous , that when those unhappy souls shall observe , that god had bestowed those mighty blessings upon those that adher'd to their vertuous living , so incumbred , they might for ever justify his equity , that it was not for nothing , or for what was very inconsiderable , or for what was not in their own power to have done , as well as in theirs , that he was pleas'd in his free love to bestow those mighty blessings upon the vertuous in that happy apartment ; so that in both respects , both to the good and evil , god's design was to have his justice magnify'd as well as his mercy . therefore st. paul calls both those events , a just and righteous thing , or act with god , &c. . fifthly and lastly , god was pleas'd that man might not go through with a vertuous state , without those difficulties and incumbrances , that the vertuous might not only enjoy the hopes and expectations of those future blessings at present with a more advanc'd inward pleasure and value ( as having pay'd so dear for them ) but that they might afterward enjoy them in the other world , with so much the greater satisfaction to their own happy minds ; and that because they may be sensible of something done by themselves ( though it be very inconsiderable in respect of the transcendent superredundancy of their reward ) why they should be conferr'd upon them by a just and merciful god. for as a happiness that comes in any degree towards a notion and nature of a reward , ( being therefore the more accommodable to the mind of a rational creature ) cannot but be preferrable to any kind of happiness , that is meerly and inconditionately gratuitous ; so must the sence of the happiness , to him that hath hardly adventur'd for it , be so much the more welcome and valuable in his own sence and esteem . now all this was so ordered by a wise and good ggd , that the vertuous might be the more rationally happy , and so the more agreeably to their own nature in the other world . this the last reason . and thus this third and last chapter being ended , it 's time to attend the conclusion . the conclusion . now upon the truth of all those premises , which i have in the three chapters and their sections made so plainly and unexceptionably acknowledgable , and which cannot but challenge an assent from every unbiass'd mind ; that is , having in my first chapter rightly stated the terms of the argument , against all such mistaken sences of them , as must have at first view invalidated the very reason of it in general : and having in my second chapter accounted with all those exceptionists that would fain have found out something , by which god might have otherwise provided , to engage men to live vertuously , without a consideration had to what concerns another world : and lastly having in my third chapter given sufficient reasons to shew that it is impossible there should be any competent encouragements , that is , any sufficient reasons , why a man should undertake , and go through with a vertuous life , but by the supposal of what concerns a future state ; i hope i may now without any violence to , or imposure upon any mans credulity , conclude that god almighty hath certainly constituted the real existence of another world. fourth argument . the summ of the fourth argument . the fourth argument to evince the certainty of a future state 's existence , is sounded upon mankind's being born naturally subject to so many , and those so greatly afflictive troubles and calamities , as that they exceed , both in number and quality , all the miseries of the whole created world besides . so that , if their whole duration should be limited to the term only of their present mortal lives , as a non-existence were rather to be chosen , than to enjoy a being upon such hard terms , so it cannot but reflect upon the infinite wisdom , justice , and goodness of god , who by his own sole soveraign will and pleasure , should chuse to make a creature to be naturally so unhappy . and if the honour of those glorious attributes of god , and man's hard opinion of his own being , can no other way be possibly solv'd , but by the supposal of a future state 's existence , in which mankind might be made capable of a redress and compensation , for the evils to which their nature hath subjected them : and if it shall also further appear , that for the better obtaining such a redress and compensation in that state , all those evils , to which they are naturally so subjected , may be found to be designedly subservient and instrumental ; then it cannot but demonstrably follow , that god almighty hath certainly ordain'd and constituted such a state to come . now , that this argument , thus generally laid , may the more manifestly appear to be sufficiently concluding , i shall divide the management of its explanation into these three parts or chapters . in the first , i shall endeavour to demonstrate , that mankind ▪ are naturally born subject to more and greater calamities and miseries , than the whole visible created world besides . and in effecting this , i must be necessitated to spread my discourse into a larger explanation than , perhaps , every reader may judge so needful in his first thoughts . in the second chapter , i design to represent such intolerable consequences , as must , in reason , be inferr'd upon that observation , that is , such as cannot possibly consist with the honour or notion of the divine attributes , nor with man's tolerably-well enjoyment of his being , whether as socially or individually considered . in the third chapter it's intended to demonstrate , that the supposal of a future world's existence , can only solve all those intolerable consequences ; and will also manifestly evince , that all those evils , to which man is naturally born subject , were designedly ordered , and permitted by the divine wisdom and goodness , to be instrumentally subservient to the better attainment of that future world's happiness . and from those premises , so explain'd and demonstrated , i shall ( i hope ) justifiably inferr the conclusion , for the necessary existence of that future state. a future world's existence , demonstrated by rational evidence . chap. i. in this chapter i shall endeavour to represent , that mankind are naturally born subject to more and greater miseries and calamities , than the whole visible created world besides ; and that by their nature , with respect only to their mortal lives , they are the most unfortunate of beings . and i shall manage the proof of this part of the argument , in three sections . . in the first section , i design ( as particularly as i can ) to give an account of the common evils , to which men are born naturally subject , to the last period of their mortal lives . . in the second , i shall represent the opinions of the great and learned men of the world , in that case , as authoritative attestations of the truth of it . . in the third , i shall offer humane evils to a comparison 〈◊〉 all those , to which all the other parts of the whole visible world besides are subjected ; and therein i shall more fully discuss the case of brute animals , in which our theists assume no small confidence for their cause . section i. in this first section i am oblig'd to give an account of the common evils of mankind , to which they are naturally subjected . but , in doing this , i shall not pretend minutely to enumerate every one of them ; for that were to undertake an office , as difficult as precisely to number the stars or sands . but the better to explain the truth of the allegation , i shall only take leave to represent some general heads , or sorts of those common evils , which i will presume to place , as in so many several rooms of an imaginary house , into which i may invite the readers observation , that he may thereby be , ( as it were ) an eye-witness of what i shall offer to his belief . . and in the first apartment of that house of calamity , let me tender to his view , those nations and places , where all the wretched sufferers by the three great and astonishing plagues and scourges of mankind , the sword , famine , and pestilence ( when they happen in the world ) do , at the then present time , live and bear their several shares in the sad effects and consequences of such calamitous causes . and here our observer cannot but take notice of so many , and such amazing spectacles of humane misery , that the very prospect it self ( though himself were perfectly secure from every one of them ) will hardly give him leave to think , that if he were now to chuse a being , ( though otherwise accommodated with the fairest conveniencies ) upon condition to be a constant beholder of such objects of misery , he would not be very fond to accept it upon those terms . but certainly , those men themselves , that are at any present time sensible of those terrible occasions of humane calamity , cannot but think it their great misfortune to be at all ; if there were no assurance of a better state to succeed , by the hopes of which , they might relieve the present sence of their own confus'd conditions ; and , which might atone their oppressive wishes , that they had never been at all . and though these great distresses happen but seldom in the world , and but at some periods of time , yet every man is born naturally subject to them all ; and knows nothing to the contrary , but that he may bear his portion in every one of them , before any cause or accident shall be so kind to him , as to determine his miserable mortal being , to prevent them . . through this extraordinarily lamentable apartment , let me lead our observer into a room call'd , the lazar ; that is , a place where ordinarily all the sick , the languishing , and the greatly tormented , lay along on beds and couches , groaning and complaining under the heavy pressures of their present numerous distempers : of which there be so many several kinds , that the learned physicians account four hundred , as the proper subjects of their art ; besides the innumerable accidents upon mens limbs , and senses from without , which are the proper business of the chirurgeon's skill and employment . and of the diseases , in which the physicians are concern'd , besides those that are promiscuously incident to mankind in general , some are hereditary , and descend from parents , without any fault at all of the diseased . others there be , that are proper to their countries , and are call'd endemial , such as be the bronchocele to them that live about the alpes , the kings-evil to the spaniards , consumption to the portuguez , and scurvy to the northern nations : to all which diseases , the afflicted might have contributed neither cause nor occasion . then others there be , which are call'd epidemical diseases , with which , sometimes the greatest part of a nation is at once unexpectedly surpriz'd from the concurrence of some malignant , and sometimes , unaccountable causes . and now , if a catalogue were made by those persons , whose calling and imployment it is , to attend the infirmities of that part of mankind , which at all times some where or other lay under their hands and cures , of all the several calamitous circumstances , which such afflicted persons , and their families endure , it would easily satisfy any considering mind , how much a non-existence were to be preferr'd to such mens present beings ; if they could not believe , that god has allowed the afflicted , an assurance of a better state to come . . from a view of these woeful objects , to whose calamities , mens bodies have exposed them , i lead our observer into a third room , where all that are disordered in mind , make up a great and miserable society . and there the sick and the diseased are more numerous , and their disorders by far more afflictive and uneasy , than those of the body , as the philosopher observes . now the diseases of the mind ( as he there accounts them ) are madness of all sorts ; envy , anguish , sorrow , anxious cares and fears ; to which zeno , in his enumeration of them , adds jealousy , and confusion , or perplexity of thoughts , emulation , and terrours , shame , and an unweldy tiresomeness , or lassitude of mind . with any one of which , whosoever hath his head affected and incumber'd , will be hardly able to allow himself any considerable satifactions in the sence of his own being , though he were otherwise accomodated , with all other the kindest circumstances of living : and for this , take great plutarch's words , thus expressing the case . fill thy coffers with gold and silver , and fit thy self with all the circumstances of pleasure ; fill thy house with attendants , and the city with debtors , except thou canst conquer the affections of thy mind ; except thou canst set thy self free from all its vexatious fears and cares ; all thy enjoyments can no more cure thy discontented mind , than if thou gavest wine to abate a fever , or honey to allay a redundancy of choler . all humane bodily infirmities may , in comparison of the mind's distresses , be tolerable ; that is , a mans reason may in some measure support him under them , but , a wounded spirit who can bear ? saith solomon . . having dispatch'd my observer from this dismal place , i shall presently shew him in the next apartment , an infinite number of such , as are made unhappy and unfortunate by the evils , which men are every day studying to bring reciprocally one upon another : and for that reason it is , that when seneca was ask'd , what was the greatest enemy to mankind ? he should answer and say , that it was man. and surely his meaning was , because in man , might be found whatsoever in all other creatures might be offensive to the well-being of mankind . the savageries of the best armed , and most inraged animals , the noxious antipathies , and poisonous qualities of plants and minerals , and the most destructive insects , are not more pernicious to mankind , than are the ill humours of men , one towards another . and herein their barbarisms exceed those of the most mischievous animals , because that those creatures do commonly suspend their cruelties to those of the same kind ; but it is otherwise in men , the objects of whose baser actions and intentions , are chiefly those of the same species with themselves . so that if we would but count the open oppressions , secret frauds , and all the arts of falshood and subtlety which are every day made use of , to invade and violate mens rights , and fortunes ; and if we could take a sufficient notice , of what private insinuations , and spiteful invectives , are daily invented and acted , to undermine and blast one anothers honours and reputations ; and if we should then reckon the intolerable practices of revenge , as they are every where prosecuted by the powerful interest of great men , by the vexatious methods of the law , and by the common malice of the world : and if to the complaints of those , were added the mournings of oppressed widows , parents tears , brethrens unnatural fewds , childrens hardships , and all other the oppressions and unkindnesses which many men endure , at the hands sometimes even of such , who by all the obligations of duty and gratitude , should be just and kind ; i say , if all these calamities which men suffer one from another , were considered and accounted ; there would be cases of misery enough to afflict and tire out all the compassionate ears and hearts , that are at leasure to hear and resent them , and ( if there were no other world to relieve them ) to lament , that so many distressed persons had ever been at all . but if that which is call'd friendship , may be presum'd to abate this severe representation ; and if it be objected , that some philosophers have thought that mutual endearment , a sufficient compensation for all the mischiefs and evils , which they can otherwise receive from the rest of mankind : i may answer with one of the wisest of them , ( as phavorinus relates it of aristotle ) when he said , o my friends , there is no friend at all : that is ( i suppose he means ) if all those that are ingag'd in that excellent society , had not in the beginning of it any private ends and designs of their own to promote by it ; and if all those , which after a begun friendship , could by no temptations become unconstant , or unfaithful ; and if all those that undertake that profession , would steadily follow seneca's rules , that is , to be willing to be reciprocally equall'd & counsell'd , and to interpose a relief for one anothers misery , even by banishment , and death it self ; i say , if all such were only to be accounted friends , though i won't presume to affirm with the philosopher , that there is no friend at all ; yet i think i may say , there are very few such to be found in the world , or at least not so many , that in any tolerable degree , can compensate for the innumerable mischiefs and misfortunes , that good men , and even most men , endure , by the malice and falshood of the rest of mankind . to whom the kind miscarriages of the truest friends , are oft-times no small addition of trouble ; that is , when their indiscreet , though sincere affections , do prove as vexatious as the hatred of an enemy ; as seneca observes . and the truth is , it 's hardly possible , that the excellent union of souls , and the entire management of true friendship , can be supposed or expected to be any where else found but among those , who are qualified with that honest and religious temper of mind , to which the hopes and fears of a future world , have raised their souls , above all such temptations , as might induce them to act unfriendly or unworthily . . but if this room be not a sufficient prospect , to convince my observer of the truth of my supposition , i will carry him into another place , almost as large as the world it self , where he shall hear a mix'd company of all sorts of men , continually repining and complaining of the particular evils , that inseparably accompany every different condition , and quality of life . what shall i say of the cares and uneasy affairs of the rich and great , to support an empty show in the world ? what of the streights and improvisions , the contempts and bondages of the poor and low , and how almost the whole species of mankind are made drudges , and driven about like machins , to serve the pride , pleasures , and profits of a few ? and if it were possible to find out a man , that had no kind of visible misfortune upon him at present , yet are there reasons to be given , that his very prosperity ( as the philosopher observes ) may in time oppress him , and become nauseous , burdensome , and afflictive to his thoughts . in this place it is , that the married and the unmarried are framing arguments to act their own repentance in the state they are in at present ; and when their conditions are chang'd , they are condemning themselves for believing their own arguments and reasons why they desired it . here the publick and the private , the inhabitants of the city and country , are arraigning their present states , by the various opinions of those , who had studied to enquire and determine , whether of the two ways of living were incumbred with lesser or greater inconveniencies ; and while each of them are complaining of their own present state ; they wish , and perhaps attempt a change with the contrary ; which when they have once done , they commonly encounter a new tide of greater dissatisfactions . hence it is , that men of several callings and imployments , are expressing their discontents , and torturing their heads with the opinion and sense of their own proper incommodities , and invidiously admiring the conveniencies that others enjoy , by the contrary ways of living ; as the ingenious satyrist represents the case . so that by this natural misfortune it comes to pass , that men are alwaies tempting themselves to make war upon their own contentments ; and ( if the religious concerns of a future world do not determine them ) to oppose the little satisfactions they might possibly otherwise enjoy , in the state they are in at present , by harassing their thoughts with the unavoidable evils , with which every one of them is naturally born subject to be incumber'd . but that which mightily adds to this kind of unhappiness , is , that the more fine , modest , and ingenuous the minds of men are , they will alwaies be the more afflictively sensible of their lesser misfortunes , and the more vexatiously tyrannical to themselves in greater . a sweet soul is turned away from his benefactor with a rebuking look , and frets upon the unkindness , while the bold and the immodest , can withstand a thousand denials , and remembers no affronts to his discouragement . this is the last room of the afflicted , in our imaginary house of humane calamity . now , if these several apartments were brought into one prospect , and that i could shew my observer at once all those , that are at any time afflicted in their several rooms , the world of mankind would look more like one common hospital of the miserable , than a society of beings , which are presumed to be superiour in order , and the divine care to all other the visible parts of the creation besides . but then , if it be objected , that there be many who have had the good hap to pass away a considerable part of their lives with tolerable ease and satisfaction : that is , suppose some young men , who in the strength and vigour of their time , are at present gratifying their sensual appetites in the several pleasures of their youth : or , suppose some others of further progress in their space of living , who are now applauding themselves in their skill and success , for the attaining a more than ordinarily considerable portion of knowledge , wealth , or honour . i say , suppose that any of , or all these , should reclaim against the truth of what i have said , yet i must tell them , they are all to consider ( though nothing else should ever happen to interrupt their eutopian happiness ) that if they should live towards that boundary of time , which god and nature hath appointed for the common duration of humane life , they all must assuredly expect ( and that expectation alone will be no small abatement of the pleasure they pretend to take in any enjoyment whatsoever , if they look no further than their present state ) that a considerable portion of their days must be worn away at last , with the labour and sorrow , pains and weariness , contempt and uselessness , decays of sense , and loss of strength , and with other the many calamities , naturally incident to old age. of which stoboeus hath collected such a description from wise and great men , that nothing could be offer'd to the thoughts , so full of horrour and dreadful representation . for , if their proprieties be then too narrow , they must bear the shame of being a burthen to the world ; and if their enjoyments be very plentiful , unkind posterity will be apt to make promising inspections into their years ; and will be ready to think , and perhaps to say , ( if religion grounded upon the hopes and fears of a future world prevents it not ) that their continuance is an unhappy obstruction to the completion of their successor's long wish'd for fortunes . who can without a passion behold how much a stranger a poor old father and mother are sometimes made to their own estates and circumstances ? and , what imperious proprietors will their children be apt to make themselves , in their decaying parents houses and fortunes ? therefore so sensible have some whole nations been of the wretchedness and calamities of old age , that in mercy they would forestal natures tedious acquitment of old men from their universal unhappiness , by a speedier way of exemption . of which practice , porphyry hath afforded us a large account and catalogue . the massagetes and derbicians ( saith he ) did slay and eat up those old men whom they loved best . the tebarins threw them down a precipice ; the caspians and bactrians committed them to wild beasts , for an hasty deliverance out of their miseries : the scythians burnt them upon the funeral piles of their deceased friends : and the same usage had old men ( as diodorus siculus reports ) among the troglodites . now , these offices were very hard , and ( in the sence of men that own another world ) very unwarrantable , yet the men that contrived and used them , thought , that what old men endured by such expedients of release , was very short , and comparatively more elegible and tolerable , than to have them continued in the weariness and pains , scorns and sorrows , and other calamities , to which they knew a long old age would have exposed their friends . and that if they had lived it out , to its last natural period , ( as seneca tells us ) they must have done it so much to their own damage , and greater inconvenience . but by this sad scene , in which men act their old age , the natural tragedy of man's declining time is not yet fully concluded : nor doth it determine all his mortal infelicity . and therefore , that which makes the case yet much harder , is , that all those mention'd miseries may conclude with a terrible conflict at last , before the uneasie mind can ordinarily be loosen'd from its vexatious imprisonment , or a man's decaying life be discharg'd of his ages intolerable burden . they are still to dye : and if that last epilogue alone were truly consider'd and represented , in all its ordinarily natural circumstances , the enjoyment of such a trifling being as is a mortal life , would , on that very account , be thought an unequal compensation , for this last evil of it only . but , if men could be made throughly sensible of what some dying persons endure , there would be but a few , ( if it were offer'd to trial , and to their choice ) that would be easily perswaded to accept of a mortal existence , with that one severe condition ; if there should be no state in future , whose possible happiness might balance the reason of their choice , to be at all . for , who can be otherwise assured , but that in his bitter agony of dying , he may not only endure as exquisite tortures , as may even exceed the inventions of the most barbarous tyrants , but ( which is worse to a generous mind ) that he may die in such circumstances , as to be made a spectacle of contempt , by the undecent effects of a confused and disorder'd reason : and that so , in both respects , he may go out of the world , like a malefactor and a fool , both at once . and surely , upon the thoughts of this last respect it was , that that excellent author of the religio medici ( a man not to be thought on by them that truly know him , without love and honour ) could affirm , that he was not so much afraid of death as asham'd thereof . it is ( saith he ) the very disgrace and ignominy of our natures , that a moment can so disfigure us , that our nearest friends , our wife and children , stand afraid , and start at us . now , upon the whole matter , if a poor mortal shall consider , that after all the foremention'd miseries of humane life , this last completion of its calamity ( of whose approach he knows not , but that every next day may bring him the sad tidings ) may succeed , what possible reasonable satisfaction ( if ever he seriously thinks of it ) can he be presum'd to allow himself in his amplest plenties and pleasures , if there should be no future state , whose belief and hopes might at present relieve his oppressed thoughts , and whose after enjoyment might for ever compensate him for all the sorrowful circumstances of his former life and death ? but i am not singular in this account of humane misery . therefore , section ii. in this second section , lest any man should suggest , that i have been too partial in the representation of man's unhappiness , in favour of my argument , i shall call in the aid of some authoritative testimonies , ( and those that shall give no suspicion of serving our cause by incompetency of judgment ) which do as fully attest the truth of asserting the miseries and calamities of humane life , as any of those former instances may be presum'd to demonstrate it . and i am sure , that there is no subject of discourse can be abetted with a more solemn account from the great and wise men of the world. but i shall limit my self , and offer a few testimonies of some of them , enough only to avoid the censure and suspicion of improving a foundation for an argument , beyond the common opinion of other and wiser men . stobaeus accounts the words of aristotle thus , describing man : what is man ( saith he ) but an exemplary instance of infirmity , the spoil of time , the sport of fortune , the copy of inconstancy , and a balance toss'd up and down between envy and misery ? and he gives elsewhere the sence of herodotus , whom he reports to have affirm'd , that man was nothing else , but one intire piece of misery and calamity . or , as plutarch renders it , ( quoting cantor for the expression ) it 's not a life , but a punishment , and to be born is the greatest misfortune . arrianus framing a question , what man is , makes him a part of the vniverse , but the disease of it , with the evils of which he is a while to conflict , and within a short time to die . but , to omit the thousands others that might be produced , i shall conclude with seneca , who when he had given some instances of humane infelicity , at last resolves them all into this interrogation ; to what purpose should i complain of it by parts ? the whole life of man it self is one scene of sorrow , in which troubles follow one upon another in constant succession . and he elsewhere calls man's whole life , a meer punishment upon another occasion . and therefore , the ancients were so severely sensible of the miseries of man's mortal life , that , in favour of their deliverance from them , they constantly celebrated death , ( though in its natural account , the most formidable instance of amazement and terrour ) with encomiums of the kindest representations , only because it gave a period to all the rest of humane miseries . arrianus , how careful soever to defend his stoicism by the rules of patience , flies at last to the common remedy ; and for that end calls , death the haven and refuge of all misery . and tully cries out , o ye immortal gods ! how sweet is that journey , ( speaking of dying ) which being ended , all cares and troubles shall be determined and finished ? and in another place , calls death a safe port after the restless voyage , and storms of mortality ; and represents it as the refuge of a sorrowful life . for that end it 's reported , that anciently , at a place in spain , there was a temple dedicated to death , as to a common and certain deliverer of all mortals miseries . but perfectly to silence all suspicion of my partiality , i appeal to the sacred revelation it self , ( which we must suppose to be especially concern'd for the creator's honour ) and that sets forth man's present mortal state , under as severe representations , as any authority that can be alledg'd . man that is born of a woman ( saith job ) hath but a short time to live , and is full of misery . to which his birth hath made his portion as naturally necessary , as the sparks fly upward . solomon calls the whole natural circle of man's duration , the days of his vanity , which he spendeth as a shadow . and he accounts all his enjoyments ( which might be presum'd to balance all the inconveniences of his life ) no more considerable , than the most superlative vanity , and no easier than that which must be the vexation of his spirit , may be presum'd to be esteemed . no wonder then , that he praised the dead , which were already dead , more than the living , which are yet alive . but now let me ask my former observer , whether or no , i have imposed upon his credulity , when i first asserted , that mans natural subjection to such severe portions of misery and calamity , made him ( as i first suggested ) the most , if not properly the only unhappy and unfortunate being of the whole creation . but this must be further examin'd . therefore , section iii. in this section i shall more strictly account , how mankind in this respect , are comparatively by their very nature , more unfortunate in their beings , than all other the parts of the whole visible creation besides . and i shall there attack the grand exception , which the theists make use of , concerning brute animals . first , let our observer in his most serious thoughts round the whole created universe , ( the case of brute animals i shall account for by its self ) from the mighty bodies above , to the smallest insect , that creeps under his feet : let him strictly examine all their natures , with the same curiosity , as if they had all the ingenious societies in the world , to make it their whole business , to attend the notices of their several orders , figures , and manners of existence . and i am sure , the issue will be , that a mighty occasion would be given to advance mens minds to a greater admiration of their creator's power and wisdom ; an abundance of nature's phaenomena would be solv'd ▪ but as to instances of misery and calamity among those beings , they would not be so much as once nam'd , or thought on . a theme , which no man ever attempted , or would adventure at , unless he design'd to teach men to disparage the honour of that great creatour , whose perfection of goodness and essential happiness , could not admit a thought of making any creature naturally , that is purposely , and necessarily unhappy . first , if our observer designs a consideration of all inanimate beings , his thoughts are presently discharg'd of all suspicion of their unhappiness . the heavens or earth , or which of them it is , that is daily moved about , is not wearied with its rapid revolution . the bright and burning luminaries above , are not scorched with their own flames : the starrs of lesser magnitude , are not emulous of , nor oppressed by those of the superiour orders : the plants are not unfortunate by the wounds they receive , when they are dismember'd or cut down ; nor are the rocks disturbed , when they are torn open for materials to serve the health or fortunes of men ; nor are the several natural causes , that act their powers to serve the universe , tir'd or incumber'd with their busy and constant operations . as for what concerns brute animals , i must assault the strongest hold , on which our theists principally rely , to secure their opposition to their belief of a future state , upon the account of this argument ; and they will object and say , what necessity is there of a supposal of the real existence of a future state to recompense men , after their calamitous lives and deaths , more than the brute animals , who also are naturally made subject to as many afflictive evils , pungent torments , and ill usages in their kinds ; and at last , must pass out of the world , with the same ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) disorder , convulsions , and conflicts , as men do ? to all which it 's answered , first , that it is not true when it s affirmed , that brute animals miseries ( if in any propriety of speech they might be so reputed , in comparison of those , which men endure ) are as numerous , as those of mankind . for upon an ordinary computation it must be acknowledg'd , that they are incomparably fewer in any one kind of them , and almost none at all in most ; and for those evils , with which those few seem to be incumbred , the great creatour hath taught most of them , by a natural instinct , without the trouble and hazard of foreign aid , or counsel , ( which men must employ for their relief and health ; and which oftentimes , upon mistake , or worse , proves their greater misfortunes ) to find out their own cures , and remedies ; or by a sagacious fore-sight to avoid and escape their approaching dangers . all which arts in brute animals ( saith proclus ) are from without , and from an impulse , which they have received from the original of all motion . hence it is , that they toil not for manufactures to cover them , nor do they use engines fetch'd from the bottoms of mountains for their armature , to defend them . their parturitions are easy , their declension to their natural period's but a very little varied from the vigour of their perfect age. and when men are rack'd and worn up with cares and labours to live in a tolerable plenty , their tables are spred , and their little-ones provided for , by natures munificence . all which advantages put the ancient poet philemon , into such a fit of admiration of their felicity , that he passionately cryes out , o thrice happy , and thrice blessed brute animals , that are free from such calamities , as men endure . as for such as die for mans use , that is no more than a kind hastning them to their quiet annihilations ; a benefit , which many poor oppressed slaves , and many others , that live in calamitous conditions , and even some in their prosperous circumstances , would judge an acceptable relief , if nature would allow it them . but secondly , i answer , that brute animals , in whatsoever they endure , and howsoever their senses , and sensitive imaginations may be affected , are yet wholly freed from all the oppressions of a reflecting mind ; which properly imports the special reason of all real misery . from which , if rational agents in their calamities , were as much exempted , they would not in most cases so much consider ( in comparison of what they suffer by the minds concurrence ) the common evils , to which their natures have otherwise exposed them . hence it is , that brute animals have no discursive antecedent fears of dangers , before they come ; nor can they be intellectually sensible of their own infelicities when they are upon them , nor do they sorrowfully account them , when they are past . as for those mournful postures , sighs , and out-cries , by which they express their oppressive sensations , they are not the chosen effects of any inward trouble , or conflict of mind , ( as ordinarily in men ) but such as necessarily result from those different figures and alterations of parts , into which they are naturally and necessarily cast , when any offensive impressions are then upon their bodies . and so they seem to import no more , than those groans and sighs , which are observed in men , when they are in no perturbation of mind at all , but are purely natural acts , consequent to some ( sometimes unobserved ) straitnes or oppression in the inward parts of their bodies ; or as when those acts are expressed by men in a fast sleep , and their minds are not in a capacity to consider them . and it 's like , that brutes suffer no more by such impressions upon their senses , either in diseases or hard usages , than a souldier feels smart by his wounds , in the heat and fury of the battle , when his mind is not at leisure to reflect ; or their dying conflicts , and convulsions ( as when it 's said , as dyeth the one , so dyeth the other ) may be no more afflictive to them , than that mans are , who goeth out of the world in a lethargick , or apoplectick fit. i know that porphyry did strongly contend , to have brute animals reckon'd as fellow brethren in the rational world , and to be capable of reason , though in an inferiour degree to man , and so might have the same recompence at ▪ god 's hand by his equitable providence , one way or other , or at one time or other , as well as the afflicted part of mankind . and for the proof of which , he alledgeth the subtilty and wiliness of some , and the vertues of others , such as fortitude , temperance , gratitude , and the like . and then he offers to observation , their skill in the fore-sight of dangers , and of approaching different seasons . he instanceth in their teachableness of tricks , and imitation of many humane actions , for sport and divertisement . to all which it 's answered , first , that those mention'd actions , that hold such an assimulation to those of rational agents , are only such as proceed from a natural necessary principle , which their wise creatour implanted in their several kinds in different manners , to supply the want of an intellectual faculty . therefore nemesius , first a philosopher , and then a bishop , in his book of the nature of man , observes , that in brute animals , there is an vnderstanding that is natural , but not rational ; and then gives a reason for it : because ( saith he ) every creature of one kind , doth the same thing in one and the same manner ; every hare useth the same subtilty , every fox the same wiliness ; and every ape is alike , an imitator of humane actions : but ( saith he ) it is not in all cases so with man ; for his actions of reason , are infinitely various , and of different sorts ; in several individuals ; and are variated by choice and freedom of mind in the same person . then secondly , as to those actions of brute animals , which are called vertuous , it only proves , that they have natural qualifications , that make resemblances of humane vertues , but they are by instinct and necessary , and not of choice , nor upon any apprehension of doing right or good ; nor from the proposal of any end , as is necessary in any action , that may be call'd morally vertuous , such as must be suppos'd to be in rational beings . and lastly , as for their dexterities and tricks , it 's certain , that they are learn'd , and done , not by any inventive or discoursive faculty , but by a greater natural quickness and sagacity of their senses , which fits them for imitation , and mechanical direction , how to act such things ; which at present become as unaccountable , and may occasion as much present wonder in spectators , as the nimble feats of jugglers , because they escape the beholder's observation : and so much as jugglers are truly reputed conjurers , so much may those brute animals , for that reason , be as justly esteem'd rational creatures . now upon the whole account of what i have said in the case of brute animals , it is so different from that of mankind , that it can no way be imagined , how it should be unjustifyable in the soveraign creatour , if they should meet no future recompence for such comparatively very inconsiderable endurances . and , if it were granted with porphyry and others , that they were endued , in some degree , with a rational capacity , yet for as much as they want all manner of sense of a deity , and are altogether uncapable of morally , either pleasing or offending him ; forasmuch as they have no faculties , by which in their afflictions they can either dread his justice , implore his mercy , or make any complaints to him ; how can it be supposed , that they can have any capacities , by which they should either be expectant , or acceptive of any rewards or compensations from him in a future world ? but then as to man , how is it possible , that he being made a creature furnished with faculties , by which he can make conceptions of a god , that can own him for his creatour , and can love and serve him , and fear to offend him ; by which he can complain for a relief , and hope for a redress : i say , how is it possible , that such a creature as this , after all the indurances of a calamitous life , should at last be so forgotten and forsaken , as to have his being shut up in an empty nothing ? what a gratification and pleasure would the thought of this be to every rational enemy of mankind ? and how would the adversaries of goodness and good men rejoice , if they were assured , that when vertuous persons , whom at present they scorn , hate , and oppress , were once gone out of the world , they should not only be in no better condition than themselves , but in no other , than what their dogs and horses pass into when they die ? this mighty objection , in which the willing adversaries of a future state placed such a confidence , being thus solv'd , i hope i have fairly acquitted my self of the first part of my design'd method , to promote this present argument ; that is , i have endeavour'd to represent , that man , by the divine order and permission , was created and born subjected and exposed to bear such severe portions of misery and calamity , that if there be no other use and end of them , but only that they should be endured , as his subjection to them is soveraignly imposed , and no provision reserved in future , whereby he might enjoy a succeeding setled state of rest , freedom , and compensation after them , then must man , ( as it was at first suggested , and since proved ) be the only unfortunate being of the whole creation . and that the existence of any other created being whatsoever ( be it of a stone , or plant , worm , or fly ) were rather to be chosen , if he had a liberty allow'd him of making his election . but concerning that , there are severer thoughts still to follow . therefore , chap. ii. in this chapter it 's design'd to represent the several horrid and intolerable consequences , which every rational and considering mind must necessarily inferr upon the apprehension of mans being born naturally subject to those many , and greatly afflictive evils , without a consideration had of a future world. and they will occasion three several sections . . the first demonstrates , that such a natural subjection to those evils , cannot possibly consist with the honour of god's wisdom , justice , and goodness , who soveraignly gave mankind a nature so unhappily subjected . . the second section shews the inference of many other desperate consequences , by which mankind's subsistence in this world must necessarily be universally disorder'd ; especially by that consequence of the reasonableness of mens putting a present period to their own afflicted lives . . in the third section , i shall endeavour to solve several grand objections , against the reasonableness of this last consequence . section i. in which i shall endeavour to demonstrate that mankind's universal subjection to those foremention'd troubles , miseries , and calamities , ( without a consideration had of a future life ) cannot but inferr , to a reasoning mind , very unkind reflexions upon those attributes of god , without which , it 's impossible to form conceptions of his infinitely happy being ; that is , when an understanding mind shall consider , that such a disorder'd effect should be produc'd by a cause of such an infinite wisdom , which in all other his works is so manifestly renown'd ; and that the perfection of goodness and equity , should chuse to give a being to any creature , by which it may be sensible , that it is made so much the more unhappy , by the very enjoyment of it ; and that whereby it may reasonably judge it self much better , never to have been at all ; as the wise philosopher simplicius offers his opinion . but plutarch represents the case , not as his private opinion , but as true by universal suffrage ; and as a notion made trite by common discourse ; that is , that ( upon the consideration of humane miseries ) it were better for a man never to have been , or that he should immediately die : so that , the mind of man , will be apt to suggest , that if any one in any humane , soveraign authority , should follow such a pattern or president ; that is , if any prince or parent , without any other respect had to either , should out of meer dominion and arbitrary power , make a subject or child to be unavoidably unhappy , when it was in their capacities to have prevented that misfortune ; i make no question , that neither almighty god , nor any created rational being , would approve of such an use of their power or authority : and if it should be alledg'd , that the soveraignty of god over his creatures is more absolute than a prince's or parent 's over his subjects or children : i must answer , that his divine goodness must also be believed to have the same infinite demensions with his dominion ; and that it is dishonourable to the divine nature to imagine , that there should be any act of the one , which should not be compleatly consistent with the other . upon the assurance of which , it is , that the son of syrach could say , we will fall into the hands of the lord , and not into the hands of men : for as his majesty is , so is his mercy . but , against the inference of this dreadful consequence , i must encounter three grand objections , pretended for the vindication of the divine attributes in this case . first , it will be objected , that though god almighty gave man such a being , by which , in some respects , he may live a more afflictive life than other visible creatures ; yet nevertheless , it 's to be consider'd , that god hath , in compensation , allow'd him a far larger share of many happy advantages in this world , by which he may be sensible of enjoying more knowledge , honour , power , and pleasure , than any other creature besides can be possessed of . to this objection , my answer is , that whatsoever that portion be , if there be no apprehension of a future bliss , to make such enjoyments acceptable in their esteem and use , it 's known , ( as my next and last argument will sufficiently explain the case ) that whatsoever they be , they must be such as , in their nature , are neither universal , satisfactory , nor certain ; nor in any man's power , at choice , to obtain them , when they most passionately desire them , or most extreamly need them . and when they are possessed , they are such , as will be perpetually incumbring the minds of men , with so many fears , and unexpected turns and interruptions , and with so many attendant evils , that any one of them consider'd , and felt , ( as the nature of man's mind is ) may more afflictively assault its notice , to the sense of its own infelicity , than all other the integral parts of prosperity can afford it contentment or satisfaction . so that , if it falls out , ( and it 's rare if it doth not ) that the most prosperous man in all other respects , should be invaded either in body or mind , with any of those greater evils , to which his nature hath subjected him , all other his enjoyments ( how many and great soever ) would appear not only inconsiderable , but oft-times nauseous to his thoughts . first , a fit of any violent torment upon his body , shall render his stately palace , his plenteous fortune , and his honourable character , so unconcerning , as that a noble man of this nation ( as i have been inform'd ) should in a continued fit of the gout , wish an exchange of his condition in all those his famous circumstances , with an healthful porter , rather than enjoy all other the parts of his prosperity with that one attendant evil. and then , secondly , it 's the same with any such person , how prosperous soever in all other respects , that happens but to have his mind affected with any disordered imagination , ( how causeless , perhaps , or unreasonable soever ) as that a great lady of this nation also , ( as it was related to me by one that knew her ) who at the same time that she was discours'd by her favourite , to be the happiest woman in the world , in respect of her youth and beauty , noble extraction and fortune ; and standing at a window in view of a poor oyster-woman , then passing by , should be so unsensible of the great advantages of living happily , which she enjoy'd , as to say , that she could be content to exchange her own present condition with that poor womans , at all adventures whatsoever . no wonder then , that the wise antoninus should so passionately express himself in our case , as to say ; what is there here that should tempt the desire of being any longer detain'd in this life ? a company of poor outward things , so transient , so apt to change ? shall such obscure senses , that are so easily deceived ? shall a little soul , that knows not it self ? shall a vain and empty name and glory ? what shouldst thou desire , but a present annihilation or transition ? and this ( i think ) sufficiently solves my first objection . . the second objection that is pretended to obviate the reflection upon those attributes of god , with respect to the abovesaid humane infelicities , is thus laid : that is , that god may be so far justified in mankind's subjection to them , as that those evils are supposed to be inflicted upon men as punishments for their offences , and as effects of their own guilt . that is , that they have deserved them at god's hand . my answer to this seemingly great objection is , that that kind of solution of the consequence , does rather improve the reflection upon the divine attributes , and must even blaspheme the goodness of god it self , upon several accounts . first , because it must suppose , that god design'd to punish a man , even in his birth ; it being an infelicity in it self to be so born . secondly , because the real miseries that may attend his infancy , childhood , and the innocenter part of his youth , must be reputed punishments for offences uncommitted , and but only in possibility . and then , thirdly , when such calamities have befaln men of fuller age , they could not be really accounted punishments , that is meerly and properly so , because they come to pass generally in a promiscuous order and manner , and in most instances , without any visible distinction between the good and evil : and that vertuous persons ( who , though they be not absolutely perfect , yet perhaps not wilfully wicked ) are alike concern'd in those natural evils , and in the ordinary contingences of calamity , as well as the obnoxious and great offenders . are not good men ( saith cicero ) surprized . in common miseries as well as the evil ? are they not as afflictively sick , poor , and old ? and , do they not pass along in their mortal durations , with the same severe circumstances of natural troubles , and sad accidents , as other men ? and in many cases are they not observ'd to meet even harder usages than those that be enormously vitious ? and if so , then ( i say ) cannot mankind in general be said to be subject to them , and afflicted by them , under the meer notion of punishments ? for though providence may , and doth order them oft-times for the punishment of evil men , yet it is to be accounted not by a natural , but by an occasional ordination : that is , they are primarily the miseries of mankind , according to their nature , and then but secondarily , and by occasion , the punishments of evil men , when they happen to them . as the same evils and misfortunes may in like manner be occasionally and ordinatively the acts of god's paternal care and love , and for the greater advantage of good men , when they happen to them , as those evils may be the discipline and chastisement of his wise love to , and care of , them . but then the reason of all this must be founded upon the suppos'd existence of a future world. otherwise it would be a great irregularity in providence , if innocent infants and children , and that men of perfect age , who endeavour all they can to be good and vertuous , should nevertheless be made miserable , & be afflicted in the same manner , and to the same degree that wicked and vitious men are punished for their gross offences . which must be true in consequence , if ( i say ) the consideration of a future world doth not solve the doubt . but i shall respite the giving a sufficient evidence for that solution , to the third chapter . this the second objection . object . . the third objection which our theist doth chuse to lay in our way , is borrowed from some of the christian name , ( and it must be accordingly answered ) . who have been apt to affirm , that though it can't be said , that man's subjection to those miseries and natural calamities , were imposed upon mankind universally for their own offences , yet god may be justify'd in permitting , if not in inflicting them ( without any consideration had to a future state ) for the imputed sin of another ; that is , because that every man is born guilty of adam's transgressions , and by that guilt alone , every man may be justifyably born subject to the unhappiness of all those mention'd evils . to all this objection ; first i say , that our church indeed in her confession , doth profess , that original sin is the fault and corruption of every man , that is naturally engendred of the offspring of adam , &c. and that therefore in every person born into the world , it deserveth god's wrath and damnation . in which last words of the article , as it 's severest consequence , my objecters may interpret , that mans natural subjection to those mention'd evils is comprehended and understood ; though the article takes not any particular notice of that consequence of adam's sin. but the tridentine article indeed doth suppose it in express words : and the bohemian confession doth enumerate those very natural calamities , as particularly as i have done ; as being comprehended in that menace , the day thou eatest thereof thou shalt surely die. but in full answer to the objection , i say that the article is so far from being improvable to take off the reasonableness of that intolerable consequence , which so much reflects upon the divine attributes , upon the account of mans natural subjection to all those evils ; that , were it not for the consideration and supposal of a future state , it will appear , that the sense of it cannot possibly be consistent or accountable . for whatsoever imputation of guilt is presum'd by it to be derived from adam's sin to his posterity , certainly god never design'd thereby to be so unmerciful , as naturally to punish any man so severely for it , who should not afterward deserve it by his own offences , as that it may be believed , that god did but take occasion by the imputation to put mankind under a new , and a more gracious covenant , for higher and nobler interests , and upon easier , and more feisible terms ; for the better performance of which , mans natural and contingent evils were to become designedly instrumental , and highly serviceable ; otherwise it would argue such an act of revenge , as can hardly be parallell'd by the worst imaginary case ; and that in an instance , that god hath most solemnly disclaim'd , as when he so expresly reproved the use of that reflecting proverb ; the fathers have eaten sowre grapes , and the childrens teeth are set on edge . thereupon he renounc'd all manner of partiality in the execution of his divine judgment , and positively approv'd the equality of his own ways , upon a fundamental of eternal equity ; that is , that the son shall not bear the iniquity of the father . as for that instance which hath been made use of to justify god in the present miseries , and even in the eternal condemnation of the greater part of mankind , for adam's sin , because the sons of traytors may be punished for their fathers offences , it holds no resemblance at all to this case ; for that 's done , not that the government doth not know , that there is an hard thing done to an innocent and unfortunate heir , but out of pure politick necessity , to discourage others from attempting the like treasonable designs to their own , their posterities , and the governments ruin. now this case is altogether different from the other ; for here is only the punishment of one or a few , to prevent the undoing a numerous many , and for a publick safety : but there must be suppos'd such an imputation of one mans fault , as must put the whole world into a state of misery without any consideration had to their own offences . a belief of such a proceedure cannot possibly consist with the very notion of a supream deity , without reasons that might be given for such a fact , from the consideration of mans designation to the happiness of a future world ; as for the better attainment of which , all humane miseries may be made subservient , as shall presently appear . and thus notwithstanding the objection , though the truth of the article be assented to ; yet it cannot take off the intolerable consequence upon the divine attributes , without a respect had to the existence of another world. this the last objection . but there be other severe consequences of another nature , which must be also considered , but they are the business of the next , or second section . section ii. in this section i shall add several other very severe consequences , besides those that concern god almighty , which are of themselves really destructive to humane nature , both as socially , and personally considered : and which may as reasonably be inferr'd from mens being naturally subject to those evils ; if we should not be able to balance such unhappy thoughts by the assur'd belief of a future state , which is to be the enquiry of the third chapter . the first consequence of that nature , is , that parents would then be unaccountably cruel , who should permit a propagation of beings , which they knew by undoubted arguments of discourse , and the suffrage of universal experience , must be born to an inheritance ( at least ) of continual toil and trouble , if not of intolerable misery and calamity . upon which observation , clemens of alexandria hath delivered us the sence of an ancient poet , who was perswaded , that parents ought not to bring children into the world , when they saw to what evils they must be born : and makes mention of some , that thought , that the pythagoreans , for that end , abstained from all the natural means of propagation . secondly , on that account it would be true , that in cases of violent torments or languishing diseases , an assassinate might more properly be sent for , as a fitter instrument of relief , than a physician ; a great part of whose skill and care would , in such cases , be but a tyranny to the afflicted , except it were employed to hasten them to their rest , and to facilitate their periods for their quiet annihilation . the last consequence ( as that which i principally design to take notice of ) is , that in a thousand cases it would then follow , that it would be every man's duty to himself , to study for the readiest euthanasie , ( as the romans in some cases did ) to expedite their departures from their miserable sations , that they might attain a lasting repose in a nothing , rather than endure the misery of some years torments , want , or disgrace . therefore seneca speaking like a stoick , did boldly affirm , that if a man's life became uneasie to him , he were a fool if he did not drive out that troublesome inhabitant within him , that made him sensible of his present vnhappiness ; or that he should refuse to purchase so great an advantage to himself , upon so small an adventure . on this account , what can be sufficiently said to condemn mithridates , that he made his own sword his reprieve , from being dishonourably tyed to pompey's triumphant chariot ? or to reproach cato's courage , when he chose to allow himself a present death , rather than to live in the disgrace of being a trophy to caesar's victories ? with many more examples of that sort of men , whose stoicism having afforded them an allowance , it was but reasonable for them to make use of that liberty , to set themselves free , when they were oppressed with the heavy sense of being unhappy . and what kindness these men did themselves , for ought i yet see , ( if there be no future state , nor laws to govern mens actions in order to it ) my friend , when he sees me in sorrow or torment , might as innocently do it for me , as to kill a fly , and with far greater reason ; and to whom i might appeal for my release , as it was told david , that saul should do the amalekite , stand upon me and slay me , because my life is yet whole in me . this is the last of that sort of ill consequences , and it 's the most famously considerable of them all . and therefore , against it , i must be attacked with several objections , which will take up the next section . section iii. in this third section , i shall undertake the answer of three objections , against the just inference of this last horrid consequence ; that is , of mens taking a liberty to put an end to their own lives , as oft as they find themselves oppressed with those calamities , to which their natures have subjected them . . the first objection is , that men may be restrained from such destructive attempts upon their own lives , by a natural fear of , and a customary abhorrency from dying ; though they had no faith at all of another world. . the second is founded upon an observation , that persons who professedly renounce the belief of another world , do not ordinarily , and but very rarely , make use of that expedient , to free themselves from their own afflictive states . . the third objection is , that the heathen philosophers have allow'd the world a notice of some wise rules , by which it 's presum'd , that men may contentedly bear their natural and contingent evils , without doing that violence to their own lives , and also without any necessary consideration had of a future world. object . . the first objection is , that a desire of living and self-preservation , is as connatural to men , as their very beings , and that it is in some sence true , what satan said , skin for skin , and all that a man hath , will he give for his life . and therefore such an innate and ( especially being made a ) customary desire of life , will be sufficient to hold mens hands from offering that confusion to the societies of mankind , upon every man's taking a liberty to die , as oft as he is oppressed with any cross or calamity . and , so that there needs not any acknowledgment of a future state , to prevent that grand inconvenience to the world. to this i answer , that though it be granted , that there is such a natural desire of self-preservation , and that it be moreover allowed , that that desire is ordinarily advanced by a customary fear of dying ; yet if it be reasonable in it self , because it is far easier to pass out of the world with a gentle stroke , but of one minute's duration , than to endure a long languishing disease , or a tormenting pain , or a permanent oppression of mind , ( there being no fear of a following account , for the irregularity of the fact ) it 's all i pretend to in this consideration . for what is purely reasonable in its self , may in time conquer a natural , sensual , and imaginary fear , and the power of custom ; and subdue the common clamours of mens disapprobation of the fact , and at last , by common usage , give laws to the world , and a reputation to the design : as it hath done among the indian women , who cheerfully , in the briskest vigour of their age , throw themselves into their dead husbands funeral flames , to prevent a following accustom'd dishonour to themselves : and as it is among the japanesses , who customarily rip up their own entrals , rather than adventure the disgrace of being respitted , till the executioner shall do his office. thus is the first objection solv'd . object . . the next objection is , that if because , where there 's no concern for a future state , it will follow , that such an expedient to set a miserable person free from his present want , torment , or disgrace , would be a reasonable attempt ( as i have discours'd ) : if this were true ( saith my objector ) how comes it to pass , that that irreligious sort of men ; who do professedly mock at the belief of another world , should not very often , if not alwaies , act that kind piece of friendship to themselves , when they happen to be greatly unfortunate ? to which i answer , that i confess there is such a sort of men in the world , that do make a scorn of all religion , and a future life ; and that would be thought sufficiently able to defend the case , when once they have pick'd up two or three notable exceptions against the holy bible , and can cross some catholick principles of christianity , with a few hints of the malmsburian divinity ; or when they can get no better arguments to perswade their lewd crew to comply with them in the same contempt of god , and of all that is sacred and good ; they can think it at present a sufficient confutation of all that can be said in their own defence , if they do but swear down the man in black , with a thousand oaths and curses , and with unmanliness enough , can but droll upon him with some idle stories , purposely set on foot , to make themselves merry , with the defamation of the whole sacred order . but in the mean time these men give us no sufficient reason to think , that they are sincere , and truly in earnest at the bottom in all this : for if they did but really believe , that there were no other world , as they swear and pretend , it were impossible that they should be so dull and silly as to chuse to be unhappy any one hour more ; but that , when they are oppressed with want of money , with a baffl'd amour , or loss of health , or when they are rotten , and creep about the town with half a nose , or with other the like symptoms of their own debaucheries , they should determine their miseries at one blow ; and prudently commit themselves to rest in a quiet annihilation ; which they knew they might effect with so much ease and speed . if some of them would but briskly go about that work , they might gain a belief from us , that they meant what they said ; otherwise they must excuse us , if we think , that they either are a pack of abominable cowards ; ( of which their blustering humour is a very probable indication ) or else that they have some unlucky doubts of the existence of another world creeping about their minds , that hinders the rope , or some good old well , from doing them a kinder office , than the best friends they have in the world can otherwise do for them ; if it were true , as they pretend , that there is no future world , account , or punishment . but then the wonder is , that if that doubt , can , on the one hand , restrain them from an act so much to their present ease and deliverance ; and yet that the same doubt , should not on the other hand , reclaim them from doing the most unreasonable thing in the world , that is , from living such infamous and prodigiously wicked lives so much to their own danger of being eternally undone , if ( as they doubt ) there should happen to be such a thing indeed , as a following and dreadful account in another world. but that i may throughly solve these mens credit , i had rather tell the objecter , that i am perswaded , that after all this , most of them do really believe the being of a god , and of another world ; and they do in their best thoughts approve a vertuous and sober life , only they are resolved to keep up their atheistical and hectouring humour , to shew their bravery in being wicked : that is , they speak and act such extremities of profaneness , that they may be admir'd for a more than ordinary greatness of mind , and so may insult over those little sinners , that chuse to creep to hell , for a company of low and sneaking transgressions . and then , they having past away a considerable part of their time in that wretched manner of living , upon this and the like fashionable motives ; they are at last arrested with the fatal symptoms of a decaying and a dying state ; and then they begin to whine for their own follies , and admonish their surviving friends , of taking wiser measures , and of making better provisions for themselves in another world. this solves my second objection . d. the third and last objection , which i must encounter , is offer'd by them that will say , that philosophy alone can suggest a sufficient relief to a mind under the severest pressures of natural or contingent evils , as without such mens undertaking their deliverance , by putting a present period to their own uneasy lives , so without any consideration of a future world as sufficient to prevent it . to this it's first answer'd , that upon the carefullest survey of cicero's arguments ; ( who i believe hath said as much , and as wisely , as can well be suggested in that case ) i find nothing that he offers that so much as pretends to any exemption from those natural miseries , much less that tenders any thing in compensation for them ; only he hath given some certain rules , which ( as it 's presum'd ) may direct men how better to submit to , and the more patiently to bear up against , their present misfortunes ; that is , to be more wisely miserable : but nevertheless , the afflicted man endures them still ; that is , notwithstanding all those rules , he is still an unhappy man. secondly , i answer , that all those directive rules they give are a relief and cure by far narrower than the largeness of the distemper ; that is , they are too philosophical for the hundredth part of the afflicteds capacities , to learn or understand them : and they generally purport just so much help to the miserable , as if all men that want money , were sent to the philosophers stone , to cure the disease of their purses . thirdly , my answer to that pretence is , that i observe our philosopher makes the succesfulness of those his rules , to depend upon such severe qualifications of mind and life , and upon so many strict acts of self-denial , ( such as throwing off all natural fear , and the force of all sensual appetites , and the like ) that the afflicted persons may be order'd to go about almost to unman themselves , as well as pretend an obedience to all his numerous and difficult prescriptions ; which nothing but the encouragements of a future world can possibly inable them to undertake ; as my third argument hath evinced . fourthly , i answer , that those philosophers did so far believe their own notional schemes of patience to be unpracticable ( and as a full confutation of all other their pretentions for the relief of the unfortunate ) that at last they were driven to fly to the rock of fatal necessity , to give any tolerable quiet to mens uneasy minds . this seneca pleads as the last refuge , and the only remaining comfort for a sick mind ; and without which , all other attempts for its relief , were altogether unsufficient . now , if ever any manner of carriage could intimate a defective cause , this certainly must do it , as to our present concern ; if there be no other , or no better shifts , to avert the cogency of our thus arguing for a future world , on the account of mens natural subjection to such miseries and calamities of humane life , the controversie is at an end . what! is there no other way to solve the reflection upon the divine attributes , and to keep a man from offering violence to his own miserable life , but by engaging him to think , that he must of necessity be unhappy , and that an immoveable fate hath chain'd him down to it ? what can be added more to compleat his misery ? the least hopes of deliverance hath some relief ; but where there is none at all to be admitted , an invitation to patience is an additional oppression , and looks more like a revengeful exprobration , than a rational support . but , fifthly and lastly , to shew how those men are necessitated to trifle in finding out a relief for the afflicted's patience , ( where the concerns of another world are designedly to be laid aside ) it may be observ'd , that the great philosophers were so diffident of their own stated rules , especially of their beloved principle of fate , that they themselves have dispoil'd the credit of them , and proclaim'd them all to be insufficient , by allowing a speedier remedy for all humane miseries ; and , that is , by acquiting themselves of their misfortunes and beings all at once . concerning this , i have already given some instances , and could have added many more great examples of that desperate expedient ; which those philosophers mention with so much approbation , that seneca taking occasion to speak of cato and scipio ; of the later , he hath this expression ; that it was a great thing that it could be said of him , that he conquered carthage ; but much greater , that he had overcome himself ; that is , ended his life with his own sword. and then , do not the reason of the sad mention'd intolerable consequence recurr ? doth not what i have here said sufficiently shew , that what i before affirm'd was true ; that is , that it must necessarily follow , that if there be no future state consider'd , it 's reasonable for a man to put an end to his own life and misery together ? or , why should such men ( in whom this last objection had its concern ) so often chuse to make use of that expedient , and in a thousand cases think it more reasonable to put an end to their wearied lives , than to endure their present miseries ? this solves my last objection . and thus all my opponents are disappointed of their design to baffle the reasonableness of all my intolerable consequences : which must hold immutably true , till the acknowledged existence of a future state shall release them of their horrour , and allow them a sufficient solution ; which is the business of the third and last chapter of this argument . therefore , chap. iii. this third chapter is design'd to demonstrate , that the acknowledgment and supposal of a future state can only naturally and without all exception , solve all those mention'd intolerable consequences , to the immortal honour of the great creator , who was pleased to creat mankind in such circumstances : and to the full satisfaction of every good man , that considers himself to be so created . and this i shall endeavour to do , in two distinct sections . section i. in this first section , i shall represent , that the belief of a future state , will most evidently solve all those consequences , that reflect upon the honour of the divine attributes : and that whatsoever hath been suggested to disparage god's goodness and equity on the former account , will now be found to be falsly concluding , and that ought to be renounc'd as unreasonable and impious ; when the gracious intention and wise designs , why god made man naturally subject to all those temporary infelicities , be but once throughly examined , and seriously considered . for then it will appear , that god made man subject to such severe circumstances of a present mortal unhappiness , for no less end , than to serve his own most gracious purposes of making him perfectly and eternally happy in another world. had not god made him a rational creature , he had not been capable of understanding his duty , and of the proposal of an end to oblige him to it ; and had also wanted a faculty of being receptive of any blessing upon the performance of it : had not man been made a voluntary agent , he had been unconcern'd in all moral actions , and so uncapable of rewards and punishments : and had he not been born subject to those natural evils , he had wanted the best reasons of a probationary state ; that is , he had wanted occasions for the choice and exercise of most of those graces and vertuous actions , that were requisite to make him good , and to keep him close to his hope , and to his dependance upon god. and , if the worst evils he encounters be improved to those excellent ends , ( which all men that love and fear god , must believe they should ) they will soon be experimentally found to be instances of god's favourable ordination and providence , and to be not only tolerable , but highly reasonable and approveable in their kind and nature . and not only so , but the afflicted man may in time find reasons ( which he can never want , if he studies for them ) so to attemper his mind , that he may be as thankful for them , as for any other of god's gracious contrivements , to further his good and happiness . and on that account , he may as reasonably be able to rejoice for a fit of trouble , as for a hit of preferment ; for a portion of contempt , as for the refreshment of a meal ; for the wicked man's oppressive malice , as for the kind effects of an affectionate friendship ; and for a day of severe persecution in an innocent case , more than for a successful conquest over his most imperious and implacable enemies . are they poor ? ( saith salvian , speaking of good men ) they are pleased , and can approve their present fortune : are they made contemptible ? they can despise honour : are they sorrowful ? they can rejoice in their mourning : are they infirm and sick ? they can find reasons to make their infirmities acceptable instances of providence . how many pious men are there in the world , ( and it is not god's fault , that all are not so ) who living to , and hoping for the happiness of a future state , would not have chosen an uninterrupted health , nor put an end to a valetudinary state , nor have been perfectly freed from the unkindnesses of the malicious , nor willingly have renounced their portion in other humane evils , when experience hath once ascertain'd them , how much they have all sensibly proved advantageous instruments , and occasions of their more intire love of , and adherence to god and vertue ; and of their keeping a stricter watch upon their own minds and actions ? and then further , how many such men have there been , that would not have wish'd of their decaying time , nor willingly have refused the inconveniences of old age , when they have consider'd how much thereby they have overgrown all temptations to youthful follies ; and found time to recollect the happy issues of their own experience ; and ( what is more ) are improving the advantages of their natural timely warning for their following change ? and , that every day , as they more and more decline , they are more and more strengthened in their satisfaction and contentment upon the present repasts , and lively hope and apprehensions of their near approaching transmigration to a happier state. thus , though the life of man , as it 's encumber'd and oppressed with the so many evils of his mortality , may justly be accounted miserable , yet upon the expectation of the happiness of a future state , it ought to be esteemed happy and safe ; as st. austin discourseth . but then , let it be further observed , and that very considerably to our purpose , that god is so far justified in making and permitting man's subjection to such evils and infelicities , ( as i have represented them ) in the sence of them that have firmly believed , and that then , upon that belief ( which is unanswerably unreasonable , if they do not ) are providing for the blessed interest of such a future world ; as that some of them have not thought their ordinarily incident and natural evils great and many enough , to secure their vertue and innocency , but in imitation of god's own natural order and method for their good , have voluntarily contrived more to themselves , when their piety and prudence have thought it needful . and this may be justifiably verified , from the innumerous primitive examples of mortification ; when the saints of god have chosen severe fastings , and a constant hard diet ; afflictive labours , and wearisom imployments ; tedious devotions , and the incredible renunciations of ( the so much admired ) temporal greatness , splendor , and pleasures of the world ; that they might with lesser hazard attain the great end of a future bliss . and , lastly , for a further justification of the divine wisdom and goodness in the case of humane afflictions , the consideration of a future world will solve one great doubt and difficulty . and that is , if any man should demand a reason , why god is pleased that some men shall meet a greater portion of present misery than others , ( as at all times , by many instances , it may be pregnantly observed and verified ) and that one person's life should be very calamitous , while anothers is but tolerably uneasie : that some men should but taste of the waters of affliction , while others are plunged so deep in them , that the floods run over them : that is , that some should meet but with troubles , while others are necessitated to encounter with extremities . and then , if such extraordinarily afflicted people should sorrowfully bewail their surplusage of discipline , comparatively to most other examples of misery ; and should be tempted to call in question the impartiality of god's goodness and equity , to , and over them , the belief of the real existence of a future state , solves all this great difficulty also , ( which nothing else can possibly effect , to the creatour's honour , and man's satisfaction ) and makes such an unequal distribution of present troubles and afflictions , as reasonable and justifiable as any other the wise effects of god's love , and his gracious providence , for their eternal good , on these two grounds . first , such extraordinarily afflicted persons may , and ought to tell their own minds , that such unusual degrees and measures of calamity , may be more specially necessary for them in their particular capacities , than for other men ; and that god saw they needed the severer methods of his discipline , and correcting love , more than others . had i had but a tolerable plenty , ( saith one under the most oppressive poverty ) i had been much worse than any man that enjoys the largest proportions of wealth . had i been possessor of the least degree of that man's honour , ( saith another , labouring under the burden of the greatest disgrace and contempt ) i should never have manag'd it with the same modesty and vnconcernedness that he hath done . a rebuke was sufficient to make another good , but a pressure is hardly enough for me : an ordinary discipline keeps this man in order , but god thought fit to hedge up my way with thorns , to restrain something in my ungovernable temper . a little dose secures another man's health , but a whole course of physick is handly enough for me . thus doth the devout soul easily reconcile the different disproportions of the afflictive evils of humane life ; and interprets of the several of them , that they are arguments of god's greater love , and more especial care over his soul ; and renders his own hope thereby the more reasonably applicable to the comfort of his own mind . but then , secondly , he may also as reasonably inform his mind , that where there is such a redundancy of troubles , the man that is afflicted with them , may , and ought also to his mighty comfort , believe , that as god's waies are alwaies designedly good and equal , so that he might send them upon a design , and on purpose to allow him a greater degree of happiness in a better state , and a recompence proportionable to his greater afflictions in another world. and for which he may as assuredly hope , as that he that hath improved his talent in acting greater measures of good , than others may on that account , believe himself to be answerably then rewarded . for as no one drop of cold water in a cup of charity , shall not be unrewarded in the one case , so shall not one tear that is shed in sorrow for greater afflictions , be unrecompensed in the other . and if all men were sensible , how valuable any advance of happiness were in a state of glory , they could not but think , that whereinsoever they have hindred themselves , from doing all the good they can possibly do , they have acted very imprudently for their own interest ; so if the men that meet more than ordinary afflictions in this world , did but consider the abundancy of their recompence in another ; they would be so far from murmuring at their greater misfortunes , that they would ( as our saviour in one instant case represented it ) on the contrary , rejoice and be exceeding glad , for their greater reward in heaven . now , as to the whole that i have said in this case , as it will easily appear upon the belief of a future state , that is was god's gracious design to make the enjoyment of a happiness in it , the great end of mans creation ; so also , that those mention'd evils , to which his nature hath subjected him , may be improved into many instrumental advantages , to prepare and adapt him for it . and therefore , mankind ought to be so far from making any unkind reflections upon the justice and equity of god , for their natural subjections to all those evils and present infelicities , that they must justify , and applaud his wisdom and goodness , that he order'd them for such excellent ends and purposes . and now , i shall once more call for the observer of the formention'd rooms of the calamitous of all sorts , but it is upon a new errand ; that is , not that he should stand still as a witnessing spectatour only of their miseries , but that upon the reasons which i have given , he may pass another judgment upon the place ; that is , that now he may not think those rooms to be nothing else , but so many apartments of misery ; but to be either so many divine laboratories , in which god design'd to refine the souls of men , and to prepare them for the purer regions of a future bliss ; or he may judge them to be so many sacred oratories , in which all the oppressed may ( according to god's ordinative love to them ) be more strongly oblig'd to be daily adoring him , and performing their constant offices to implore his blessing upon their several afflicted states : or lastly , he may look upon them as so many military theatres , in which , the afflicted may with religious courage , be contending for the lofty prize , that god hath set in their prospect , by faith and hope . and thus , i hope , i have so fully solv'd the first intolerable consequence , that they , that shall hereafter complain of god for their subjection to their present evils , must arraign his love for doing them good , and reproach his care in carrying on a design for the better securing their future happiness . and thus ends the solution of what might reflect upon the creatours honour . section ii. this second section contains the solution of the other mention'd intolerable consequences , which the afflicted may suggest to their own minds , from the miseries and calamities , to which their nature hath subjected and exposed them , upon the belief of the real existence of a future state , and of an establish'd happiness there enjoyable ; i say all such other consequences will be easily , & naturally answered & controuled , upon the same reason , that the great creatours glorious attributes have been already vindicated . first , what was alledged concerning parents cruelty , in propagating beings to be subject to the possibility and danger of so much wretchedness and calamity , is presently solv'd , by a belief of such a future state : for parents can then on that ground , most reasonably propound to their own thoughts and hopes , that they shall bring forth so many candidates for an everlasting happiness , and so many rightful heirs of a most glorious inheritance ; & that as so securely setled upon every one of them , that no power , malice , or contrivance whatsoever , can disseize them of it , unless they shall willfully resign up their own right , and title to it . so that if they should certainly foreknow , that those their children shall infallibly meet the hardest circumstances of humane life ; yet considering , that parents have so much reason to believe , that the most afflictive evils of mortality , are possibly improveable for the better securing a happy state in another world ; it will be sufficient to remove the discouragement , which the mention'd consequence suggested to them . for upon a supposed tender of election , a good parent would in no sence have his children great and prosperous , if it stood in competition with his choice of having them good and vertuous , though they were assured , that their children were to be incumber'd with the greatest misfortunes , to which their natures have subjected them . then secondly , as to what hath been discours'd to justify mens putting a present period to their own uneasy lives , when they are heavily oppressed , with any of those severest evils of their mortality , though that practice would be reasonable enough , if there were no future world ( as i have shewn reasons , authorities , and examples of it ) ; yet that state being once acknowledg'd and believed , and the men that do believe it , actually ingage in the practice of those vertuous actions , that necessarily conduce to the happiness of it , they would then , not only hold their hands from such destructive attempts , but rather might find sufficient reasons to own the continuance of their lives , as a blessing in any condition . they would then be patiently and wisely accounting with themselves , that almighty god may be mercifully pleas'd to continue them still in their uneasy lives , because ( perhaps ) some part of the necessary work of their great salvation , is yet unfinish'd ; that is , that possibly they may have some portions of their lost time to redeem some remains of their passions still to subdue ; some further additions to be made to their heavenly stock ; some defects in their daily offices to be amended ; or some further degrees of love and zeal for god , and goodness to attain to , before they die : or they may be satisfying themselves , by telling their own minds , that god in mercy to the world , may let them still live to be further instrumental to some common good. perhaps some distressed families and persons would want their support , or the careless congregations , their devout amens ; or ( perhaps ) the church cannot yet spare any part of her defence , and that if they were gone , there might be wanting some of the number that uphold a sinful state. in a word , as such men can never want reasons to judge honourably of god for their continuance in their mortal , though afflicted lives , so they would not forgive themselves a thought of the least inconvenient usage of themselves , that might shorten their uneasy abode in their present circumstances , whatsoever they are . and this is the last instance of solution of the mention'd intolerable consequences . thus we see with what unconstraint , and unexceptionable coincidency ; and how without any pretence of force or opposition , they are all solv'd and reconcil'd . and now what can we immagine should offer the least doubt or suspicion , but that the solution of these intolerable consequences , should as naturally , and as it were of course , inferr the truth of the design'd conclusion ; especially , when we see all things do cohere with the same fitness and agreeableness to it , as a dislocated bone falls into the same place , whence it was distorted , to the patient 's present ease ; or , as the scattered materials of a structure , when they are once fitted for a regular frame , are presently put together , and accommodated to those places and positions , for which they were at first wrought and design'd ? so easily , and so naturally , do all those consequences admit their solutions , from the acknowledg'd belief of a future state. but let us attend the conclusion . the conclusion . and now the summ is , that if no man can deny the first foundation of the argument to be true in the first chapter ; that is , that man is created and born naturally subject to such severe portions of misery , and calamity , that he is by his nature , made the most unfortunate being of the whole visible creation , if his existence should be limited to the duration only of his mortal life . and then secondly , as in the second chapter , if from thence all the intolerable consequences , which reflect so much upon the honour of god's equity and goodness , and against the comfortable thoughts of a man 's own being be truly inferred . and lastly , as in the third chapter , if it be true , that nothing else can possibly solve those consequences , but the belief and acknowledgement of the real existence of a future world : then it 's infallibly certain , that god hath design'd , and constituted such a state. fifth argument . the summ of the fifth and last argument . the fifth argument to demonstrate the necessary existence of a future state , is founded upon an observation , that mankind are naturally born qualifi'd with the most earnest desires , and the most constantly importuning appetites of being happy : and yet , that there is nothing offered or allowed them as attainable or enjoyable in this present world , by which those natural desires and appetites can possibly be determined or satisfied ; so that , if the duration of their whole beings should be limited only to their present mortal lives , it cannot but reflect upon the honour of the creatour's wisdom , justice , and goodness ; who , by his own soveraign will and pleasure , gave man a nature qualified with such desires and appetites , and yet placed him in a world , in which there is nothing to be had , that can give any sufficient satisfaction to his own mind ; the proper seat , in which all true happiness must necessarily be presum'd to reside . and because the supposal of the real existence of a future world , in which god may have provided such enjoyments , as may naturally and sufficiently satisfy those restless desires and appetites of being happy , can be the only possible solution of that reflexion upon those glorious attributes of god , it necessarily follows , that god almighty hath constituted such a future world. but that this argument thus generally laid , may the more clearly and convincingly inferr the design'd conclusion , i shall order the full explanation of all the parts of it in these three chapters . . in the first chapter , i shall represent , that god hath certainly created all men with those strong desires , and predominant appetites of their own happiness ; and that it is not in their own power , when they please to lay them aside , or sufficiently to controul them for their own ease : and then , that it cannot be doubted , but that god almighty in his equitable kindness , and essential goodness , hath one where or other , made provision for their rest , and satisfaction . in the second chapter , i shall evidently evince , that there is nothing allowed to mankind , as attainable in their present mortal lives , but what is unsufficient to make them truly happy ; or to give any constant , or indeed , any tolerable acquiescence to their own restlesly desiring minds . in the third chapter , i shall thoroughly demonstrate , that the supposal of the real existence of a future world , and of a sufficient happiness there attainable , will naturally solve all those evil consequences , that may be suggested against god's attributes , for giving man a nature so qualify'd ; and will also fully answer all manner of exceptions and complaints , that are ordinarily made against his temporal enjoyments by reason of their natural transiency , uncertainty and unsufficiency to make him compleatly happy , during the time of his mortal existence . a future world's existence , demonstrated by rational evidence . chap. i. the first chapter is design'd to represent the truth of two things , both which must be presum'd as grounds , upon which i may build up the argument so far in preparation towards the conclusion . the two things are , first , that every man is certainly born with a mind endued with those strong desires and importunate appetites of being happy ; such as are not in their own power to lay aside or controul at their own pleasure . secondly , that it cannot be doubted , but that a wise and good god hath one where or other provided for their rest and satisfaction ; or he would never have naturally given them such qualifications . but these will take up two sections . section i. in this first section is design'd the first truth ; and in order to a full explanation of the case , it is requisite , that we first take notice , that god hath ordered all other beings , both sensible and insensible , to be carried on by a necessary and natural impulse , to the attainment of all those their proper ends , to which , by his own sole will and sovereign authority , they were at first by their nature unchangeably determined and affix'd . but it was other wise in god's design , when he created man : for his divine purpose , as to him , was , that he should be created with such free and self-determining faculties , as by which he might be first enabled to understand and judge , and then be left at his own freedom to chuse and act for his own end , that is , his own happiness ; for nothing can be proposed as a proper and natural end to a rational creature , but some adjudged and chosen attainable happiness , that may satisfie the importunity of his appetitive mind , and be accommodable to the measures of his rational nature ; as aristotle discourseth the case in the first book of his ethicks . now , that man might be sure to endeavour the attainment of that his proper end , by the use of those his natural faculties of judging and chusing it for himself ; god gave him also as necessary an inclination , and as forcible an appetite to spur him on , to look after his own happiness , as any other creature had , to attain its natural end , and by as uncontroulable an instinct . and therefore it is certain , that as there is no qualification in his nature more closely adherent to his very being , nor more unexceptionably universal to his whole species , so is there no part of humane nature more predominant and authoritative . for it alwaies gives laws to all the faculties and affections of his soul , and commandingly governs and controuls all the designs , actions , and undertakings of his whole life . so that the creator's powerful will is not more sovereignly expressed in the natural qualifications and inclinations of any kind of inferiour beings to attain their natural ends , than in this of man's unsuperable principle to will , desire , and act , for his own suitable happiness . the stone tends not downwards , nor the sparks mount upwards , more necessarily and naturally . or , to make use of the words of a late author , who saith , that it is a disposition of mind , that is so prevailingly fix'd against all attempts of losing it , or departing from it , that a man may bid a farewel to all vertue , he may cast away all his plenty , and his honour , he may undervalue and endanger his health , and at last throw away his life ; but the desire of being happy , does so firmly adhere to his very being , that unless he can shake off nature it self , he can no way unloosen himself from it . his mind can never cease to desire , saith cicero . an early intimation of this natural and necessary impulse , is observed even in his very childhood ; for no sooner doth the eye of his mind begin to open , but the first thing it looks after , is to shew its little inclinations for the choice of something , in which he may be pleased . and as by the addition of a few years , his reason gradually improves , and begins to have a little skill to understand discourse , and to mind any plain reasonable inferences , so it presently teacheth him to knit little obvious occurrences into designs and projections , and will be laying small trains how to attain to something of a satisfaction , that is at present , agreeable to the measures of his yet imperfect judgment and capacity . and then afterward , when he hath attain'd to a compleater maturity of his reasoning faculties , this impetuous natural disposition restlesly drives him on to the choice of some undertaking or other , by which he promiseth to himself an attainment of some kind of happiness , as the end and scope of his intendment . and as men are variously inclin'd , and differently ( perhaps though but occasionally ) byass'd in their opinion of this or that way of living , so doth this restless principle ( by which men are universally acted ) alwaies attend , and haunt their several minds , to hurry them on to the search after , and the choice of something , whatsoever it is , upon which they have fix'd their opinion of being happy by it . and hence it is , that when that natural impulse scourgeth one man into the pale study , to pass away his time ( and sometimes his health and fortune ) in a solitary converse with papers , for the attainment of learning , as his propos'd happiness ; and when another is call'd out by the same natural principle , to sacrifice his peace and quiet upon the military theatre , or to wind himself into the intrigues of publick business , upon a design of being happy by some applause or honour ; a third makes use of all his skill and friends , to shroud himself in the most private retirement , and to live in a total seclusion from all publick affairs , as he judgeth it to be the best expedient , how he may live an easie and happy life . and as in these , so in all other instances of like nature , men are alwaies tumbling up and down in this busie world , and do behave themselves like messengers sent out for some lost or undiscover'd treasure , who though they go a hundred waies to find it , yet they all went out upon the same errand , and were carried on by the same impulse and design of projecting and prosecuting something , in which they all might expect and presume a satisfaction to themselves . and all this is done by the force of their natural implanted desires , and impatient appetites of being happy , which god gave them , and which they could not at choice resist . and this explains our meaning of the first truth , of which we are in quest . section ii. this second section informs us , that as by these few intimations , man's natural over-ruling appetite of being happy , must needs be acknowledged ; so , by a direct consequence , it must as necessarily be believed , that god hath not denied him somewhere or other , some sufficient means , and a tender of some suitable objects , which his rational and discursive understanding may judge fit to be chosen , and in the enjoyment of which , he may be able to find out something that may be commensurate to his natural desires , and which may answer his present endeavours for it , to his own mind and reason . all which must as infallibly be granted to be true , as that it cannot be believed , that the all-wise and good god should create man to be such an intolerable incumbrance and infelicity to himself ; as to be alwaies by nature restlesly disposed to desire , seek , and attempt that , which was never put into his power and capacity to attain . for that were to give him a desire , and to dispose him for an endeavour of something , that were impossible : which would be so irrational in its self , and so reproachful to the divine nature , as that it cannot be supposed , that such a disposition should be intentionably implanted in him by a good god , unless any man can be so prosane in his mind , as to think that god intended to make man certainly unhappy , at the same time when he first designed to give him a being : or , that he should please himself in such an act of sovereignty and power , which should be so greatly inconsistent with his love and equity . and then afterward ( which is worst of all ) that the holy god should be presumed to behold a poor wretch , that was made by his own free choice and pleasure , and that always lays at the foot of his own dominion and authority , to baffle himself like a fool , and to toil like a slave , for that which ( without any fault of his own ) he can never find out , or arrive as ; or that after all his fruitless labours , and lost endeavours for some unsufficient prize , he must at last be so unhappy , as to applaud the being of a stone , that lodgeth quietly in the bosome of a mountain ; or be tempted to envy so many plants and animals , that infallibly enjoy the end of their nature , without any observable miscarriage in their actions , and certainly without any discursive and habitual sense of their own disappointment or dissatisfactions . these are such conceptions of a good and holy god , that they can never enter into the heart of any man , but his , that resolves to maintain a dispute against his soveraign goodness , and indeed against his real existence ; or that loves to sport himself , in managing satyrs against the perfectest visible piece of work , which his infinite power and wisdom ever brought forth into being . and nothing but the supposal of a future state can silence these unbecoming conceptions of the divine nature , as it will fully be made evident in the latter part of this argument . now the design of this first chapter is to evince , that infallibly there is implanted in man by a natural and insuperable instinct , such a desire and appetite of being happy . and then , that in consequence almighty god hath either provided some where or other a happiness that may answer and determine those desires , and satisfy those appetites of his nature , or else it must be presumed , that he created him with the same infelicity , as to his mind , as if as to his body he had qualifyed him with a natural thirst and hunger , and then had allowed him nothing , or what should be unsufficient to satiate such importunate appetites . a creation of being in such circumstances , would look more like an act of absolute tyranny , than the effect of a gracious power and authority . but hath not god provided a sufficient means by the happy enjoyment of a mans own being in this world ( as other creatures have ) for the satisfaction of his natural desires and appetites , so that we shall not need to have recourse to the existence of another world , where ( we suppose ) such desires may be answered and determined ? but that enquiry is the business of the next chapter . therefore , chap. ii. in this chapter i shall evidently evince , that there is nothing allowed to mankind as attainable in their present mortal lives , that is sufficient to give any tolerable acquiescence to those desires , and appetites , which god had soveraignly and naturally implanted in their minds : and that without a consideration had to the possible enjoyment of the happiness of another life . all that they can be possessed of in this world , will be so far from determining their desires , that they will be found to be little better than frustration , and disappointment ; and being relyed upon ( as in reason they should , if nothing else can be expected or found ) as their present happiness , will become little more than a burden , and an oppression to their own lives . and the truth of this will be managed in three sections . section i. in this first section , i shall state the measures of what can possibly be reputed mans special happiness in this life . and for that end let it be first considered , that all that , which god hath set in mans present view , and that most immediately stands at the door of his senses ( the common in-lets of objects to his affections , and the imaginative part of his mind ) for his desire and entertainment ; and that is agreed upon and celebrated in the world by an universal consent and suffrage , as mans principal happiness in this life ( where there is no concern for a future state in faith or practice ) must be at least that which may be commonly thought , and esteemed a present sufficient well-being , or an enjoyment of it in some such degree and proportion as may acceptably accommodate the natural temper of a mans innate desires . now if we strictly examine the nature of all that , which can be presum'd to make up such a present well-being , it will be found to consist in the enjoyment of so much knowledg , health & plenty , as may procure a man so much reputation , friendship , power , peace , & other such like accommodations as may afford him , in his opinion , an easie and satisfactory way of living . for nothing else can otherwise be suggested , which in any sence may be called a present attainable happiness , if the concern of another state be laid aside . as for the pretence of a sufficient happiness in this world , by vertue 's being her own reward , the folly and insufficiency of it hath been examined in the fourth section of the second chapter of the third argument . and then , as to the pretensions of learning and contemplation ( as some philosophers have contended for them ) they also have been sufficiently accounted for in my second argument , chap. . sect. . & . now , as to our describ'd present enjoyment of a well-being , allowing some circumstantial alterations in the opinion of it , according to the different humours and inclinations of mens minds , though the whole world admire , proclaim , and desire it , as their chiefest happiness in this mortal life , yet it is certain , that in its best circumstances , and most desirable successes , it could never be design'd of god ( for whatsoever other ends he might please to allow it , of which an account shall be presently endeavour'd ) to be a man's natural and sufficient felicity , upon the warranty of these three reasons to the contrary . . the first is , that if god almighty had intended it as man's sufficient happiness , he would either have soveraignly given it to every man , necessarily to enjoy it , or he would have put it in every man's power to attain to such a well accommodated state , and way of living at his own choice , and upon his own endeavours for it . which soveraign donation , or possibility of attainment , must be necessarily supposed , in whatsoever it is , that is propounded to such an intellectual agent as man is , for the satisfaction of his rational desires , and the natural appetites of his mind ; or those qualifications will appear to be given him , not only infinitely to his own disadvantage , but to be his perpetual calamity and incumbrance . a desire , and not to enjoy , is upon any account a very uneasie state of mind , but such a desire , without any possibility of enjoyment , is an intolerable oppression . now , that every man cannot attain to the enjoyment of the several mention'd branches and constitutives of a present well-being , by his own contrivance , and at his own choice . and then , can any understanding mind be so inconsiderately credulous , as once to imagine , that any such thing can be a man's proper , natural , and sufficient happiness , which , when he most especially needs it , he cannot have it , and when he solemnly chooseth it , and most earnestly endeavours for it , he cannot assuredly obtain it ? but this case hath been largely accounted for already . are. . chap. . sect. . . but then , secondly , upon a supposal that some few men , by some extraordinary concurrent favourable hits of providence , should be so successful in the world , as to be made rare examples of such a happy way of living , with all its mention'd adjuncts and circumstances ( which not one of ten thousand ever enjoyed ) yet it is certain , that even then , that successful state , ( in whatsoever degree it is allowed them ) could never be designed of god as their sufficient happiness ( which must be supposed , if no future world ) because it could never be found to give their minds any constant and settled satisfaction , when they were so possessed of it , but that the more , and the longer those men enjoyed it , though no interruption had ever intervened ( which were a monstrous vanity of mind to have presum'd ) the more they could not but discover its insufficiency to terminate their desires . and to what degree soever they had raised their expectations of it , before they attained it , yet they alwaies experimentally sound the enjoyment of it to have come so far beneath a tolerable satisfaction , that it hath often proved little better than a baffle and real disappointment of mind . and further , it 's observed , that in the pursuit of such a present felicity , the accession of every new acquist does alwaies but inflame mens appetites , and heighten their expectations of some more , newer , and other attainments : so that , in that respect , such mens thoughts must necessarily be supposed to be alwaies wandring up and down , and unweariedly fluctuating in an infinite circle , and endless maze , and reciprocation of desires and unsatisfactions , expectations and disappointments . and , the main reason of all this ( as seneca well observes ) is , because there is not any thing in the world that is enough ; and that the highest enjoyments are too strait and disproportion'd . for though , perhaps , they are not so for mens present ordinary use , yet they will alwaies be found to be so , for the satisfaction of the natural desires of their minds . and this is the very reason , why many persons that enjoy the fullest plenty , and in appearance to others , all they could wish for , yet may be unaccountably uneasie in their own minds , and oftentimes very unbecomingly froward in their demeanour to others , and even to them , whose fidelity , kindness and diligence they have cause to applaud and love : i say , all this is , because their desires were originally and naturally fitted for a bigger , and indeed , for another kind of happiness , than what this world could afford them . and upon this account it is , that sir francis bacon takes notice , ( which he borrowed from seneca ) that the fastidious , that is , such as are tyr'd with any considerable continuance in their enjoyments , are as willing to die , and leave them , as the stout , and the miserable that wants them ; and that because ( saith he ) they have created a weariness of doing the same thing so often over and over . it 's certain therefore , by a most necessary and reasonable consequence , that mens appetites are to be satiated with some thing that is not here to be found , and therefore that must be future , and in reversion , or no where at all ; which would be a reproach to the creatour's honour , in giving him such a nature , and yet depriving him of a suitable satisfaction . but this hath been more fully manag'd , ar. . chap. . sect. . the third and last reason , to shew the insufficiency of all the enjoyments with which a man can possibly be possessed of as his present happiness in his mortal state , must fall so much short of answering his natural importunate desires of being happy , is , because they will alwaies be ( and he cannot but know it , if he considers ) a possession of what 's most unconstant and uncertain : words that have from thence received their native sence and meaning , and which are never so properly expressed , as when they are used as epithites and adjuncts of every temporal enjoyment ; and therefore , for which , nothing that 's call'd a rational judgment , can have any kind of true satisfaction in them . there is nothing here ( saith seneca ) that is not vanishing and deceitful , or not unconstant as seasons ; all things are tossed up and down in their interchanges , and pass into their contraries ; and that in such unsteady revolutions , as that a man can call nothing certain , but his death : or , as he expresseth it in another place ; the unconstancy of things is such , as that there is nothing certain , but what is past . who is it that is certain of the contrary , but that flames to morrow may throw him out of his stately house or palace , into a despicable tent or cottage ; or , that a tempest may prevent the safe arrival of his importing treasure ; or , that war , rapine , and a sudden change of seasons , may defeat his expectations in his fruitful fields ; that a malignant distemper may empty his house of his numerous posterity , and a thousand accidents may invade him in all the circumstances of his well-being ? and then also , he cannot but know , that in despight of all his most powerful defence , he lays every day , one way or other , at the mercy of the malicious , and the spightful . what privilege can i claim against the devouring tyranny of the covetous , and the envious ( saith neirembergius ) ? what may happen to any , may happen to all ; what to all , to me . and , if that man may think himself happy , or can be cheerful , that knows a serjeant , or an armed party stands at his door , upon design to arrest him ; or when he understands , that his house stands amidst an infected neighbourhood , ready every moment to seize upon him ; then may a man be reasonably pleas'd , and happy , that considers , that all his enjoyments are possessed with a perpetual danger of change and uncertainty . i say , where things are thus insecure , what considering mind can suggest a reason of being happy by any the greatest enjoyments ? and surely , where right reason can give no judgment : for it , that mind cannot be truly satisfied in it . there is nothing in nature truly blessed , but what is exempt from fear . no man lives but miserably , where all things are suspected , saith seneca . and so are all things else , but the present favour of god , and the hopes of being blessed in a better world , to him that lives a vertuous and religious life . these are the three general reasons , which i have offer'd against the possibility of mans being truly happy by any thing that bears the name of an outward well-being , in it's best circumstances ; and therefore not likely to be design'd of god for man's choice , as sufficient to answer , and determine the created natural desires of his mind after his own happiness . but the sensual hath something to say against all this , which must be considered . section ii. therefore , this second section tells us , that the earnest pretenders to a present possible prosperity , and the mighty admirers of it , will , notwithstanding all this , think and say , that they are not to be turned off from their own sence of being happy with such a dry philosophical lecture as this ; and that instead of being convinced by these reasons , they will with indignation and scorn enough , mock at the divine that preacheth them , or the philosopher that disputes for them ; or at the sober and the meek , the just and the charitable , that do exemplarily make use of them , to the practical exprobration of their follies . but then i am particularly obliged to take notice , that there be three sorts of such men , ( of which a great part of mankind do appear at all times to consist ) who are alwaies more obstinately and uncontroulably bent against these , and all other arguments , how reasonable soever , that can be offered in this case : and with these men i am willing to treat apart , and by themselves in a closer method . and the first of those three , are the mighty men of wealth , who in contempt of the former reasons ( which they can no more answer , than be wise ) are resolv'd to think of no other happiness , but to be perpetually listing numbers to their regiment of creditours , and catalogueing more inhabitants to their encreasing territories , that they may be proclaimed rich , and admired as prodigies for their famous acquisitions . for it 's generally observed , that covetousness and pride , are complicated in the same person , and do shew themselves in all their actions , where they may be competible . and therefore , these men will defy the man , that dares presume to charge their reason with an obligation of being just or merciful , ingenuous or humble upon the reasonable arguments of making a safe provision , and an undefeizable estate for themselves , in another , and a better world. the next silly unattendant to the former reasons , is the man of bustle and ambition , and he wonders that any man should dare , with such arguments as these , to affront his humour in the present sense of his own sufficient happiness . and when he is accounting in a long list , the names , wealth , and vertue of his ancestors ; and is relating some instances of his own valour , & successful atchievements ( though it were ( perhaps ) but in a duel for a vain woman , or in revenge for an idle word ) that man , that shall refuse to aggrandize his bravery , and to admire his happiness upon such pretensions , or inform him of any other sober instances of honour , and true fortitude , must be content for a while , to bear the character of an ignoble and despicable spirit . the third of that obstinate sort of men , is the sorry voluptuary , who , with contempt enough of the pretences of both the other , blesseth himself in the opinion of his own happiness , and thinks that there needs no other to be offered to him for his present satisfaction , than to be rock'd asleep in some sensual pleasures ; and would fain immagine that he enjoys his being to purpose and happiness enough , while he is gratifying his sensual apperites ; and then laughs at all those , that shall bring reasons to advise him to the contrary , as a pack of pitiful empty fellows , that don't understand the town , ( as they call it ) and that don't know what 's good breeding ; eating , and drinking , gallantry , and love. these are the three sorts of men that almost divide the vain world between them , and that are especially presumed not to be at leisure , to attend to the examination of such general reasons , as are alledged for the unsufficiency of all present enjoyments , or of what may be offered for the happiness of another world : and therefore , are obstinately set to resist all possible counsels , that may be given to engage them in the serious thoughts of it . and now , that there may be nothing omitted , to oblige such men to take a full account of their own follies , i cannot but judge it very reasonable , that besides those three general imperfections , to which all temporal enjoyments are in common certainly subjected , and as so qualified , are rendred uncapable to afford any true happiness to such a rational creature , as can discourse its measures ; i say , i cannot but judge it both necessary and charitable , that i may make the conviction more compleat and available ; that besides those three arguments that may inform their reasons in general , i may particularly arrest these mens several humours , and mistaken sentiments of their own happiness , with a proper remonstrance against every one of those pretended principal constitutives of humane prosperity ; proving that every one of them have their proper and particular insufficiences , ( besides those former general defailancies ) to make a man truly happy . and i shall give every one of them a fair trial apart . . and then , as to the first admir'd instance of humane happiness , wealth , let the forementioned men of money seriously count and consider with themselves , what it is in its self and proper nature ; and in the issue of their thoughts they must find , that it is no more , but a servant to their natural necessities , and at best , but an expedient to attain the better conveniences and decencies of their short and mortal lives : and then , what there is more than will well serve those ordinary ends , ( which an indifferent plenty may attain to with less trouble , and fewer dangers and fears ) must in reason be accounted a redundant surplusage , either to become a prey for them , to whose trust and management it is committed , or to be thrown over board , to be catch'd up by them , that perhaps neither lov'd his person , nor deserved the advantage . and indeed , what signifies a vast and over-grown fortune , but noise and trouble , when the fruitless splendour of it shall be considerately discounted ? for if the owner of it be good , vertuous , and religiously qualifi'd , the burden of his duties to god and man is but so much the more encreased , and the acquitment of a good conscience so much the more nice and difficult ; and his temptations to folly will be infinitely multiply'd . if it be said , that his plenty and greatness in the world's eye , may upon several accounts adapt him the better to assist in the conduct of publick government , it 's truely affirmed : but then where lies the happiness of it ? it is no more than to ease others of that common burden , and for the benefit of those , who know not how to be satisfied with their own good : it is but to keep tame an unruly multitude ; and when others may sleep quietly in their retir'd privacies , to be awake to watch over lyons and tigers from devouring one another . for all which , he must expect little else , but ingratitude ; and perhaps he may be pay'd for all his cares and pains , with nothing else but spite and hatred , the usual vulgar returns , for the most careful and vigilant authorities . but if that great man been't good ; that is , first , if his humour be to put his surplusage to a trade of further encrease , how much is he better than some common officer , or publick receiver of a great revenue ; by which , in time , he may gain the repute of being the common cash-keeper of the country , and so may possibly be on all hands addressed to , to find money , to defray the expences of fools and sots with summs , which ( perhaps ) his eyes may never see more , but in a little scrole ; or which his next generation may abuse to maintain the charges of some vain and silly way of living ? or if the mighty man be sensually disposed ; that is , if he expends his redundant surplusage in debaucheries , how much will his house differ from a common inn and hostage , unless it be , that it 's so much a greater one ? and if he hath a parcel of loose people of both sexes in it , his abused plenties may perhaps procure his house a more famous , but a worser name . moved with the sence of these vanities and inconveniences thus discover'd , the romans call'd riches ( impedimenta ) real incumbrances , like the cumbersome baggage to a moving army . and , for which reason , many great philosophers have rejected the enjoyment of that , which is called wealth , and renounc'd the name of rich : and many great potentates have unladed themselves of their worldly greatness and splendor , to enjoy the ease and freedom of a poor monastick . and last of all , how can that be called an expedient of a mans proper happiness , ( such as god should design to answer , and satisfy his natural desires of being happy ) that cannot , in the truest sence , make the possessor really either the more vertuous , or the wiser ; as the philosopher argues ? and thus we have examined the first material a mortal's present reputed felicity . . secondly , as to the man of honour , what signifies that which he calls greatness or splendor , or an ambitiously design'd popular reputation in the world , when the nature of it is closely examined ? for , it will be found to depend chiefly upon incompetent judges of worth ; and it seldom falls out to be the portion of them that truly deserve it . insomuch , that many wise and vertuous persons have been so far from being ambitiously struggling for such an honour , that they have shunn'd and avoided it , as much as they could : and have been more really ashamed of a popular courtship and applause , than other vain men have been concerned to be disappointed of them . but then , when it hath happened , that the vulgar vogue hath not been mistaken , ( which is very seldom ) yet that acquir'd honour must lay at the feet of unconstant mortals , and upon the hazard of every trivial miscarriage , and misconstruction of actions ; for which solicitous envy ( it's certain attendant ) will never want a contrivement , and an opportunity . besides , we see , that worldly honour very seldom follows either vertue , or any other worthy qualification of mind , but that it purely depends upon wealth , by what indirect acts and arts soever attain'd , and how unworthily soever used and managed . for he that hath money , shall certainly be flattered as , valiant , just , wise , a prince , and whatsoever he pleaseth to be ( saith the poet. ) and without it , no man must expect to have a greater proportion of honour , than a vertuous virgin without a dowry ; a learned priesthood without the churches patrimony ; a valiant souldier in age and raggs ; or a man nobly born without a fortune . and this is the sorry nature of the second reputed constitutive of a man's present prosperity . . then as to the man of pleasure , if the nature of it be balanc'd by a considerate mind , it will be found at best , but immediately to affect the brutish part of man ; that is , his inferiour appetites . and about which , his superiour faculties shall be concern'd in nothing more , than in discovering it's folly and vanity , or controuling its successes . and if you measure the duration of sensual pleasure , it 's gone as soon as known ; and its fruition , is its end and extinction . and if it hath any repeated periods , the most desirable instances of it , will in time nauseate , like meat to a full stomack , and become as tiresome as labour , and as unapprovable , as what is old , worn , and out of fashion . and which is more , there are no pleasures , which religion and vertue , and the sence of another world can't account for , but are generally purchased at the choice of so much unworthiness , as to make others miserable , or at least , uneasy by them . therefore , the great philosopher , though he would fain have found out a sufficient attainable happiness in man's mortal life , yet found cause of all men , to call the voluptuaries the burden of the world ; and the disease of mankind . and epictetus adviseth all wise men to abstain from them , if they design any after joy , or satisfaction to their own lives . this is the third and last integral part of man's supposed present prosperity . and thus i have strictly examined the several natures , and particular qualities of the three pretended constitutives of all humane prosperity in their proper kinds , and seriously weighed the concomitant defects , and imperfections of every one of them in particular , where the concerns of a future state are laid aside . and now , what understanding can be so ridiculously credulous , as once to believe , that any true happiness can result from the concurrence of such defective causes ; or that is built up of such incompetent materials , that the possessor should applaud the enjoyment of it , as his summary and sufficient felicity ? and then , let a● considering man further seriously consult the reason of his soul , whether it be possible for him to have such unworthy thoughts of a most good god , as that he should create a being with faculties capable to judge and balance the terms and nature of all the happiness , with which he must enjoy his whole existence , and for the obtaining of which , he is by a natural instinct to be incumber'd with the perpetual toil and sollicitations of his own desires and appetites ; and then should afford him the enjoyment of no other , or no better happiness , than what is offered to him in this world , as i have truly described the nature of it . but further , to evince how improbable it is , that the happiness , which can only answer those desires and appetites which god implanted in all mens natures , should be lodg'd in any present enjoyment of humane life , i shall remark how ridiculously the wisest men have behaved themselves in their adventures to find out a way how to fix it in this world. but that 's the business of the next section . section iii. this last section discovers the disorder'd and disagreeing apprehensions of all those philosophers and wise men , who endeavour'd to promote a possibility for the attainment of a real happiness in this present state. and , it 's observ'd , that even the learned'st sort of them , like men at a loss where to fix and determine such a chiefest good , and sufficient happiness , ventured at every thing to which their humour , inclinations , and their resolved compliance with a sect , guided their sentiments and apprehensions : dealing in their opinions of man's summary and chiefest happiness , as the old egyptians did with the supreme deity , which , because they found it not among the objects of a present sensible perception , they plac'd it in every contemptible part of the creation , and unmanly ador'd it where they fix'd it . but then our opinionists distant and innumerous disagreements among themselves , was a certain sign , that they had all lost their mark and standard ; and were become like men , who finding no certain path to direct their progress , ( as it is the universal fate of all errour ) wandered about , whithersoever their private fancies , or some instant accident determin'd their choice and motion : but still they found themselves out of the way , and the farther they went on , to look for such a present happiness , the more their bewilder'd minds discover'd to them the misfortune of their mistakes . therefore , of the many that ever pretended to have succeeded in their enquiries after the true happiness of man , few agreed in any one thing , in which it should consist . st. austin reckons up from marcus varro two hundred eighty eight several opinions of man's chiefest good. and tully accounts a great many , and those ( as he averrs ) according to the sence of the most remarkably learned adventurers , to find it out . the epicureans placed it in pleasure , the stoicks in the habits of vertue , the peripateticks in the acts and exercises of it : some of them placed it in knowledge and contemplation , and others in power and dominion , and many in friendship , as aristotle largely discourseth the sentiments of them . therefore the same cicero acknowledgeth , that there was never any question , about which the most considerable sort of men had so many different sences , as about that , in which man 's chiefest good and happiness should be placed . and stobaeus quotes the words of the ancient philemon , complaining , that the philosophers had laboured away their time , how they might find out the chiefest good , but all in vain . and while some placed it in one thing , and some in another , some in wisdom , and some in vertue , they did rather perplex the notion , than find out what it was . thus a heathen could represent the case a great while ago . but , among the different fond opinions which the layers aside of a future state , whether in faith or practice , have vainly suggested to their thoughts , as their most satisfactory felicity ; i must not forget more strictly to examine those many mens pretensions , who have projected for a sense of being happy , by endeavouring to transmit something of themselves to futurity , though it were but to keep alive their names and memorials to after ages . and the folly of this i shall at last the more industriously and fully endeavour to represent , because i perceive , that in those men , with whom such a design of happiness hath prevailed , their intendments have been generally more steadily and constantly fix'd and prosecuted , than in any other of the former pretensions to humane happiness ; where the thoughts of another world have been suspended and superseded . and the reason of this my observation , is , because such kinds of designs as these , are more accommodable to that natural disposition , that is generally implanted in mens minds , to aim at something that is future , and indeed ( if possible ) immortal . and therefore it is , that those men that have in any kind been governed by that natural temper , are so much the more apt to be pleased with their own mistakes , as that their designs do bear a nearer assimilation and alliance to the prosecution and attainment of the truly immortal and eternal happiness ; for which ( it will appear ) man was principally and designedly made . and without doubt , that temper in man's mind , towards futurity , howsoever it 's abused to such trivial purposes , was wisely and graciously allowed by a good god to him in his very nature , as a great advantage for his more easie and more natural prosecution of that , which should be really his immortal bliss , when he should go about that happy work. now , an instance of this natural disposition , is very often expressed in planting , building , experimenting , and writing , and in such like intendments ; even when of the benefits of such undertakings , the very projectors themselves could not but understand , that they should either never be partakers , or but for some inconsiderable space of time . but , the reason upon which they founded their encouragement , was , that they found themselves like to be pleased that their projections might remain to futurity , as standing remarques of their care , and skill , and honour , or they know not what . and possibly , these men having before experimented ( as it 's frequently observed in the world ) the defects of all other sensual pleasures , they adventured upon this last design in the wiser and declining part of their lives , as that which did more accommodate the natural propensity , that is in all men ( if they did not over-rule it ) towards the most substantial happiness of a future life . and , i believe , thus were the thoughts of solon governed , when he had told croesus , the rich lydian king ( after he had shown him his vast treasures , and asked him , whether he did not believe him to be an happy man , that was master of such wealth and kingdoms ) that no man ought to be reputed happy , till after death . i say , something of that nature prevailed with solon to use that expression , as appears by the manner of aristotle's large and industrious confutation of him in the first book of his ethicks . and it is supposed that ovid turned it into verse , in the behalf of solon's perswasion . now , as this mistaken expedient for humane happiness hath govern'd no inconsiderable part of the vain world , and more particularly such , whose age and experience might have stock'd them with a sounder judgment , so it hath been mightily endeavoured by two sorts of men , of whom i must now especially take notice . and , the first of those are they , whose design it is to be preparing monuments of their skill in arts and sciences , and in some very chargeable and laborious experiment , thereby to survive their mortalities , and to acquire an everlasting fame to themselves , when they were gone off from their mortal stations . secondly , i take notice , that there hath been others of another distant temper , who all their daies had been drudging in gare and toil , and constantly exercising all their skill , and denying themselves all reasonable satisfaction in their own present plenties , with a design to heap a fortune big enough to set up a family of their own name in vogue and note in the world , when they were gone ; thinking thereby to immortalize themselves in their own posterity ; and thereby creating to themselves so much the greater opinion of their own happiness and satisfaction , as that they had gone so far towards a perpetuation of their pretended happiness : concerning which kind of happiness , the excellent author of the religio medici hath this expression . this conceit and counterfeit subsistence in our progenies , seems to me a meer fallacy , unworthy the desires of a man , that can but conceive a thought of the next world : who in a nobler ambition should desire to live in his substance in heaven , rather than in his name and shadow in the earth . now , as to both which designers for any present or after happiness , ( i know not which to call it ) were it not that sometimes many commendable things have been done for the benefit of those that are present and to come , so as that their doing good might turn to some happy account to themselves in a future state , their design is liable to as many unaccountable exceptions , as most other the former unfortunate contrivances for a settled happiness in this life , have been subject to . . as for the first sort of these i mention , who had stifled their natural appetite , design'd by god and nature for the better pursuance of something , by which they might be made really futurely happy ; and then would give themselves leave to think of no other happiness , but what they might acquire by leaving some lasting monuments of their skill and labours after them , what words are little enough to express the fondness of such an intendment ? for , if we measure the substance of their happiness , with respect to such a futurity , ( as is pretended ) it can be placed no where else , but in a fond proposal of something to their own minds , of which ( supposing their denial of a future state ) they themselves can never have any possible sense or enjoyment , and of which at present they can have no perception , but as in a pure romantick notion , and empty imagination : and by which , they shall have just so much real happiness , as that man can presume himself to have a sufficient defence in a time of danger , who had studied to build castles in the air , by his extravagant fancy . what present real felicity could ovid propound to himself in his own perception , as to a future fame ( which was the only thing that he is presum'd to aim at ) when he flourished his vaunting epilogue to his metamorphosis any more , than if his name had been design'd to survive but for his being the author of such a ridiculous story as tom thumb ; or , as if juvenal had named him among his blundering poets ; or , that his reputation had been buried with others as considerable as himself , in a perpetual night of oblivion and nothing ? and , what more could other the fam'd authors of extraordinary experimental inventions propound to themselves , by the credit of their operations , when they could not but know , that in a short time they should have far less sense of any happiness or satisfaction by them , as to their own minds , than the worms should enjoy , who were ready to try fresh experiments upon their bodies in those natural laboratories , their graves ? and , if it be said , that possibly it might be some happiness to them , that they could take a certain present satisfaction in their thoughts , that they should survive themselves in their reputations ; my answer is , that that pleasure could be no more or greater than if the same men should , like knights errants , have perswaded themselves , that they should have the honour to be afterwards reputed as kings , and princes ; and then should take a great deal of silly care to be so recorded in a romantick story . the happiness of them both in each respect is much the same . and then , who but mad men could imagine it to be a felicity so considerable , as that god should allow them no other , or no better enjoyment , to determine their natural desires of being happy , but in such ridiculous triflings of their own imaginations ? . then , secondly , as for the happiness of those that have all their lives laid long trains , to purchase large territories , and build stately palaces , on design to perpetuate their names in a fam'd family after them , it is much the same with the former pretensions , and perhaps the folly of it is , in some respects , less accountable , if they also shall have really neglected the concerns of their future happiness in another world. for , first , the foundation of this imaginary happiness to themselves , is not certainly true ; for it 's yet a dispute among men , whether a transmission of a greatly famous fortune can make posterity more happy than a lower plenty ; and the wisest men have agreed upon the latter . but then , secondly , if the foundation of their fansied happiness were in that respect really true , yet it were infinitely vain to relie upon it , and that , because it were upon a very great uncertainty and hazard , whether their own posterity should ever inherit it , or whether any of their near relations should ever share their amass'd fortunes , when they die : but that their estates might become , like a rich shipwrack , to be divided among strangers , or perhaps among such whom they neither loved nor valued . or , thirdly , if it be granted , that those which they designed should enjoy them , yet it was still very uncertain , whether they would then preserve those famous fortunes as they intended , or not ridiculously scatter them , as fast as themselves had gathered them together ; or whether otherwise they had not all their lives been providing a vast stock , for a sot to play the fool with , or for some unworthy person , that shall ungratefully , yet justly , deride the gainers of it , ( though perhaps his own parents ) for their ridiculous penury to themselves , to obtain such a fortune for him ; or , fourthly , if it shall happen that their fortunes shall be possessed by one of an honest and worthy mind , yet it 's possible , that the same person that enjoys them , may judge himself never the better , if not much the worse for them , in many respects . that is , when he shall find himself subject to more temptations to miscarry in his vertue , and to be involved in such incumbrances as may make his life more uneasie ; and that especially if he shall be sensible , that that estate was unworthily and unjustly gotten , or basely & scandalously kept for him . so that if all those silly promoters of great estates , should within a few years after they were committed to their little tenements under-ground , rise again , and take a prospect of what becomes of the issue of all their pinching frugalities , cares and cunning , they would commonly see little else , but the wretched effects of their own folly and mistaken designs , and find , that the happiness they enjoyed upon their projections for posterity , had all along been nothing but one vain dream of something , that never was like to come to pass according to their own purposes and expectations . but then lastly , if all things had succeeded according to the measures of their own fancy and design ; yet it 's certain , that their own dry'd and broken skeleton ( all that is presumed to remain of themselves , if no future state ) shall no more be concerned in the flourish of their succeeding generations , than in the grandeur of the great mogul , or the persian monarch ; and that it shall then be all one to them , whether their sons be emperours or laqueys , or whether they be soveraigns of the ocean , or but admirals of some poor indian canoo . for what is the difference to a dead parent ( for any sense he can have of it , supposing no future state ) whether his child be a triumphant tamberlain , or a captive bajazet , a victorious caesar , or an unfortunate pompey , or to have been a slave to either of them . the drudging projectour may have joy or sorrow in his present portion while he lives , and he does his duty if he provides for them that come after him , but he can't be concern'd in the prosperity of any of them , whom he leaves behind him ( as aristotle observes in his contest with solon's principle ) ; they shall be so much nothing to himself , as is the bliss of another world , which he hath neither believed , thought of , nor endeavoured for . and now , what i have said in particular of these two famous sorts of triflers , with their natural inclinations , to perpetuate their happiness on that account , i may say the same in general of all others , who have any other ways proposed a design of felicity to themselves by leaving memorials of their names behind them . it 's true , the memory of the righteous is blessed ; that is , to others , whether as some additional honour to relatives , or as exemplary to them and others , but as to themselves , they shall have no more perception of it , or of any happiness by it , ( laying aside the thoughts of another world ) than the senseless dust , or the cold monument that covers them : all the most famously remark'd instances of their vertue , or wisdom , shall be no more to them , than if it were recorded , at what time , or in what country , they had ty'd up their garters , or turn'd to the wall for their natural ease . what real happiness could those famous aegyptians promise to themselves , that their bones were to lie under the vast pyramides as their lasting monuments ; more than a poor roman souldier , whose ashes being lodged in an urn without an inscription , informs the world , that there was such an one buried there , that was content never to be remembred more ? and thus i have accounted for some of the various sentiments of those that have studied all that 's possible , to six mans summary felicity in something enjoyable in his present mortal life , or with reference to futurity in the ridiculous sence i have just now represented it ; and my design therein is , that it may appear , that such men have sufficiently baffled and condemned themselves by their own confusions of mind , and that by the absurdities of their different opinions , and their several defective methods of endeavouring to be happy in this life , they have expresly convinced the world , that there is no kind of happiness can determine mens minds to an universal agreement , that is founded upon any thing that is proposable or enjoyable in this mortal state. and therefore it 's very reasonable , and very necessary to be believed , that if god had designed , that such an happiness , as might possibly have answered and fix'd all mens desires and appetites , should have been attainable in this mortal life , there would have been a proposal of some common and universal good , which all men might have plainly understood , and in which all minds should have as universally and naturally agreed . thus i have discharg'd my self of the second head of my discourse , towards the perfecting this argument for a future state ; that is , i have endeavoured to demonstrate , that there is nothing proposed as enjoyable in man's mortal life , by any objects and acquisitions whatsoever , that can tolerably answer man's natural appetite of being happy , or that can agreeably suit that capacity that god gave him by creation to enjoy it . and this i have done by an examination of every thing in the world , that is pretended for it in particular ; and by shewing to what intolerable defects they are all subject in general . therefore it must necessarily follow , or nothing else can reconcile the mind of man to any kind representation of god's goodness , that he should give to all men by a necessary instinct , such an unanswerable desire and restless expectation of an happiness , which cannot be found any where while he remains in this present state ; i say , it must then necessarily follow , that there is another state to come , in which all that heartily desire it , and regularly labour for it , upon the performance of such terms as god requires , and which a found reason may suggest as necessary for that end , may be made compleatly , and satisfactorily happy . but that is the business of the next chapter . chap. iii. in this chapter i shall throughly demonstrate , that the supposal of the real existence of a future state , and of a sufficient happiness there attainable , will naturally solve all those intolerable consequences , which must reflect upon the honour of the divine attributes , as god hath of his own will and pleasure created man , qualified in his mind with those restless and importunate desires and appetites of happiness , and yet , that he hath allow'd him nothing in this present world , by which it's possible it should be attain'd to . and the same supposal will also as naturally answer all manner of exceptions against the unsufficiency , transiency and uncertainty of all those good things , which god allows mankind to enjoy in their present mortal lives . and this will be discoursed of in these three sections . section i. in this first section , i shall plainly manifest , that whatsoever may be suggested against the honour of the divine attributes on that account , will be perfectly solv'd by the acknowledgment of a future state. and to evidence this great truth , and to shew how naturally all those attributes in this case are solved by the supposal of such a state , i need not here go about to advance the happiness of it , by any conjectural excellencies . the nature and measures of it are a reserve with god , and it were a criminal curiosity , and a great immodesty , to be too inquisitive into it , as i have discours'd the case more fully in my first argument ; i shall here therefore only offer by way of illustration , what the present universal experience of the vertuous and pious can evince and verifie . for , whosoever he is , that shall set his heart to exert those natural and strong inclinations of his mind , for the attainment of that great end , and shall affectionately place his thoughts and desires , his designs and hopes upon it , and then shall accordingly live up to such terms and conditions , by which it is agreed upon all common reason , that it is to be expected and attained at the hand of god , ( upon whose good pleasure and free donation it perfectly depends ) i say , that man shall find such a fitness and suitableness of all those his natural qualifications to those excellent objects , that in time he may be made sensible , that almighty god might have denied him any other temper of mind whatsoever , rather than that natural powerful appetite after his own happiness ; which he now observes to be so necessary , to drive him on through all the adventures of what he is to do and suffer , for the attainment of that future state of bliss . so that he shall be so far from complaining and objecting against god , for creating him with such a temper , and ( otherwise ) troublesome disposition of mind , that he shall find pregnant reasons , not only to justifie , but to love and glorifie his goodness , for making him such a creature as he is , and with a mind so naturally qualify'd . for though , while his inclinations and desires were trifling with the vain objects of this life , and were engaged in their natural vigour , for the attainment of a present pretended happiness by them , they were uneasie and unquiet , as being employed about an end , for which they were not naturally disposed , yet they were once terminated upon the concerns of a happiness to come , and then exercised about the actions and offices that tend to it , they will be found to all purposes so approveable , as they will appear needful to enliven his courage against all temptations to his own abuse , by the choice of every trifling object ; and to heighten his earnestness in the performance of all such good actions , as reasonably tend to its attainment . and further , such a man shall not only think well of god , that he gave him such natural dispositions of mind , meerly because they adapt him for those better enjoyments in future , but also for the present ease and complacency , which he shall find in the very use of them to that great end , by the proemial repasts of a most easie , and sometimes a ravishing expectation . that is , such a pious man's desires will be qualified with contentment , while he is in the way , as well as be compleatly satisfied at his journeys end . so that , as he would not refuse the objects of his religious desires for any other whatsoever , that can be offered him besides , so he would not exchange the very comfort and present happiness of those expectations , for the real possession of all the pleasures and seeming satisfactions which this world can afford him . the summ is , if these experiences be duly considered , what can be alledged to justifie the least unkind thought or opinion of god's wisdom and goodness , in putting man's nature into such an order , or that he implanted in him such a disposition ? when it appears , that it is so subservient for , and so suitable to , his chiefest good ; that is , that it is so fitted for the use of all the methods of attaining it here , and that it renders him so adequately capacitated , for the better reception of it hereafter . a faint desire would not have encouraged so great an engagement , nor have been receptive of so mighty an object . and this solves the first doubt which concerned god , as creator : about which something hath been offered in my second argument . section ii. in this section it will appear , that the supposal of that state will also solve all those exceptions , ( which we have already discours'd ) that are so earnestly managed against the forementioned enjoyments of wealth , honour , and pleasure , and all other the accommodations which god hath set in man's view , for his present entertainment . all which , as they will then be believed in themselves to be ordinations of god's great wisdom , to preserve mankind in their general order and well-being , during their mortal lives ; so a good man will as easily find reasons to account them the effects of his love , and considerable arguments of his favour to him , whensoever he is possessed of them . and then , the outcries that are raised by philosophers , poets , and some contemplative persons against them , and the ordinary clamours of idle mens experimental dissatisfactions by them , ( whereby oftentimes unkind reflections are made against the providence of god , in his ordinary dispensations of them ) will be found to arise from no other cause , but from their not believing , or not sufficiently considering the certainty of a future state and happiness , ( for whose interest they may be improved ) to determine their higher desires and appetites . for , all those exceptions and complaints would then appear to take their original from mens promising and endeavouring to make those present enjoyments their principal end , and summary felicity ( which god did never intend they should , for the reasons already given ) and then finding that they came short of their expected satisfactions , have rendered them obnoxious to such undecent accounts and representations . had they believed , and made ( as in reason they ought to have done ) the bliss of a future world their chiefest end , and proposed it to themselves , as their supreme happiness , and then had looked upon those outward temporary enjoyments , to be desired and used in a manner , and with a value answerable to their kind , and no more ; that is , to serve their natural present needs , and for the conveniences and decencies of their mortal lives ; they would soon have found them good and acceptable in their kinds and qualities , received them at god's hand with thankfulness , and possessed them with ease and contentment in all proportions . and then , all their complaints of their uncertainty , transiency , and unsufficiency , to make men compleatly happy , would soon have been confuted by such a vertuous and religious mind , as is resolved on the greater aims , and that hath entertain'd the noblest designs of attaining the bliss of a future state : to which he knows , that all the enjoyments of this life may ( one way or other ) be made considerably subservient , notwithstanding their proclaim'd and adjudg'd imperfections . upon which account , when a good man once understands they were chiefly given him , and then endeavours only to use them for that end , he will soon be satisfied with their enjoyment in every different degree , and must approve god's wisdom and goodness in making them , as they are , ( whilst they serve those purposes ) the objects of his present care , desire , and usage . it is mens esteeming them too much their happiness , that makes them found to be too little , and their using them unworthily , that makes them none at all . and therefore would men have studied the true notion of their nature , and as they are qualified in their proper kinds , and learn'd , that the uncertainty , unconstancy , and unsufficiency to compleat mens present satisfactions in them , were but the necessary and natural dispositions , and inseparable qualities of all earthly enjoyments ; and then would have laboured for , received , and relyed upon them but as such , they had never understood what discontent , frustration , or disappointment had meant ; nor ever had they been tempted to make such passionate complaints against them , so much to the disparagement of the incomparable order of the divine pleasure and providence . they then would have been no more displeased with them , because they found them so qualified , than they would think it reasonable to be angry with horses or doggs , because they can't speak to them , or can't keep their accounts , or will not last alwaies , as well as be at present instrumental to their pleasure or profit in their kinds . nor would they have thought the worse of their money , that god gave them as a blessing , for many good purposes of life , because it could not furnish their minds directly with knowledge and discretion , nor secure their bodies from diseases and torments , or that it could not be its own defence against loss and cheats , or that it would not be a constant possession , when themselves threw it away , to serve their pride , folly , and sensualities . hence it is , that when the silly worldling is plaguing himself with his insatiate desires of grasping more than will properly suit his needs and conveniences ; and is unkindly crucifying his mind , because of this or that disappointment of greater improvements ; or for the news of some unlucky miscarriage in his affairs : the easie soul of him that hath fix'd his design and hopes upon a future happiness , ( when such things happen to him ) is as unconcern'd as a common spectator . and when the uncertain turns and cross contingences of the world , do keep the good man down to a lower fortune , he is so far from finding reasons to murmur or complain , that he can frame arguments in his own mind , by which he can represent his present condition to himself , whatsoever it is , with the same contentment and satisfaction , as if it were the issue of his own choice , and as if he had carved it out for himself , by the rules of his own and other mens most deliberate counsels . and then , if at any time this good man hath reason to foresee any approaching dangers , to disturb his present order , he presently atones his fears with his greater hopes : and if those dangers do really come to pass , it is but treating his mind with more lively apprehensions , and his advancing the expectations of his future bliss to a higher pitch , and immediately he is discharg'd of the afflictive sense of all those interruptions of his present quiet , whatsoever they be . so that he that hath once espoused the designs of , and fix'd his hopes upon the happiness of a future state , will be so far from permitting himself to murmur or complain , that he will alwaies be studying to furnish his mind with reasons to think , that the nature ( such as it is ) of all the outward enjoyments of this life , is most approvable , and that the manner of their dispensation is to the best purposes , for his present and future good and happiness . and then also he may find reasons to believe , that the great god will one day convince the world , that his wisdom and goodness did in no part of his creation , and of his constant course of providence , appear more illustrious , and designedly propitious for the good of mankind , than that by his ordination , those their present enjoyments should pass in the same unconstant and unsatisfying order , as they ordinarily do . and that all vain men will one day be forc'd to acknowledge to their own shame , how many advantages they had received and rejected , by their admired enjoyments universal insufficiency to give them full contentment , to have in time attended to better counsels for their own good , and to have relied upon more certain hopes and blessings , for their own happiness and satisfaction . and , lastly , that all good men , to god's everlasting glory , shall proclaim to all the world , that had they not been convinced by the many changes and unsatisfactions in their temporal enjoyments of their certain vanity ; and that they had found no reason to expect any compleat happiness from them , they had neither loved nor valued , hoped nor endeavoured for the higher blessings of another world , as they ought to have done : but might have lived and dyed in their own folly , and in the loss of those incomparable provisions for their future bliss and happiness . and this concludes the second section . section iii. in this section , i shall plainly represent , that those men who have really espoused the interest of that state , and that do actually apply themselves to those methods that are designed of god for its attainment , shall not only be able to possess those temporal blessings contentedly and thankfully , and bear all their natural inconveniences and insufficiences , patiently and cheerfully , but they shall also enjoy a very real happiness from every part of them , in their own kinds , and that in such a degree of perception ( though inferiour to their advanc'd expectations of a future bliss ) as other men could never be affected with , that had enjoyed them in their largest accommodations , with designs to set their minds upon them , as their principal felicity . and this will easily be acknowledged , by examining again the several mentioned constitutives and parts of all present humane prosperity . first , as to wealth , ( so far as a good man is furnished with it ) when thereby he finds himself enabled to do good with it ; that is , to support the necessities and decencies of his own life , and in a tolerable manner to provide for those that depend upon him , and can spare any portions of it for the relief of others , it will make him sensible of the happiness of being rich , and shall admit his mind to a mighty contentment in his own plenties , whatsoever they are , such as no man can enjoy , when they are made instrumental of splendour , greatness , and pleasure : he shall go into his fine habitation with joy , because he knows it 's so qualified , as solon would have a rich man's house ; that is , because there is nothing in it that is unjustly gotten , or kept with fear , or spent with repentance . and , as he may thus refresh himself in the very enjoyment of his plenties , so he may also solace himself with the fairest hopes of their constancy , and allow himself the most reasonable expectations of their encrease , that can be given . no man is truly rich , but he that is good and vertuous . and , secondly , as to honour , it will in despight of all his neglects of it , be a certain consequence and result of his vertuous and religious actions , incomparably above all that can be attain'd to , by the most ambitious pursuits of it on all other accounts . for he that governs his actions exactly by the conduct of that religion , which secures his future happiness , cannot , must not , but alwaies do that which is civil and truly worthy , and in some respects , that which is greatly brave and noble ; and that , upon the most generous occasions ( when there is need ) for the preservation of his king and country . his principle obligeth him to do so , beyond all the advantages of birth and breeding , where the concerns of another world are not considered . then , as to the last general reputed constitutive of humane prosperity , pleasure ; no man knows what 's truly such , but the vertuous , and the innocent , and he that lives in the hopes of a future bliss ; he only sweetly and serenely enjoys it , when the pretended voluptuary shall not possess the least shadow of true satisfaction from his sordid sensualities . it is the temperate that enjoys the true pleasure of his meals , and the refreshment of an undisturbed sleep ; and that can methodically delight in making an orderly distinction of the night and day , for the ends they were naturally intended : he drinks waters out of his own cistern , and his chaste bed is full of sweet love , that bounds his desires to his own satisfaction . and if at any time , his want of health or plenty , or the troublesome scene of publick affairs , shall interrupt the delight he might have taken in his honest enjoyments , his religion can raise his mind to a pleasure that is intellectual ; he hath that in reserve , by which he can take such a satisfaction in his hopes , that in the midst of all his natural sorrows and saddest circumstances , he can contentedly smile upon the expected objects of his future happiness . now , from what i have been able thus to say in the instant case , we are in reason as well as duty , prepared to admire the mercy of god , and the wisdom of his goodness , that he hath in his gracious care so fully provided for man's universal happiness both here and hereafter . and this was the design and reason of our saviour's promise , when he assured all those that would seek the kingdom of god , and his righteousness ; that is , that should direct their natural desires of being happy to the blessedness of another world , and then should alwaies endeavour to persist in that religious way of living , that tends to it , all those things , that is , all that concerns their present happiness in this world , shall be also added to them in the sence that i have represented it . thus we may be satisfied , that all that 's call'd humane prosperity in every part of it , was not given and allowed to mankind in this world in vain : it is only the evil and the inconsiderate that makes it so ; but good men may , and do commonly enjoy it to as many purposes of happiness , as themselves would desire and wish for , with respect to that of another world. and they are not concerned in the three former arguments , to prove the insufficiency of all present enjoyments for man's summary felicity ; it was that they never aimed at ; and in that they were never disappointed ; so it 's evident , that notwithstanding their imperfections , though they could not make them compleatly happy , yet they might , in other respects , make them really so in their kinds in this present life . and thus i have got over the third part of my intended design , by which it may demonstrably appear , that the acknowledged existence and belief of a future state , doth throughly solve all objections against god , for giving man naturally such an impatient inclination and desire of happiness , and against all present enjoyments , because their imperfections might render them uncapable of making man compleatly happy in this world. the conclusion . now the conclusion is , because god hath made no other provisions in this mortal state , to give satisfaction to man's natural desires and appetites of being happy , but such as are subject to such imperfections , it necessarily follows , that there must be such a future state in real existence , the sufficiency and immutability of whose bliss and happiness , should fully answer man's natural desires and appetites , and become a blessing suitable and proportionable to all the lofty capacities of his being a rational creature . and if all this were not to be considered as infinitely true , but that man 's being here were designed to be concluded within the short span and inconsiderable space of time , ( far exceeded by many vegetable and sensible creatures ) between his birth and death , and that nothing else had been provided for him , to answer the earnestness of his natural desire and appetite of being happy , but what is here offered to his present view and possession ; it were not too severe to think and say , that mankind ( especially as to the far greatest part of it ) would seem to have lived here , to a very little better purpose , than to be alwaies baffling themselves with the fair promises , and the deluded hopes of something that they could never arrive at , and of a happiness that hath alwaies fled from them upon their nearest approaches to it ; and that a great part of the humane world were never like to be much happier , than one that is continually tossed up and down with the reciprocations of fears and hopes , expectances and disappointments : or , to be resembled by an hydropick person 's condition , who is alwaies drinking , and yet alwaies thirsty , burnt and drown'd at once . every other creature , without sense of any defect or disappointment , necessarily attains its end : the brute animals are satisfied ( according to the capacity of their faculties ) with what they are , and what they have : only poor man ( upon a supposal that there is no future state ) must pass away his daies in dragging about a mill of constant toil , to serve his natural needs , and to be alwaies a drudge to his inferiour appetites ; and then being wearied with a few annual circlings of care and labour through the time of his strength and vigour , must at last , in his age , be left to languish under the vnhappy apprehensions of the frustration of all he sought for , and for the little purposes , for which he had ever been reckoned among the living . how reasonable then is the sacred revelation ! and , how much doth it approve it self to be truth , when it declares and tenders such a future state of happiness , as may fully answer all the reasons of man's creation , and that can only be adequate and adapted to his minds natural frame and inclinations ? had man's real happiness and compleat satisfaction been attainable from any enjoyment here , ( which god wisely designed it never should ) all the suspicions that the modern atheist can alledge , might with some justice be objected against the scriptures incomparable manifestations of god's blessing to good men in another world. but since it appears by all experiences and universal agreement , that the contrary is true , i cannot conjecture whence the denial and disbelief of a future state , or the unaccountable neglect of it , by them that do believe it , should gain so many proselites , except it be found among such as are resolved to live and die like fools , that is , with a brutish inconsideration of any thing that is beyond the present survey of their senses ; or among such , who desperately purposing to live debauched lives , can no otherwise avoid the reproach of being the most irrational creatures in the world , but by endeavouring to hector down the belief , or at least the concern of a future state , and the dreadful thoughts of a following account . finis . notes, typically marginal, from the original text notes for div a -e respondit cain & dixit abeli , non est judicium , nec judex , nec saeculum aliud , &c. respondit abel , est judicium & judex , &c. et propter harum rerum caulam , contendebant super facies agri , & surrexit cain contra fratrem suum , & fixit lapidem in fronte ejus , & interfecit eum . targ. jonathan . b. vriell . bibl. polrg . luke . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. strom. lib. . mihi pag. . — libellus , qui philosophicis rationibus , ab illis id extorqueret , ( nisi hominis naturam exuerint ) quod divini verbi authoritas persuadere non potuit . praef. tusc . quaest . lib. . notes for div a -e — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. de resur . p. . jud. . . sam. . . cron. . . psal . . , &c. lam. . , &c. amos . . gen. . . luke . . men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; orest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — nec tamen hostes evasisse putes , quos diu conscia facti mens habet attonitos & surdo verbere caedit . lib. . sat. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . num. . , , , , . * exemppla mira , & supra fidem videantur , sed fides authoribus scripta . mon. & exem . cap. . jer. . . hab. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de resur . mor. p. ( mihi ) . si totum quod in hoc mundo ; est curae & gubernaculo & indicio dei ; cur melior multo sit barbarorum conditio , quam nostra ? cur inter nos quoque sors bonorum durior , quam malorum ? cur probi jacent , improbi convalescunt ? cur iniquis potestatibus universa succumbunt ? lib. de prov. * cur duos scipiones poenus oppressit ? cur hannibal marcellum interemit ? &c. nat. deor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . . mors est non esse . hoc erit post me , quod ante fuit — nos quoque accendimur , & extinguimur . epist . ad luc. ne ita invideris fratri tuo , quiescit tandem liber , tandem tutus , tandem est aeternus — fruitur nun● aperto & libero coelo — erras , non perdidit lucem frater tuus , sed securiorem sortitus est — non reliquit ille nos , sed antecessit , &c. de cons . ad polyb. cap. . non est , quod ad sepulchrum ●ilij curras , — ad excelsa sublatus , inter felices currit animas , excipitque illum coetus sacra , scipiones catonesque — de cons . ad martiam , cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de super. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . sect. . gat. p. . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . mat. . , . sam. . . john . . heb. . , . luk. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esay . psal . . eccl. . . mat. . . luke . , . notes for div a -e de vit. phil lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. sent. . ( mihi ) mat. . . corpus humanum maxime capax remedii , sed vicissim illud remedium maxime est obnoxium errori . pag. . ars ista ( praesertim quo nunc habetur modo ) inter praecipue conjecturales reponenda . pag. . nam medici traditionum & experientiae fructum magistratibus destruxerunt & sustulerunt . . tamen si quis ea , quae praescribere & ministrare soleant medici , acutius introspiciat , inveniat pleraque vacillationis & inconstantiae plena , & quae extempore excogitantur , & in mentem illis veniant absque certo aliquo , aut praeviso curationis tramite . p. . de augment . scient . lib. . cap. . de abst . lib. . octo pedes caesar habet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . dieg. laer. lib. . — nat. hist . p. cap. . nam etsi forte fortunâ quisquam hoc verum assequatur , nescit tamen se esse acceptum , sed putet , & opinatur . — tam est scientiarum omnium cognitio difficilis , ne dicam , impossibilis , ut prius vita tota hominis deficiat quam vel unius disciplinae minima ratio perfecte investigari possit . proleg . de van. scient . de prob . virt. pag. mihi . edit . gr. & lat. — dio. laert. lib. . in vita crat. the. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strom. lib. . — neque illis solum temporibus nimis rudibus , necdum graeca doctrina expolitis philosophi ex urbe roma pulsi , verum etiam , domitiano imperante , senatus-consulto evecti , atque urbe & italia interdicti sunt . qua tempestate epictetus quoque philosophus , propter id senatus-consultum , româ decessit . lib. . cap. . in id enim prae caeteris incumbere debent , ut verum religionis cultum recte instituant & venerantur . disp . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. adver . colorem . p. . dec. . lib. . impii ex ea re facti sunt , & ad omnia turbamina prompti . disp . lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . salvos , incolumes , opulentos , &c. justos , temperatos , sapientes , &c. lib. . de nat. deo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . luke . jam. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccl. septuag . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in eth. notes for div a -e essay . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hier. in carm. pythag. he that doth justice ( or righteousness ) is just ( or righteous , ) john . . es . . . , , &c. jer. . , , , &c. mat. . . lib. . c. . cap. . leviathan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strom. lib. . p. . john . . rom. . , . mat. . . rev. . . nulla gens tam fera , nemo omnium tam sit immanis , cujus mentem non imbuerit deorum opinio . multi de diis prava sentiunt ( id enim more vitioso effici solet ) omnes tamen esse vim & naturam divinam arbitrantur . tus . qu. l. . si qua soret tellus , quae sulvum mitteret aurum ; hostis erat . petr. arb. — paupertatem fundamentum & causam imperii sui . epist. lib. . ex. . lib. . de vit. philos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. phed. collected by a learned italian , and translated into english by j. b. rom. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. eth. cap. . * none facile invenies multis de millibus unum , virtutem pretium qui putet esse sui . ipse decor recti , facti si pramia desunt non movet , & gratis poenitet esse probrum . ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . vid. cap. . . cor. . . levit. . deut. . gen. . psal . . . psal . . . heb. . heb. . heb. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dial. cum tryph. pag. . europ . spec. pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sent. galat. . . circa triginta quippe annos , definierunt etiam hujus saeculi doctissimi homines , juventutem . de civ . lib. . cap. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de lib. educan . acts . . heb. . heb. . eccl. . ver . . ver . . potior enim , est bene vivendi quam bene loquendi facultas . john . . mat. . . thes . . . thes . . . thes . . . notes for div a -e — morbi perniciores sunt , pluresque , quam corporis , &c. tusc . quest. lib. . diog. laer . lib. . de vita zenon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. lib. de vitiis & virtute . prov. . . quid homini inamicissimus ? homo . — parcit cognatis maculis fera . quando leoni fortior cripuit vitam leo ? quo nemore unquam expiravit aper majoris dentibus apri ? iudica tigris agit validâ cum tigride pacem perpetuam . savis inter se convenit ursis . dio. laer. lib. . de vita arist . en quid amicum paro ? ut habeam pro quo mori possim , et habeam quem in exilium sequar , cujus me morti opponam , ut impediam . epist . lib. . epist . . saepe nihil interesse inter amicorum munera , & inimicorum tela . quicquid accidere optant , in id horum intempestiva indulgentia impellit & instruit . lib. de ben. . ita enim foelicitas , se , nisi temperatur , premit . sen. epist . quî fit , o mecaenas , ut nemo quam sibisortem , seu ratio dederit , seu fo rs objecerit , illâ contentus vivat ? iaudet diversa sequentes . o fortunati mercatores , gravis annis miles ait , multo jam fractus membra labore : contra mercator , &c. hor. sat. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . de abst . s. . lib. . cap. . stultus est , qui non exiguà temporis mercede , magnae rei aleam redemit . paucos longissima senectus ad mortem sine injuriâ pertulit . ex. lib. . cap. . part . sect. . quae enim potest in vita esse jucunditas , quum dies & noctes cogitandum sit , jam jamque esse moriendum ? cic. tusc . quest . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ser. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cons . ad apoll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arr. ep. lib. . quid opus est partes deslere ? urgebunt nova incommoda priusquam veteribus satisfeceris . lib. cons . ad martian . omnis vita supplicium est . ad polyb. cons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ar. ep. lib. . proh dii immortales quam obtabiliter iter illu ineundum , quam jucundur esse debet , quo confecto , nulla reliqua cura , nulla so licitudo futura sit ? tusc . qu. lib. ▪ job . . job . . eccl. . . eccl. . ● . eccl. . . et aliunde curantur , ea videlicet conditione , qua movet ipso motor : orbata scilicet ea facultate , qua aliquid seipsum ducere valeat atque servare . proclus de anima & daemone . ficinus interpr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . per hert. eccle. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. de abst . lib. . cap. . § . cap. . § . num . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simplic . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . cons . polyb. eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. anton. lib. . non omnes honos esse beatos , quum in omnes bonos , ea quae ille in malis numerat cadere possunt . cic. tusc . quest . lib. . art. . si quis adae praevaricationem sibi soli , & non ejus propagini — mortem & poenas corporis tantum , — &c. caranza p. . gen. . . rom. , , , . ezek. . . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — strom. lib. . magna vis est in iis malis , quibus iste naturae vincitur sensus , quo mors omnimodis , omnibus viribus conatibusque vitatur : et si non potuerit aliunde contingere ab ipso homine sibimet inferatur . aug. de civ . lib. . cap. . at si inutile ministeriis est corpus , quidni oporteat educere animunm laborantem ? — et cum majus periculum sit male vivendi , quam cito moriendi , stultus est qui non exiguo temporis mercede magnae rei aleam non redemit . lib. ep. . ep. . sam. . job . . — sic contra , illi sunt beati , quos nulli metus terrènt , nullae libidines incitant , &c. tusc . quest. lib. . quid ergo expiationes , procurationes ▪ que , quo pertinent si immutabilia sunt fata ? permitte mihi illam rigidam sectam tueri eorum , qui accipiunt ista , & nihil allud esse fatum , quam aegre mentis solatium . lib. . nativ . quest . multum fuit carthaginem vincere , sed amplius mortem . ep. lib. . ep. . pauperes sunt ? paupertati delectant : lugent ? lugere gestiunt : in honori sunt ? honorem respuunt . sal. de gub . des : vita humana , quae tot & tantis hujus saeculi malis esse cogitur misera , spe futuri saeculi , sit beata sicut & salva . aug. de civ . dei lib. . cap. . psal . . . hos . . psal . . . mat. . , . notes for div a -e omnium certe sententia est , qui ratione quoquo modo uti possent , beatos esse omnes homines velle . aug. de civ . dei lib. . cap. . virtutibus valedicere , vitia derelinquere , opes profundere , honores contemnere , valetudinem pessundare , & vitam ipsam prodigere possumus ; sed soelicitatis appetitus naturae adeo adhaeret , ut eam nisi & naturam excutimus , excutere nequeamus . stern . apho. de foeli . p. . animus hominis cupere nunquam desinit . tusc . quaest . neque enim omnes homines naturali instinctu immortales & beati esse vellemus , nisi esse possumus . aug. . cont. julian . cupiditati nihil satis . si desiderabit aureis fulgentem vasis supellectilem , & antiquis nominibus artificum , &c. nunquam explebis inexplebilem animum , non magis quam ullus sufficit humor ad sanandum eum , cujus desiderium non ex inopia , sed aestu ardentium viscerum oritur . de cons . ad alb. cogita , quamdiu eadem feceris , mori velle , non tantum fortis , aut miser , sed etiam fastidiosus . ess . . nihil non lubricum & fallax , & omni tempestate mobilius . jactantur omnia , & in contrarium transeunt , & in tanta volutatione rerum , ut nil cuiquam nisimors certum . epist . de con. am. in tanta inconstantia turbaque rerum , nihil nisi quod praeteriit , certum est . idem . anne ipse privilegium impetravi ab invidia & avaritia , inexorabilibus tyrannis ? quod alicui , omnibus contingens est , quod omnibus , mihi . de art. volun . lib. . . non enim beatum est , nisi quod intrepidum . inter suspecta malè vivitur . magna servitus est magna fortuna . sen. ad polyb. cons. omnia ista bona , quae nos speciosa sed fallaci voluptate delectant , pecunia , dignitas , potentia aliaque complura , ad quae generis humani coeca cupiditas obstupescit , cum labore possidentur , cum invidia conspiciuntur , eosque ipsos , quos ornant , premunt ; plus minantur , quam prosunt . sen lib. ad polyb. cons . dio. laer. in vita crat. theb. in vita zenocr . chaled . tusc . quaest . lib. . omnis enim res , virtus , fama , deus , divina humanaque pulchris divitiis parent ; quas qui construxerit ille clarus erit , fortis , justus , sapiens , etiam rex , et quicquid volet . hor. lib. . ser. sat. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist . eth. lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ench. cap . aug. de civit. dei , lib. . cap. . eth. lib. . de nulla quaestione majorem esse inter summos viros dissentionem , quàm de ea , quaenam res sit summum honum . lib. . de finibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ser. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. eth. lib. cap. . — scilicet ultima semper expectanda dies homini , dicique beatus . ante obitum nemo , supremaque funera debet . part . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. sept. sapien. p. . matt. . . the resurrection founded on justice, or, a vindication of this great standing reason assigned by the ancients and modern wherein the objections of the learned dr. hody against it, are answered : some opinions of tertullian about it, examined : the learned doctor's three reasons of the resurrection, inquired into : and some considerations from reason and scriptures, laid down for the establishment of it / by n.b. ... beare, nicholas. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the resurrection founded on justice, or, a vindication of this great standing reason assigned by the ancients and modern wherein the objections of the learned dr. hody against it, are answered : some opinions of tertullian about it, examined : the learned doctor's three reasons of the resurrection, inquired into : and some considerations from reason and scriptures, laid down for the establishment of it / by n.b. ... beare, nicholas. [ ], p. printed for thomas helder ..., london : . half title: the resurrection founded on justice. attributed to nicholas beare by wing and nuc pre- imprints. page misnumbered as . errata: p. [ ]. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng resurrection -- early works to . future life -- history of doctrines -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the resurrection founded on justice . the resurrection founded on justice : or , a vindication of this great standing reason assigned by the ancients and modern : wherein the objections of the learned dr. hody against it , are answered : some opinions of tertullian about it , examined : the learned doctor 's three reasons of the resurrection , inquired into : and some considerations from reason and scriptures , laid down for the establishment of it . by n. b. m. a. si resurrectio non est , neque deus , neque providentia . damasc . lib. . non sit particeps in sententiâ caro , si non fuerit & in causâ . tertul. de resur . carn . cap. . london , printed for thomas helder , at the angel in little-britain . mdcc . to the reader . this small tract is sent into the world without the shelter and protection of any patronage ; if it be truth , it needs none ; if otherwise , it deserves none ; such as it is , 't is well meant , and humbly submitted to the judgment of the learned . being sensible of my manifest insufficiency , no ways furnished with abilities or advantages to manage the dispute with the learned author ; i laid all thoughts of it aside , presuming that some worthy hand would undertake it : but after a long expectation , finding nothing but a deep silence , the great opinion that i have of the argument grew so mightily upon me , as that it has by a strong impulse compelled me to say somewhat for it ; not out of any fond conceit of my own performance , but to provoke others to appear in vindication of that doctrine , which has been taught , approved , applauded by all without exception , in all ages ; and always represented as the basis and pillar of this great article of our faith. for my apology i have the practise of the long robe , which allows the puisney lawyer to open the great cause which afterwards is taken and maintained by the most able counsel : and in martial discipline , nothing more usual than for a private sentinel , seeing the enemies approach , to give the allarm to the more generous commanders to come in to the relief of that post , which himself was no ways able to maintain . this in truth is the design of this small essay , to cry out for help , and call in the assistance of men of conduct and learning . it matters not though he who gave the first charge , fail in the engagement , as too impotent to withstand the more powerful arms of his mighty adversary ; ●ut he has this satisfaction , that he has appear'd in a good cause , has according to the proportion of his talent , contributed his utmost aid , has withal the honour to fall by a great hand , and like scaeva in the poet , overpowered by an unequal force , he sinks with his assurance , — veniet qui vindicet arces dum morimur — that some noble caesar with his puissant auxiliaries is at hand , some accomplish'd pen will take up the argument and do it right , which here ( tho' i can truly say , is heartily , yet must confess ) is very weakly attempted . farewel . the contents . chap. i. sheweth the import of the resurrection . chap. ii. what oppositions it hath met withal . chap. iii. on what grounds it stands , and how the objections against it are answered , with a brief analysis of this discourse . chap. iv. sets out the state of the argument , and shews how it has been the great reason assigned by all jews , fathers , schoolmen , and moderns . chap. v. containeth the three objections of the learned author against it , with an answer to the first . chap. vi. gives a further answer . chap. vii . offers satisfaction to the second objection . chap. viii . from several topicks proves our bodies to be more than instruments only . chap. ix . contains an answer to the third objection . chap. x. examineth three opinions of tertullian about it . chap. xi . inquireth into the three reasons of the doctrine assigned by the learned author . chap. xii . sheweth the third reason to be the same with that which is here contended for . chap. xiii , alias xiv . laies down several arguments from reason for the esablishment of it . chap. xiv , alias xv. vrges several authorities from scripture to the same purpose . with the conclusion . advertisement . this one error the reader is desir'd more especially to correct , pag. . line . after not , add fully . errata . page . line . read lirinensis ; p. . l. . r. concession ; l. ultr r. detected ; p. . l. . for peter r. paul ; p. . l. . r. dispossess'd ; p. . ( notes ) l. . after deos dele and the , ib. l. before old add and the ; p. . l. . r. graces ; p. . l. . r. implied . these and what other errors may have pass'd the press , the candid reader is desir'd to correct and excuse . chap. i. the resurrection of the dead , is the grand and most important article of our religion ; the ground-work and foundation of our faith , hope , and expectation : to fix men in the belief of which , was the main business , design , and province of the apostles , as st luke once and again has noted this is assigned as the chief reason of st matthias's admission into the apostleship , in the vacancy of judas iscariot ; that he might be a witness of the resurrection , acts . . and the whole colledge is frequently described by this character , witnesses of the resurrection , acts . . . . . . and acts . . they preached through jesus the resurrection of the dead : this was the first , and great argument of st. peter's sermon upon his inspiration , on the day of penticost , which was attended with the blessed success of the conversion of more than three thousand souls , acts . . it filled a great part of the rest of his , and their discourses . this was the principal topick of st. paul upon all occasions : in his sermon to the people , acts . 't is interwoven through every part : in his disputation with the most learned philosophers , the epicureans and stoicks , in the most learned university of the whole world , he preached unto them jesus and the resurrection , acts . . in his conferences with the scribes and the pharisees , he discourses of the hope and resurrection of the dead , acts . . in short , he keeps this text and theme still before the rulers and governors , felix , festus , and agrippa ; and drift , design , and nerves of his discourses meet and concenter in this great article : nay it seems plain and undeniable that this was in a more peculiar and especial manner given them in charge , by their great master , who ordain'd them , as it is clearly intimated by st. peter , acts . . he commanded us to preach unto the people , and to testifie that it was he that was ordained of god to be judge both of the quick and of the dead ; the reason of this is visible at the first glance , from the repeated description which st. paul gives of the resurrection : in one place he calls it the hope and resurrection , acts . . in another , acts . . the hope of the promise made of god unto our fathers , unto which promise our twelve tribes , instantly serving god day and night , hope to come ; for which hope's sake , king agrippa , i am accused of the jews : the apostle in the words next , and immediately following , explains himself beyond all doubt . why should it be thought a thing incredible with you , that god should raise the dead ? the resurrection then is , the hope of the promise , or rather the reward hoped for at the resurrection , which in truth is the life and soul of religion , the most effectual and powerful motive to piety , which makes every good man ( notwithstanding the multitude of difficulties and discouragements , with which he is at present surrounded ) in love with it , and ingages him chearfully and immovably in god's service . the encouragements of all our actions and labours here is the expectation of some what lovely which attends them in the end : wherefore doth the ploughman sweat and toil , dig and delve , engage early and late in the painful labours of husbandry through the whole circuit of it , is it not because he has a prospect of a joyful harvest ; when the vallies shall st and so thick with corn , that they shall laugh and sing , psal . . ult . wherefore doth the soldier run through so many hardships , engage in so many difficulties , expose himself to so many imminent dangers ? what think you ? are not the considerations of the rich spoils , the glorious victory and triumph , on the other side of this scene of blood slaughter and death , the strong magneticks to draw him on ? can it be imagined that the combatant at the olympicks would put himself at the expence of that oyl , exercise and pains , which are indispensibly necessary to his character , were it not for the allurement of that crown at the end of the goal , which appears in his eye most beautiful and charming . take away the resurrection , and you cut asunder the nerves and ligatures of religion , secure it and you have set it up ; the denial of this shocks , and overturns the other articles of our faith. the establishment of it fixes them : this i take to be the import of the hope of the promise , and i am confirmed in it from the use of the hebrews , who were wont to call the resurrection the seculum mercedis , the great time of recompense . this argument is professedly and largly handled by the apostle , in cor. . on both sides ; where from the negative , he acknowledges the folly , the vanity , the madness of preaching , setting up for , or pretending to religion ; then i. e. if this great truth labour , all that is built on it must of course fall to the ground ; then is our preaching vain , our faith vain : the great heralds of the gospel are false witnesses , we are in our sins : then those that are fallen asleep in christ are perished . the apostle goes on , ver . . if in this life only we have hope in christ , we are of all men most miserable . whereas christians , with a supposition of a resurrection and the immediate attendants of it , must be confess'd to take the best , and the wisest course , to have the start and advantage of all mankind besides : the contrary does most justly charge them with weakness , folly , and distraction ; and in the prosecution of the argument , he plainly lays open the reasons of the same , ver . . else what shall they do that are baptized for the dead , if the dead rise not at all ; why are they then baptized for the dead , and why stand ye in jepordy every hour ? the true intent and meaning of which place ( without engaging in the intricacies and difficulties of it , which is a thing excentrick to my present purpose ) i take to be this . to what end do men tye themselves up to the strict observations of this way of worship , and willingly expose themselves to all manner of butcheries , to most cruel tortures , racks , and deaths ? if there be no resurrection , this way is the most sensless and ridiculous : if so , the saints were fools , the martyrs were fools , those that crucified their bodies by the severities of mortification and self-denial , must be confessed weak in their intellectuals ; and those that expos'd themselves to fire and faggot , to the torments of the amphitheatre , the most cruel and barbarous usages which men or devils could invent to treat them with , were egregiously deceived and deluded . the apostle brings home the argument to himself , ver . , . i protest by your rejoycing which i have in christ jesus our lord , i die daily ; if after the manner of men i have fought with beasts at ephesus , what advantageth it me if the dead rise not ? let us eat and drink , for to morrow we die ; where the apostle counting his practise , his perils , his sufferings , readily grants all these to be mistakes and miscarriages , without the resurrection ; and prefers the doctrine and practise of the epicure before it . to what end should men fast , watch , and pray , and deny themselves the injoyments of this world , keep under their bodies , and bring them into subjection ? to what end should men indure the contradictions of sinners ? to what end should men expose themselves to all the hardships , and misusages of men of a wicked and barbarous world if there be no resurrection ? but on the contrary , to our everlasting comfort and encouragement , he assures us of a resurrection ; and that a most glorious one too , which is the grand subject of the remaining part of the chapter ; on which , as on a foundation impossible to be shaken , he endeavours to fix the faith and practice of the corinthians , and with them , of all that embrace this holy profession : wherefore , my beloved brethren , be steadfast , immovable , always abounding in the work of the lord , for asmuch as you know that your labour is not in vain in the lord : go on with courage , resolution , and perseverance , in the conscientious discharge of your profession , assuring your selves that there are golden remains of goodness , and incomparable rewards that await holiness in the other world. chap. ii. however this great article of our faith , hath met with ill treatment in the world ; it has in a great measure been made the scoff , derision , and laughter of mankind , the subject of the pastime of the scorner's chair . when st. paul at athens preach'd it up , he was , by the learned professors and philosophers , there called babbler , and a setter up of strange gods for his pains , acts . , nor did it find a kinder reception among the people ; for so we are expresly told , ver . . when they heard of the resurrection of the dead , some mocked , others said we will hear thee again of this matter . neither had it a more civil fate among the governors , for upon this account festus declares him beside himself , and pronounces him mad , acts . . the great naturalist has given his opinion much after the same rate , and has confidently averr'd it to be beyond the power of god himself to bring it to pass . nat. hist . lib. . cap. . the great emperor and apostate julian , though he generally ridicul'd all the doctrines of our religion ; yet this more especially . the ingenious , though atheistical dialogist makes himself merry more than once upon this subject . it would be too tedious to recount the like behaviour of porphiry and celsus , and other the professed adversaries of christianity , in this matter : i shall therefore give it you in a lump and whole-sale from the known testimonies of tertullian and st. austin ; the first tells us , there was not one sect of philosophers whatsoever but oppos'd it : the last assures us , there was no one point of our religion so vehemently , so pertinaciousty , so stifly , so contentiously rejected ▪ they entertain'd some other doctrines with respect and favour ; but for this of the resurrection , they are not meal-mouth'd , they no sooner hear it but it raises their indignation , they instantly reject , censure , condemn it , and with open mouth boldly proclaim it impossible , in psal . . chap. iii. notwithstanding all those sarchasms and contradictions of sinners , this heavenly doctrine is fixt on immovable foundations , and will , and must stand impregnable amidst all the shocks and assaults made against it : 't is built on a rock , against which the gates of hell shall not prevail . we are as strongly secur'd here as of any one article of our faith , and that without being beholden to the ludicrous stories of the jews , or the idle and fabulous reports of pinto and the heathens , which do the doctrine no kindness , but disservice rather . 't is supported on the unanimous testimonies of the fathers , of the councils , of the creeds : the plain and undeniable authorities of the old , and more especially the new testament . the word and promise of an alknowing , infallible , omnipotent god. so that all , or at least the most considerable objections that have been brought against it , are dash'd in pieces and laid even with the dust ; from the consideration of the veracity and alsufficiency of that god , who has bound himself and his attributes for the performance . i am not ignorant how many learned and ingenious men have taken much pains to solve , from the principle of philosophy , the arguments brought against it . i honour and admire them for their preformances ; but i must freely say , i much question whether the attempts of this kind come up to the point , whether they are not too low and inferiour to give it satisfaction . my reason is this , the resurrection is confessed by all to be a work above nature , and how it can be made out by natural philosophy , i cannot understand . our reason must be beholding to revelation in this matter , and call in the assistance of faith , without which there can be no assurance . in short , if we believe the creation , i cannot see any stumbling block here , that power who made the world and man at first , out of nothing , must be readily acknowledged able to raise him from the grave , and to joyn together the scattered particles of his dissolved body . the one seems more easie than the other : this is the great , the common argument of the ancients , and has without doubt been more effectual to the purpose than a cart-load of chimical experiments , than all the notions of the most subtile philosophers . but this i have said to make way to my design , which is to enquire into the strength of the argument for the resurrection from a principle of justice ; in which i shall take this method , . i shall briefly lay down the state of the argument . i shall shew how it has been the great , the principal , the most topping , and chiefest argument of all ages . . i shall offer to answer the objections which are levied against it . . i shall examine his reasons of the resurrection . vlt. i shall endeavour to establish the doctrine by such considerations as i hope will secure it . chap. iv. the state of the argument in short is , the body and the soul are here joyned together as sharers in all the concerns and actions of this life which is a state of probation , and therefore they are to stand or fall together in the next , which is a state of remuneration . the body of the saint and good man concurs with his soul in the exercise of vertue and piety in this world ; and can there be any thing more equitable than that they should be joyned together in that which is to come ? on the the other hand , the body of the sinner must be allowed a partner with the soul in evil ; and is there not all the reason in the world that it should stand forth at the bar , and be joyned with it in the punishment ? the contrary must be pronounced downright injustice . can we have such hard thoughts of the most righteous judge , that he should admit the soul of the martyr upon his dissolution , to that glorious crown which he has promised in the highest heavens ; and mean while have no regard to the crucified tortured , body that has born the heat and burthen of the day ; been the saddest patient in all the tragedy ; but suffer it to lie neglected in the grave ? vlt. how can we imagine that the soul of the reprobate should be condemned to the torments of tophet , for those sins it committed in conjunction with the body ; and that the body it self should escape scot-free , sleep undisturbed in the grave , and neither know nor feel any thing of those flames . in this case have we not reason to cry out with the prophet malachy , . . where is the god of judgment ? for justice carries in the very nature of it a due and impartial distribution of rewards and punishments . if two work together , both have a right to the wages ; 't is downright injustice to give all to one , and nothing to the other . this is the substance of the argument , of which i must take leave further to acquaint the reader , that it has been the great , the standing argument of all perswasions of men in all ages : in the first place i affirm this was the great reason which the jews still used and applyed to the same purpose . i would not boast of what i have not , i cannot pretend to rabbinical learning ; yet i am sure of what i assert , because many learned men have told me so , and i have seen maimonides their second solomon , their renowned epitomizer in latin ; and many times met with the famous fable of the rabbins , which because it comes home and pat to the purpose , i here insert : there was a great lord who planted a delicious garden , wherein he placed two keepers , a blind man and a lame man , that he might be secure of his fruit on all hands ; but so it was that after some time he found himself robb'd : he charges the keepers with the theft ; they both offer very plausible excuses ; the blind man pleads he could not see the fruit , and therefore could not steal it : the lame man alledges the infirmity of his feet , he could not reach it , and so could not take it away : at last the fallacy was found out , viz. 't was done by the mutual combination of both : the blind man takes the lame man on his back , by whose direction and assistance he is guided to the trees , lifted up to the fruit , and so enabled to take it away ; whereupon the master after all their excuses , to no purpose , gives them their doom ; both were joyned in the sin , and both must share in the punishment . this is the case of the body and the soul , saith the jewish masters : the one acts in conjunction with the other ; one could not sin without the other , and therefore both must stand and fall together ; and i cannot forbear to add , nec lex est justior ulla . . i do affirm this to be the constant , profest , most solemn reason , most often and upon all occasions made use of by most , if not all the fathers without exception . the learned and vastly read author in his elaborate treatise , has given us a considerable number of them , p. . athenagor as , tertullian , gregory nazianzen , st. chrysostom , epiphanius , ambrose , theodoret , aenaeas gazaeus , damascenus , nilus , photius ; and has cited the places . and though i cannot pretend to any degree of the doctor 's knowledge in the fathers , yet i can easily give him a much larger list , and produce the places too ; but this i industriously avoid , because every common-place-book will afford it ; and because it would be justly liable to censure , and because in the present case 't is altogether needless , forasmuch as the learned author has liberally granted , that all the ancient greeks and latins agree in this , that god is obliged in justice to reward or punish the body together with the soul : nay , origin himself who has set up a different hypothesis makes use of the same . 't is beside my intention to stuff this small essay with a multitude of great names and quotations . in the next place i take leave to say that this is the great and main reason , made use of in the present argument , by the master of the sentences . the angelical doctor , and the whole tribe of the schoolmen , as any one that has but look'd into them must acknowledge , and the doctor himself has owned . in the last place , i affirm this to be the main , chief , and constant reason urg'd by all modern writers , commentators , and others , not only of our own , but other nations : for my part i speak it uprightly , i can cast mine eyes on no book on the subject , but i meet with it ; and that not among the scriblers of the lower rank , but amongst the masters of the assemblies , the most celebrated authors , men of renown in their generations . i could easily fill a great deal of paper here , but i shall dismiss this consideration with one authority only , and that is of the learned grotius , on mat. . . inter omnia argumenta quae ad probandam resurrectionem adhiberi solent , &c. — amongst all the arguments which are brought to prove the resurrection , i know none more effectual and proper , than that which clement the bishop of rome was wont to urge , having received it from st. peter , that if god be just there must be a resurrection ; and this doctrine this great man approves of , and in that place establishes with no mean authorities . whither ( not to transcribe ) i refer the reader ; and because he tells us , 't was the doctrine which st. clement received from st. peter , i could heartily wish that i could find out this passage in st. clement , in order whereunto i must confess i have sought after it , and have found it , but not to my satisfaction , among the dialogues of st. peter and simon magus ; the d . dialogue which bears the name of st. clement , but no doubt is spurious , and therefore not to be insisted on , nor recommended , however it may bear some consideration , that so great a man as grotius gives this reason the right-hand , the priority , and precedency to all others ; beside we have his word and reputation for it , that it was the express doctrine which the first bishop of rome taught his disciple and successor ; and if we were assured that it was thus delivered down and derived ; we are bound to believe it , notwithstanding all the quircks and niceties of philosophy to the contrary : for the great apostle's tongue was guided by an infallible spirit . upon the whole i take , leave to say ( upon a much better account than bellarmine did of the annals of baronius ) here 's turris fortium solomonis , a mighty tower of strong men which in reason may be thought able to maintain the argument and secure it ; defendit numerus juctaeque umbone phalanges , was thought a strong allegation in a much lesser cause . methinks , the authorities of so many learned men in all ages , should uphold it , and not suffer it to be lost at this time a-day : methinks here , the standing rule of vincentius liricensis , if any , where , ought to sway ; quod semper , quod ubique , quod ab omnibus , what all men , in all ages , at all times , have asserted , must stand . chap. v. but the learned author , in his treatise of the resurrection , has been pleased to lay it aside ; and having paid his respect and deference to the ancient fathers , the avowed patriots of it ; he immediately censures and condemns it in the words following , pag. . if we seriously and impartially consider this assertion , we shall find ▪ it not to be true , and he gives us those reasons for it ; st , to speak properly the body is not capable either of sinning or doing well , it is only the instrument of the soul , and the arm that stabs , sins no more than the sword ; 't is the soul only that is the murderer : neither dly , is the body capable of rewards or punishments , 't is the soul that is sensible : nothing but what is sensible only , can be capable of rewards and punishments . dly , if it be injustice in god , to punish the soul alone without the body , in conjunction with which she committed the sin ; then all the matter which constituted the body when the several sins were committed , must be raised again and reunited to the soul ; for if some , why not all ? but what monsters of men should we be in the resurrection , if all the substance , of which our bodies consisted from our childhood to our death , should be gathered together and formed into a body . this is the sum of the charge , which the learned doctor has to lay against the doctrine which has been allow'd of by all , and is the attempt of this paper to cover and fecure : there are other passages in the following part of his discourse , which shall be accounted for in their proper place . and here i take it for granted , that there are no other difficulties that lie in the way ; no other objections , at least of any moment , against it , because they come from so accomplished an author , who must be supposed to have said the most that can be against it . without making any apology , i shall endeavour to give satisfaction to all , according to the method in which they lye . and first , i answer by way of confession , that the body , properly speaking , is not capable of sinning , or of doing well , considered in its own nature , abstractively in its self ; 't is a passive principle , and can pretend to no life , energy , sense , or motion in a single state : 't is likewise granted that the body without the soul , is a dull , stupid , senseless clod of earth , a stinking carcass , a sink of rottenness and corruption , uncapable of acting , doing , suffering , injoying all whatsoever , or more than the doctor can suggest ; but in a state of conjunction with the soul , 't is far otherwise , so that it injoys life , sense , and motion ; shares and ingages with it in all its concerns : so that in the two first reasons there is a manifest fallacy of division , which runs through every part , visible to every common eye ; and is no sooner de●●rted , but the whole fabrick of his subtile argumentation sinks , and falls even with the dust : though the body alone cannot , yet in conjunction with the soul , it may . when a noble lord takes to wife one of the meanest extraction who has no pretensions of her own , to any thing that is great ; yet upon her marriage she is dignified and indowed , with all the privileges of her right honourable spouse : this , as near as i can represent it , is the case of the soul and body : the heaven-born bridegroom stoops to the earth for a partner ; advances , exalts the beggar , confers life , sense , motion on her ; admits her to bed and board , allows her a share in all his dignities and injoyments . the body without the soul can neither sin nor do well : but the happy wedlock has ennobled this piece of clay , and empowered it in conjunction to act with it . so that i fancy the doctor to be under a mistake , when he calls the body only the instrument of the soul : certainly 't is more , 't is an essential part , and the man can as well be without the soul as without the body ; to call the body therefore an instrument , is too low a term , when 't is manifestly the collegue and companion of the soul , and together with it , constitutes the great prince and lord of the creation i shall challenge the most acute of philosophers to give me the definition of a man without a body : nec caro sine anima homo , quae post exilium cadaver est , saith tertullian , the soul without the body is no more the man , than the body without the soul. if then it must be acknowledged a physical , indispensible principle of his constitution , the one half of the man ; what a disparagement is it to call it an instrument only ? now that it is so , the learned doctor himself expresly tells us , pag. . 't is a great mistake to imagine , that the identity or sameness of man consists wholy in the sameness of the soul ; if euphorbus , homer , and ennius had had one and the same soul , yet they would not have been one and the same , but three distinct men. it seems then it is the constituting , the essential , and most distinguishing principle , it can make three men of one soul ; and so by consequence threescore : and how worthily 't is called an instrument only , let the world judge . i confess 't is often by philosophers and divines set out by this expression , the instrument of the soul , to denote , as i suppose , the transcendent excellency of the soul above it , and all that life , sense , and activity it can pretend to , as derived from the soul , and dependent on it ; yet , that it is more than an instrument , is acknowledged by the learned author , who calls it pag. . the collegue and companion of the soul ; and pag . her old acquaintance ; and is undeniably proved from cor. . . he that comitteth fornication sinneth against his own body : here it is manifestly a party , and so interpreted and understood by commentators on the place . the like might be observed of other sins , as of gluttony , drunkenness , &c. which are properly called the lusts or sins of the flesh . but 't is farther objected , that the arm that stabs , sins no more than the sword. here then is a good plea for criminals at the bar , and 't is much it has never been made use of : but i believe the homicide suspects that it would do him no kindness ; it would be received by the court with laughter , and rejected with scorn and indignation ; and reason good , for the sword is a tool in its self innocent and harmless , 't is the arm that weilds it , that impresses it , that ' gives it force and vigour to destroy ; so that if to gratifie the objection , we allow the arm to be an instrument , yet that it is no more concerned in the matter than the sword , is notoriously false , because the one is a dead , the other a living instrument ; and there must be a vast difference between these . the arm considered a-part , is no more able to kill , than the sword ; nay , less able , because that has not so fit a disposition to pierce thro' the bowels as the other , being made acute for that purpose : but the arm united to the body has strength , vigour , motion in every part , and must be allowed the true efficient cause of the murther ; whereas the other is the means , the weapon to effect it : and here also the fallacy of division is very plain and visible . chap. vi. but the objector adds , 't is the soul only that is the murtherer . if it be so , i wonder then what the judge , jury , and executioner , the gaol , or gallows have to say or do to the body ; if it be so , there is an horrible scene of injustice all the world over ; if so , delirant reges , plectuntur achivi , was not the single case of the poor grecians , who went to pot for the miscarriages of their generals , but the common and deplorable fate of all mankind . certainly if the soul only be the murtherer , the body is free , ought not to be touch'd , is by all laws whatsoever , discharg'd both from the guilt and punishment of that crime in which it had no hand . for as 't is injustice on one side , not to punish the guilty ; so 't is no less on the other to punish the innocent . if this quaint notion of the philosopher could be made good before the bench , it would bring him in more gain than all the preferments beside : but alas , this nail will never drive . he will never be able to perswade the world of the truth of it . and indeed it does exceedingly labour : for , 't is not the soul , but 't is the man that is the murderer . and here also is a manifest tang of the old sophism . true indeed , the soul is the first , chief , and principal actor in the tragedy , but we can by no means excuse the outward part. 't is the soul that bestows on the body life , and sense , without which it could not possibly lay claim to either ; and even here 't is ridiculous to imagine , that the more spiritual and noble part , uses the terrestrial and earthy , as a tool and machine , an instrument only , i. e. barely agitates and moves it , as the snail does his shell ; the waterman his boat ; the rider his horse ; the fencing-master his weapon ; the man his cloaths . no , this has been sufficiently exploded by the philosophers and schoolmen , in the colebrated question on the present subject , being by both , constantly maintained in the negative . the soul , during its residence with its beloved bride , is liberal in his endowments towards her , ( as in the foregoing comparison ) furnishes and sets her up with great accomplishments , bestows sense , vigour , activity , perception , on on her , so that derivatively she has the benefit , use , and enjoyment of all these . this is a doctrine disputable ; and i believe will not go down with all ; but for the truth of it , i appeal to the sense of mankind , and for its support i briefly offer these considerations . . the soul diffuses it self through every part of the body , according to the known maxim of the great peripatetick , and certainly to no other purpose , but to bestow its largesses . the vegetable soul gives life to every particle of the plant or tree , and the rational soul cannot be supposed to be less liberal . . 't is undeniable , that there is a mutual and reciprocal influence of each toward other . the soul impresses the body ; on t'other hand , that impresses the soul. the loving pair mutually give and receive from each other ; the noble spouse makes his bride the generous presents so often mentioned ; she , on the other hand , guides and directs the soul in his behaviour ; according to the known axiome , mores animae sequuntur temper amentum corporis , which i confess i do not understand , unless it come home to the purpose . the different constitutions and complexions of our bodies have a powerful influence on our souls , and do , in a great measure , over-rule and command them . this is allowed by all , and manifestly appears in the behaviour of children suitable to their progenitors : they do , for the most part , follow their way , and tread in their steps . the body is the perpetual dictator , and prescribes to the soul the manner and method of its government . thus , according to the peculiar composure of the outward , we find the dispositions of the inward man. he in whom the sanguine complexion is predominant , proclaims his constitution by his port and actions , is bold , couragious , magnanimous and heroick ; whereas the cholerick man tells the world what he is made of , by his peevishness and petulancy : and so in all other cases as all here agree . and least the suspicion of traduction which prevails with some , should enervate the force of the argument , to put it altogether without dispute , i lay down this as an undeniable position , that the manners of children are not only influenced by their parents , but nurses too . the concessions of philosophers , physicians , and confirmed experience of all , do give me a supersedeas here , and pronounce the proof of it altogether needless . there is a curious dissertation in aulus gellius , lib. . cap. . of favorinus the philosopher on this subject , to a noble woman , perswading her to give suck to her own child , and not endanger the corrupting of his manners by a strange milk. the discourse is so full , excellent , and nervous , that i can hardly forbear to transcribe it ; and whereunto , for full satisfaction i refer the reader . . that the body is endowed with life and sensation , is undeniable from the common and daily experience of it in every part : even the extream parts are endued with a ready and most exquisite sensation . and , . the truth of it is abundantly confirmed from this usual experiment , that if at any time there happens a sphacelus , a mortification in any extreme part , instantly there is recourse to the surgeon and his saw , to take off the dead part , for the preservation of the whole ; which to me is little less than a demonstration , that the other parts are truly and actually alive . the body even of adam ( if the supposition may be allow'd ) before its union with its heavenly partner , was a senseless clod of earth ; but when god breathed into him the breath of life , then man became a living soul ; a living man , though we allow it a carkass , upon its separation . chap. vii . the objector goes on : neither is the body capable of any rewards or punishments , 't is the soul only that is sensible ; and nothing but what is sensible can be capable of rewards and punishments . here again we are assaulted with the old paralogism , and therefore must dismiss it with the same answer . the body without the soul is capable of neither rewards nor punishments ; but in conjunction with it is exquisitely sensible , and enjoys either . what have we to do to consider the body in a separate state ? this is foreign , impertinent , and beside the argument in all respects . our dispute lies about the good or evil that men do in this life , and that remunaration which according to their deserts , shall attend them at the resurrection : in both which the whole man is concerned , and not one part ; neither the body without the soul , nor the soul without the body , but both in conjunction . and though i will not deny ; that the soul while in the body , may , and does sometimes act abstractively , without the concurrence of the body , in a spiritual and intellectual manner , in good or bad desires , cogitations , and contrivances , which are by the philosophers call'd immanent acts ; and so by consequence has a separate , distinct enjoyment of pleasure or pain , according to the result and nature of them , wholly peculiar to its self , and altogether independent from the body ; yet all other rewards and punishments here , are conferred on the soul by the mediation of the body ; so far is the objection from being true , as that the contrary is undeniable . as the body is beholden to the soul for the capacity of rewards and punishments , so all the rewards or punishments that are or can be placed on the soul in this life , are owing to the body , without which 't is altogether impossible it should be invested with either . how is the soul of the most deserving courtier preferr'd , but by the body ? how is the soul of the valiant soldier advanc'd to higher dignity of command , but by the body ? how is the soul of the learned doctor bless'd with plurality of preferments in the church and vniversity , but by the body ? and so in all other cases whatsoever . on the other hand , the same is no less visible in the distribution of punishments : how is the soul of the malefactor brought to suffer , but by the body ? ask the prisoner in the dungeon , with his heavy load of fetters on , how the place and irons come to affect his soul ; he will readily tell thee , 't is by the body . ask the petty thief at the the cart's tayl , how his spiritual part does rue for his transgression , and he 'll tell thee , 't is by the painful stripes inflicted on his back . ask the man that has undergone the shame and torment of the hot iron , how the principal actor in the crime comes to have a share , he will immediately by his woful experience resolve the question , viz. by the scandalous stigma in his hand or cheek ; which to his anguish he has felt , and to his disgrace must retain . in short , ask the man in the cart , tyed with the fatal halter , and just ready to be turn'd over , how the first and chief contriver of the offence for which he is condemned , is brought to suffer , and he can give thee no other answer . the soul is a spiritual , intellectual , invisible being , no way subject to the pleasure , or jurisdiction of any power on earth ; 't is no way capable of the preferment of a palace , nor of the confinement of a prison , but above , and out of the reach of both , and can have no colour of pretence to any rewards or punishments whatsoever , at present , ( excepting those before mentioned ) but in conjunction with , and by the mediation of the body . in conclusion , our answer here is , 't is neither the one nor the other , in a divided or separate sense , that has a claim or title to rewards or punishments here ; 't is the compositum , the soul and body in vnion and conjunction together ; i.e. 't is the man that can challenge this : and as for an answer to the objection , with reference to the body after the resurrection , ( which is the main subject of the present discourse ) if the body be not capable of rewards or punishments , i would fain have the learned dr. to tell me , what doth the body of the saint in heaven , or what makes the body of the reprobate in hell ? sure i am , because so taught by christ himself , as two evangelists have recorded it ( matt. . . luc. . . ) that men are able to kill the body , and god is able to destroy both body and soul. now you cannot be said , with any congruity of speech , to kill that which has no sense , no life ; and what is liable to be destroy'd in hell-fire must be allow'd capable of punishment , and by unavoidable consequence , of sin , whereof this is the wages . in short , this sacred authority lays the axe to the root of the two first objections , and fells them to the ground . if the body can be kill'd , can be destroy'd in hell-fire ; it cannot be deny'd to be sensible , capable of sinning , of doing well , of rewards and punishments . all these are manifestly imply'd here . chap. viii . that our bodies are more than instruments only , is a truth that clearly shines forth from the make and creation of them . man was brought into the world last of all , and therefore must be acknowledg'd the most perfect and compleat of all the creatures ; he is upon this account , called by the philosophers , the microcosm , the little world , the epitome of the greater : and tho' the fabrick of all others , ( tho' never so mean ) must be own'd to be stupendous ; yet there is certainly somewhat in humane bodies , surpassing and transcendent ; if not in the matter , yet in the manner and figure of ' em . the consultation of the eternal trinity about this affair , imports somewhat singular ; a product more than ordinary . — come , let us make man , ( gen. . . ) the prince , the emperor of all the rest . this is taught us in that passage of elihu in job . . the spirit of god hath made me , and the breath of the almighty hath given me life . the expression elegantly notes the exactness of his frame : man is the master-piece of the creation , ( as his immortal commentator ( caryl ) has observ'd . our bodies are temples built , and temples sanctify'd : a living man , genes . . . man became a living soul : and upon this account the royal psalmist breaks forth into this sublime rapture , psal . . . i will praise thee , for i am fearfully and wonderfully made : marvellous are thy works , and that my soul knoweth right well . my substance was not hid from thee though i were made in secret ; and curiously wrought in the lowest parts of the earth ; thine eyes did see my substance yet being imperfect , and in thy book were all my members written , which day by day were fashioned , when as yet there were none of them . — the fabrick of man is of all other the most exquisite : this the great mrster of physick has professedly asserted , in a most admirable treatise of books ; which gassendus thinks was penn'd with a spirit of enthusiasm , for the refutation of the atheistical doctrines of epicurus : and the mirrour of of learning , ( orig. sacr. lib. . cap. . ) calls it the hundred and nineteenth psalm in philosophy ; or , a perpetual hymn in praise of the great creator ; a just commentary on the former passage of the psalmist . the whole work is a full and pregnant demonstration of a deity , to which end 't is apply'd by that incomparable prelate , who thereupon thinks it strange that physicians of all men should be atheists ; who from the subject of their science have powerful arguments to the contrary . when we shall consider the admirable contrivance of man's body , the curious formation of all its parts , in order to the various designs , services , and uses of 'em ; its astonishing , and innumerable excellencies , methinks we should account them more than barely instruments . the philosophers and divines have entertain'd nobler sentiments of it : they have proclaim'd it aloud to be the one half of that finishing piece , which came last out of the almighty's hands ; the one half of him , for whose sake and service all others were made ; the one half of him , who had the dignity to be lord over all ; who by his frame , endowments , and advantages , is directed to devote , and conseerate his whole self , all that he has , or is , to the honour and glory of his bountiful master . . but if this consideration will not do , let us for a while contemplate the assumption , the incarnation of our blessed saviour . he took such a nature as ours , such a body as ours , with all its organical parts . to this purpose he stoop'd to bethlehem ; to the womb of a poor virgin , to the stable and the manger ; to this purpose , he that was in the form of god , and thought it not robbery to be equal with god , made himself of no reputation , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) emptied himself , disrob'd himself of his divine dignity , and took upon him the form of a servant , and was made in the likeness of man. st. john tells us , john . . that the eternal word that was in the beginning , and created all things , was made flesh , and dwelt among us : and the author to the hebrews , chap. . . gives us a confirmation of it , with an asseveration , verily he took not on him the nature of angels , but the seed of abraham ; i.e. he was an entire man like any of us ( sin only excepted ) . nay , what is more , that very body which he assum'd , in which he lived , and in which he was crucified , is ascended up into heaven , where he sitteth at the right hand of god , and by the powerful rhetorick of his wounds , the impression of which he now retains , is our eternal expiatory sacrifice , incessantly transacting the great work of advocation with his father , still making intercession for us . by this there is conferr'd on humane nature , the highest honour and dignity imaginable ; and this must teach us to put a value on our bodies , and to look upon them as more than machines and tools only . this ( if i mistake not ) is an inference most genuine , and naturally flowing from the premisses ; and 't is most certainly the express use which the ancients would have us to make of it . thus st. austine , on the present subject , ( de verit. relig. cap. . ) demonstravit nobis deus quàm excelsum locum inter creatur as habet humana natura , in hoc quod in hominibus , in vero homine apparuit : god ( saith the holy father ) hath given us a demonstration of the dignity and transcendent excellency of humane nature , in that christ , a very man , lived among men. and to the same purpose another great author , ( leo , serm. . de nat. dom. ) agnosce , o christiane , dignitatem tuam & divine consors factus naturae , noli in veterem vilitatem degeneri consuetudine redire : i. e. christ , by taking such a body , has shewn thee the dignity and excellency of thine ; taught thee not to disparage , dis-esteem it , or use it unworthily . . but if neither of these be sufficient , come we in the third place , to cast our eyes a little on the redemption ; and in that great work the whole man is concern'd . the prince of our salvation submitted himself to the cross , and all its shameful , miserable , painful appendages , to become a propitiation for both. our bodies as well as souls are the price of his blood : and can any one then account 'em no more but instruments only ? the thing is so evident , as that i think it needless to say any more for it ; nor can i imagine what can in the least colour be said against it . . wherefore i pass to the next argument under this head , for confirmation of the doctrine in hand ; and that is bodily worship . have not all the orthodox pulpits echo'd and sounded this aloud . how often have we been told , that we are to serve god in our bodies as well as souls ; the one is but maimed and imperfect without the other ; the great creator has an undeniable and manifold right to both. how much , the true sons of the church have labour'd in this argument , cannot be unknown to any who know any thing of the controversies about the modification of worshipping god , which has been the grand subject of the dispute of this last age. — how zealous , good men have been to relieve that abused and misapply'd place , john . . from captivity , and to discharge it from that hard and unworthy service which the dissenters would have imposed upon it , and compelled it to bear ; still asserting , that to serve god , as ( in truth ) we ought , we must serve him more than in spirit only ? how often has that of the apostle been made the text , cor. . ult . that in god's service regard must be had to decency and order ? how often have we been told , that we must not make our approaches to the most high in a slovenly manner , but in the most humble and becoming postures : to give testimony of our inward , by the uniform port of our outward man , and to make the worship acceptable and compleat , to be careful to join both these together ? the truth is , the body by its self is altogether incapable of the least performance ; for as the psalmist has observ'd , the dead praise not god , neither they that go down to silence . but yet we have the same infallible assurance , that the living can and do praise him : do not our lips , tongue , and mouth shew forth his praise ? do not our hands serve god when we lift them up toward the mercy-seat of his holy temple ? do not our feet bear a part also here , when they make chearful and direct paths to the place where his honour dwelleth ? do not our eyes and ears go sharers here , when they behold and hear the wondrous things of god's law , when they are attentively exercised in his statutes ? in a word , do not our whole bodies engage in this divine work , in their submissions , adorations , and prostrations before his altar ? what nonsense is it for any man to imagine the contrary ; when we are so often and pathetically commanded and called upon by god , in his holy word to do it ? not to multiply authorities here , the winning and endearing entreaty of the great apostle alone is sufficient , rom. . . wherefore i beseech you , brethren , by the mercies of god , that you present your bodies a living sacrifice , holy , and acceptable unto god , which is your reasonable service : and if it be here said , that the apostle by bodies means the whole man , i have no mind to deny the allegation ; but i reply , that the body is also concerned , and ( as must be acknowledged from the allusion to the legal sacrifices ) in an especial manner pointed at : and if this be not proof enough , there are other places which cannot be understood in any other sense , which refer peculiarly to the body . thus the same apostle , speaking of the abominable sin of the gentiles , says , rom. . . that they did dishonour their own bodies between themselves ; and to the same purpose he calls upon his corinthians to glorifie god with their bodies which are his ; and thess . . . he prays , that their spirit , soul , and body be preserved blameless to the coming of our lord jesus christ : where both the objections of the learned author are put to silence , and quashed by one word , blameless ; which clearly supposes our bodies capable of doing well , or evil , of rewards and punishments ; otherwise there can be no congruity in the discourse of the great doctor of the gentiles ( who was brought up at the feet of gamaliel , was so accomplish'd an orator , as that 't was one of the three celebrated wishes of the great st. austin , that he might have seen him in the pulpit ; nay , what is more , was inspir'd from above ) : and he must be allow'd by all , to speak at a very impertinent rate . i cannot see any doubt or difficulty here : the wicked sin and dishonour god with their bodies , and that , properly speaking , by the lusts of the flesh , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the lusts of the lower belly , as the father calls them : the sins of gluttony , drunkenness , vncleanness , and a multitude of others . nay , st. john seems to fix sin more especially on the body , in his first epistle , chap. . . where he reckons them up under three heads , all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life . on the other hand , the case is altogether as undeniable : the good man serves , honours , worships , and glorifies god with his body , in adorning it with sobriety , temperance , chastity , and other exercises of vertue ; in keeping it clean , swept , and garnished ; a fit receptacle and mansion for the holy spirit , in a ready compliance and conjunction with the soul in all the offices of religion . this most evidently appears to be the doctrine of our church , when we are admitted to the highest and nearest communion with god in the eucharist , by that clause which is inserted and repeated in both forms of administration ; when the priest delivers the bread , he prays , that it may preserve thy body and soul unto everlasting life ; and again he uses the same form when he gives the cup , the blood of our lord jesus christ , which was shed for thee , preserve thy body and soul unto everlasting life . now to reason fairly ; unless our bodies are capable of everlasting life , i know not what sense we can make of the prayer : and if our bodies are capable of everlasting life , as must be allow'd , they are necessarily imply'd subject to everlasting death , and by unavoidable consequence , must be allow'd capable of doing good or evil . to conclude this , st. paul was so throughly convinced of both , as that he rallies together a multitude of arguments , to prevent the one , and engage us in the other . first , in cor. . . the body is for the lord , i.e. 't was made by him , and therefore ordain'd and devoted to his service . secondly , the lord for the body , i.e. he redeemed and sanctified it , and so has a farther and improved right to it . thirdly , god will raise our bodies , v. . i.e. the resurrection lays a farther obligation upon us . fourthly , our bodies are the members of christ , and therefore they ought not to be the members of an harlot : we ought to keep them clean and pure for his sake , as parts of that society whereof he is the head. fifthly , he that committeth fornication sinneth against his own body ; i.e. though there are some sins without the body , yet the sins of vncleanness are properly sins of the body . sixthly , our bodies are the temples of the holy ghost , ver . . the sins of our bodies turn this holy gu●st out of doors , and admit another master , making them the devil's brothel-houses , and styes . lastly , our bodies are bought with a price , ver . . therefore not to glorifie god in own bodies as well as souls , since by a manifold right they are both his , is not simply sin , but sin of an high degree , and deep dye ; no less than the sin of sacrilege . after all this , to corroborate the argument , i might here expatiate upon the great cost and expence which the primitive christians bestowed in embalming their dead bodies ; of which tertullian , st. augustine , and others , give us a large account , which comes home fully to the point in hand , and can be apply'd to no other purpose . by this practice of theirs 'tis plain , they look'd upon their bodies as perfumed with their graces here , smelling sweet in their dormitories , deposited as in a bed of spices , and resting in full hope of a glorious retribution . but i conceive i have no need of it ; and therefore it may suffice only to have noted it . chap. ix . i pass to the examination of the third and last objection , which as a bar lies in our way , and ought to be removed . if it be injustice in god to punish the soul alone without the body , in conjunction with which she committed the sin ; then all the matter which constitued the body when the several sins were committed , must be raised again , and reunited to the soul ; for if some , why not all ? but what monsters of men should we be in the resurrection , if all the substance of which our bodies consisted from our childhood to our deaths , should be gathered together , and formed into a body ? without taking notice of the severity of the objection , i shall endeavour to give satisfaction to it : and , first , i answer ; that the resurrection depends upon an all-sufficient and omnipotent power ; and though i cannot tell with what matter the bodies shall arise , yet every good man ought to rest satisfy'd in this , that a god of infinite abilities will take care to make good his word ; for there are an hundred things ( as the learned author has asserted , p. . ) both in nature and divinity , the existence of which we cannot doubt , and yet the reason of them we cannot comprehend . of which he there gives us a multitude of instances , ( whereunto i refer the reader ) and at last resolves the resurrection into god's good pleasure , as the highest reason . 't is altogether surprizing , how he came to be so positive here , and in this difficult point impossible to be understood or resolved by the wisest of men , to be so magisterial ; especially considering that unlucky passage which drops from his pen , in the words immediately following , p. . i fansie my self ( philalethes ) talking to a bold refiner on the promises and decrees of almighty god , and one of those little nothings that call themselves philosophers , that form to themselves notions and idaea's , then deal with revelation as the tyrant did with the poor innocents on his bed , either violently stretch it beyond its natural reach , or chop off a part to make it commensurate to their intentions . i will make no animadversions here , though i have a fair opportunity ; but i cannot forbear to say , that the learned author has made monsters of all men at the resurrection , if it be founded on justice contrary to his own reasoning , in the places foregoing , where he professes his ignorance , and challenges the world to give an account of ; as supposing it impossible : and yet boldly asserts here , that all the matter which was of the body of the man from his childhood to his grave , must be rallied together at the resurrection , or else there can be nothing of justice in the case . but , secondly , i answer ; this assertion runs counter to the doctrine of the schoolmen and ancients , who have with one mouth determin'd , that the child shall not arise a child , nor the corpulent man with his great bulk ; nor he who sunk under a marasmus , peep out of his grave a skeleton . nor the old man appear at the resurrection with his grey hairs , or any symptomes of age ; but all shall arise ( inter incrementum & decrementum humanae naturae ) about the age of , in a perfect state ; staturā quam habuit vel habiturus est , as lombard , sent. . dis . . aug. civ . dei , lib. . cap. . thirdly , i answer ; that this is altogether beside the question ; we are to consider the body fallen , and to prove the resurrection of that same body , to be joined to the same soul , in order to a judgment ; and this is all that in reason can be expected : we are no ways concerned to look back to its various and different states , from his childhood to his death ; if we can produce the same prisoners before the supreme tribunal , there can be no injustice in the thing ; for the learned author has granted , and proved that our bodies , from our childhood to our graves , notwithstanding their constant , innumerable , great , and wonderful changes , are still the same . pag. . moreover he has granted , that ( according to the supposition of philosophers ) tho' the body be changed once in seven years ; ( which , obiter , i can never believe , and am sure is impossible to be proved ) yet he grants it is still the same . that a man that has kept his bed for above seven years , upon his recovery rises the same man , tho' he have not now one particle the same that he had when he took his bed ; and he gives us the reason of it , because the particles of the body are gradually changed in a continual vnion with the soul. the body ( he says ) in such a case is the same , and may properly be said to raise again . and yet the learned author in his argument here , exacts all the matter which constituted the body , when the several sins were committed , to be raised again , to be re-united to the soul ; which how congruous to himself , and how reasonable in its self , i leave others to judge . fourthly , i answer ; this objection is too strict and subtile ; it impeaches , destroys , and overturns all justice upon earth , and renders it altogether impossible : the reason is irresistible ; for there are fleeting particles of matter , which constantly come and go , ebb and flow in our bodies , through the whole course of our lives , so that the man is not to day what he was yesterday , nor will be to morrow what he is to day . this is more manifest in long imprisonments ; the malefactor frequently comes into gaol , plump and hail , full of flesh and blood ; but by his long confinement is emaciated , and appears at the bar quite another thing : yea often times it so happens , that he is so much impair'd in his health , strength , constitution , and complexion , that he is unavoidably dropping into the grave without the help of the gallows ; and yet no man ever questions the justice of his execution . sir walter rawleigh was beheaded for a crime committed above years before , and though ( according to the imagination of the philosophers above-mentioned ) this body must be thrice changed in this interval ; yet the equity of his sentence was never doubted . the like might be observed of mary queen of scotland . — the annals of all nations overflow with examples of criminals whose punishments have been a long time protracted without the least suspicion of injustice . fifthly , therefore i answer plainly , by denying the consequence , viz. that it does no way follow from the principles of justice , that all the matter which constituted the body when the several sins were committed , should be raised up again ; my reason is , because much if not most of this matter is accidental to the body ; forasmuch as 't is plain , the body can be , and oftentimes is without it . what frequent and considerable alterations all men undergo in this respect , is abundantly confirmed by the experience of all . most men generally are well fleshed in summer , but in the time of winter fall away . and this is more visible in the cattle of the field , being for the most part fat and full in the hot season of the year , which affords plenty of grass and food : but when the frost and snow comes in upon them , and diminishes their pasture , then they pine away , and are often starved . men owe the dimensions of their bodies in a great measure to their ease , health , prosperity , and affluence : whereas hunger , cold , want , poverty , diseases , will make them dwindle and bring them down to nothing but skin and bones . to this purpose i am sure , i have long since met with the determination of the royal society in their philosophical transactions , namely , that the fat and corpulency of a creature is nothing but the repletion of the parenchyma : and that they would undertake to make a dog or an horse , fat , fleshy , and full in a very few days . there is no necessity then for all the matter to be rallied together at the resurrection ; because much of it is accidental , not essential to the body : it has been , is , and may be without it . our doctrine then must stand in spight of this shock and assault . the justice of god is secured , and the saint in no manner of danger of mounting from his grave a monster ; nor the sinner neither in this , though he must be acknowledg'd such in the worst of senses . lastly , if all that has been hitherto said cannot put the objection to silence , i will presume to borrow the mighty sword of our opponent , which alone can do the work , and as effectually as that of goliah , cut off this monstrous head. pag. . his words are these ; it is farther to be considered , that though the same body that died is to rise again , yet it is not necessary that all the particles of it should be raised up ; 't is enough that such particles are raised , as made up the integrant and necessary parts of the body . by necessary parts , i mean those which remain after the utmost degree of maceration , without which the body would not be integrant , but imperfect ; and these are chiefly the bones , the skin , the nerves , the tendons , the ligaments , and substance of the several vessels ; as long as these , and all that are necessary to life remain , the body is truly whole , though never so much macerated ; all the flesh that is added makes nothing to the wholeness or integrality of the body , though it conduce to strength and ornament . — and by and by he adds , if the body be extremely maciated , i do not doubt but in the resurrection it will be restored by foreign adventitious matter , to its due and just proportion : so in bodies that are full and flesby , there is a great deal of substance that is not necessary , which if it become the flesh of another man , the body may be raised up without it , and yet be physically whole , and truly the same . in bodies that are fat and gross there is doubtless a great deal superfluous , which will never be raised up ; though it were never made the ingredient of another man's body . chap. x. having consider'd the objections , i 'm to wait on the learned author in what remains , who is labouring to find out a reason of the resurrection of the body , as indeed he is obliged ; since he has taken away the main pillar , and laid that aside : in order whereunto he tells us , pag. . that the soul does not die with the body , as some ancient hereticks and arabians held . — this is an opinion too ridiculous to be confuted . then pag. . he tells us , that the soul does not sleep until the day of the resurrection , as the psychopannychists imagined . all that is to be said here is , that this is a notion so manifestly false , so contradictious to scripture , and has been so fully confuted by many learned pens , particularly by the incomparable divine of geneva , in a treatise professedly written against it , as that there is no more to be said here . he comes thence to consider the opinions of tertullian , and they are divided into three ranks . first , he asserts the sensibility of the separate * soul , that it is of its self capable of rewards and punishments ; is actually in some measure comforted , or tormented before the resurrection . there are a multitude of other passages of the same father which testifie the same † . and no doubt but that this great father is orthodox here . secondly , notwithstanding in other places he seems to set up a quite opposite doctrine , viz. that the soul is not capable of suffering without the body ; and this he makes the reason of the resurrection a . and elsewhere he asserts the necessity of the resurrection , because the soul without the body is not capable of feeling either pleasure or pain b . i shall reserve what i have to say to this , to the last place , and take leave to invert the order , and consider the other opinion before it , conceiving it more suitable and methodical to the argument in hand : and that is , thirdly , he owns , that separate souls are actually c rewarded or punished before the resurrection ; and he says 't is for those good or bad things it did without the concurrence of the body . he farther says , that tho' the soul be in its own nature capable of rewards or punishments ; yet it is not so fully capable as when united to the body . it is capable of greater pleasure or torment when united to the body , than in a state of separation ; and therefore for those things which the soul did in concurrence with the body , must be punished and rewarded in the body , that the pleasure or torment may be perfect . the learned author's animadversion on this is , p. . but this is very precarious ; and if once it be granted , that the soul is in its own nature , without an organized body , capable of rewards and punishments , it cannot be denied , but that it is of it self capable of being fully rewarded and punished . i answer : not to take any notice of the tertullianicum ( as his learned commentators call it ) of the gross naevus here , etsi habet corpus , etsi habet membra , which the father applies to the soul in a separate state , and is by no means justifiable : nor to undertake a defence of him here or elsewhere , in an exact , strict and rigid sense ; for 't is well known , that this african father is the most dark , abstruse , and intricate of the latin fathers , makes use of uncouth , obsolete words , which will no way bear a full and exact , but require a moderate and sober interpretation . premising this , i cannot see how he is in the main here precarious ; to my understanding there is no begging at all in the case : the doctrine seems found and approvable , supported and maintained by the ancients , who accordingly have placed the departed souls in abraham's bosom , in paradise , in outer porches , in receptacles , under the altar , the promptuary of saints , the earnest of the kingdom ; with a multitude of other such expressions to the same purpose . 't were easie here to fill up a great deal of paper with the names and authorities of the most considerable pillars of the church , who have espoused this opinion ; but i industriously avoid the vanity of it , and think it altogether needless in the present dispute , because the learned author , speaking of the opinion of pope john xxii . tells us , that he only held that the soul does not at all enjoy the beatisick vision before the resurrection ; and for confirmation of it , adds , pag. . this indeed was the opinion of the primitive fathers . and albeit this doctrine was censur'd and condemn'd in the council of florence , yet this can have no influence on us , who know too well what this council was , and the age of it . and though it prevail with those of the church of rome , yet 't is observable , how that even the learned men that are bigotted to that way , do not stick to give us their approbation of it . meminerint hunc errorem non efficere pietati , & eruditioni tam illustrium scriptorum , saith pamelius , i.e. this opinion is no prejudice to the piety and learning of those great men : and another eminent writer of that church calls it , pia & beata opinio veritati facile reconciliabilis per duplicem beatitudinem perfectam & imperfectam ; an holy and blessed opinion , easily reconcileable to the truth , by the distinction of a perfect and imperfect happiness : so that the difference between the opinion and council seems to be only about the place , in the condition both agree . about the capacity of separate souls , i am not willing to dispute , 't is too sublime a subject , and above our mortal reach . nor will i eagerly contend for the place , where ( upon their dislodging here ) they are dispos'd of : but this opinion i readily embrace , that before our saviour's ascension they were not admitted into heaven , whatsoever they are since : nor will i presume to determine for what things the happy soul is rewarded ; nor on the other hand , for what the soul of the reprobate is punished ; but so far i conceive it to be plain , and allowed by the concurrence of all , that both at present have their different enjoyments , though imperfect . so that in my apprehension the consequence of the learned author does claudicare , stand in need of a crutch ; it is and always will be a cripple . the soul of the saint is at present admitted to happiness , i see nothing in reason from hence to infer ; — therefore 't is capable of being fully rewarded : on the other side , the soul of the sinner is in its separate state capable of punishment , ergo , 't is capable of being fully punished . i must freely say , i cannot see the least colour for the inference ; where-ever the soul of lazarus now is , it must be ( without doubt ) allowed by all to be happy ; but that it is as happy as it will be after the resurrection , i utterly deny . on the other side , that the soul of the rich glutton is now in a state of punishment , must be readily assented to ; but that it is in a full , compleat state , will , can , must never be granted . this assertion runs against the stream and current of reason , scripture , and antiquity ; as will most manifestly appear in the examination of the other opinion of tertullian ; which i now come to consider . thirdly , he seems to affirm in the passage above-cited , that the soul is not capable without the body of pleasure or pain , of punishments or rewards , and therefore concludes for a resurrection : 't is beside my intent to attempt the defence of this doctrine , tho' the centuriators have undertaken it : and if the fire of hell be real , ( as i believe no one will deny , because constantly so represented in the scriptures ) it would gravel the most accomplish'd of philosophers , from the principles of natural philosophy only , to resolve how this fire can affect , and reach the soul ; how a material can act upon an immaterial . beside there are no mean authorities , and not a few neither , to be produc'd , who have asserted much the same thing : thus maldonate , as learned a man as most , and incomparably well read , assures us , in matt. . . mirum quanto consensu plerique veteres authores docuerint , daemones ante diem judicii non torqueri — it was , it seems , the general doctrine , that the damned were not punished before the day of judgment ; which how it is to be understood he there tells you . notwithstanding all this , i think the foresaid passage , in a strict , literal , gross sense , by no means defensible ; we must give some grains of allowance to the writings of this father , or else we shall make mad work. we must consider the drift and carriage of the discourse , expound one passage by another , and judge charitably of all ; and then the meaning will be plain . one while he allows the departed souls , according to their different deserts , a present portion of pain or weal : other while he says , that the separate souls are rewarded or punished at present for the good or bad things they did without the concurrence of the body ; and that tho' they are capable without the body of pleasure or pain , yet they are not so fully capable as when united to it . in other places he seems to affirm the quite contrary , viz. that the soul is not capable of suffering at all without the body ; that in a divided state it can feel neither pleasure nor pain , and upon this account concludes the necessity of a resurrection . now to a favourable reader , who shall govern himself ( as in reason he is obliged ) suitable to the method but now laid down ; here will upon mature deliberation appear no contradiction , no inconsistency in all this ; the one leads us to the understanding of the other . the separate souls tho' in some measure they do now partake of rewards and punishments , yet they are in a manner nothing , in comparison to what they shall be ; the height and accomplishment of both awaits the resurrection ; when body and soul shall be again united , then and then only the condition of all shall be compleat . and that this is the meaning of this ancient writer , is abundantly evident , not only from the whole thread of the discourse , but also from some plain passages in it : as , ad perfectionem judicii , the body is required to make the judgment compleat . — and again , quae proinde illi non sufficiunt ad sentiendum plaenè quemadmodum neque ad agendum perfecté : i. e. the members of the soul ( as he expresses it ) are not of themselves sufficient to enjoy or suffer fully . nay , there are many other passages frequently occurring , which as a key open the door to the sense here ; as the places above noted , where he again and again allows the separate souls capable of pleasure or grief without the body : that they can feel , or suffer any thing , licèt exules carnis , without the body . i shall neither trouble my self nor the reader but with two places more , and they are both in one chapter , ( resur . carn . cap. . ) non quâ sentire quid sine carne non possit , sed quâ necesse est illum cum carne sentire : and again , ad perficiendam autem operam carnis expectat , sic itaque ad patiendam societatem carnis postulat , ut tam plaene per eam pati possit , quàm sine eâ plaene agere non potuit : the blessed soul to make up its happiness full , requires the society of the body ; and on the other hand , the condemned soul in its torments , calls for the fellowship of the body , that the punishment might be compleated in both parts , in conjunction of which their sins were committed . this then being allowed to be the sense of the father ( as i do not see how it can well be denied ) viz. that the soul is not capable of rewards and punishments without the body : but by no means ( as the learned dr reports it p. ; ) that the soul is not capable in its own nature without an organized body of any perception ; how , that it is not capable without ar humane body of either . rewards or punishments . this seems to be a too rigid , extream , and unreasonable construction of those passages , and woud unavoidably involve the father in the other errors of the death of the soul , or the slumber of it . but though the learned author does represent the opinion of tertullian in this matter thus severely , yet he confesses this notion very consistent with the doctrine of the resurrection , and the general judgment that is to follow after it ; but he has this to object against it pag. . i know not how to make it consistent with some other places of scripture ; here lies the difficulty , the scripture is plainly against it . i confess it does not well accord with it , as it is here represented ; and i cannot for my heart imagine how he came to interpret the father so grosly erroneous here who has produced so many places wherein he loudly proclaims the contrary , and plainly and fully expresses himself : in which if we take him , as by all means we are obliged to do , viz. of the imperfect state of the soul in its separation , that it is not capable of being fully rewarded or punished without the body . i see nothing amiss here , this opinion must be allowed consistent with the doctrine of the resurrection and the general judgment which is to follow after it , harmoniously correspondent with the analogie of faith , and the holy scriptures ; even those very places which are alledged by the learned author pag. . thus , in that of our saviour to the penitent thief , this day shalt thou be with me in paradise ; in which words there is a promise of an happy injoyment to his dislodging soul , but an imperfect one , for we can understand paradise in no other sence but what imports either the place or condition of the happy separate souls , a place , undeniably different from heaven ; a condition of happiness in hand , but far short and inferiour to that hereafter . the soul of the celebrated penitent was immediately upon its departure , invested with a state of bliss , but the full measure of it cannot be expected before the resurrection , thus also in the second scripture , phil , . . where st. peter wishes to depart and to be with christ , which is far better . the expression clearly intimates an happiness which would accrue to his soul by his dissolution , far above any thing that this world could afford , as is emphatically expressed in the original by the double comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of the great apostle where-ever he be , is without dispute gloriously happy ; yet ( this is certain ) that it cannot arrive to the fulness of it , before it be united to that body which was his faithful companion and partner , in all his perils , dangers , hardships , sufferings , conflicts , labours here . and so in the third place , rev. . . in which the souls of the martyrs are represented from under the altar , loudly crying for judgment . this text to me is one of the most undeniable and adaequate proofs of both the doctrines under present consideration ; for as on the one hand it strongly establishes the blessed injoyment of the separate souls , so on the other it will not suffer us to doubt of their imperfect state : the completion and height of happiness is put off to the great day of recompense . the text is full , and deserves to be considered : i saw under the altar the souls of them that were slain for the word of god , and for the testimony which they held ; and they cryed with a loud voice , saying , how long , o lord , holy and true , dost thou not judge and avengé our blood on them that dwell on the earth : and white robes were given to every one of them , and it was said unto them , that they should rest yet for a little season , until their fellow servants also and their brethren , that should be killed , as they were should be fulfilled . where every word and clause makes for our purpose . whether we understand it ( as some ) of their bodies , by a prosopopeia , speaking from their graves , or of their souls which are said to be under the altar , i.e. vnder the protection of christ , as a learned critick does comment it : and they cryed with a loud voice , which in my apprehension imports not so much the multitude of them ( an interpretation much esteemed by some ) as the vehemency and intention of their desire which is for justice ; and that chiefly in reference to themselves ; namely , that god would translate and advance them to that happiness which he has promised , and they desiringly do desire . this exactly suits with all that follows after . they had at present the character , the livery , the priviledge of saintship , the earnest of it : but the full of their reward , they were not to receive until the time of harvest , the last day , when both parts were to meet again , and when the noble army of martyrs ( all conflicts and fighting being for ever done away ) should in one body assembled , be crown'd and triumph together . excellent is the animadversion of gregory the great on this place ( praef. in job . ) singulae stolae quia adhuc solâ mentis beatitudine perfruuntur , binas vero accepturi sunt quando cum gaudio perfecto animarum , etiam incorruptione corporum restituuntur , i. e. the souls under the altar have single robes now , their souls are admitted to an incohate imperfect happiness ; but double robes hereafter , at what time , their bodies made incorruptible shall be restor'd to their souls ; the glory and joy of both shall be complete . in short , that the injoyment of those blessed souls here at present is imperfect ; is plainly intimated by their cries , ( both the matter and manner of them , they are represented crying with a loud voice , and that for vengeance ; ) and is formally expressed in the answer made them — they were to rest yet for a little season , until their fellow servants also and their brethren that should be killed , as they were , should be fulfilled . for farther confirmation of this doctrine , which is of no small moment in our present argument ; i cannot but recommend that most full and excellent passage of the learned * grotius , in that place above cited . the natural love which we all by experience find our souls to have toward the body , is an undeniable evidence that the soul is in it self an imperfect substance , which by perfecting the body , is it self also perfected by obtaining its end . besides justice will not allow , that the body , which by the conduct and command of the soul has endured much , born the greatest part of all difficulties and conflicts here ; should have no share in the reward . — add to this , that it is not to be imagined but that the supream creator should propound some great end in erecting humane nature ; and that can be conceived to be no less than the happiness of the whole man : now the happiness of a part cannot be the happiness of the whole ; but god made the whole man. thus this most excellent man reasons on our side . to the same purpose we may not omit the * notion of the philosophers and schoolmen , ( which the learned author knows much better than i can tell him ) viz. that the soul hath as natural an inclination to be united to the body , as a light thing to mount upward ; beside , if the philosopher had been silent , this truth is undeniably established from the sacred authority but now alledg'd , viz. the earnest cries , and longing desires of the souls under the altar , to be again united to their bodies . nay this doctrine has not only been constantly maintained , but also carry'd on and advanced by the schoolmen ; who in this point are express and full , that the happiness of the saints shall be greater at the day of judgment than now it is or can be ; and they are so liberal withal as to give us the manner and reasons of it , why it is so , and how it is brought about ; † i. e. it is extensively augmented in the body which before lay in the grave under the enjoyment only of a negative happiness ; in an exemption from pain and a rest from all its labours : but is in reunion admitted to a positive one ; is after a long separation placed in copartnership with the soul , ly , 't is extensively augmented in the soul which rejoices at the new nuptials ; has no small satisfaction , complacency , pleasure , in the advancement and injoyment of his bride , after so long a separation and divorce . when two intimate friends that have not for many years seen one another , happily meet again , how great , how ravishing , how superlative is their joy ? if there be joy in heaven over one sinner that repenteth , as we are sure there is , luk. , if it be one part of the happiness of the inhabitants of that jerusalem that is above , that they shall know their ancient acquaintance and relations with whom they have lived on earth , and sit down with them there , praising , exalting , congratulating each others condition , as is by many asserted , and is not at all improbable . this offers fairly for the proof of what the shools have here determined ; who in the procedure of the argument further tells , viz. that the happiness is intensively also advanced : forasmuch as the soul makes the body perfect ; for the support of which they produce the known axiom which is allowed of in all other cases , and therefore ought to pass muster here ; that every part is by its self imperfect , 't is perfected in the whole . 't is true , if we consider the body as it is represented by the school of plato , a sepulchre , a prison ; or really as it now is , a sink of infirmities , diseases , and indispositions ; an heavy load and weight , pressing down the soul. i do confess i see nothing beautiful or charming to make the soul in love with it . but when we shall draw the curtain , and change the scene , when we shall contemplate the glorious qualities wherewith it shall be enobled after the resurrection , when this corruptible shall have put on incorruption , and this mortal have put on immortality ; when it shall have obtained a most perfect victory not only over death , but all its troublesome antecedents and consequences also : the known miseries of this life , and the calamities of the grave ; when , i say , the body has surmounted all these , and sits above 'em ; this must induce us strongly to conclude for the argument in hand . if this be the case , ( as in truth it is ) the happiness of the saint must be advanced to such a degree , as surpasseth our understanding : all that we have to do is for ever to admire and adore . to conclude this part , 't is a truth too plain to be disputed , that the separate soulson all hands are not under the full injoyment of either rewards or punishments : that this is the case of the damned spirits , needs no laboriousness of proof , the single interrogation of those disposed in the gospel , mat. . . art thou come to torment us before the time ? alone is sufficient ; nor have we less evidence on the other hand . where-ever the souls of the departed saints under the law were , 't is certain they were not in heaven ; for the captain of our salvation was the first that opened those everlasting doors , and made his entrance there ; that went before to provide mansion places for his faithful ones . wherever the souls of the gospel-believers , since departed , have their residence , though ( as i believe , notwithstanding the determination of the council of florence , and others ) we can conclude nothing of certainty here ; nevertheless we have so much evidence that their state is imperfect ; as that i do not see how any man can have the forehead to deny . the nail of this doctrine is immovably fastned by the author to the heb. . and last , where after he had given a large catalogue of the most renowned saints departed , together with the records of their most noble atchievements ; says expresly , that all these having obtained a good report , through faith , received not the promise ; god having provided some better things for us , that they without us should not be perfect . in the meaning of which place there can be no doubt , because the stream of interpreters here run in one channel , altogether undivided ; all agreed that this is the sence . — the consummation of the happiness of those under the law shall not prevent those under the gospel ; the day of judgment is the stated time of both , whenthere shall be a general resurrection : the accomplishment of the great patriarchs under the old dispensation , must await ours under the new ; the labourors that entred the vineyard the first hour of the day , shall not be paid off before those that came in the last hour ; the wages of all is not to be expected before the end of all ; the promise refers to the resurrection , ( as was noted in the preamble ) and is put for the thing promised ; which can be no other than the glorification of our bodies in conjunction with our souls , and this makes the happiness compleat ; which shall not be conferr'd on some , before others , but shall be bestowed on all assembled together in a grand consistory at the last audit. this also is the professed doctrine of our church , as she has taught and injoyned us in her liturgy to pray , — beseeching god of his gracious goodness , shortly to accomplish the number of his elect ; and to hasten his kingdom ; that we , with all those departed in the true faith of his holy name , may have our perfect consummation and bliss both in body and soul in thy eternal and everlasting kingdom . a most heavenly prayer ; this being incomparably the best shield , buckler , the best antidote and preservative against the loss of friends , or the consideration of our own approaching mortality , ( with respect both to our selves and others ) to bouy up our spirits amidst the melancholy apprehensions of the rottentenness and miseries of the grave , and exalts us above the worms , and corruption of it ; directing us assuredly to know and believe that there is a time coming , when there will be an happy meeting of both ( though they are now with grief and rluctancy divided ) when the happiness of both shall be complete : and this is an authority undeniably authentick , and must ( for any thing i can see to the contrary ) strongly and irrefragably establish the doctrine contended for , viz. that our bodies are capable of cewards and punishments hereafter of doing well or evil here . chap. xi . the learned author having laid aside the opinions of tertullian , as not serviceable to his purpose ; not affording him a satisfactory reason of this decree of almighty god concerning the resurrection : to give a true accounr of it , thinks it necessary to mount a little higher , and to look a little farther and passing by many conjectures , which he finds in the schools , and in some of our ancient writers , and among the jewish masters ; p. . lays before you his own thoughts ; and here he assigns three reasons why god has been pleased to decree , that the soul in the day of judgment shall be again united to a humane body in discussing of which , i shall beg leave to invert the order of them , as more suitable to the method of my discourse , and for the advantage of my present argument ; which ( if i mistake not ) will gain one of those reasons over to our side and party , as falling over to it , and therefore ought to go together . the last reason , which i here place first , why god will restore us to our humane nature , and why he will raise up the very same body is , p. . he will because he will , a very bad reason for the actions of man , but a very good one for god's ; he will because he hath promised : which the learned author irrefragably confirms from what follows , p. . which i conceive my self obliged to transcribe ; and is as follows , — i am the lord , i have said it , and who can say , what dost thou ? there is nothing that god does , but he does for a very good reason : and who are we , that we should call him to an account for what he does ? his ways and his counsels are many of them unsearchable to us ; and as job tells us , chap. , . he gives not account of any of his matter● 't is his part to act , ours to admire and submit ; and as long as our reason and our senses are not plainly contradicted , we are only to enquire what , not how , or why . i would fain know of those who deny the resurrection of the same humane body , because they do not know what use we can make of the particular parts in the life to come , whether they deny or doubt the existence of all other things ; the reason of which they cannot comprehend : i would undertake to quiet the scruples of these men , and to satisfie all their queries , if they would be pleased to answer a few questions of mine : i could ask them the reason of an hundred things in nature and divinity . — which he there supposes unaccconntable ; and particularly in the case about the resurrection , p. . he acknowledges a multitude of difficulties altogether inextricable , i. e. for which there is no reason to be given , and therefore must of necessity be resolved into this , viz. the will and pleasure of god. i willingly concur with the learned author here , and presume there is no one that will oppose him . for this without paradventure is the highest and most supream reason which must put to silence all objections ; remove all difficulties whatsoever , and make things which seem to us impossible , easie . though with mary we do not know how this can be , luke . , though our reason cannot fathom , cannot comprehend it , yet our faith must give us an assurance that it will be ; and teach us , with the mother of the holy jesus , with submission to conclude , — behold the handmaid of the lord , be it unto me according to thy word . this is a reason above all reasons , allowed and approved of by all , and to which all others ( however philosophical and plausible ) must submit . this i gladly and readily note , because i expect to receive some advantage from it in the subsequent part of this discourse , for i am in hopes to prove the doctrine i have attempted to defend , to be the express determination of god's revealed will and word , and then all the most powerful arguments of the profoundest philosophers , must truckle under , and fall to the ground : but ( if i mistake not ) this reason of gods word or decree of the resurrection of the body , was not in the least the subject of the dispute : the question only arose from the reason of this decree . there can be no doubt but that the resurrection will be , because god hath said and ordained it : the subject of the enquiry can be no other than the reason of god's will and pleasure here ; namely why god has decreed the resurrection of the same body ; and this obliges the learned author to look farther ; and therefore , secondly , in the the next place he tells us , ( p. . ) that another reason why god has been pleased to ordain that the same humane body that died , shall rise again and be reconjoined to the soul ; i take to be this ( and that indeed i take to be the first and chief reason of that decree ) we had all been immortal men if adam had not sinned ; 't was god's design that we should never die , but that our souls should remain for ever united to their bodies ; this gracious design being frustrated by adam's transgression ; he was graciously pleased to ordain , that as in adam all die ; so in christ the second adam , we should all at last triumph over death , and be restored to those bodies ; and that humane nature , which he first designed should be immortal ; by the death and resurrection of christ our losses are to be repaired which adam's sin occasioned , but our losses cannot be repaired , unless we are restored to those bodies which by his sinning we lost . to this second reason i say , first , i have no mind to implunge my self , or reader in the decrees of almighty god , which is an abyss or ocean never to be fathomed : nor am i disposed to concern my self about the examination of that question , whether adam and his posterity had died if they had not sinned ? only i shall briefly and freely deliver my opinion in this matter . that it seems to me very probable that ( allowing the supposition of his and their continuance in their spotless purity ) he and his race after some time , like enoch or elias , or some other way , ( with analogy and resemblance to these , ) should have been translated ; for 't is no way conceivable , how that paradise , ( which was but a garden , as the word imports , and by the boundaries and description of it must be acknowledged a very small and inconsiderable part of the earth ) should have held , and contained him and his numberless issue in the state of innocency , which state must unavoidably by all be allowed , perfectly and intirely prolifick , absolutely free and dischargeb from all false conceptions or abortions , all impediments or indispositions whatsoever , on either side ; passing by all this , i say , that that which the learned author takes to be the first and chief reason of this decree of the resurrection , i take to be no reason at all , or at least to be no adequate reason of the general resurrection ; the utmost that it can pretend to , ( as it is here stated ) is only the resurrection of the just ; the reason is undeniable , for the learned author here sets it forth , and expresses it , by a gracious design , and the gracious pleasure of god. now how this can agree with , and include the resurrection on of the reprobate , let the world judge . the subject of our discourse is the resurrection of all men , of which the wicked are allowed by all to be by far the greater number . and this is a doctrine that can meet with no opposition ; that these are to be called out of their graves to an everlasting death , to be taken out of the common prison ; to be delivered over to tormentors ; to be cast into that dungeon whence there is no redemption ; where the worm dieth not , and the fire never shall be quenched ; where there is utter darkness and uninterrupted , weeping and gnashing of teeth . in a word , the resurrection of the wicked is only in order to a judgment that is altogether insupportable . he is like the worst of criminals taken from the gaol to undergo a much severer doom . his resurrection ushers in the tremendous sentence , depart , ye cursed , into everlasting fire , prepared for the devil and his angels . here the designs carry in them the advancement of divine vengeance , justice , and glory , without the least mite or crumb of grace or favour . the undone reprobate placed on the other side of the great gulf , is for ever excluded from all hopes of these ; not all his cries , in his greatest extremity , can prevail for one drop of water . there is no place for favour or mercy in hell , so that it seems to me somewhat strange , how the learned author came to take up this for a reason , and to alledge for confirmation of it , that passage of the apostle , ( cor. . . ) as in adam all die , so in christ shall all be made alive . i am verily perswaded , that this place was never before understood of , or applied to the resurrection of the wicked , but of the righteous only . neque vivificantur omnes in christo , sed tantum qui christo adhaeserunt , saith the excellent cameron , ( eccl. tom . . ) and all commentatators go the same way : and indeed no one without offering manifest violence to the sacred text , can put any other interpretation on it , it being the chief design of the apostle in that chapter , ( as is evident from the whole carriage of it ) to set forth the glorious qualities attending the bodies of the righteous at the resurrection , without touching in the least on the other side : beside , we have most plentiful assurance , that christ's coming , his merits , death , and resurrection , are so far from being advantageous to all , that the quite contrary is undeniable . these ( greatest of favours ) shall sink those that have despised them into the lowest , deepest , darkest , and most dismal place of hell. to this purpose the prophet isaiah delivers himself expresly , chap. . ver . . he ( christ ) shall be for a stone of stumbling , and rock of offence to both the houses of israel ; for a gin and a snare to the inhabitants of jerusalem . which great truth two evangelists have left on record , matth. . . luke . . whosoever shall fall on this stone shall- be broken ; but on whomsoever it shall fall , it shall grind him to powder . the very self-same doctrine is taught us by st. paul , rom. . ult . and prosecuted and amplified at large by st. peter , epist. . , seq . … beside , 't were an easie province to discharge this also from being a reason of the resurrection of the righteous , for 't is a truth that shineth as clear as the sun at noon-day , that this blessed change advances the saint to a state of happiness and glory , beyond what man could ever pretend to , had the still continued in his primitive purity . but this is not my business . wherefore i come to consider the third and remaining reason , assigned by the learned author , why the soul at the day of judgment is again to be united to the body ; which is as follows : p. . — that as we are men when we sin , or do well , so we may be men , when by a judicial sentence we are punished or rewarded for it : but we cannot be men , unless we have humane bodies . st. paul tells us , that we must all appear before the judgment-seat of christ , that every man may receive the things done in his body , according to that he hath done , whether it be good or bad . and as we are to give an account for what we did in the body ; so in the body we shall give an account , if it be reasonable that we should be men when we are punished or rewarded for what we did when men ; it seems much more reasonable , that we should be then the same men : but we cannot be the same men , unless we have the same bodies . chap. xii . i cannot here forbear with the philosopher , to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with an extasie of joy most willingly and gladly receive it . this certainly is a reason which must be allowed , approved of and applauded by all : a reason , which deserves the inscription of capital golden letters ; and , as job speaks , to be graven with an iron pen and lead in a rock for ever , job . . or , as the prophet jeremy expresses it , tho' in a different sense , to be written with a pen of iron , and the point a diamond , jer. . . this is that reason which , being in love with , i do earnestly contend for , and am very unwilling to lose , the great and standing reason of the resurrection , in all ages embraced , and commended by ael : which tho' the learned anthor has been pleased to censure , condemn , and throw aside as false and untrue , and to give us no less than three reasons for his justification ; yet here he ●akes it up again ; and notwithstanding his former reflections on it , give it a new reputation , and in his most studied , refined , and last reasons of this most important doctrine of the resurrection recommends it to the world in the first place ( as no doubt the flower and prime of all ) . nay , what is more , he sets it on the foundation of an infallible authority , ( cor. . . ) which at present i shall wave , because i design to consider 〈◊〉 it at large in the latter part of this discourse , industriously reserving it , as the finishing and concluding nail wherewith to fix the doctrine , and render it immoveable . there is ( i confess ) some variation in the words , and manner of expression ; but in the sense there is very little , or none at all ; if it be otherwise , i must openly confess my ignorance : i appeal ( in this as in other cases ) to the impartial reader . i always have , and ever will pay the learned authora just deference and regard . i honour and admire him for his great worth , his vast reading , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his manifold learning , and i look upon it almost an offence to differ from him . but i hope he will pardon my presumption , for i cannot help it : and 't is no small comfort to me , tho' we formerly differed , yet we are now perfectly agreed , ( the variation of a few words only excepted ) : what he calls reasonable , i call equitable and just ; what he calls man , that i can understand no other than his soul and body united , ( which are allowed by all to be the two essential parts of his constitution ) for my part , i see no other difference . the ancients and modern , and in a manner all divines , ( as has been above acknowledged , and proved at large ) say , that the resurrection is founded upon justice ; i. e. that the same body is to be united to the same soul hereafter , that both may receive either rewards or punishments , according to their merits or demerits here . the learned author says expresly , that 't is reasonable we should be men when , we are punished or rewarded for what we did when men. and further adds , that it seems much more reasonable that we should be the same men : which to my understanding is all one . chap. xiv . having hitherto attempted the vindication of this great catholick doctrin , to give some satisfaction to the objections brought against it , and to rescue it from captivity . having also considered at large the opinions of tertullian to this purpose , and the three reasons assigned by the learned doctor . that which remains now is to lay down some considerations for the safeguard and protection of it for the time to come , and i shall divide them into two ranks , viz. considerations drawn from , first , reason . secondly , scripture . i begin with the first , in order whereunto i beg this as a modest postulatum which i conceive cannot be denied me , verily there is a reward for the righteous doubtless he is a god that judgeth the earth , the judge of the whole earth must do right , gen. . . justice is one of the most signal attributes of the divine nature , more frequently and eminently ascribed unto him above the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justice ( says the heathen ) is the eye of god , he will and must sooner or later render unto every man ( without respect of person ) according to his doings . first , now it is undeniable both from the frequent assertions of solomon and other holy penmen , together with the universal experience of all ages ; that the course of it is interrupted , suspended , darkened , nay inverted in the present administration of affairs here . all things come alike to all , there is one event to the righteous , and to the wicked , to the good and to the clean and to the unclean , to him that sacrificeth and to him that sacrificeth not , as is the good so is the sinner , and he that sweareth as he that feareth an oath , eccl. . . here just men perish in their righteousness and wicked men prolong their lives in their wickedness , eccl. . . with a multitude of other places to the same purpose . the matter of fact has always appeared so plain and visible as that there has no attempt at any time been made against it ; but constantly allowed as an undoubted aphorism . upon all occasions taken up and made the out-cry , the stumbling block , the grand objection against providence . it were an easy matter to enlarge here ; and to report the loud and heavy charges of the * heathens in this arguments as also the frequent complaints of holy men † it may suffice to my purpose only to note how that the wicked are so far from being treated according to their deserts in this life , as that the contrary for the most part is bestowed on them , they go away with the riches , pleasures , honours , are accomodated with the prosperity , pomp , and grandure of the world. secondly , t is also certain that the wickedness of some is so superlatively great , as that it cannot be sufficiently punished in this life , by all that can be inflicted on them , the repetition and accumulation of a multitude of crimes , each of which is in its own nature and by the law , capital , must be acknowledged too great to be compensated by one single death . he that has ran through the whole circle of sin ( as the case may be stated ) tho he be handled according to the severest method , both of shame and punishments can make no equivalent or tolerable satisfaction for the same . the firebrand of the world , who with the furys of war has destroyed countrys , depopulated nations , sent thousands of souls to the other world in their blood and sins , can make no sufficient attonement , by all that he can do or suffer here . thirdly , nor is it less evident on the other side , that the good man does not ( i may safely say ) oftentimes cannot receive a just recompence for all his doings and sufferings here ; he is encompassed with so thick a cloud of miseries , that his whole life is but one continued conflict , with hardships and difficulties , from the first to the last scene , the most doleful of tragedies . like the poor begger in the gospel , he has a full measure of evil things , is pinched with cold , hunger , nakedness , boyls and sinks under his complicated calamities : or like the great apostle ( cor. . , &c. ) can give us a black role of miseries that have on every side attended him thro the whole race of his life , and have been his inseparable companions to the grave : this was more especially the case of these devout christians that lived in the fiery days of persecution , and has been and will always be , more or less , of pious souls to the world's end . now if we reflect on these passages with a thorough , and serious consideration , what conclusion can we possible draw from hence ? shall we take an occasion upon this account as the heathens have done , to arreign the justice of heaven , with open mouth to charge god foolishly , or as we find holy men sometimes muttering . tush ! god hideth away his face , and he doth not see , there is no knowledge in the almighty , then have i cleansed my heart in vain , and washed my hands in innocency , it is vain to serve god , what profit is there in it . no , verily these are illogical and false inferences , from these irregularities and failures here , we must firmly conclude there is a time approaching , when the supreme judge will set all things at rights , i. e. there is a resurrection , which is attended with impartial justice to all , this i am sure is the great use which the royal psalmist points at and directs us to , psal . . , . the lord will not cast off his people , neither will he forsake his inheritance , but judgment shall return unto righteousness . tho now they are at a distance , yet they shall shake hands and meet again , and then the wicked shall be punished , and the godly rewarded . this i am sure is the improvement st. paul makes of it , thes . . . where speaking of the persecutions and tribulations which the saints endured , calls them a manifest token of the righteous judgment of god. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an example but demonstration ; tho' now the order of justice be inverted , tho' the wicked which deserve punishment are far from it , tho they prosper and triumph , are florishing and spreading like the cedars in lebanus , and you that are well deserving , are rudely and barbarously treated , you are to look on this as an undeniable evidence , that there is a day of review approaching , when justice shall be done to all ; this is undeniably the meaning of our apostle here , as appears not only from the expression but also from what follows , where he expatiates on the argument . that ye may be counted worthy of the kingdom of god , for which ye also suffer ; seeing it is a righteous thing with god to recompence tribulation to them that trouble you , and to you who are troubled rest , when the lord jesus shall be revealed from heaven , with his mighty angels in flaming fire , taking vengeance on them that know not god , and obey not the gospel of our lord jesus christ , who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power , when he shall come to be glorified in his saints , and to be admired in all them that believe in that day . the natural and genuine interpretation of which place can be no other than if the apostle had said , have but a little patience and the scene will be inverted , those who afflict and persecute you shall pay dearly for it , and you that now suffer shall be gloriously rewarded at the resurrection of all , which is designed for justice to all men , and to every part of man. lastly , from the foregoing experiences ( which must be allowed ) there can no inference be thought on more reasonable than that which the same apostle has elsewhere repeated , acts . . that god hath appointed a day in which he will judge the world in righteousness . for the farther improvement of the argument , i think fit to recommend in the next place those various parables in the gospel so often mentioned ; of the labourers , of the talents , of the husbandmen : for 't is undeniable that all these have a manifest tendency to the business in hand . all these are to be considered , and according to their behaviour treated , upon the return of the great lord at the end of the day , and of their work , in all which we have a special and exact account of every man's recompence according to his works ; justice in all the proceedings being made the standing rule and measure , and the resurrection , the unalterable time , and so by consequence appositely answers our present design . in all these cases we have the repeated declaration of that great judge , that he will give to all what he promised , what is right , what properly belongs unto him . he that hid his talent meets with a hard but equitable doom : he that improved it is advanced : in a word , the loiterer ( eo nomine ) is punished as such , and the faithful labourer is promoted . the treatment of all here is proportioned to their former doings and deservings . so we find it expresly noted by st. luke . . he who had received five pounds , and by his industry had gained five more , is kindly received with the character of a good and faithful servant , and because of his ten pounds , has authority given him over ten cities ; and so with proportion in the next example , he whose pound had gained five , has a suitable command over five cities . nor have we less evidence of the point in hand , from the rewards , the wages , the recompense of reward ; which are phrases that ever and anonoccur in holy writ . all these are well known to be metaphorical and relative terms ; and therefore for a right understanding , necessarily direct us to the correlative ; and that can be no other than the whole man : all his actions , all his deeds , all his merits , shall be taken into consideration ; the traffick of his whole life is brought upon examination , and accordingly he shall receive the returns of them ; at the setled time of the resurrection . nor may we omit the diversities and degrees of rewards and punishments , which attend the bodies of men in the other world , and can result from nothing but justice ; for as it is the essence of it to take care to punish the evil doer , and to reward the man of merit : so is it no less to dispence both with respect to the deservings of either . this is the method of all tribunals here below , and is industriously observed ( as himself has assured us ) by the judge above . to this purpose all governments have provided great varieties of all kinds , to answer the infinite cases that come before them , and how plentifully in this the supream governour is accommodated , the magna charta of heaven will not suffer us to be ignorant . forasmuch then as there are in that everlasting dungeon below different stations , or at least punishments provided for such as shall by a dreadful sentence be fixed there ; of which ( to pass by all others ) the tremendous woes pronounced against corazin and capernaum , tire and sidon , the outer darkness and greater damnation are undeniable evidences ; it roundly follows that the hand of justice is conspicuous in all this : on the other side , forasmuch as there are many mansions , higher and lower places of honour and glory prepared for the bodies of the saints in the empyraean heaven , of the truth of which we are so abundantly secured , as that it would be a weak ●upererogation to attempt the proof . we are by all the rules of reason and logick to make the same conclusion as heretofore ; it being scarcely possible to derive it from any other cause . if the bodies of the twelve apostles ( for the promise cannot be applied to their souls only , because it is to be made good after the resurrection , and at the day of judgment ) are hereafter to be seated upon twelve thrones , as judges and assessors of the twelve tribes of israel , i. e. of all mankind . if the sons of zebedee ; the martyr'd saints , some of those of the highest form shall fill those immediate places of the right hand , and of the left hand of christ of his kingdom . if the eminent christians in the gentile world shall come from the east and from the west , and take their places next to abraham , isaac , and jacob , the great patriarchs of the promise . if those that have beaten down their bodies , and brought them into subjeicton ( by their unwaried wrestling with the flesh have obtained a victory over it here ) shall receive the advantage thereof in their exaltation above : if ( as the apostle speaks ) every man shall receive his own reward according to his labour , cor. . . if those that have done and suffered more in this life ; are carried on and encouraged thereto , from an infallible assurance of a suitable retaliation : that is to say , of an emminent and proportionable recompence at the resurrection of the just ; it is i think to any man who will not shut his eyes against the light , a plain case , viz. in all this the justice of god is signal and conspicuous . hither tend the advancements of glory appropriated and applied by the ancients and schoolmen to three sorts of men ; more especially , first , to the famous preachers of the gospel , who with the great apostle did very gladly spend and were spent , laboured more abundantly in the vineyard . of the truth of this there can be no doubt , since truth it self has assured us , that they that be wise shall shine as the brightness of the firmament , and they that turn many to righteousness as the stars for ever and ever , dan. ult . . and that the righteous shall shine forth as the sun in the kingdom of the father , mat. . . and this is farther and more fully confirmed in the above mentioned promise of twelve thrones to the first heralds of the gospel . secondly , to such as have kept themselves unspotted from the flesh , have adorned their conversation with purity and chastity , and have fought valiantly and victoriously in this warfare . this is asserted by the prophet isaiah , in a lofty and rhetorical strain , ( as his custom is ) chap. . , . thus saith the lord unto the eunuchs that keep my sabbaths , and chuse the things that please me , and take hold of my covenant , even to them will i give in mine house , and within my walls , a place and a name , better than of sons and of daughters : i will give them an everlasting name that shall not be cut off . this is alluded to by our blessed saviour , mat. . . and emphatically noted by st. john , rev. . . where those pure virgins that were not desiled with women are represented , dignified with extraordinary marks of glory above others , v. . they sung a new song which no man could learn , they were admitted to follow the lamb whithersoever he goeth , and are called expresly the first fruits unto god and unto the lamb. thirdly , the noble army of martyrs , who have chearfully for the testimony of the faith and a good conscience , suffered the most cruel torments that men or devils could inflict given their bodies to the● wild beasts and to the flames . there can be no dispute of the truth of this point neither , forasmuch as that it is 〈◊〉 confirmed by the testimony of the infallible spirit which assigns an eminency of happiness to those that were slain for the word of god , and for the testimony which they held , white robes were given unto them , rev. . , . and positively pronounces the right hand , and left hand , the principal places in the kingdom of heaven to belong to those that have drank of christ's cup , and been baptised with his baptism , mat. . . to this purpose excellent is the animadversion of st. augustine , videbimus in illo regno in corporibus martyrum vulnerum cicatrices , quae pro christi nomine pertulerunt non enim deformitas in eis , sed dignitas erit & quaedam quamvis in corpore non corporis sed virtutis pulchritudo fulgebit . civ . dei l. . c. . we shall see in heaven in the bodies of the martyrs , the marks of those wounds which they received for christ's sake ; and these will be no deformity , but an honour to them ; the beauty of their grace● will gloriously shine forth through these impressions . and again this great father to the same purpose has noted , in cicatricibus martyrum , sole fulgidioribus extabit martyrii gloriosissimum monumentum , non autem ullum corporis glorificati dehonestamentum . civ . dei , l. . . cap. . in the scars of the bodies of the martyrs , brighter than the sun , shall shine forth the most glorious trophy of martyrdom . we all allow it for the honour and reputation of a souldier to shew the foot steps of those wounds which he received in fighting valiantly for his king and countrey . and indeed this consideration makes this opinion very probable ; 't is generally admitted by the schools and others , and in the main , cannot be denied ; and in my apprehension does not a little contribute to the support of that doctrine which is our business to establish ; if the bodies of some of the saints in heaven shall be signalized with characters of advancement of glory , they are certainly capable of rewards . for the farther improvement of the argument , i desire that it may be observed , how that the resurrection and judgment are so interwoven and twisted together , as that the one cannot be separated from the other ; 't is a truth which neither can nor will be denied ; that the one is in order to the other ; and as at the assizes here below , when the court is set , the persons concerned are brought from preson to the bar , in order to their trials : so it is in this last and general assize , the supream judge sends out his officers to remand all out of their graves , from all quarters of the world , to make their personal appearance , to answer to their charge , and abide the final determination of this last audit. and though there may and will be to the end of the world , prevarications , failures , and deviations , in the proceedings of all earthly tribunals , yet this highest court of justice must be acknowledged by all to be altogether exempt from these : 't is placed beyond the possibility of the least miscarriage . well then , the reason of the resurrection is the judgment which is immediately to follow after it ; and if our bodies are not concerned in the business transacted , what do they make here ? if they are no other than instruments only , their appearance is altogether needless , of which we have a full assurance by all the methods of judicature upon earth . to what purpose should almighty god put himself to the expence of a miracle , which must be allowed by all equivalent with the creation ? to what purpose , i say , does the omnipotent power in a more extraordinary and eminent manner exert it self , in rallying together ther the confused and scattered atoms of all mankind , in bringing them back to their ranks and files , to the same station and order in which they formerly stood ; would he ( think you ) do all this were our bodies no more than tools ? credat judaeus apell● ..... is this suitable to the solemnity of this great day when all the world shall be present , and all the concerns of all mankind from first to last adjusted ; what must the archangel be sent before to prepare the way , with his mighty voice and trump of god to rouze all out of their graves , to make their personal appearance ? what must the son of god leave the bosom and right hand of his father , and now a second time come down in the clouds of heaven , attended and environed with miriads of his holy angels , exalted on his throne to sit in judgment on things altogether insensible , altogether incapable of doing good or evil , altogether incapable of rewards and punishments ? i cannot conceive how such an imagination should find any the least entertainment with a man of reason ; was there ever such a thing heard of as a most magnificent tribunal erected , with all the most solemn preparations and attendants , to examine , arraign , try , and condemn meer stocks and stones , senseless clods of earth ; which never were capacitated either to commit sin , or feel pain ? now the no●ion of phylosophy with which we are at present engaged , seems to charge the supreme tribunal with all this , for it , says expresly and totidem verbis , viz. the body is not capable either of sinning , or doing well , the arm which stabbs sins no more than the sword , the body is not sensible , is not capable of any reward or punishment , page . if then it can be made appear , that our bodies are in an especial manner concerned in the business and determination of this great and terrible day , there needs no farther proof , to bring the former absurdities home , and fix them here . now , that they are so , seems abundantly evident , and undeniable . . because the souls of all men departed had passed their judgment before ; immediately upon their respective dissolutions , the eternities of them all were stated , and they accordingly invested ( tho their bodies slept in their dormitories ) . secondly , all the apparatus , the concomitants , and attendance of this day proclaim this aloud . this the effectual call of the heavenly pr●●o that commands them out of their ●eds of dust , this that irresistable power which brings them to the bar , this their place and posture of standing there , this the examination and inspection into their former lives , this their remuneration accordingly , in a word , this the whole process of the day doth abundantly testifie . when a person is remanded from the goal , and brought directly before the bench , when his indictment is read , when he is impleaded , when the witnesses are examined , when an exact scrutiny is made , when he is found guilty , and sentence is pronounced against him : no one in his right senses can doubt who was the party concerned at the tryal . nor is it less than a contradiction in terms to imagine that this party thus handled , thus proceeded against , properly speaking , was not capable of doing good or evil , was not sensible , was not capable of rewards or punishments . thirdly and lastly , to strengthen what we have here asserted , and to secure it from the attack of the philosopher , i desire it may be observed : how that the holy , scriptures are on our side , and seem to countenance this truth . st. john does frequently tell us that the dead were judged — and our blessed saviour in no less than three places , is described by this periphrasis , a judge both of the quick and the dead , act. . . tim. . . pet. . . there is no need of a comment here . the word dead puts all out of doubt , it being properly applicable to our bodies only . our souls are ( by the allowance of all ) pronounced immortal ; and in the sense of the scripture here , neither are or can be subject to death . so that here , if any where , the caveat of the apostle ought duly to be regarded . col. . . beware least any man spoil you through philosophy and vain deceit . from this passage we are plainly taught that there is a sort of philosophy , both vain and deceitful , and how prejudicial it has been to divinity , no one ( any way conversant with the learned ) can possibly be ignorant . hence valentinus owes his heresie , hence marcion his , the jews ( in our saviour's time ) has suckt in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of pythagoras to the corrupting of their religion . and without doubt the aereal notions derived from the school of plato led the most learned origen aside in his doctrine about the resurrection , upon this account it was that the jews in the days of the maccabees enacted a prohibition against philosophy , and the known character that tertullian gives them ( petriarchas haereticorum ) can be derived from no other cause . of this stamp ( if i mistake not ) is the philosophy before us , fallacious and deceitful ( as i have above represented it , ) and therefore we ought to be careful , and fearful of it ; the surest way not to be entangled with it , is to lay it aside : what , tho the subtile philosopher , urge me with a syllogism which i am not able to answer , nor , ( as is by him ingeniously confessed ) himself neither ? what , tho he by his logick entangles me in a difficulty which is not easily effoyled ? i am notwithstanding all his quirks to be tenaceous of that truth , which i have all the reason in the world ( except his fallacy ) to believe . when the philosopher urged a strong and as was supposed an irresistable argument against motion , the respondent gave him a sufficient answer and confutation by his walking . the case comes home , the body is expresly summoned to appear and must be concluded a party , notwithstanding all that the philosopher has to say against it . the sophister then here labours in the fire , all his deceitful logick will never be able to perswade men of understanding that the body is barely the instrument of the soul , t is ( as he has been often told ) a part , an essential part , the one half of the man , which as such is properly and directly concerned in the negotiations traffick and actions of this state of probation , and so unavoidably interested in the account and as a party together with the soul to answer for all ; and to stand or fall accordingly . t is not to be denyed that our senses are the great inletts of sin , and therefore ought to be allowed the proper subjects of punishment , in order whereunto t is observable how that the greatest part of the torments of hell which we find mentioned in its black catalogue seem in a peculiar and proper manner to be marked out , and intended to this very purpose , as most offensive and displeasing to them : for example here is darkness , than which nothing can be more offensive to the sight , and to make it full here is utter darkness . is fire injurious to the touch ? here t is with a witness most frequently assigned as the greatest severest part of hell. and that the smell should not escape scotfree , here is an addition of brimstone . and farther to affect the organs of seeing and hearing ; there are two other punishments expresly assigned to the damned , viz. weeping and wailing , which ( unless we will interpret all these metaphorically , contrary to the judgment of all ) must be applyed to the body . in a word , the argument is clearly on our side , it being the doctrine of all ( without exception ) that there are in that dungeon below , punishments provided for and appropriated to both parts . lastly , the elaborate treatise of the learned author seems to me a full answer and confutation of the objections . he has proved the resurrection of the same body , from the antidiluvian patriarchs , the jews , the abissines , peruvians , prussians , brasilians , &c. — from all the heathens — he has proved it to have been the doctrine of the primitive fathers ; of the councils ; of the creeds ; of the scriptures : answered all the objections against it , and can it be supposed that he should take so much pains to no purpose , does he in all this learned undertaking contend de lana caprina ? it must be confessed and allowed nothing less if the body be barely an instrument , a machine ; if it be not sensible ; materiam superabat opus , certainly he has stooped his noble pen to too ignoble a subject , he might very well have spared his labour : to what end should the same body arise if it never were capable of doing good or evil , neither can be of rewards or punishments ? no verily , by this accomplished work , he has obliged the world , and done the church good service , effectually proclaimed aloud the truth , which is here contended for . the resurrection of the same body carries in the very bowel of it a judgment , together with the consequences of it . and if it be necessary that the same body should appear , the actions of the former life , are unavoidably fastned to it , together with the sutable rewards of that which is to come . chap. xv. if these sentiments were not ( as we conceive them to be the suggestions of reason ) to mount in the argument a little higher , come we to divine revelation , and to enquire what authorities we can find here for the support of it . for if our reason of the resurrection receive any countenance from the sacred oracles ; it s above the shock of the philosopher , and can no more be impressed by all his notions , than the creation of the world could be overturned by the known axiom of the great stagyrite , ex nihilo nihil fit , out of nothing nothing can be made . i begin with two noted authorities of our saviour , which because of a near affinity to each other , i shall join here in one : that of our saviour in his sermon on the mount , mat. . . together with that of the twelve apostles when he gave them their commission , and instructed them in their duty , mat. . . for if thy right eye offend thee , pluck it out and cast it from thee ; for it is profitable for thee that one of thy members should perish , and not thy whole body should be cast into hell : and if thy right hand offend thee cut it off , and cast it from thee , for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell. and in the second , fear not them which kill the body , but are not able to kill the soul , but rather fear him which is able to destroy both body and soul in hell — in both which places we are again and again assured that the bodies of men , as well as souls are liable to the punishments of hell , unless we can imagine that christ here intended to alarm the world with a brutum fulmen , an ineffectual threat ( which is most impious to conceive . ) to what purpose should he give such frequent advertisements as those , if hell were not to be the portion of evil bodies ? the casting into hell and destroying in hell are applied to bodies ; it can be understood in no other sense but as a commination or affirmation , that they shall be doomed upon their miscarriages here to the severest torments in that region below . if men do not pluck out their right eyes , cut off their right hand — they are in danger of implunging the whole in the lake that burns with fire . if men do not fear god above men , their bodies as well as souls are in danger of hell fire . so that from these two places , all those conclusions follow , and appear as clear as chrystal diametrically contrary to what the learned author would have us to believe , viz. first , that our bodies are capable of punishments because liable to be cast into hell. secondly , that they are capable of doing evil at present , because that portion of misery is here denounced against them , hell being provided for none but the wicked . and the two opposites to these are altogether as apparent . first , our bodies are capable of doing well here , we can cut of our right hand — we can fear god , or else it had never been here intimated as our duty . and lastly , if we live in the discharge of our duty , our bodies shall be admitted to glorious enjoyments in the other world. for this in the antithesis is manifestly applied . the first authority that i produce , shall be that of the apostle , rom : . where after he had pronounced the sinner inexcusable who committed the same sins which he condemned in others ; and charged him with the sure judgment of god , which is according to truth from his impenitency and perseverance in it , tells him , verse . that he thereby treasureth up to himself wrath against the day of wrath , and revelation of the righteous judgment of god , who will render to every man according to his deeds ; to them who by patient continuance in well-doing seek for glory , and honour , and immortality , eternal life ; but to them that are contentius , and do not obey the truth , indignation and wrath , tribulation and anguish upon every soul of man that doth evil , of the jew first , and also of the gentile : but glory , honour , and peace to every man that worketh good , , to the jew first and also to the gentile , for there is no respect of persons with god. if this text be well considered , it will afford a good argument ; in order whereunto it is worthy our observation . first , how that the man is through the whole course of it charged both with the sin and consequences of it ; as in the , , , and . verses . o man. … secondly , that he is said to treasure up wrath , by which elegant metaphor , nothing less can be signified , than that his sins are kept in a safe reconditory to be brought forth against the man in the great day of reckoning . thirdly , he is also here infallibly certified of the justice of all the proceedings then , and that st , from the nature of the judgment it self , 't is righteous . dly , from the character of the judge set forth by this paraphrase , who will render to every man according to his deeds ; which most certainly carries an accent and emphasis with it , being so often in scripture repeated , as psal . . . mat. . . rev. . . dly , by another property which makes his justice altogether as conspicuous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is no respecter of persons . fourthly , we have here withal a large amplification of the different states which attend all according to their deserts . lastly , so universal is this last scrutiny as that no man whatsoever is exempt from it , neither jew nor gentile ; that is , no person at all , the argument from this authority runs thus . there is a time coming when all men ( which unavoidably supposes the conjunction of both parts ) shall make their personal appearance before a most righteous judge , when all their deeds , of what kind soever , shall be brought upon the stage , and they impartially treated without any other respects but their deservings . when , as st. athanasius's creed expresseth it , all men shall rise with their bodies , and give an account of their works ; and they that have done good , shall go into life everlasting , and they they that have done evil , into everlasting fire . and what is this but justice both with respect to body as well as soul ? for both are here joined together , and one is the inseparable concomitant of the other . the second authority which i offer for the confirmation of the doctrine which i endeavour to vindicate , is john . . marvel not at this , for the hour is coming in the which all that are in their graves shall hear his voice , and shall come forth ; they that have done good unto the resurrection of life , and they that have done evil unto the resurrection of damnation . to bring my text home to the argument , we are necessitated to look back into the context ; where we find the occasion to be the cure of a paralitical man , who had laboured under this chronical disease for no less a space than years , at which the spectators deservedly wonder ; whereupon our blessed saviour gives them an account of a much stranger thing than this — namely , of the resurrection of the bodies of all men from the first to the last , at the end of the world ; marvel not at this , for the hour cometh when all that are in their graves , &c. my observation from this place for the advantage of my argument , is , first , we have here a resurrection ( how strange soever and impossible it may seem to be ) confirmed and established from the mouth of christ himself ; and secondly , we have here the consequence of the resurrection , and the main reason of it ( which is the matter of our dispute ) and i most willingly appeal to the reason of all mankind , whether it be not manifestly held forth in the latter clause ; for tho the illative be suppressed , yet t is manifestly implyed , and the latter part is exegetical , i. e. gives us the reason of the former . the bodies of good men are to rise again , and to enjoy everlasting happiness , and the bodies of the wicked are to be united to their souls , to suffer those punishments , in conjunction now , which their sins , committed in their former union , have deserved . the most natural sense of the place is , as if christ had said , all men shall rise , that they that have done good , may go into life everlasting , and that they that have done evil unto the resurrection of damnation . the third and next text is rev. . , . i saw the dead , small and great stand before god , and the books were opened ; and another book was opened , which is the book of life , and the dead were judged out of these things which were written in the books , and the sea gave up the dead which were in it , and death and hell deliver'd up the dead which were in them , and they were judged every man according to their works . in this vision st. john represents the general resurrection , under the popular scheme of a grand assize ( with allusion in all probability to the like passages of the prophets daniel and malachy , dan. . . mal. . . ) at which time the books of records , containing the indictments and charges of those summoned to appear , are produced , faithfully read and examined : and as these are found , so do the persons at the bar , either stand or fall : even so is it to all intents and purposes at the resurrection , tho there will be no real written books of registers , but the metaphorical ones of god's omniscience , and every man's conscience ( which carries in it the whole work of the court , all the officers of it ) we are hereby infallibly secured of the accuracy of justice in all the proceedings . every line and clause of this text affords us ample evidence of the doctrine we contend for : as the bodies of all men shall arise to be brought to judgment , so shall all their actions be laid open , carefully scanned , weighed and exaamined , to make the sentence righteous . of which the books ( that is , the accounts , charges , and works contained in them ) are the unvariable measure and rule inviolably to be observed by the supreme judge in the final determinations of all men. now that the force of the argument of this text may not be eluded , i desire the reader to consider these three remarks . first , the dead are raised in order to their tryal , and therefore must by all be allowed in a special manner concerned . secondly , 't is said expresly that the dead were judged , which cannot be referred to the souls of men ( which are immortal , no ways subject to death in the sense here ) it must therefore by an unavoidable necessity be understood of the bodies , and so by consequence all the business of this judgment , from first to the last , both the works and remuneration fastned here . and for the full assurance of which , it ought to be , thirdly , farther noted , how that 't is twice repeated in the close of both the verses — the dead were judged out of these things which were written in the books — and they were judged every man according to their works . fourthly , after these i cannot pass by that of heb. . . god is not vnrighteous , to forget your work and labour of love in ministring to the saints . for our encouragment in well doing , the apostle directs us , to cast our eyes on the recompence of reward which shall attend good and charitable men at last , and secures us in this , that righteousness ( which is the same with justice ) shall be the standard of it , and clearly implies that if god should forget , should not recompense the saint according to his works , he would be unrighteous . fifthly , nor may we omit that infallible assurance which we have received from the mouth of our blessed saviour in that full place mat. . . &c. where we have a large account of the resurrection and judgment , together with the method , rule , and reasons of both . the cursed sentence which shall be passed on the bodies as well as souls of the wicked ( for they are now both joyned together ) has respect to the sins which in their former conjunction they committed , the one is assigned the express reason of the other . so it runs , depart ye cursed into everlasting fire , &c. for i was an hungred and ye gave me no meat , &c. here the illative , for , is allowed by all perswasions , protestants as well as papists , to be causal . and the whole man was concerned in the sin and must be joyned in the punishment , and tho' in the adverse part , when the welcome invitation is given , come ye blessed of my father inherit the kingdom , &c. for i was an hungred and ye gave me meat . … some divines of the reformation , will not have it here to signifie the cause but the consequence , to avoid the force of the argument for meritoriousness of good works , which seems to me a very strange distinction ( and as i conceive in the present case altogether needless ) for god may , ought , and will reward us for our good works ; not for any real merit of condignity in them , but because he hath been pleased out of his goodness and bounty , to give us his gracious promises so to do , and upon this account is obliged to make good his word ; but be this how it will , so much is certain , and must be acknowledged by all , it is the main drift and design of our blessed saviour in the whole discourse , to represent our actions here done in the body , to be the square and measure of that judgment which suitably shall attend both body and soul hereafter . sixthly , after all this i might here call in to our assistance , the profess●d argument of the apostle , cor. . on the present subject ; but i have considered this in the beginning of this discourse : i shall therefore now dismiss it with a remark , or two . as , first , how he represents the resurrection , as the basis of christian religion : he secures us of the certainty of it , displays for our comfort the glorious qualities of bodies then : encourages us to persevere in doing good here , from an assurance that our labour will not be in vain hereafter ; intimating in the expression by an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most transcendent incomparable reward : which must of necessity be applyed to the body , whereunto the design of the whole chapter tends . for it must be acknowledged by all , the main end of it : now the reason of all , can result from no other principle , or at least none so considerable as this , viz. that we have to do with a god who will reward every man according to his work ; which fully comes up to what i am to prove . can any one imagine that there would be so much ado about our bodies , if they were not capable of an exalted injoyment in heaven ? no verily , we may depend upon the truth of the contrary ( let the philosopher say what he pleases ) for the same apostle has elsewhere assigned this as the reason of it , phil. . last , god shall change our vile body , that it may be fashioned like unto his glorious body ; because our conversation is in heaven . our citizenship lies there ; we are free of that jerusalem above , and this angelical alteration is in order to our investiture into all the unspeakable privileges of it . in short , the tendency of the whole chapter resolves it self into this . that christians , notwithstanding all the discouragments in the way , ought to go on with resolution and chearfulness in the discharge of their duty , upon the assurance of a resurrection ; when their bodies as well as their souls shall receive a recompence for all ; and if this be the case of the saint ( as it is here plainly and fully represented ) what the state and condition of the sinner will be upon his resurrection we may easily conclude , not only from the topick of contraries , but also because he is to bring his works along with him to the judgment-seat , and according to these shall receive his sentence of him , who will , must , and can do no other , than judge the world in righteousness . seventhly , i shall mention but one text more , cor. . . for we must all appear before the judgment-seat of christ , that every man may receive the things done in his body according to what he hath done , whether it be good or bad . this is the very scripture which the learned author alledges for the confirmation of his reason for the resurrection , viz. that as we are men when we do well , or sin , so 't is reasonable that we should be men , when we are rewarded or punished for it . which , as was intimated before , is the same doctrin with ours . and this is that invictus cunaeus , that invincible fort which can never be taken , which will and must maintain the great standing reason of the resurrection against the assaults of the philosopher , being above them all . this is that place which we have industriously reserved as the last and surest nail , to fix the doctrine , and render it immoveable : this is that place which expresses and proclaims it as loudly and plainly as letters , words , and syllables can do it . i do not see how 't is possible for any one ( that is not irresistibly perverse ) to avoid the force of it . for here our bodies are cited before this tribunal , and all the actions of our lives are brought with them , to be reviewed , scanned over , sentenced and judged ; all the actions of all sorts of men , without exception — whether good or bad. and the proper wages of either is to be given accordingly , and that in statu composito , the whole man , his body as well as soul. there are a multitude of elegancies observable in the words , the chief of which i cannot forbear to note . as , first , the necessity of the resurrection in order to a judgment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must appear , which gives us sure grounds to conclude that our bodies are more than instruments , that they are in an especial manner concerned in the business of the bench. no upright , full judgment can be passed without them . secondly , we have here the manner of it , significantly set out in the idium of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appear clearly as in the light , manifestly to be laid open in every part , all that ever was done in the body must appear with it . thirdly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some copies read it ; the body is brought to answer for the proper things it did here , and ea quae corpori debentur , as another of the learned has paraphrased it : the body shall receive the things which are due , which of right belong unto it ; sicut justitia dicitur , suum cuique dare , as another of the criticks comments it ; and this is the very nature of justice , that every body shall have the proper reward which is exactly suitable to his work . and congruenter ad id quod gessit , as another of no small repuration has given us the sense of it : the judgment of every body shall be tongruous and correspondent to his actions . we see the main indictment is against the body , and all the deeds done in the former life are applied to it , and according to these it is we are either to stand or fall . fourthly , 't is farther to be noted how that st. paul expresses himself by a trope a metonymie of the cause for the effect , the works for the wages , the things done in the body , for what is due unto them and if this be not plainly enough exprest to remove all scruples , cavils , doubts and gain-sayings , we have here , lastly , the reason of all this assigned by the infallible spirit , — that every man may receive the things done in his body , according to what he has done , whether it be good or bad . … which sounds to me , as if the apostle had said , to this very end , to this very intent , for this very purpose , for this very reason , the process of the day of judgment requires the appearance of our bodies , as well as souls , that justice may be done to both . i can make no other construction of it . that every man may receive the things done in the body according to what he has done , whether it be good or bad. upon the whole i declare , that ever since i met with the objections of the learned author against it , i have been scarcely able to put the thoughts of it out of my head ; and the more i considered it , the more i am in love with , the more i am established in it : and whereas the learned author would enervate , throw it aside , and make it no reason at all ; i on the contrary must confess ( beside the will and pleasure of god ) that i look on it , as the first and great reason of the resurrection : i do give it the supremacy and precedency to all others . i must freely acknowledge , that i cannot , after my utmost search and inquisition , possibly find out any reason that can pretend to equal or rival it , that can stand in competition with it . the resurrection is in order to judgment , and judgment and justice here are all one . i cannot for my heart divine upon what other account but this , the resurrection of the same body , should be so constantly by all the ancients contended for , and expresly asserted , resurrectionis vocabulum non aliam rem vindicat quam quae recidit . tertullian lib. . cap. . ad mart. and the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the learned doctor has also noted ) clearly implies the rising again of that which fell , according to the vulgar saying , resurrectio est ejus qui recidit : suitable to this the creed of aquileia has expressed this article by the resurrection of this flesh ; and accordingly their bodies were particularly pointed at by those of that communion as ( ruffinus tells us ) when they made publick confession of their faith. i will not dwell upon this , nor light a candle to the sun ; but refer you to the elaborate treatise of dr. beaumont on the present subject , who has proved it to have been the constant doctrine of the fathers , beyond a possibility of denial . now i desire the philosopher to give me a reason of this doctrine of which the ancients have been so tena●e●us ; why this body , why this flesh must arise ? ( for 't is but equal that i should give him a question to answer who in his objections has made a precedent , and done the like ) if the body be no other ways concerned than an instrument only , if it be not sensible , if it be not capable of doing good or evil , rewards or punishments , as he has in down right words affirmed . if this be so , i earnestly request him to tell me , why it must be the same body that must arise ? why not another body ? why not an aereal body ? why any body at all ? dic sodes , dic aliquem , dic quintiliane colorem . i do verily believe he will have an hard task of it , and however he may be himself persuaded , it will ( i presume ) be a a difficult matter for him to persuade or convince others . for my part , i look on the doctrine as a most divine truth , and am immoveably fixt in the belief of it , notwithstanding all the arguments the learned author has brought against it ; and i presume the greatest part of mankind are and will be of my opinion . 't is most certain that this doctrine has a most natural tendency to the advancement of piety and suppression of vice. there can be no antidote or cordial , no shield or buckler more sovereign than this to defend and support the devout christian , amidst all the difficulties and hardships with which he is engaged in his present pilgrimage ; they are all silenced , mastered , disappointed and overcome by one word , resurgam . there can be no more powerful motive to engage us in the pursuit of holiness than this , viz. the consideration of that plenteous recompense which shall be conferred on the whole man hereafter , with respect to his labours here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith st. cyrill : the hope of the resurrection is the root of well-doing . this must carry us on with courage and resolution thro all the difficult , rugged , and uneven passages we meet withal in our present race ; this must reconcile , soften , and sweeten all the assurance that we serve so good a master , who will not fail fully to reward all his faithful labourers in the next world , with respect to their deservings in this . lastly , there can be no more effectual dissuasive against sin , than the argument before us : if men have any sense of their state , any love for themselves , any kindness or regard for their bodies as well as souls , they are carefully to avoid those ways which will inevitably implunge both , in everlasting torments , in the great and terrible day , when they shall be again united , to the intent that they may be sharers in the wages , who have been confederates in the work. finis notes, typically marginal, from the original text notes for div a -e * omnes ergo animae penes inferos ? inquis . velis ac nolis , & supplicia jam illic , & refrigeria . — cur enim non putes animam & puniri & foveri in inferis , interim sub expectatione utriusque judicii . — novit anima apud inferos & dolere & fovere sine carne . de anim. cap. . again . simplicior quisquis fautor sententiae nostrae , putabit carnem etiam idcirco repraesentandam esse in judicio , quia aliter anima non capiat passionem tormenti seu refrigerii , utpote incorporalis : hoc enim vulgus existimat . nos autem animam corporalem & hic profitemur , & in suo volumine probamus , habentem proprium genus substantiae , soliditatis , per quam quid & sontire & pati possit . nam & nunc animas torqueri , foverique penes inferos licet nudas , licet adhuc exules carnis , probavit lazari exemplum . de resurr . c. . † de anima , cap. . & . , , . & alibi . a apol. cap. . certè quia ratio restitutionis destinatio judicii est , necessario idem ipse qui fuerit exhibebitur ; ut boni seu contrarii meriti judicium a deo referat . ideoque repraesentabuntur & corpora . quia neqne pati quicquam potest anima sola fine materiâ stabili , id est , carne , c. . b testim . anim. c.ult. affirmamus te manere post vitae dispunctionem , & expectare diem judicii , próque meritis aut cruciatui destinari , aut refrigerio , utroque sempiterno . quibus sustinendis necessario tibi substantiam pristinam , ejudsdémque hominis materiam & memoriam reversuram , quod & nihil mali ac boni sentire possis fine carnis passionalis facultate . c de resurr . carn . cap. . porrò si haec ( cogitatus , concupiscentia , voluntas ) satis essent ad plenitudinem meritorum , ut non requirentur & facta , sufficeret in totum anima ad perfectionem judicii , de his judicanda , in quae agenda sola suffecerat . quum verò etiam facta devincta sint meritis ; facta autem per carnem administrantur ; jam non sufficit animam sine carne foveri ; sive cruciari , pro operibus etiam carnis , etsi habet corpus , etsi habet membra ; quae proinde illi non sufficiant ad sentiendum plenè , quemadmodum nec ad agendum perfecte . denique , haec erit ratio in ultimum finem destinati judicii , ut exhibitione carnis omnis divina censura perfici possit . * in mat. . . naturalis amor corporis quem in animo omnes deprehendimus , oftendit animam humanam esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae corpus perficiendo ipsa simul perficitur finis sui adeptione : — aequitas non patitur ut corpus , quod animi imperio multa molesta sustinet non etiam partem ferat premii . adde quod humanae naturae a deo condita necesse sit finem aliquem propositum , qui ne fingi quidem potest alius quam beata vita totius hominis , nam finis partis alterius non est finis totius , at totum hominem deus condidit . * anima aptitudinem & inclinationem habet , ad corporis unionem sicut leve sursum . aquinas ae . q. . & m . † extensive augetur in corpore extensive in animâ quia anima gaudebit de bono corporis : intensive quia est corporis perfectibile omnis pars imperfecta est & completur in toto . aquin. suppl . q. . notes for div a -e * marmoreo licinus tumulo jacet at cato parvo pompeius nullo credimus esse deos — statius . and ovid upon this account , sollicitor nullos esse putare deos. and the and propertius , et queritur nullos esse relicta deos. old tragedian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and claudian , saepe mihi dubiam traxit sententia mentem curarent superi terras an ullus in esset rector , & incerto fluerent mortalia casu . but the most nervous and gravest of all is that of cotta in cicero d. de nat. deorum . † job . . chap. , , . psal . . psal . . psal . . jer. . , &c. habak . . mal. . . the difference between the present and future state of our bodies considered in a sermon / by jeremy collier. collier, jeremy, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the difference between the present and future state of our bodies considered in a sermon / by jeremy collier. collier, jeremy, - . [ ], p. printed for sam. smith, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- corinthians, st, xv, -- sermons. future life. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - marika ismail sampled and proofread - marika ismail text and markup reviewed and edited - pfs batch review (qc) and xml conversion the difference between the present and future state of our bodies , considered in a sermon , by ieremy collier , m. a. london , printed for sam. smith at the prince's arms in st. paul's church-yard . . imprimatur , april . . hen. maurice , r mo . p. & d. wilhelmo archiep. cant. à sacris . cor. . . and as we have born the image of the earthy , so we shall also bear the image of the heavenly . whether the soul in the state of separation acts independently of matter , purely by the strength of her own powers , or whether in order to the better understanding her self and other beings , she makes use of a body of air shaped out into such limbs and sences as she hath occasional employment for ; whether or no the want of her old companion is supplied this way , is uncertain . but whatever abatements of happiness the pious soul may suffer for want of a suitable body between the time of death , and the general judgment , then we are sure this inconvenience will be removed , and it will be repossessed of its antient seat out of which violence or nature had forced it . now this certainty of the resurrection is a doctrine , which helps the meanest understanding to conceive the nature of the happiness of the other world , and consequently must needs prove a great and universal encouragement to the practice of our duty . for in regard we have always been used to dwell in these houses of clay , the generality would not have been so well able to apprehend the happiness of pure and uncompounded spirits ; but would have been apt to have thought that the loss of their bodies would have deprived them of no small part of themselves ; and consequently would not have been so willing to resign them or expose them to hardship and inconvenience upon the account of religion : but now since we are assured that this visible part of us , which we are so well acquainted with , shall be quitted only for a time , and then restored us with all desirable advantages ; yet mortality shall be swallowed up of life , and we shall exchange the image of the earthy for that of the heavenly ; what can we more rationally infer than the last verse of this chapter ? wherefore be ye stedfast , immovable , always abounding in the work of the lord in as much as no part of our being is lost , and consequently no part of our labour is in vain in the lord. that by the image of the earthy is meant that mortal corruptible body which we have derived to us from adam , is plain from the verse before the text ; the first man was of the earth earthy , the second man is the lord from heaven , and then it follows , as we have born the image of the earthy we shall also bear image of the heavenly . now because the nature of opposite qualities is best discovered by their being compared , therefore that it may the more plainly appear wherein the advantage of changing the earthy for the heavenly consists ; i shall in the first place mention those inconveniencies and defects to which our bodies are subject now . . i shall endeavour to prove that the qualities of glorified bodies will be opposed to those defects , and free from those inconveniences we are now sensible of . . i shall draw some practical conclusions from the consideration of this difference . . those bodies we now have are inconvenient upon these following accounts . . because of the weakness and uselessness of them when we have them first . . because their best condition is but of a short continuance . . because our being liable to the disorders of passion proceeds in a great measure from them . . because they make us subject to pain . . because they hinder the operations of the mind in its pursuit after truth and knowledge . . they are inconvenient upon the account of the weakness and usefulness of them when we have them first . though our deriving our beings from those of our own nature , and coming infants into the world , is a great promoter of kindness and good correspondence , and tends very much to support of government and society ; yet it must be granted , that we lose something ( tho not so much ) by it another way . for the soul at her first entrance , by reason of the indisposition of the body , is uncapable of acting rationally , and is forced to wait till she hath fit instruments to work with ; and when we do begin to judge of objects , we measure the good and evil of them by the pleasure of inconvenience which the body receives from thence : now because we are accustomed at first for several years together to make our sences umpires of the value of things , this forestalls our judgment , with a good opinion of them , which makes us more inclinable to please them afterwards , and gives our reason a greater trouble in the managing of them than otherwise it would have had . besides in our infancy unpleasant and frightful things make a deep impression upon us both because of the fluid and pliable nature of the brain , and because we have not judgment to discover the worst of things nor strength to resist them , and therefore through our own weakness , and the indiscretion of those we sometimes happen to converse with ; we are apt to take up odd prejudices , and to be possess'd with unaccountable fears , which the reason of our whole life often finds impossible to conquer : it must be granted therefore that adam had a great advantage above his posterity , by being created a perfect man , without running through the weakness and folly of infancy and childhood : for in regard his body was prepared for the soul to act in at their first meeting ; he was not so liable to be imposed upon by ill customs , and senseless imaginations , because he was always capable of judging of them : and therefore his desires and fears must be better proportioned to the nature of things ; than they would have been if his reason had come to him byassed and tinctured with those impressions , which the long weakness & unserviceableness of his body had made upon it . a d inconvenience of our bodies is , that the highest condition they are capable of arriving at , is but of a short continuance : they are a considerable part of our lives a working up into any tolerable degree of usefulness , before which time they signifie little more to us than the bodies of brutes do ; and when they are once fitted for the service of the soul , and we begin to understand what they are good for , it is not long before they decline into age and indisposition , and that which seem'd to be a palace before , turns to a prison , and hath little either of pleasure or convenience in it . for though our youth is not placed upon such a precipice as immediately to tumble from its highest station into a decrepit condition ; yet when life is going down the hill , its motion is not so slow , but that it may be perceived in a little time , especially if it be pushed forward by any accidental distemper . . the sences grow flat , and do not enjoy and relish their respective objects with that quickness and eager satisfaction which they formerly did . but if this was all the alteration we were liable to , we ought possibly rather to account it an advantage than a loss , because the lessening of sensual delights would rebate the edge of our desires , and make them submit to the laws of religion with less reluctancy . but the flower of youth does not only go off quickly , but which is more to be regretted , the fruit of it too ; and the abatement of the sences vigour , is usually followed with an apparent decay of strength . thus life , when it is once fermented to the height , hath its spirits continually flying off , till it is drawn to the less , and that part of it only remains which oftentimes makes us uneasie both to our selves and others : so that when the mind is embarked in any design of considerable length and advantage ; it is usually set a shore upon the other world before it hath reached its intended port ; or else forced to spend that stock of time and abilities which remains , in stopping the leakage and piecing up the ruins of the vessel ; which is not only a hindrance of the main business , but is likewise a very troublesome employment . a . inconvenience of our bodies consists in their making us subject to passion ; that our passions , at least the violence of them , are immediately caused by the motion of the spirits , that is the finer parts of the blood , will appear , if we consider , that those who have a greater stock of spirits supplied them from youth or intemperance , are soonest overborn which disorders of this nature . 't is true , god made our minds subject to the impressions of passion upon a very good account ; that by such unusual commotions within us , we might be awakened , and as it were roused up to pursue those things which are useful , and avoid the contrary , with the greater vigour and industry : for if we had nothing but dry reason and cool blood to contrive and execute for us , our apprehensions in many cases would be too flow , and our endeavours faint : but notwithstanding the advantage the passions were design'd to give us , as they are commonly managed , they do more harm than good : for we are apt either to place them upon wrong objects , to fly them to too high a pitch , or to continue them upon us when they ought to be discharged , which makes us hasty in our resolutions ; injurious and careless in our words and actions ; they make us dote almost to frensy upon trifles , and by being too kindly entertained by us , improve a sudden disgust against our neighbour into a setled and habitual malice ; infinite almost are the indecencies and sins which the ill government of our passions betrays us to ; they discompose the whole frame of mind and body , disquieting the one , and disordering the other ; the effects of them are different according to their nature , and the power they have gotten over our reason ; sometimes they make men languish and pine away with envy or desire ; sometimes through an excess of fear they betray them into worse inconveniencies than those they were afraid of : some are said to have absolutely lost their wits in their anger , and raved themselves into bedlam ; and others we may observe are over-joyed to perfect folly and ridiculousness . now , though a great part of our present vertue and future reward depends upon the due management of our passions ; neither can they come up to this height which i have mentioned , without our own fault ; yet in regard our bodies are the immediate instruments of their violence , we must grant they are inconvenient upon this account : for if our reason was quick enough to apprehend and pursue our interest of it self , without being spurred upon duty by passion ; if the mind had sufficient power to command the body upon its utmost , without being concerned with its motions any farther than it thought fit ; our condition would be much more perfect and secure : for if we knew we are naturally invincible , we need not give our selves the trouble of standing upon our guard , then we should be free from all inward tumults and the ill consequences of them ; and then , as the power of passion declined , that of reason would grow up and flourish ; and the pleasures of the mind would more than counter-ballance those which we lost by shaking off some of our correspondence with the body ; and we might have delight equal to those of a corporeal transport without the violence and danger of them . . our bodies are inconvenient , because they make us liable to suffer pain . it must be confessed that the state of separation does not exempt us from having ungrateful perceptions , but in some respects makes us more obnoxious to them if we lye under any moral indisposition : for when the soul is disengaged from the oppression and soil of the body , it will act upon it self with greater vigour , and make the springs of thought go much smarter than they do now ; so that ill men will be made much more powerful to torment themselves ; insomuch that it may be a question whether all the fire , and feinds in hell , are a greater punishment to the wicked than the guilt of their own consciences ; besides , the passions which i have mentioned , when they are violent , bring an easiness along with them . but then the reason why i distinguish pain from the trouble which proceeds either from passion , or the more abstracted and immediate operations of the mind , is , because the soul is not only liable to this disturbance purely upon the account of its union with the body , but because it is perfectly out of our power to prevent it . for , let a man be never so innocent and compos'd , let prudence and religion secure him never so well against vice and passion ; yet there is no fence against bodily pain : this proceeds from those motions over which the will hath little or no command ; and when we consider what a vast number of parts the body consists of , many of which are very fine and slenderly tyed together ( otherwise they would be unserviceable ) and upon this account are easily put into disorder , when we consider how ignorant the generality are of the frame and constitution of their bodies ; of the due proportion , and quality of their nourishment ; how careless and immoderate they are often in their labours , recreations and passions , to which if we add the sometimes sudden alterations of seasons , & many other unavoidable accidents , when we consider all these things , i say , we have great cause to admire and bless the providence of god that our bodies are not oftener put out of order than they are . now , though some decays of the body are unobserved by us , yet generally when there is any considerable jarr made in the wheels of this curious machine ; when the harmony of the humours is disturb'd ; when the strings are wound up too hard , or too slack ; when any thing of this nature happens , the soul usually hath notice of it , which unacceptable news is that which we call pain , which is sometimes so pungent and afflicting , that it makes all worldly blessings insignificant to us , insomuch that there are not many who have experienced any accute distemper , who would not , if it were put to their choice , prefer health and poverty , to violent pains and diseases , though supported and gilded over with never so much wealth and honour . now if it be asked why god hath made the soul so deeply sensible of the injuries which the body receives , i suppose these following reasons ( without adding any more ) may be a sufficient satisfaction to such an enquiry . . therefore we may rationally conclude that god hath made the soul liable to impressions of this nature , that we might be more careful to preserve the body from falling into decay . pain i observed before was an unwelcome and grating sense of some injury which the body suffered , now if the soul was not intimately affected with alterations of this nature , and concerned upon its own account to procure the welfare of its companion ; we have reason to believe a great many bodies would be very indifferently provided for . for the mind would be so much taken up with its own business , that were it not admonished of the necessities of the body by partaking of the inconveniencies of them , they would be often neglected ; men of covetous , ambitious or contemplative minds , rather than have their designs , and pleasures interrupted , would be apt to deny the body its due maintenance in eating and sleeping ; if they were not importuned , and as it were forced upon justice ; by the trouble and uneasiness of watching and abstinence , were it not for the pain of a wound or distemper , we should often let them run till they were incureable : in this case many would serve their bodies as they do their houses , which because they do not feel them smart when they decay , they let them drop for want of timely repairing . a second reason why god made the soul sensible of bodily pain , may be , that its virtue might have the fairer tryal . to be above the threatnings of ill men , and to submit to any pain and hardship , rather than depart from those opinions and practices which we believe to be right and necessary , is an argument of true greatness of mind , and the highest testimony of a good man. now the body , by laying us open to almost all sorts of injuries we are capable of receiving , gives us an opportunity of exercising our patience and fortitude in suffering in obedience to god's commands . to these virtues the imperfection and defenceless state of our bodies advances us ; for , were we proof against all misfortune , we should be uncapable of this honour ; for patience supposes us to lye under the sense of a present evil ; take away the affliction , and there will be no appearance of the virtue left behind ; neither can fortitude have any place , except we believe our selves within the reach of danger ; for what courage can it be to encounter any thing , when we know it 's impossible for us to be hurt ? a third reason why god hath subjected the soul to bodily pain , is , for the correction of our vices . many sins do naturally bring indisposition and diseases upon the body , the dread and experience of which does not seldom restrain and bring us off from them : besides , pain and sickness , by convincing men how insignificant , or rather troublesom their life is to them , & what a slender hold they have of it , are oftentimes a good expedient , not only for the reclaiming those vices which depend upon the ill use of the body , but of a general reformation : for , did mens bodies fret out like their cloaths , without any considerable trouble to those that wore them , we have reason to believe the soul would fare much the worse for it , and be oftener sent into the other world in an unprovided and forlorn condition . so that without question , we are as much bound to thank god for the infirmities , and pains which flow from our constitution , as for the health and pleasure of it . besides , we have reason to account it a great mercy that god hath bound the soul so gently to the body , that a short struggle , if it happens to prove boisterous , will let it loose ; so that according to epicurus his maxim , it 's impossible for that pain which is violent to continue long , whereas , had the union of the soul and body been so strong , that a man might have continued under the sharpest torments for some months or years together , how difficult would patience have been then ? what an advantage would the worst men have had over the best , and have been able by their cruelty to have almost tyred out the bravest and most resolute virtue . . the present constitution of our bodies is inconvenient , because it hinders the mind in her pursuit after knowledge . knowledge next to goodness is the highest exaltation of humane nature , and sets us at the greatest distance from the brutes beneath us : now that the present condition of our bodies does hinder our proficiency in this so excellent an accomplishment , appears from what has been said already . as . because we are born infants , and the body is unfit for the soul to exercise its functions in ; in which state of our infancy we pass a great many wrong judgments upon things , so that when we come to the use of our reason , we are not only void of true knowledge , but have a great many things to unlearn ; which mistakes it's very difficult to shake off . now though these prejudices relate chiefly to our proficiency in the knowledge of natural causes , yet it must be aknowledged in the second place ; that the passions which the body subjects us to , are sometimes an occasion that we do not examine things with that deliberation and indifferency which is necessary to the finding ▪ out moral truth ; and consequently make us inclinable to some practical opinions rather than others : for according as the particular byasse of our bodies disposes us to any excess of hope or fear , of anger or pleasure ; if we are not careful , our apprehensions of religion will bend into a compliance with the genius and tendency of these passions . for when reason is either bribed , or discomposed by the affections , it is than more likely to pronounce amiss upon things , than when the mind is even and impartial : for example , a man of a melancholick and gloomy temper , if he gives way to it , will be in some danger of perplexing his imagination with infinite and unreasonable fears concerning god almighty , as if he was a humoursom or implacable being ; and consequently such a person may be more easily proselyted to the doctrines of superstition , or despair : whereas another of a bolder and more sanguine constitution , will be rather tempted to presume too much upon gods goodness , magnifying his mercy to the prejudice of his wisdom and justice : and if he happens to fall upon ill books or company , he will be dispos'd to dilute his creed with principles of libertinism , that so he may make it more agreeable to the complexion of his body , and reconcile it with the use of unlawful pleasures : but here we must observe that these motives do but incline ; they by no means force us upon mistakes ; so that then when we are swayed by them , it is our own fault : the reason why i mentioned them , is , that we might take the greater care to enquire into the particular defects , and propensities of our temper ; and form our judgment with a suitable caution and suspition of our selves . . bodily pain is likewise no small impediment to the enlarging our understandings , because while it continues upon us , it takes off our thoughts from other things , and fixes them only upon that which troubles us : and oftentimes when it is over , it leaves such ill effects behind it by altering the texture of the brain or blood ; that the mind hath not fit instruments to assist it in the work of close and constant meditation . . the generality are forced to spend a great part of their time in providing for the necessities of life , so that they have little leisure to attend to the improvement of their minds : but let them not be discouraged upon this account if they take care to live well in this world ; their utmost curiosity and thirst after knowledge shall be satisfied in the next ; without being encumbered with that labour and difficulty which attends very inconsiderable attainments here . then as the apostle informs us , we shall know even as we are known , and see god as he is , in whom all the treasures of wisdom and knowledge are hid . cor. . joh. . . to what hath been said upon this argument if we add that considerable number of hours which those who are most covetous of their time are obliged to spend in eating , sleeping and recreation ; we shall see that he had great reason for his opinion , who hath told us , that art is long , and life but short . but notwithstanding these inconveniencies with which our bodys are attended in this state of imperfection , we are not to complain as if god had dealt hardly with us ; because they are not just such as we could desire them ; let us rather consider that if the conveniencies of them were much less than they are , it was more than god owes us ; besides , how impatient soever men may sometimes be under extremity of pain , yet their general behaviour is a plain argument that they have no contemptible opinion of their bodies , for they are commonly loath to leave them when they are at their worst condition : let us therefore be thankful that god hath made them so commodious for us now , and hath promised to improve them to the utmost of our wishes afterwards ; which brings me to the second thing at first propounded , viz. to shew . that the qualities of glorified bodies are opposed to those defects , and free from those inconveniencies we are now sensible of . . they will be very much refined , and consequently fitter for the soul to act with . it shall be raised a spiritual body , cor. . . which implies that it shall be changed into an exalted and vigorous condition : all grossness and feculency which adheres to it now , shall be purged off ; all unevenness and roughness of parts will then be filed into an exact serviceableness , and the soul will no longer labour under the disorders of an unweildy and incompliant constitution : the body will then be exactly at its beck , and execute all its commands with pleasure , and dispatch . that quality which we call heaviness , which hinders our motion , and confines us to the lower part of the world , will then no more molest us ; for the refined body by its nearer resemblance to the air about it , the improved activity of its spirits , and the greater force the soul will in all probability have to set them a work . by these advantages we shall be enabled to meet the lord in the air , and fly up into the regions of light and happiness ; and that the soul may be the better accommodated , the sences will be improved in two respects beyond what they are now . . they will be larger , that is , able to take in more objects at a time , and reach them at a father distance than they can now . . they will be quicker , that is , whatever notices they convey to the mind , will be more intimately and vigorously communicated to it : upon which two accounts they must afford the soul a much greater pleasure than they do now . and that the sences will be thus improved , follows from a principle , which every one that owns the resurrection must grant , namely , that glorified bodies will be endued with far greater activity than they are at their highest condition here ; now we know men have a more full and delightful use of their sences in their youth than at any other time . now of all the sences , those of seeing and hearing are not only the most instructive to the mind , but likewise the most refined , and as i may say , the most creditable sences : therefore we need not question but they will accompany the bodies of the saints to heaven and possibly that of smelling too ; but as for the two other grosser sences , they belong to a state of imperfection , and are too coarse and insignificant to have much employment there ; for ought we know they may be changed into two new ones of a more spiritualized and refined nature ; which it is not possible for us to understand or conceive till we are possessed of them ; which we shall cease to wonder at if we consider that were a man born deaf or blind it would be impossible for him to have the vulgar notion of sound or colour : nay , i may add , he could have no imaginable idea of these qualities except he received some description of them from others . . and as the bodies of the saints will be defective or superfluous in nothing , but be exactly fitted for the service of the soul , so likewise they will be much more splendid & grateful than now they are ; which is another property of the image of the heavenly : instead of those obscure and unamiable qualities they appeared in here , they will be decked with light as with a garment , and be cloathed with majesty and honour ; they will then be all beauty and brightness without any disfiguring blemish , any scars remaining , except of those wounds they have received in their masters cause , which then probably will shine out with a more orient and distinguishable lustre . this is indeed to bear the image of the heavenly , of which we are assured from more places than the text. as philip. . . the apostle affirms , our saviour shall change our vile bodies , that they may be like his glorious body , a representation of which we have at his transfiguration , though i believe but a faint one , and yet the evangelists tell us , his face shone like the sun , and his raiment with the reflection was white and glistering . mat. . luk. . . the bodies of the saints will be impassible : they will then be fortified against all accidents and diseases , and be no longer subject to any painful or dishonourable alterations ; time and death will have no power over them . st. iohn after he hath described the general resurrection , rev. . in the chap. v. . proceeds to mention the unchangeable happiness of the heavenly inhabitants , where enlarging upon their privative advantages , he informs us , that there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away ; that is , the states of imperfection and mortality is over , whereas , did not all things stand at a stay ; were not the perfections of the body permanent and unalterable , secured against all injury and decay ; if there was not pain , we may be sure there would be sorrow to lose the least part of so glorious a condition . now which way our bodies shall be made immortal , signifies not much to know ; possibly they may have such an advantageous change from the laws of motion , from the figure of their parts , or the temperature of the climate , as may preserve them from suffering any alteration , or loss of parts ; or if the parts do fly off as they do now , it 's easie with god to supply them with new ones immediately made fit , without the trouble of eating , or concoction : but whether by any of these ways , or which of them they will continue immortal , whether by the settled course of providence , or by miracle , is neither material to dispute , nor possible to determine ; that they will continue so , we are sure , for as with him that hath made this promise , nothing is impossible , so likewise he is faithful and cannot deny himself . it is more proper for us to prepare our selves by a vertuous life for so blessed an immortality , than vainly to enquire into the mystery of it : the best way of satisfying our curiosity is to endeavour to be accounted worthy to obtain that world , and the resurrection from the dead ; for we need not doubt but that those who are possessed of this priviledge will understand the causes which make it such ; and that the goodness of god will enable the saints to explain the philosophy of their happiness . now from what we experience here , we may in some measure conceive how considerable an addition it will be to our happiness to have our earthy part refined into such a state of perfection as i have been describing : to have the wisdom and experience of age without the sickness and uneasiness attending it ; and the sprightlyness and vigour of youth separated from its usual rashness and indiscretion . what a glorious change must it be to have these inobsequious , and cadaverous bodies possessed of the three only desirable qualities ; being made to the height of our wishes suitable , illustrious , and immortal ? i shall now in the third place proceed to draw some inferences from the consideration of the different state of our bodies here , and hereafter . therefore the consideration of the frail condition of our bodies here , and the improvements they will be advanced to hereafter , ought to make us entertain a low opinion of the pleasures of sence ; both because we are permitted but a short enjoyment of them , and because they are only fit for us while we are in a state of imperfection : we should consider that the body is not able to provide for it self ; it's pleasures are not of it's own growth , but must be supplied from forreign parts , and consequently are infallible marks of our want and dependance ; and therefore to have a strong desire for , or high opinion of these things , does but discover our own weakness to be the greater ; and that we preposterously value our selves upon the poverty of our condition : what are these satisfactions but only short respits from bodily pain and trouble ? for after the uneasiness of hunger and thirst is over , the pleasure of eating and drinking immediately ceases ; and to continue the action any longer is more a burthen , than a refreshment : those therefore who are capable of the greatest bodily pleasure , must have the strongest sence of want and uneasiness upon them ; for unless they are thus prepared , it will be flat and unaffecting to them . now who would desire a fever only for the satisfacton of drinking in it ; or be in love with extreme poverty because of the unusual pleasure which is then taken in receiving the charity of others ? the body therefore is only so far to be indulged as is necessary to put it into the best condition to be employed by the soul ; for as it should not be tyrannized over , that being the way to make it both troublesom and unserviceable ; so on the other side , we should be careful to maintain the soveraignty of the mind ; that whenever reason and religion requires it , we may have power to controul our sences , and be pleased with the victory : but on the contrary , to make the soul a slave to the body ; to employ the powers of reason ( the image of the glorious god ) in providing for the gratification of the animal life ; is a most degenerous and dangerous abuse of so great a priviledge : and when god hath made us little lower than the angels , ought we not to blush to make our selves less than the beasts that perish ? now that sensuality does degrade us in this manner is apparent , it being unquestionably more scandalous and uncreditable to abuse the use of reason , than to want it ; for the one only argues natural incapacity ; which because it could not be prevented , is no just reproach to any being ; but the other besides ingratitude to the doner implies most egregious folly ; for what can be more senceless than to be inapprehensive of the prerogative of our nature , and to misapply and squander away the fairest opportunities of being happy ? a man that makes himself a beggar by ill menage , and luxury , is in the true estimation of things a much more despicable person than he that is born to that low condition , and fixed in it by those impotencies and defects of body or mind which were irresistably forced upon him . the rational brute therefore is most certainly the meanest , because he stupidly undervalues the dignity of his being , and employs the highest qualities in the most sordid drudgery . whereas other creatures act according to the instincts and appetities which providence hath put into them , it being as impossible for them to rise above their natures , as it is dishonourable for us to sink below ours . but this practice is not only dishonourable but dangerous , for if we give our selves up to the disorders of appetite , and make our bodies instrumental in sinning ; besides the diseases which intemperance often exposes them to here , we shall find the sad consequence of it in the other world ; where they will be joined to the soul only to encrease its misery by putting it into a new capacity of suffering . for the apostle assures us , if we live after the flesh , and make provision to fulfil the lusts thereof , we shall die , for to be carnally or sensually minded is death , and that we cannot expect to live hereafter except we mortify the deeds of the body , rom. . , . secondly , we ought to be contented with the trouble , the present infirmities of our bodies may put us to . god hath made our bodies of a frail constitution , and liable to many inconveniencies ; that we might aspire after a higher and more confirmed happiness ; and not place it in the satisfaction of our sences , which are so easily made unacceptable to us by diseases , or quickly stupified and worn out with age. besides , upon the account that our bodies make us liable to pain and diseases , we have thereby an occasion of exercising many virtues , which otherwise we could not have : if we were not liable to pain and uneasiness , there could be no such thing as a contented poverty ; and an humble resignation to providence in affliction and distress ; the essence of these virtues would be lost in such impregnable circumstances : for to be contented when a man neither feels , nor fears any evil , is not so much a commendation , as a necessary action ; it being as impossible to be troubled when we have what we have a mind to , as to be perfectly pleased when we have not : i confess to be thus fortified against injury and want , argues a great happiness of nature , but a moral perfection it is not ; and consequently deserves admiration , but not reward . the honour of our christian warfare consists in the laboriousness and hazard of it , and the strength of our virtue lies in the weakness of our condition ; and though we are made a little lower than the angels , yet ( with all respect be it spoken to those superiour beings ) upon this account we seem to have some advantage of them ; for their station being above the reach of misfortune , makes them incapable of suffering upon the score of virtue and religion . we ought not therefore to complain because god hath made our bodies liable to many inconveniencies here ; but to resist the temptations they expose us to , with resolution to bear the pains and infirmities of them , with submission and contentedness , considering that in a discreet and christian management of these things , a great part of our obedience , and future reward consists : it is not long before we shall be dismist from this service , and when death shall be swallowed up in victory , and this mortal shall put on immortality , then it will be a pleasure to survey the difficulties of our past life , and the very thoughts of our former troubles will be an addition to our happiness . haec olim meminisse juvabit . and therefore thirdly , we ought not to be over-timerous , lest we should impair the strength of our constitution , but lay it out freely upon religious and worthy actions . health is not chiefly to be desired for the sensual pleasure it affords , but because we are then in the best condition to serve god , and to be useful to the society we live in : let it not therefore be our great aim to keep our bodies in reparation , and ingloriously slumber out our time for fear of wearing them out too fast ; but according to our several stations and callings , let us diligently employ them for our own real interest , and that of others ; making them contribute to the improvement of reason , and the exercise of virtue : if they decay in such service , they will fall with honour , and rise with advantage . the best way of consulting their future advancement is , not to dote upon them now : if we would have them flourish in immortal youth , and beauty hereafter , we must neither be too fond in indulging , nor too curious in adorning of them : we must not out of an effeminate niceness to preserve their agreeableness , decline any proper austerities , or opportunity of doing good . in short , if we expect these earthy bodies should bear the image of the heavenly , we must employ them generously and religiously ; suffer the inconveniencies of them with patience and christian courage , and please them with temperance and reservedness . finis . a treatise concerning mans future eternity wherein the great doctrine of the eternity of all mankind in the world to come, either in happiness or misery is proved, explained, and applyed / by john jackson. jackson, john. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise concerning mans future eternity wherein the great doctrine of the eternity of all mankind in the world to come, either in happiness or misery is proved, explained, and applyed / by john jackson. jackson, john. [ ], p. printed by m. inman and are to be sold by nath. ranew and by tho. forde and by iohn greenwood, london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the way to blessed eternity cor. . . mat. . a treatise concerning mans future eternity . by iohn iackson . mr of arts of st. iohns colledge in cambridge and minister of gods word at leaden-roding in essex . the way to miserable eternity . mat. . mat. . mark . w faithorne fec : a treatise concerning mans future eternity ; wherein , the great doctrine of the eternity of all mankind in the world to come , either in happiness or misery , is proved , explained , and applyed . by john jackson m. a. of st. johns colledge in cambridge , and minister of gods word at leaden-roding in essex . and these shall go away into everlasting punishment , but the righteous into life eternal . matth . . london , printed by m. inman , and are to be sold by nath. ranew at the angel in s. pauls church-yard , and by tho. forde , at his shop in chelmesford in essex ; and by iohn greenwood , at his shop in lancaster . . to the onely honovr and glory of god : and to the use and benefit of the people of england ; and especially of his beloved parishoners , and worthy friends in essex ; and of his dear kindred , and respected countrey-men in lancashire ; john jackson humbly dedicates this treatise concerning mans future eternity . the contents . chap. i. contains six received principles , about the estate of all mankind untill the end of this world , by way of preface to the proof of the doctrine , concerning mans eternity in the world to come . page . chap. ii. shews by manifold infallible proofs , that all mankind in the end of this world shall go in their bodies and souls into an everlasting condition , either of happiness , or misery . p. . chap. iii. describes the misery of that everlasting condition of woe and punishment , that the wicked shall go into at the end of the world . p. . chap. iv. explains the happiness of that eternal state of glory , and rest , that the righteous shall go into at the last day . p. . chap. v. renders the principal reasons , why all mankind after the day of judgment , shall go in their bodies and souls into an everlasting condition , either of felicity or misery . p . chap. vi. directs you , how to apply the great doctrine of mans future eternity , whereby you may escape everlasting punishment , and obtain life eternal after this life is ended . p. . errata . page . line . read thes. . , . p. . in marg . ult . r. eph. . . p. ● . in marg . l. ● ▪ r. principle . p. . l. . r. sincerely . a treatise concerning mans future eternity . chap. i. contains six received principles , about the estate of all mankind until the end of this world , by way of preface , to the proof of the doctrine , concerning mans eternity in the world to come . the most of us are so exceeding slow of heart to believe the great doctrine of the eternity of all mankind in the world to come , either in happiness or misery , and so extream backward , to provide for our own eternal condition , as that thereby , it doth abundantly appear how necessary it is , that this fundamental point of divinity should be plainly proved , clearly explained , and powerfully applied unto us . but before i handle the particulars of it , i shall make an entrance to it by laying down six received principles , concerning the estate of all mankind until the end of the world ; for this purpose that we may all know our selves , and that we may clearly see how this infallible truth shall be fulfilled , wherein we are all so nearly concerned . first , that every one of mankind doth consist of a body and a soul joyned together . the exhortation of jesus christ , fear not them which kill the body , but are not able to kill the soul , doth plainly prove , that every one of us have both a body and a soul. mat. . . and these words of the apostle paul , * we have had fathers of our flesh , which corrected us , and we gave them reverence : shall we not much rather be in subjection to the father of spirits ? do clearly imply , that we had our bodies originally from our parents , the * fruit of whose bodies , our bodies are : and that we had our souls originally from our god , who is said in holy scripture to be the giver of them , and the god of the spirits of all flesh . numb . . . eccles. . . it is probable , that the lord doth create every particular soul , and that he infuseth it into the body of an infant , when in all essential parts it is a perfect body , as adams was , when god gave him his soul. this is the common opinion of modern writers about the original of the soul , and it is grounded upon those scriptures , where god is said to be the creator of the soul , and where the lord is stiled the god , which formeth the spirit of man within him ; isai. . zach. . . pet. . . secondly , that the body of every one of mankind , is mortal , subject to die dayly , and that many waies ; some are no sooner * born , but they die , and they who have lived the longest lives , have died : as sure as we live in the body , so sure we must die in the body , and god knows how soon and how suddenly ! what man is he that liveth ( saith the prophet david ) and shall not see death ? for what is our life ? it is even a vapour ( saith the apostle james ) that appeareth for a little time , and then vanisheth away . jam. . . as the * finer the me●tal of any glass , or earthen vessel is , the more subject it is to breaking : so the daintiest bodies are soonest gone ; and first or last , we must all die , because the lord of life and death hath appointed it . hebrews . . thirdly , that the soul of every one of mankinde , is immortal , and no way lyable to be killed ; it neither dieth with the bodle , nor sleepeth in it : but immediately after the death of the body , the soul goeth to god that gave it , to give its particular account , and to be adjudged either to go to heaven to be comforted , or else to go to hell to be tormented ; so as that presently after death and particular judgement , the soul doth enter into its endless eternity , either of comfort or torment . solomon saith when the body dies , then shall the dust return to the earth , as it was : and the spirit unto god who gave it . eccles. . . our saviour saith , fear not them that kill the body , but are not able to kill the soul. matt. . . and saint paul saith , it is appointed unto men once to die , and after this the judgement ; after death judgement presenly follows , as the † greek words do signifie , and therefore by judgement here , is meant ( at lest inclusively ) that particular judgement which the lord doth pass upon every soul immediately after death , for at that instant * god pronounceth , and the conscience apprehendeth a sentence of blessing or cursing , and accordingly the soul is estated in its eternal condition , either of felicity or misery . the souls of all those who die in the * lord , in a believing and regenerate estate , are by the mercy of god absolved and made perfect in holiness , and are carried by good angels into heaven , there to live in a happy estate of joy and rest , with their ever blessed god and saviour , and with all the holy angels , and with all those perfect and blessed souls who went to heaven before them : waiting for the full redemption of their bodies , which even in death , and after they are returned to dust , continue still united to christ , and rest in their graves , as in their beds , till at the last day , they be again united to their souls . rom. . . ps. . . isai . . job . , . but the souls of all people who die out of christ , in an unbelieving and unregenerate condition , are by the justice of god * condemned to infernal misery , and are haled away by evil angels into hell , there to remain in torments and utter darkness with the devil and his angels , and with all those sad and miserabie souls , who were before doomed to that place of torment : and their bodies which return to dust and see corruption , are kept in their graves , as in their prisons , till the resurrection , and judgement of the great day . gen. . . pet. . . a philosopher being asked by alexander the great , * whether there were more men alive then dead ? answered , that there were more alive , because ( said he ) there are none dead in respect of their souls : we are taught more plainly by divinity , then ever any where by philosophy , that the souls of all people are immortal , and consequently that they who are dead in their bodies , are alive in their souls , either in heaven or hell ; besides these * two places , for souls separated from their bodies , the scripture acknowledgeth none . fourthly , that the bodies of all mankind who have dyed from the beginning to the end of the world , shall all be raised again at the last day , and reunited to their ownsouls ; all the dead shall be raised again with the self-same bodies , and none other , yet so altered in quality , as that then they shall be able to abide for ever . the words of * our . saviour are express and full ; the hour is comming , in the which all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life , and they that have done evil , unto the resurrection of damnation . and the words of the apostle are clear and plain , there shall be a resurrection of the dead , both of the just and unjust , acts . . and again , the dead shall be raised incorruptible , and we shall be changed , for this corruptible must put on incorruption , and this mortal , must put on immortality . cor. , . let not incredulous nature shrink at the possibility of resurrection , when the god of nature undertakes it 〈◊〉 why should it be thought a thing incredible that god should raise the dead ? is it not as possible for god almighty ( with whom nothing is * impossible ) to raise the dead out of their dust , which is something , as to make the world of nothing ? is it not as easie with the lord ( for whom nothing is too * hard ) to raise man out of his dust in the earth , as to form man of the dust of the ground ? it is sufficient to me that the lord jesus christ hath promised me , that if i believe in him , he will raise me up at the last day . john . . fifthly , that all those of mankind who shall be raised from the dead , together with the rest of mankind , who shall be found alive at the second coming of christ , being changed in a moment , they shall all personally appear before the judgement seat of christ to give a publick account of their thoughts , words , and deeds , whether they were good or evil : and they shall all be judged by jesus christ to go in their bodies and souls into an everlasting condition , either of happiness or misery . enoch the seventh from adam * prophesied of the day of judgement ; our saviour in his sermons often made mention of it : and the apostle paul solemnly warnes us of it , for ( saith he ) * we must all appear before the judgement seat of christ , that every one may receive the things done in his body according to that he hath done , whether it be good or bad ; so then every one shall give an account of himself to god , who will judge the secrets of men by jesus christ according to the gospel , and will reward them according to their works , as their works or deeds were fruits and effects , either of their faith , or of their unbeliefe . mat. . . rom. . , . again , saint matthew tells us , that jesus christ the judge * of quick and dead , shall give this comfortable sentence of everlasting life and salvation to all the elect among mankind , who were righteous , and such as had a part in him ; come ye blessed of my father , inherit the kingdome prepared for you from the foundation of the world . math. . . and again , that christ himself shall give this dreadfull sentence of eternall death and damnation to all the reprobate of mankind , who were wicked , and such as had no interest in him , depart from me ye cursed into everlasting fire , prepared for the devil and his angels . mat. . . it seems that the proceedings of the general and last judgement , shall be so ordered by the peculiar favour of god , as that the saints who were in christ , shall first be judged and acquitted , and then with christ , they shall judge reprobate men and angels , not in an equal authority with christ , but as approvers of his righteous judgement . sixtly , that all mankind shall certainly go into that everlasting condition , that the lord jesus christ shall doom them unto ; those whom christ shall absolve , and sentence to inherit the kingdom of heaven , shall assuredly go into it , to live eternally happy in it : and those whom christ shall condemn to go into everlasting fire , shall certainly go into it to be everlastingly punished in it ; after the act of eternal judgement is past , the execution of it will immediately follow ; this is proved and insisted upon in the next chapter . chap. ii. shews by many infallible proofs , that all mankind in the end of this world , shall go in their bodies and souls into an everlasting condition , either of happiness or misery . i have now brought you within the sight of mans future eternity , unto that great doctrine of eternity chiefly aimed at , which is this , that all mankind at the end of this world , shall go in their bodies and souls into an everlasting condition , either of happiness or misery ; the wicked of all mankind , who had no part in christ , shall go into hell , to endure everlasting punishment ; and the righteous among all mankind , who were interessed in christ , shall go into heaven , to inherit life eternal ; and so all the world shall go into one of these two places or states of eternity , after that time shall be no more . the truth of this weighty point of divinity may appear these two waies . . by divine testimonie . . by humane testimonie . first , this appeares to be so by the divine testimonie of the spirit of god in the holy scriptures , who saith concerning the wicked , that they shall go into everlasting punishment , but the righteous into life eternal . mat. . . when jesus christ shall sit upon the throne of his glory , the people of all nations shall be gathered before him , and he will distinguish them into two sorts , namely into sheep and goates . mat. . . . by goats are meant the reprobate of all mankind , who dyed in their * sins , and out of christ : though many of them did profess saith , yet none of them had that faith unfained , which worketh by love ; for when christ in his poor members was an hungred , they gave him no meat , and when he was naked , they clothed him not ; and these are the unbelieving and the ungodly of the world , who shal go away into everlasting * punishment , that is , they shall go into hell to suffer everlasting punishment . by sheep are to be understood the elect of god , taken out of all * sorts of mankind , who were redeemed , justified , and sanctified by jesus christ : many whereof had opportunity to shew forth their faith in christ , and their love unto christ , by their charity to the poor people of christ ; for , when christ in his poor members was sick and in prison , they visited him , and when he was hungry and naked , they fed him , and clothed him : and these are the righteous in christ jesus , who shall go into * life eternal , that is , they shall go into heaven to enjoy life eternal . mat. . , , , . again , this is proved by the parable of the tares of the field , in the thirteenth chapter of saint matthews gospel . if you well observe our saviours exposition of this ●arable , you will find , that all people in the world are compared unto good seed , and tares . by tares are meant the children of the wicked one , who were of their * father the divel , for his lusts they would do ; though many of them were christians by name , and believers by profession , yet they were but formal christians , and feigned believers , being such as did offend , and such as were workers of iniquity : and these in the end of this world , shall be cast into a furnace of fire ; that is , into hell-fi●e , where there is for ever wailing and gnashing of teeth . mat. , , . rev. . , . by good seed is to be understood the children of the kingdom , who were joint-heirs with christ of the kingdome of glory ; and these at the last day shall be received up into the third heaven , and shall shine forth as the sun in the kingdom of their father , and that for evermore ; for of his kingdom there shall be no end . mat. . , . this divine doctrine may be further illustrated , and yet more strongly confirmed by these two scripture-arguments . first , at the great assizes of the whole world , when all mankind shall so † appear before the tribunal of christ , as that the secrets of their hearts shall be laid open , they will be found either such as were ignorant and disobedient , and out of christ , or such as were knowing , obedient , and interessed in christ. they who shal be found at that notable day of discovery , such as had no part in christ , such as knew not god , and as obeyed not the gospel of our lord jesus christ , shal be punished with everlasting destruction from the presence of the lord , and from the glory of his power . thes. . . but they who shall be found at that great day of trial , such as were in christ , such as did * know the onely true god , and jesus christ whom he hath sent : and such as did truly believe in christ , and sincerely obey him , shall be saved with eternal salvation . heb. . . therefore all mankind at the end of the world , shal go into an everlasting condition , either of wo or weal. secondly , either all mankind after the day of judgment , shall go into an everlasting condition , either of happiness , or misery ; or else some of mankind shall be turned into nothing : or else some of mankind shall go into some third place or state . but not any of mankind shall be turned into * nothing ; for the wicked of all mankind shall go into everlasting punishment , therefore they shall have an everlasting being , otherwise there would be a punishment inflicted , & none indured , which is a contradiction ; and the righteous among mankind shall go into life eternal , and therefore they shal subsist & live for ever , and so none of mankind shall be annihilated , or consumed and turned into nothing . nor shall any of mankind go into any third place , or state , because there is no place nor state to be found in the word of god for any of mankind to go into , after this world is ended , besides * hell and heaven , besides the cursed condition of everlasting punishment , and the blessed state of life eternal ; and how can any of mankind go into that which is not ? therefore , we may certainly conclude , that all mankind at the end of this world shall go in their bodies and souls into an everlasting condition either of glory or misery ; the wicked shall go into an everlasting condition of pain and calamity : and the righteous shal go into an everlasting condition of rest and glory , and so all shall go into an eternal state , either of felicity or misery , after that time shall be no longer . here it might be shewed , that the doctrine of mans everlasting condition in the world to come , hath been received for a truth ever since this world began . the holy * partriarchs , prophets and apostles , and the old and new testament saints believed it , and acknowledged it : so did the ancient fathers after them , & the greatest part of christians in all ages and parts of the world . and all the reformed churches now in christendom do confess it , and do earnestly contend for this fundamental article of the catholick faith . but i labour to be brief , and therefore instead of insisting upon the antiquity of this point , i shall refer you to the scriptures and * authors in the margin , and to the last article of athanasius's creed , of the nicene creed , and of that ancient creed , commonly called , the apostles creed , whereby you may see with your own eyes , that this is no new , but an ancient truth , which hath been received in the church of god , in all ages of the world . secondly , this infallible doctrine may be proved , if further proof be needful , by humane testimony , and as i may say with the apostle , ( acts . . ) by certain of our own poets ; for , the wiser sort both of poets and * philosophers were of this opinion , that wicked people shal go after they depart hence , into a horrible place , called tartarus , where they shal be eternally tormented : & that good men , shal go after their departure out of this life , into a pleasant place , called elizium , where they shal live happily for ever . which opinion of theirs clearly shews , that they had some imperfect notions of mans future eternity , either in torment or happiness . again , they who * write of the world tel us , that the people of every nation in the world , are of some religion , and they who are of any religion , do hold , that there is a life after this life , where it shall go well with the good , and ill with the bad of mankinde for ever ; why else are they religious ? doubtless , that must needs be a manifest truth that appears to be so , not onely by the light of the holy scriptures , but also by the light of nature , and the common opinion ( almost ) of all people in the world ; nay , by the common practise of the divel himself , who as a * roaring lion walketh about seeking whom he may devour : endeavouring by his temptations , apparitions , possessions , and wiles with de●uded sinners , to deprive as many of mankind of eternal salvation as possibly he can , and to bring them at last unto everlasting damnation , from which , good lord deliver us . chap. iii. describes the misery of that everlasting condition of woe and punishment , that the wicked shall go into , at the the end of the world . having hitherto proved the doctrine of mans future eternity , i shall in the next place explain it ; and first of all i shall mournfully look downward , towards — the miserable eternity of such as shall be damned , and shew you ( so far as i know it by scripture-revelation ) wherein the misery of their everlasting punishment , which is the punishment of punishments , doth chiefly consist , namely in these three particulars . . in their punishment of loss . . in their pain of sense . in the everlastingness of both these kinds of punishment . first , the misery of that everlasting cursed , and damned condition that the wicked shal go into at the end of this world , doth consist in their punishment of loss , and that in these four respects . . they shal be punished with the loss of the comfortable , and beatisical presence of god the father , son , and holy ghost , they shall depart and go away from the lord , in such a sort as that they shal never have any savour , nor any refreshing from the presence of the ever-blessed and glorious trinity . god being the chief * good , and the greatest felicity , and his loving kindness being better then life , therefore to be punished with the loss of his favour will be as it were the everlasting death of the damned , and their greatest loss , and saddest misery . . they shal be punished with the loss of heaven , that place of celestial rest and blessedness , where god is said to dwell , whither christ is ascended , and where the lord will manifest himself unto his people to their everlasting comfort and happinesse . there shall be weeping and gnashing of teeth ( saith our saviour ) when ye shall see abraham , and isaac , and jacob , & all the prophets in the kingdom of god , and you your selves thrust out . luke . . . they shall be punished with the loss of the blessed communion of all the holy angels in heaven ; for seeing they shal be punished with the loss of the favourable presence of god , & with the loss of heaven , it follows that they shal be punished with the loss of the joyful fellowship of all the holy angels , who do alwaies behold the face of god in heaven . mat. . . . they shal be punished with the loss of the comfortable company of all the saines in heaven , and of all their glorious perfections , & heavenly priviledges ; for sith they shal * depart from the lord , and shal be shut out of heaven , and cast into hell , where they shal for ever remain unpardoned and unsanctified , retaining their vile hearts and sinful natures : therefore it necessarily follows , that they shal be deprived of the happy society of all the saints , and of all those celestial perfections and blessed priviledges , that they shal enjoy , when they shall be ever with the lord in the kingdome of heaven . luko . , to . we think their loss to be very great , who are punished with the loss of the temporal good things of this life ; but alas ! what is that , to the loss of the eternal good things of the life to come ? a godly * gentleman observing the gallant accommodations of a pious noble man , took occasion to speak to him after this christian manner : my lord , ( said he ) you had need make sure of heaven , or else when you die , you will be a great looser ; it infinitely concerns both great and small , to make sure work about their salvation , otherwise when they die they will be great losers , for they will lose not onely their comforts on earth , but also the joyes of heaven , and that without all hope of recovery . luke . , . secondly the misery of that wofull and cursed condition , called the * damnation of hell , that the wicked shal go into , after the day of judgement , doth consist in their pain of sense , or in that sensible pain that they shall bee punished withall , in hell , that terrible place of torment , and that in sundry particulars , worthy of our most serious consideration . . they sh●l be punished universally with a sensible pain , all over ; as , in their bodies , and in all the parts thereof , and in their souls , and in all the faculties thereof . these shal go away into everlasting punishment ; it is spoken of the wicked , after they were condemned to go in their bodies and souls into everlasting fire , prepared for the divel and his angels . mat. . . . they shall be punished extreamly , with a grievous sensible torment in their whole man ; for , they shall go into * hell into the fire that never shall be quenched , and into the lake that burns with fire and brimstone . mark . . rev. . . though fire and brimstone be terrible , yet the thing thereby signified is more terrible ; indeed , indeed , the largest and most capacious heart alive cannot conceive how extream their pain and misery will be , upon whom the total wrath of god shall abide for ever john . . rev. . i● ●a●n , if judas , if spira , and others , were so grievously t●rmented with despair and horrour of conscience , when the terrours of god were upon them : and if the wrath of god upon christ for a while , caused his soul to be exceeding heavy , and made his bodie sweat as it were great drops of blood ; how extreamly , will the infinite fierce wrath of god , torment the damned in hell , when it shall abide on them for all eternity ? . they shall be punished continually , without having any ease , intermission or freedom from pain , throughout the infinite space of eternity ; how can it be otherwise , sith they shall be cast into the bottomless * pit of hell , where their worm dyeth not , and the fire is not quenched : where they have no rest day nor night , but are tormented continually , continually . rev. . . i have somtimes thought in my sickness , what if the lord should alwaies afflict me with such a pain as this is , and should continue me to endure it to all eternity , how miserable then wou●d my life be ? and yet ( saith a learned * author , after a long sickness ) what is a sick-bed to hell ? what is a fever to those everlasting burnings ? where the fit never goeth off , the fire never goeth out , the worm never dieth . mark . . . they shal be punished remedil●sly , without ever having any remedy , or any help , or hope of remedie . the author to the hebrews tels us , that if we sin wilfully , after we have received the knowledge of the truth , there remaine●h no more sacrifice for sins , but a certain fearfull looking for of judgement , and ●iery indignation , which shall devour the adversaries . hebrews . , . the sacrifice of christ , is the onely * true sacrifice , if that be quite rejected , it can be no more reiterated , neither can there be any other found elsewhere , and so nothing but remediless misery is to be expected ; they who shal finally refuse jesus christ our ever dear redeemer , shal be condemned to hell without all possibility of being redeemed out of it , and without all hope of having any * comfort in it ; and so , they will be left to utter desperation , without either help or hope of remedy ; but here is not all , for , — thirdly , the misery of that d●plorable punishment , and fulness of all cursedness , called the * second death , which impenitent unbelievers and ill-livers must endure in hell , at the end of the world , consists , in the everlastingness of it ; their punishment of loss , and pain of sence , will last throughout all-eternity . hearken what the scripture saith , about the miserable eternity of such as shal be damned ; they shall go away into everlasting punishment ; they shal suffer the vengeance of eternal fire ; the blackness of darkness is reserved for them for ever ; they shall be tormented for ever and ever . mat. . . jude v. . . rev. . . oh these † words , everlasting , eternal , ever , ever & ever ! how plainly and fully do they prove the everlastingness , and the perpetuity of the punishment of the damned in hell ? after they have been punished with the loss of the happiness of heaven , and with the sense of the horrour of hell , as many years as there are grass piles upon the earth , as there are drops of water in the sea , as there are sands by the sea shoar , as there are motes in the sun , as there have been leaves on all the trees that ever grew , & as there have been hairs upon the heads of all mankind from the first till the last born ; i say , after they have been punished so many years , ●ay more , after they have been punished so many millions of years as it is possible for the mind of man to conceive , their most fearful punishment will be no nearer an end , for it will ever last , and never end , never , never . their souls are * immortal already , and their bodies shal be raised everlasting : the judgement that shal be passed upon them is eternal , hell that place of torment they shal be turned into , continues for ever : their worm of conscience is ever-living , and the wrath of god which shal abide on them is everlasting ; therefore their punishment shal be everlasting , everlasting . though we may look forward , and forward towards — their miserable eternity , yet we shal never see the end of it , and they will never find an end of it ; for , after it is once begun , it is like a circle that hath no end at all , or like that * prison , that whosoever were cast into it , could never get out again . in all the miseries mankind meet withall in this world , they have this poor comfort , they hope their misery will have an end ; but the wicked in hell can have no such hope , and therefore no such comfort ; for , they wil know after christ hath condemned them to go into everlasting fire , that their punishment wil be everlasting and endless . if any say unto me , what is the eternity of the damned in hell ? my reply is this , it is the everlastingness of their hellish pain and misery , whereby it will ever last , and never end , never , never . o all ye careless sinners ! see here in this miserable eternity , eternity , eternity , the great and abominable evil of sin , and the sad fruit of it : see here , what that wrath to come is , you ought to flee from , and how much it concerns you * to fear god , who can cast both soul and body into hell : see here , where the broad way of affected ignorance , unbelief , and wickedness will end , even within the wide gate of the dreadful prison of hell , from whence there is no return : behold here , what your sins will bring you unto at last , unless you truly repent of them , and apply christ by faith for pardon of them , and power against them . and flatter not your selvs in hope of a tolerable hell , as thinking that if you be damned , that you may endure the torments of hell as well as others ; for verely , verely , no finite heart can conceive how great the pain and misery of the damned will be , who shal be punished by an infinite god , for an infinite guilt , throughout the infinite space of eternity : * one says wel , we can go no further in comprehending that which is incomprehensible , then to know it to be incomprehensible . it is not for nothing that god hath ordained * tophet of old , and that christ hath so often threatned hell and everlasting punishment against impenitent and unbelieving sinners : for , for , as sure as the promises of heaven and life eternal are true ; so sure the threatnings of hell and everlasting punishment are true , and they shall be fulfilled in god's appointed time and way . mat. . . ch . , . though reprobate sinners are but finite creatures , and did sin but for a time , yet because they sinned against an infinite good god , and against the everlasting gospel of jesus christ the eternal son of god , and did never repent of their sins , but would have sinned * eternally if they had lived eternally , therefore these offence is infinite , and it will be just with god to punish them wi●h an everlasting punishment , and so with an infinite punishment in respect of duration , rom. . rom. . . although all the damned shal be everlastingly punished with the loss of the felicity of heaven , and with the sence of the misery of hell , yet by how much any of them have been greater sinners then others of them , by so much their * degrees of punishment will be the greater , according to the opinion of most expositors upon these texts of scripture , mat. . , . mat. . . luke . , . if the worm in hell that dyeth not , and the fire that is not quenched , be material , as some learned * writers do suppose they are , then the damned in hell will be grievously and everlastingly tormented with them ; and if they be metaphorical , as it is most likely they are , according to the judgement of several modern * divines , then the conscience of damned sinners will be like a worm that dieth not , and the ●rath of god abiding on them , will be like the fire that is not quenched , tormenting them universally , extreamly , continually , eternally . but what need is there curiously to enquire , or boldly to determin about such niceties as these ? it is enough to know , that the pains and torments of hell to the wicked , will be both eternal and incomprehensible . deuteron . . . o reader ! if we , who know but in part , the doctrine of the everlasting punishment of such as shall be damned , do apprehend their misery to be so exceedingly grievous : how extreamly miserable wil they find their punishment to be , when they shal fully know it , by woful experience ? as that * youth , who was chosen by a certain king who had no issue , to be heir to the crown , in case he proved fit for government , otherwise to be a gally-slave , came to know by sad experience how great his punishment was for his negligence and misdemeanor , when ( being found upon tryal unfit for a kingly throne ) instead of being crowned king , he was made a gally-slave : even so , the wicked will come to know by woful experience , how great their punishment shal be , for their wilful ignorance and final disobedience , when instead of being preferred to heaven , to be ever with the lord , and with his holy angels and saints , they shal be condemned to go into hell fire , prepared for the divel and his angels : their infernal tormenting , and tormented companions . matthew . , . o what cause have we ( who have deserved to be everlastingly damned ) to magn fi● the lord , who ( we hope ) hath delivered us from this wrath to come , through * jesus christ , and to wish out of our zeal to his glory , that all our thoughts , words , and works , may either honour christ , or dishonour our selves . chap. iv. explains the happiness of that eternal state of glory and rest , that the righteous shall go into at the last day . i have already cast mine eyes downward , towards — the miserable eternity of such as shall be damned , and described the horrour thereof unto you , therefore i shall next of all joyfully look upward towards — the blessed eternity of such as shall be saved , and shew you ( so farre as i have attained to see it by scripture-light ) wherein the happiness of their life eternal , which is the life of lives , doth principally consist , to wit , in these three things . . in their being like unto christ. . in their enjoyment of god in christ. . in the eternity of both these heavenly priviledges . first , the happiness of that eternal blessed and glorious state , that the righteous shall go into at the last day , doth consist , in their being made like unto christ ; for the apostle john saith , that when christ shall appear , we shall be like him ; as christ is holy and glorious in soul and body , so his people at his appearing shal be holy and glorious in their souls and bodies , and so they shal be like their saviour in holiness and glory : yet not in equality , but in * resemblance , and so with a difference of degrees betwixt head and members . john . . the souls of all those , who dyed in christ before his second coming , were immediately after the death of their bodies , and at particular judgement acquitted and made * perfect in holiness and glory , like to the glorified soul of their saviour , and when their bodies shal be raised again at the last day , they shall be fashioned like to his glorious body , and so they shall awake in his likenesse . psalm . . . phil●p . . . the people of christ also , who shall be found alive at his appearing , they shall be like him ; indeed all gods saints shall be * conformable to their blessed saviour in perfect purity and glory , and so they shal be , not onely fully freed in their whole man , from all sin , both original and actual , and from all sorts of sorrows , miseries , and sufferings external , internal , and eternal : but also , they shall be compleatly endowed in their bodies and souls with such like pure and heavenly qualities , as the blessed manhood of christ is now glorified withall . as , in their bodies , with * immortallity , spirituallity , power , and glory : and in their * souls , with perfect light of understanding , whereby they shal know even as they are known , and with perfect freedom of will , whereby they shal be exactly conformable to the heavenly will of god ; and again , with perfect order and elevation of affection , whereby they shall perfectly love , and laud the lord their god , and perpetually delight themselves in him ; and so being glorified in their bodies and souls , they will be fitted for that state of glory and life eternal that they shal inherit from thenceforth , and for ever . matthew . . pet. . . thus , when christ who is their life shall * appear , then shall they also appear with him in glory , cloathed with the white robes of his everlasting righteousness and splendour : not having spot or wrinkle , or any such thing ; and so christ will present them holy and glorious in the kingdom of heaven , where he will uphold them in perfect purity and glory world without end , in so much ▪ as that he will be everlastingly glorified and admired in them . thes. . . heb. . . rev. . . though we , poor we , know not as yet how glorious our saviour now is in heaven , no● consequently how glorious his people shall be , when they shall be like him , yet we may guess at the glory of christ in heaven by the glory of his * transfiguration on earth , and we may safely conclude , that the saints will be satisfied when they shal perfectly bear their saviours celestial image in the kingdome of heaven , and that then , they will have cause to say , as peter did upon the mountain , it is good for us to be here . mat. . if the man who had been long sick , joyed to think that in the grave he should be free from pain and sickness , how may the children of god who have been long sick of sinning , and subject to suffering all their life long , rejoyce , to think , that in heaven , when they shall be l●ke christ , they wil be beyond all possibility of sinning and suffering . cor. . , , , . rev. . secondly , the felicity of that joyful and blessed life , called everlasting life , that the saints shal inherit both in their bodies and souls after the day of judgement , doth consist , in their enjoyment of god in christ , in the everlasting habitations of heaven ; which is the principal part of the happiness of their life eternal , and as it were , the highest pitch of their heavenly felicity . all the elect people of god , by whatsoever names and religions they were called , and distinguished here on earth , they shal all have in heaven , communion one with another , fellowship with the holy angels , and a full fruition of the ever-blessed godhead in trinity of persons ; and that in these three respects , which i shal the rather express in scripture-language for the help of our weak understanding herein . . they shall enjoy god in christ , in being present with him in the same , empyrean heaven , and ever-blessed eternity , where he enjoys himself , and where his glorious angels and the blessed souls of his people enjoy him . christ hath promised his * people , that he will receive them to himself ; that where he is , there they may be also ; and therefore , there they shall be in his appointed time . again , the * apostle paul plainly tells us , that we shall be ever with the lord , & so we shall partake of that fulness of joy that is in his presence , and of those pleasures which are at his right hand for evermore . psal. . . this , this , is that , which the saints here on earth , do so * earnestly and ardently desire , as that their souls are restless and unsatisfied until they come to the full fruition of god in the highest heaven , which he hath prepared for their everlasting home and entertainment in the world to come . . they shall enjoy god in seeing of him as he is ; for , then saith saint paul , we shall see face to face , and know even as we are known . cor. . . again , the apostle john saith , that then we shall see the lord as he is ; and so we shal enjoy him by our immediate and blessed vision of him . joh. . . all the saints shall behold the glory of their blessed saviour in his heavenly kingdom with the * eies of their glorified bodies ; and they shall see the blessed de●ty in three glorious persons , with the * eies of their understanding fully enlightened with the light of glory : they shal all know the lord apprehensively in all his admirable excellencies and perfections , and they shall see him whom their soul loveth as it were face to face , clearly and perfectly , and so they shal have a full satisfactory knowledge of god , who is the first truth , and of all truths else which may conduce to their complete happiness . zuingerus was so fully perswaded of this , as that he * said at the point of death , i am glad that the time is now come , when the lord will shew himself unto me face to face . . they shall enjoy god in christ , in being perfectly one with the father and him , as they are one , after such a real manner , as that they shal never be parted from him , but shal be indissolubly joined unto him , to their unspeakable comfort and happiness . jesus christ who cannot but be heard , hath prayed both for the beginning and the accomplishment of this blessed union : his prayer is , that all his people may be * one with the father and him , as they are one : they cannot therefore but be partakers of this blisful one-ness with the blessed trinity ; and being partakers of it , they will enjoy god , by their happy conjunction , and immediate communion with him . all believers through the holy ghost , are now inseperably united to the glorious person of the son of god , as members to their * head , and by christ they are united to god the father , the fountain of grace and glory , whereby they are now made partakers of the divine light and life of grace . pet. . . and this spiritual and mystical union begun here , shall be perfected for ever hereafter , whereby they shall partake of the everlasting light and life of glory immediately from the * lord of glory , in such a heavenly , all-satisfying sort , as that they shall be as fully happy , as possibly they can wish or desire to be . as all the elect shall be beatifically united to god in christ ; so they shall be perfectly * united one to another in judgement , wil and affection ; how much soever they differed on earth , they shall all accord in heaven , in one scope and act of giving glory and praise to god , and in one perpetual adoration , and fruition of one infinite deity in trinity of persons ; and so they wil be mutually happy in god , in themselves , and in each other . although it is the soul which doth enjoy god , or that doth partake * of the good which is in god ; yet the body also shall have a share in the happiness of the souls enjoyment of god in the kingdom of glory . thes. . , . sith god is an infinite * self-existing spirit , from eternity , in eternity , to eternity , and is his own happiness , and the author and object of all happiness , therefore the full enjoyment of god blessed for ever , who is self-sufficient in his being , and all-sufficient in his communications , will be a satisfying felicity , and as high an happiness , as either saints or angels can desire to enjoy . ps. . , . i could not but be affectionately taken with the judgement of a pious * writer about this particular ; enquire ( saith he ) of such as are yet militant upon earth , wherein their happiness consists , the answer will be , in their having fellowship with the father , and with his son jesus christ ; let those who are triumphant be asked , what it is that renders their heaven so glorious ; their glory so incomprehensible , ye shal have no other account but this , it is because they have now attained a compleat fruition of that all-sufficient , all-satissying , ever-blessed , and ever-blessing object — god in christ. it is the doctrinal observation of a worthy * preacher , that god alone is more desirable then any thing , then all things in heaven and earth ; and no wonder if we consider , that the lord is such a depth of divine perfections , as that he possesseth in one onely perfection , the excellencie of all perfections , in so excellent sort , as that none is able to comprehend it but himself , therefore the everlasting enjoyment of him , can be no other then perfect blessedness . we may piously think according to the scriptures , that when the saints shal partake of this heavenly fruition of god in christ , they wil have such a full sence , and real experience of the everlasting love of god unto them , as that they will be for ever * affected with it , and constrained by it , perfectly to love the lord their god , perpetually to rejoyce in him , and everlastingly to land him and praise him for their blessed enjoyment of him ; and so their * love to god , joy in him , & thankfulness to him shal never cease , because it is a part of that heavenly happiness which wil redound from their beatifical fruition of god in christ. a day in thy courts ( saith sacred king david unto god ) is better then a thousand ; i had rather be a door-keeper in the house of my god , then to dwell in the tents of wickedness : if the enjoyment of god in his ordinances be so unspeakably sweet and delightful , how incomprehensibly comfortable and complacent wil the saints perfect fruition of god in heaven be ! i know not how to express it , let your souls think of it ; but there is more yet : for , thirdly , the perfect blessedness of that happy condition of heavenly rest and glory , called an eternal weight of glory , that pen●tent and pious believers shall go into at the last day ; consists in the eternity of it , their glorious conformity unto christ , and their blessed enjoyment of god in christ , will never end , nor ever alter , but will continue to be the same for ever ever . hear what sacred writ saith concerning the saints future eternity ; they shall go into * life eternal , they shall have everlasting life , they shall ever live , and never dye ; they shall be ever with the lord , and shall reign with him for ever and ever in the kingdom of glory , where they shall wear an incorruptible crown of life and glory , and where they shal possess an eternal inheritance incorruptible , and undefiled , and that fadeth not away . pet. . . how clearly and fully do these † words — eternal , everlasting , ever , ever and ever — prove , that the blessed life or happy condition that the righteous shall go into at the last day , will never end , but ever continue , ever , ever and ever . after the saints in heaven have been happy in their glorious conformity unto christ , and in their blessed enjoyment of god in christ , as many years as there are stars in the heavens , as there have been drops of water rained down from heaven since the begining of the world , as there have been things thought upon , words spoken , and actions done by all mankind since the day that god created man ; and as there have been letters written and printed , since letters , writing , and printing were found out in the world ; when they have lived with the lord in heavenly glory and happiness so many * years , nay so many thousands of years , their blessed life wil be no nearer an end , for it will ever last , and never end ; because i live ( saith * christ to his disciples ) ye shall live also ; as christ , who is the head of his church , liveth for evermore , so his people who are his members shal live for evermore ; and in this respect he wil satisfie them with long life , even with everlasting life , which had indeed a beginning , but shal never have an end . psalm . . . john . . their souls are * immortal by creation , and their bodies shall be immortal at their resurrection ; the heaven of heavens which they shall inhabit , is eternal : their god whom they shal enjoy , is everlasting , their blessed head and saviour in whom they shall enjoy the lord , is ever-living : therefore their blessed life shall be everlasting , everlasting . what can i say more ? after the inheritors of the kingdom of heaven have lived in celestial glory and felicity , as many millions of years as all mankind could ever number , they will be as far off from the end of their everlasting blessedness , as they were at the beginning of it ; for their blessed and eternal eternity ( after they are once entred into it ) is like a ring , that hath no end at all , and it shall be as an immortal ring , which they shall eternally wear , in remembrance of the lords everlasting love unto them . all our earthly enjoyments are damped , and made less comfortable to us , because they are but * temporal , for a while , we may leave them , or they may leave us , to day before tomorrow : but the heavenly enjoyments of the saints in glory , are heightned and made more happy and joyful , because they are eternal , and wil be altogether the same , for ever and ever . thes. . . heb. . . if any now ask me ; what is the saints eternity in heaven ? my answer is this ; it is the infinite length of their blessed life , and heavenly happiness , whereby it will never end , but ever continue , ever , ever , and ever . o all ye blessed and thrice happy saints , see here in this blessed eternity , eternity , eternity , what the lord hath prepared for them that wait upon him : see here , where the narrow way of humility , faith and piety , will end , even within the strait gate of the great city of heaven , where are joyes unconceivable , and pleasures for evermore : behold here , how they that sow in tears , shall reap in joy , and how the lord wil in mercy reward those with the enjoyment of himself , who diligently seek him . heb. . . and rejoice ( ye hapyy heirs of heaven ) rejoine , in the * hope and expectation of this heavenly glory and happiness to ●ome , and comfort one another with these things , and let the joy and recompence of reward which hath been set before you , move you to go on unweariedly in the wayes of god , alwayes abounding in the work of the lord , forasmuch as ye know that your labour is not in vain in the lord. cor. . . heb. . . though all the saints shall be members and fellow-citizens of the heavenly ●●rusalem , and shall be fully and everlastingly happy in their holy and glorious conformity unto christ , and in their blessed enjoyment of god in christ : yet it is probable , by how much any of them ( through the grace of christ ) have glorified god on earth , more then others of them , by so much their degrees of glory in heaven will be the greater , according to the judgement of most * divines , upon these places of scripture . dan. . ● . matth. . , . ch. . . cor. . . cor. . . cor. . . it is the general opinion of godly learned men , that the saints in heaven will perfectly and personally know one another , to the mutual comfort one of another ; this is usually proved by arguments taken from these texts of scripture . matt. . , , , . matth. . . luke . . cor. . . after the resurrection the saints will neither marry , nor be given in marriage , but shall be as the angels of god in heaven . and their bodies being spiritual in quality , they shall be freed from the necessities and imperfections of the animal life , and upheld immediately by the almighty power of god , without the use of food and raiment , and all other means that are requisite to the preservation of the life that now is . cor. . . when all the saints shall be like christ , and shall be brought to the blisful fruition of god in christ , in those eternal mansions of heaven assigned for them , then prophesying , hearing , and praying , and all duties , graces and actions , that were used as meanes to that blessed end , shall * cease , and then they shall have that everlasting rest that now remaineth for them , which is the endlesse rest of rests ; and so they shall keep that everlasting sabbath , which is the sabbath of sabbaths ; and the eternal god himselfe ( who is goodnesse and perfection wholly incomprehensible ) shall be with them , and will be their god , their exceeding great reward , their portion , their heaven , their life eternall , their happinesse , and * their all in all : with whom they will be fully satisfied , and in whom they will comfortably acquiesce , and contentedly rest to all eternity ; yea , the lord their god will rejoyce over them with joy , and will rest in his love unto them . zeph . . o sirs ! if the blessedness of the life to come , be but revealed in part , and if we who know but part of that part of it , which is revealed , and that thorow a glasse darkly , do conceive the glory and bliss of it , to be unspeakably great : how unconceivably glorious and blessed , will the saints in heaven find it to be , when they shall fully know it by comfortable experience ? in summe , the happiness of heaven , and of the blessed life to come called by divines , the state of glorification , is such , as that it will please and satisfy all , who shall have a part in it , & it is infinitely greater and better then can be * uttered or conceived , therefore let us humbly leave the rest of the felicity of it , to the future experience of such as shall enjoy it , as we may hope , we shall within a short time , if our hearts be right in the sight of god. it is reported of the duke of bovillon and his army , that when they went to jerusalem , as soon as they saw the high turrers , they shouted for joy , ●rying out jerusalem , jerusalem ; what cause have we poor pilgrims & strangers on the earth , who are travelling towards the ●elestial jerusalem our heavenly country , to rejoyce with joy unspeakable , as soon as we see by faith any glimpse of the exceeding glory and happinesse of it , saying with a joyful noyse to god , hallelujah , hallelujah , blessed , and for ever blessed be the lord , that we * know that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens ; * an house ? yea , a pallace of heavenly state and magnificence ; neither is it lesse then a kingdome that abides there for us : a kingdome so much above these worldly monarchies , as heaven is above this ●lod of earth ; chap. v. renders the principall reasons why all mankinde after the day of judgement shall go in their bodies and soules into an everlasting condition , either of felicity or misery . the great and important truth of mans eternal state to come , having been both proved and explained , i shall now give you the reasons of it , which are principally these two . first the elect of god amongst all mankind , who were interessed in christ , shall go in their bodies and soules , after they have received their joyful sentence of absolution , into an everlasting condition of happinesse , for the everlasting glorifying of the mercy of god ; rom. . . when jesus christ shall say to his elect people in the sight and hearing of all the world , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world ; and when afterward , he shall bring them triumphantly into the possession of the everlasting kingdome of glory : then , and from thenceforth , and for ever , it will be fully knowne , that god is essentially mercifull , and that his mercy towards them whom he hath chosen in christ to life eternal , is * infinite , everlasting , and immutable , to the everlasting glory and honour of the mercy of the lord , and to the perpetuall praise of the glory of his grace . rom. . . ephes. . , . as now the best of saints do but see the saving mercy of god towards them thorow a glasse darkly , and do but weakly believe it : so they do very imperfectly praise him for it , but when they shall perfectly know at the day of 〈◊〉 compleat redemption , that it was the mercy of god , and nothing , but his ●ender mercy , and free grace in christ towards them , that * elected them , that created them , that redeemed them , that called them , that justified them , that sanctified them , and that hath compleatly saved them , and all for this * great end , that they might for ever magnify him for it ; then , they will perfecty praise the lord , and give him the glory due to his name , for this gracious and golden chain of mercy , that reacheth from their everlasting predestination , to their everlasting glorification . ephes. . , , , . rev. . , , , . as the saved in heaven will know by joyful experience , the ●●●at things the lord hath done for them , and that it is eternal love unto them in christ , that hath delivered them from the nether-most hell , and that hath brought them to the highest heaven : so they will affectionately praise him for it , and will delight to give glory to the lord their god , who hath brought them unto his incomprehensible bliss and glory , through the communication of his grace and glory unto them . and as they will perfectly apprehend that the favour that god beareth unto them in christ , shall endure for ever and ever : so they will glorify him for it , for ever and ever : and will sing without ceasing the high praises of god , not as the acaemets at constantinople , who sung day and night divine praises to god , onely one company after another : but all the elect angels and saints in heaven , will unanimously and perpetually praise the everliving god , father , son , and holy ghost , for the infinite felicity they shall enjoy together in his beatifical presence . psal. . . rev. . , , . secondly , all the reprobate of mankinde , who had no part in christ , shall go in their bodies and souls immediately after the dolefull sentence of condemnation hath been pronounced against them , into an everlasting condition of misery , for the everlasting glorifying of the justice of god. rom. . . when jesus christ shall say to the reprobate , in the presence of his elect angels and saints , depart from me ye cursed into everlasting fire , prepared for the devill and his angels , and when he shall at that instant , cast them into hell , to be everlastingly punished ; then , and ever after , it will be absolutely known , that god is essentially just , and that his justice is infinite , eternal , and unchangeable , to the everlasting glory and honour of the justice of god , and to the eternal praise of his unalterable purpose to punish final imp●nitent and unbelieving sinners , according to the desert of their sins . rom. . . thes. . , the wicked in the world will not now believe the justice , anger , and displeasure of god , against sin and impenitent sinners , nor will they * glorify it , when it is executed upon secure sinners , either in temporal or spiritual judgements : but when the * great day of the lords wrath is come , then they shall feel : it by woful experience , and shall be forced to know , and acknowledge the lord to be just , and their damnation to be just , to the eternal praise and glory of the soveraign justice and wrath of god , against final unconverted sinners . rom. . . revelat. . . it is the opinion of sundry of our * english divines , that god intends the glorifying of the great attributes of his mercy and justice , most eminently at the day of judgement , and in the world to come ; and surely the vessels of mercy , and the vessels of wrath will find it so at the last day , and from thenceforth to all eternity . job . , , . pet. . . pet. . . . ah christians ! christians ! i who write , and ye who read and hear these things , must not onely be spectators of the praise of gods mercy , and justice , but parties also , upon whom either the infinite mercy , or the infinite justice of god shall be everlastingly glorified , but whether of these , i cannot tell , god knoweth ; in the name of christ , * let us work out our salvation with fear and trembling , for our god is a consuming fire ; presumptuous sinners , who go on impenitently in their sins , shall at length find to their costs , that they have * treasured up wrath to themselves against the day of wrath , and that the justice of god , as well as his mercy , endures for ever ; none more terrible then god provoked , wo , and again wo to them all , against whom mercy it self , shall rise up in judgement . now consider this , ye that forget god , lest he tear you in pieces , and there be none to deliver . psal. . . chap. vi. directs you how to apply the great doctrine of mans future eternity , whereby you may escape everlasting punishment , and obtain life eternal , after this life is ended . having done with the explication of the doctrine , concerning the great state of mans future eternity . i shall in this last chapter apply it unto you , and that by way of exhortation unto these two duties . . believe it in the generall , that mans future condition shall be eternal , either in happiness or misery . . provide in particular for your own future condition , that it may not be miserable , but happy to all eternity . first believe it in the general , that the condition of all mankind in the world to come shal be everlasting and endless , either in felicity , or misery . though you cannot see any thing beyond the grave with the eyes of your body , yet with the eyes of your understanding , thorow the perspective glass of the word , & by the grace of faith , you may see beyond this world — the great prospect of man's eternity i● the world to come , both that of glory , and that other of torment ; and how blessed the one , and how miserable the other : hence * one faith , that man is a future creature , the eye of his soul looks beyond this life towards eternity ; and hence it is that faith is described to be * the evidence of things not seen ; the nature and use of faith , is to be as it were , in stead of sight , or to make the unseen and eternal things of hell and heaven , which god hath revealed , to be in existence , as if our bodily eyes beheld them ; therefore that you may believe this universal received truth , as verily , as if you saw it fulfilled , meditate , pray , and confer about it . . meditate of the certainty of this doctrine — that all mankind at the end of this world shall go in their bodies and souls into an everlasting condition , either of happiness , or misery : and consider , you have as plain places of scripture , and as strong scripture — arguments to prove it , as you have to prove any doctrine contained in the bible , as appears by what hath been already said in our second chapter . again , consider how that this doctrine hath been received for a truth in all ages of the world , not only by jews & christians , but also by gentiles and heathens ; and therefore if you do not believe it , you are worse then infidels and pagans , because they have onely the twilight of nature , and you have the clear light of the sacred scriptures to convince you of the verity of it . mat . . although none can have good hope to go to heaven to enjoy that happiness there , which they would not believe here : yet it is to be feared , that many go to hell to feel that misery there , which they would not believe here . . pray to god to give you grace to believe it , and by faith to foresee what the scripture hath so plainly foreshewn● who knows but that the lord may perswade you of the truth of it , whilest you are praying to him to incline your hearts to believe it ? dan. . , , mat. . . . confer about it ( if need be ) with some able minister of the gospel , to the end that you may be strengthened and confirmed in your belief of it . mal. . . acts . . . one told * bishop hooper , after he was in queen mary's days condemned to be burned , that life was sweet , and that death was bitter , thinking thereby to have disswaded him from suffering for righteousness sake : but the good b●shop replyed , the life to come is more sweet , and death to come is more bitter ; surely , such as mens belief is of heaven and life eternal to come , and of hell and everlasting punishment to come , such will be their desires and endeavours to escape the one , and to obtain the other ; and this let al men know for certain , that the wicked shall go away into everlasting punishment and the righteous into life eternal , at the last day , whether the generality of the world do now believe it , yea , or no ▪ mat. . . secondly , provide in particular for your own condition in the world to come , that it may not be miserable , but happy to all eternity . that you ought first , and above all , to provide for your own eternal salvation , and that it is rare christian policy so to do , these places of scripture do fully prove it . seek yee first the kingdom of god , and his righteousness , and all these things shall be added unto you . mat. . . strive to enter in at the strait gate : for many , i say unto you , will seek to enter in , and shall not be able . luke , . give diligence to make your calling and election sure ; for so an entrance shall be ministred unto you abundantly , into the everlasting kingdom of our lord and saviour jesus christ. pet. . , . da●nescene makes mention of a certain * countrey where they choose their king of the meanest of the people , and ( such was their detestable disloyalty ) as that upon any dislike taken , they would depose him and banish him into an island , where he should be starved to death ; one of their kings more wise then the rest , considering hereof , sent money before hand into the island into which he feared he should be banished , which coming to pass , the islanders received him with joy , and he lived in plenty amongst them till his dying day . if men be so wise and careful to provide for this life , which is but temporal : how prudent and provident should they be , for the life to come , which is eternal ? if any say unto me , what shall we do that we may escape everlasting punishment , and inherit * life eternal at the end of this life ? which is one of the best questions that ever was asked , and my answer unto it is this ; that you may be delivered from everlasting misery , and that you may be provided for life eternal , against the time your temporal life shall end , and be no more , take these three general directions . . learn necessary principles . . practise necessary duties . . use necessary means . first , if you would be saved from eternal damnation , and with everlasting salvation , after this life is ended , then learn the fundamentall principles of the christian religion , that are most needfull to be known unto salvation , as suppose , those articles of faith , contained in that famous creed commonly called the apostles creed . but more particularly labour rightly to understand these four principles , which are the first things in the christian religion , that every one ought to learn , and believe . first , that there is * one onely living and true god , who is a spirit infinite in being and all perfection , distinguished into three persons , the father , the son , and the holy ghost , the maker and governour of all things , who made man after his own image in knowledge , righteousnesse , and holinesse , and so in a happy condition . gen. . . with col. . . and eph. . . secondly , that our * first parents adam and eve , sinned in eating the forbidden fruit , and thereby fell from their original righteousnesse , and became dead in sin , and wholly defiled in all the faculties and parts of soul and body : and they being the root of all mankinde , the guilt of their sin , was imputed , and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation ; so as that our first parents by their fall brought themselves and all mankind into a sinfull , and damnable condition . rom. . . to . cor. . , . thirdly , that mankind thus fallen , being * unable to deliver themselves out of the estate of sin and misery , god so loved the world , that he sent forth his onely begotten son jesus christ , who was conceived by the holy ghost in the womb of the virgin mary of her substance , and borne of her , yet without sin , and so became man , and was , and continueth to be god and man in two distinct natures , and one person for ever : who was made under the law , and was obedient to it , and endured the misery which was due to man for breaking of it : who died for our sins , and suffered for our salvation , and was buried , and rose again the third day , who ascended up into heaven , and sitteth at the right hand of god , from whence he will come to judge both quick and dead , acts . . fourthly , that the lord requires all people who would be saved through his mercy in christ * to repent of their sins , to believe in his sonne jesus christ , to live a holy life , and to wait upon him in his own ordinances , * as the word , prayer , and sacraments ; and they who by the grace of god sincerely obey these precepts , shall be saved , and they who wilfully and finally disobey them , shall be damned , in their souls after death and particular judgement , and in their bodies also , after their resurrection , and at the general and last judgement . mark . . rom. . . matth. . . though these are the main principles that are most needful to be known unto salvation , yet i shall mind you , not to rest here , but to read and search the holy scriptures , which are able to make you wise unto salvation , and perfect unto all good works . jo. . . tim. . , , . secondly , if you would escape everlasting punishment , and inherit life eternal at the end of this life , then practise the fundamental duties of the christian religion , that are most necessary to be done unto salvation , which are chiefly these four , in respect of the acts and exercise of saving grace . . repent of all your sins . . believe in the lord jesus christ with all your hearts . . live a holy life according to the rule of all gods commandements . . renew your repentance and faith , all the dayes of your life , as your sins are renewed . first , repent of all your sins , both original and actual ; repent ( saith our saviour ) for the kingdome of god is at hand ; and again , i came not to call the righteous , but sinners to repentance , and except ye repent , ye shall perish . matth. . . matth. . . luke . . now then , that you may truly repent of all your sins , observe these three rules . . search * and try your wayes , whereby you may find out your sinnes of all all sorts ; be not too hasty in this duty , but ransack every corner of your heart , and think of your sinnes , till you find them out so farre , as that you can remember no more : and consider how you have deserved the wrath of god , and the damnation of hell for your sins , that so you may be truly affected , and humbled with the sense of your sinfull and miserable condition . acts . . . having found out your sins , and considered the wrath and curse of god due to you for them , * fall down upon your knees , and humbly confesse your sinnes to the lord , and be sorry for them , chiefly as they are contrary to the holy nature , and the righteous law of god , and the gracious gospel of jesus christ : judging your selves for them , and praying to god in the name of christ for pardon of them , and power against them . luke . . . forsake your wicked waies , and turn from all your sins unto god , purposing and endeavouring for time to come to walk with him in all the waies of his commandments . ezek. . , , , . thess. . . next to impenitency , take heed of late repentance ; if i had ten thousand souls ( saith an able * divine ) i would not adventure one of them upon a death-bed-repentance ; therefore repent betimes , and lest your repentance should be too late , let this be the day of your sincere conversion . deut. . , , . hebr. . , . secondly , believe in the lord jesus christ with all your heart , and you shall be saved ; for god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish but have everlasting life . bucholcerus did so descant upon this text in his last sermon before his death , that he ravished the hearts of his hearers with the greatness of gods love to believers ; surely , it cannot but be a taking thing with all people , that christ ever was , and ever will be , the common salvation of all believers . jude v. . therefore that you may believe to life everlasting , endeavour these two things . . endeavour to understand how christ is offered in the gospel unto sinners , namely to be * wisedom and righteousness , and sanctification , and redemption , and all in all , unto all sorts of sinners , who see a need of him , and who are willing to have him joyntly together , for these holy and heavenly ends . mat. . . john . . . endeavour to receive christ , ( and god in christ ) and to rest upon him alone for salvation , as he is offered unto you in the gospel . john . . isai . , . chapter . . say not , i must not presume to accept of christ , because my sins are many and great , and i am not humbled enough for them ; for verily , verily , christ had not come into the world , but to save sinners , yea , and the * chief of sinners who come to him to be saved : and christ who is rich in grace , exspects not to receive any thing from poor sinners , but to be received by them . rev. . . therefore * defer not your believing , or accepting of christ , but endeavour to come to him , as god shall draw you , and be willing to close with christ , and to believe on him , as god shall make you willing : and humbly put your selves upon christ , and wholly give up your selves unto christ , to be taught , pardoned , sanctified , and saved by him , in his own appointed time and way , and then know for a certain , that christ will in no wise refuse you , but will undertake to be the author of eternal salvation unto you , and that god in christ , will be your god and portion for ever . psalm . . , . thirdly ; live a holy life , according to the rule of all gods commandments ; for the scripture saith , that without holiness none shall see the lord ; and that godliness hath the promise of the life that now is , and of that which is to come . tim. . . and again , that the grace of god which bringeth salvation , doth teach us to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world . titus . , . pet. . . john . . for this end , that you may live a holy life , make use of these three helps . . apply by saith the * death and resurrection of christ , and the particular promises of sanctification made to believers in christ , whereby you may be renewed in your whole man after the image of god , and enabled more and more to dye to sin , and to live to newness and holiness of life . rom. . , , . galatians . . . observe the summe of the ten commandements , which is , to * love the lord your god with all your heart , and with all your soul , and with all your mindo : and your neighbour as your selves : love thus exercised in sincerity of heart , is the fulfilling of the law , and the epitomy of a pious life . . get the ten commandements by * heart , which are the rule of a holy life : that so , your heart being the keeper of them , you may ever remember to live according to them : endeavouring by degrees in the use of reading , hearing , meditation and the like means , to understand what sins are forbidden , and what duties are required in every one of the the ten commandements , for that purpose , that you may * eschew the sins therein forbidden , and perform the duties therein required : having a special care to studie , and to practise the duties of your relations , and to strive most against your greatest sins , and to watch over your * thoughts words and wayes , out of a holy fear of sinning , & the rather , because your thoughts words and actions must be rewarded or punished for all eternity . rom. , , , . cor. . . whatsoever you do in the practise of godliness , do all by the * rule of gods word , in the strength of christ , through the help of his spirit , to the glory of god , the adorning of the gospel , the strengthning of your own assurance , and the good example of others : and all this out of singular love and thankfulness to god , for his unspeakable love unto you in jesus christ. luke . , . john . . . cor. . . one symelces captain of the guard to emperour adrian , caused this * inscription to be set over his tomb , here lyeth similis , who saw many years and lived but seven . let all christians take special notice of it , that they live no longer , then while they live so , as becometh the gospel of christ. philip. . . ephes. . , , , tim. . . in short let our conversation be in heaven , le● our discourse be on things above , let our thoughts be on our future eternity , and so let us live to god on earth for eternity , as that we may live with god in heaven to eternity . cor. . , . phil. . . coloss. . . fourthly , renew your repentance and faith , all the dayes of your life , as your sins are renewed ; which that you may , practise these three particulars . . commune with your own heart every morning and evening , and consider how , and in what respect you have sinned the day , or night past , either by commission , or omission . psalm . . . haggai . . . having thought of your sins , and manifold failings , * repent , and abhor your selves for them , & beseech god for christ's sake to forgive them , and to cleanse you from them ; and withall , remember that you have an advocate with the father , jesus christ the righteous ; who is the propitiation for our sins : and be not faithless , but believing . john . , . . resolve with full purpose of heart through the grace of jesus christ , to sin no more , lest a worse thing befall you . job . , ● . jo. . . justine * martyr would say , it is best of all not to sin , and next to that , after sinning , to repent and amend . thirdly , if you would avoid everlasting misery , & enjoy eternal felicity , after your temporal life is ended , then make use of the outward means and ordinances of god that are necessary to be used unto salvation , and especially of these four sorts following . . hear the word of god publickly preached . . pray daily to god everlastingly to save you . . make use of the two ●ew testament sacraments , baptisme , and the lords supper . . obey the ministers of gods word , who are set over you in the lord. first , hear the word of god publickly preached , as generally at all times , when you have opportunity for it ; so especially upon the sa●bath day ; hear ( saith the prophet isaiah ) and your soul shall live : who hath eares to hear ( saith our saviour ) let him hear . isai . . matth. . . again , christ informes us , that * hearing is the one thing needfull : because not onely faith , but also every other grace usually cometh by hearing ; yea , and is confirmed and increased by hearing . acts . , . pet : . , . secondly , pray daily to god in the name of christ , to deliver you from everlasting punishment , and to bring you to life eternal after this life is ended . math. . . . luke . . pray in your * hearts , with ejaculations to god , pray in secret , pray in your families , pray in publick , pray without ceasing . thes. . . our saviour saith , ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you . mat. . . and saint paul tells us , that whosoever shall call upon the name of the lord , shall be saved . rom. , . thirdly , make use of the two new testament sacraments , baptisme , and the lords supper ; which are to continue to the end of the world . mat. . , . cor. . . make use of your baptisme by way of meditation ; as sure as you were baptized , so sure you shall be pardoned and saved , if you truly believe in christ ; for baptisme is not only a signe , but also a seal thereof to all true believers . mark● ● . . rom. . . again , make use of the lords supper , by your receiving of it , as often as you may be called to it , and prepared for it ; and as often as you receive , do it * in remembrance of the lords death , and of the great ends of his death , which was to deliver all those who rightly believe in him from wrath to come , and to purchase an heavenly inheritance for them . as sure as you shall receive christ by faith in this sacrament , so sure the blessed benefits of his death and passion , shall be confirmed unto you in it . matth. . . rom. . . fourthly , obey the ministers of gods word , who are set over you in the lord , and submit your selves unto them , for they watch for your soules , as they that must give account , that they may do it with joy , and not with grief . hebr. . . remember what jesus christ hath said in this case , he that heareth you , heareth me , and he that despiseth you , despiseth me : and he that despiseth me , despiseth him that sent me . luke . . if ye know these things , happy are ye , if ye do them ; and that you may be blessed in the practice of them , consider these four motives . first consider , that if you think of these things so , as to do thereafter , then you may assuredly conclude , that you shall escape everlasting punishment , & inherit life eternall at the end of this life : and you may draw your conclusion of assurance , into such a like christian syllogisme , as this ; which may serve instead of an use of examination . they who * know those things that make them wise to salvation , who repent of their sins , and believe in christ , & who sincerely live a holy life , shall not perish , but have everlasting life , saith the lord in his holy word . but those who follow the afore mentioned directions , may say , we through grace have learned those things that make us wise to salvation , we repent of our sinnes , we believe in christ , and we sincerely desire and endeavour to live a holy life : therefore we shall escape everlasting punishment , & enjoy life eternal after our temporall life is ended . and if so , how happy will you be , that ever you were borne ; consider of it , as it is briefly expressed in these * scriptures , when christ shall appeare , you shall be like him : where he is , there you shall be , that you may behold his glory , and see him as he is , face to face : you shall * be ever with the lord , in whose presence is fulnesse of joy , and at whose right hand , there are pleasures for evermore ; and so as perfectly happy , as possibly you can be . secondly consider , that if through carelesnesse , you forget the duties you have been exhorted unto , so , as finally to neglect them , then you may sadly fear , that when the lord shall weigh you in his ballance , that you wil befound wanting , and in the number of those who shall bee doomed at the last day , to go away into everlasting punishment ; and then wo , wo to you , it had been good for you , if you had never been born . in the fear of god consider the miseries that will come upon you at the last day , if you dye without repentance toward god , and without faith toward our lord jesus christ ; and seriously think with your selves , how sad your condition will be , if you be condemned with the wicked of the world , to * depart from the lord , and from heaven his dwelling place , and to go into hell , into the fire that never shall be quenched , and into the lake that burneth with fire and brimstone . and how can ye escape the damnation of hell , if you walk in the broad way that leadeth to it , and if you live and dye such ignorant and disobedient sinners , as the lord expresly threatens to punish with everlasting destruction from his presence , and from the glory of his power ? thes. . , , . hebr. . . some have been moved with * fear of hell fire , to cause these words of the prophet isaiah , ( who amongst us shall dwel with everlasting burnings ? isa. . . ) to be written in letters of gold over their chimney-pieces . o that you who read and hear these things , would be so moved with fear of hell , and fire eternal , as to begin forthwith to prepare to escape it ! thirdly consider , what it is for which , you neglect to provide for your own eternal well-fare ; is it not either for sin it self , which is altogether evil ? or else is it not for the love you bear to this present world , either to the pleasures , ●riches , or honours of it ? all which , are but casks of happiness , and gilded emptiness : yea , they are not onely vain , but vanity it self ; vanity of vanities , ( saith the * preacher ) vanity of vanities , all is vanity : and therefore they are no provisions for a blessed eternity . and will you venture to neglect the great duties which concerns your eternal salvation , either for so vile a thing as sin , or for such vain things as cannot satisfie your immortal souls ? god forbid you should do so ! god forbid you should do so ! king * lysimachus being constrained through thirst to yield his kingdom to the scythians for a cup of cold water , when he had drunk it , said , o for what a small pleasure have i parted with my great kingdom ? whosoever shall loose the eternal good things of the world to come , to gain the temporal good things of this world , will have cause to say , when it is too late ; o for how small a matter have i lost the everlasting kingdome of heaven ! for , what is a man profited ( saith our saviour ) if he shall gain the whole world , and lose his own soul ? or what shal a man give in exchange for his soul ? mans eternal salvation is more worth , yea , infinitely more worth then the whole world . fourthly , consider that the time of your life is the onely time , that you have to provide for your eternal condition : if it be not done here , there is no help afterward ; for after death con●es judgement , and after judgement , eternity , either of comfort or torment . eccles. . . heb. . . aquinas was wont to * say , make much of time in the matter of salvation : and truly you had need to do so , for the work of salvation is great , and the time of your life is short and uncertain , and yet your life-time ( such as it is ) is your faire , or market-day for heaven , and your * seed-time for your harvest in the other world , yea , and the onely time that god hath lent you to provide for a blessed eternity ; if you do not make sure of heaven , while you live , it will be out of your reach when you are dead , and then you cannot possibly avoid hell , & everlasting misery . luke . . say not , it will be time enough hereafter , * because , you are not sure of that ; sudden deaths are common , and for ought you know , you may dye as sudden a death as ever any did , and it may be to day before to morrow ; but suppose you should be delivered from sudden death , yet remember that you are going a pace toward the common death of all men , and consequently , towards eternity , either of comfort , or torment ; therefore what you have to do about your eternal salvation , do it speedily , and with all your might , least death come , before you are ready for it . ecclesiastes . . john . . sad is the story of * caesar borgias , who said on his sick bed , while i was in health i provided for every thing but death , and now death is come , and i am not provided for it . you may justly fear that this will be one day your complaint , if you presume to put off the great concernments of your everlasting salvation , till sickness or death . often * consider of your latter end , and how you must hereafter live for ever , either in hell or heaven : and seriously think with your self , if you were to dye this day , into whether of these two places of eternity your soul would go , into hell eternal , or into heaven eternal ; and sith you know not the day of your death , therefore dayly pray , lord jesus , if i should die this day , then grant that this day my soul may be with thee in paradise , and that my body may be raised at the last day , fashioned like to thy glorious body , and reunited to my soul ; and that then , i may be ever with thee , both in body and soul. luke . , . phil. . . thessal . . . one of the * germane princes took for his devise a candle burning in a candlestick , with this motto ( a. s. m. c. hoc est , a●●is servio , meipsum consumo : ) i serve others , and spend my self ; in this undertaking i have spent my self like a burning candle , to give you light , and to do you the best service i can for my life , for the furthering of your eternal salvation : hoping , that the lord will cause this small treatise to preach effectually when i cannot , and which is more , after i am dead , and entered in my soul , into my endless eternity . and now for a conclusion , i shall be bold to tell you , whoever you be , that read and hear the things contained in this book , that though you know the infallible doctrine of mans future eternity , yet if you do not live answerable to it , you may be for all that , damned to all eternity , with a lord have mercy upon us in your mouth , for our blessed saviour hath said , not every one that saith unto me , lord , lord , shall enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . mat. . . the italian form of begging is , ( as my * author tells me ) do good to your selves ; as i have been on my knees to beg gods blessing upon my poor labours for you : so i could be content , to come on my knees from god unto you , to beseech you , to do good unto your selves ; for , if you hear and learn , and repent and believe , and walk uprightly , and so be eternally saved , who will have the best of it but your selves ? and if you live and dye in ignorance & disobedience , & so be everlastingly damned , who is like to have the worst of it but your selves ? o that every reader of this book would think on these things ! o that my beloved parishoners , and worthy friends in essex , would think on these things ! o that my ever dear kindred , and respected countrey men in lancashire , would think on these things ! o that all england would think on these things ! o that all the world would think of these things ! o that all of you , both small and great would * remember these things , that you must all dye , and go into one of these two eternities , either into everlasting punishment , or into life eternal , in your souls after death , and in your bodies also , after the general resurrection , & the day of judgement ; and that the great business you came into this world for , is , to provide for a blessed eternity in the world to come . o that these words were written upon some place in your closets or houses , where you might daily see them : or rather , that they were written upon your hearts , that having them in your minds , you might be moved to prepare for your future eternity , by your frequent remembrance of it . i say once more , o that all of you would seriously think on these things , and of the infinite importance of them ! not so , as to trouble your heads or hearts with them , but so , as to be moved thereby , in time , and in this your day , to prepare for your eternal salvation , that as many of you as it is possible , may be kept from perishing everlastingly . beloved , my last words unto you , are to tell you , that i can call god and man to record , that i have set * before you , the eternall recompences of hell and heaven , ●f everlasting punishment , and life eternall , and have shewn you the condition of both states : behold , i have told you before , what is like to become of you , for ever hereafter ; and now in the ●lose of all , let me be importunate with you , to make sure work about your everlasting salvation ; get it ●leared up unto you , that christ is your lord and saviour , and you are made for ever . jo. . ver . , . phil. . . what shall i say more ? ●horowly learn the necessary princilpes , sincerely practise the necessary ●luties , and diligently use the necessary meanes , that i have exhorted you unto , and rather * suffers then refuse to do what the lord hath commanded and further others in your calling and place , to do likewise ; and then my soul for yours , by the grace of god in christ , that you shall not perish but shall have everlasting life , after this life is ended . now the most infinitel mercifull god , for the infinite merits of christ give 〈◊〉 grace to do whatsoever he hath commanded , whereby we may be delivered from the infinite misery of hell , and whereby we may be brought at last to the infinite felicity of heaven , 〈◊〉 the glory and honour of his infinite mercy , world without end amen , and amen . concentric circles with the heading in the outer ring and a flower at the centre. eternity is like a circle or ring , that hath no end . notes, typically marginal, from the original text notes for div a -e six principles premised . . principle . * hebr. . . * psal. . . see bishop reynolds of the passions , c. . . principle . * job . . gen . , . . psal. . * mr. s●yode his anat. of mortallity . . principle . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . comp . jo. . . & c. . v. . * bishop usher his body of divinity , p. . * rev. . . hebr. . . luke . , . ch . . . acts . . phil. . . * eccles. . . luk. . . ch . . , . acts . . pet . judev. , * p. mor. de ver . cb . rel. c. . * luke , . . principle . * iohn . , . * math. . * ier. . . . principle . * i●de v. , . math. . . . * cor. . , rom. . . eccles . . cor. , * ioh. . . acts . ● . . principle . notes for div a -e confirmation by divine testimony . * iohn . . luke . . heb. . . mat. . , . * metonyn● . adjuncti piseator ad . locum . * rev. . cor. . . cor. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * joh. . . titus . further proof by two arguments . . argument . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . * ioh. . . ioh. . . argument . * mat. . . * mat. . ● , . luke . mat. . the antiquity of this poin● . * gen. . . ch . v . . hebr. . v. , , , , , , ● , . iude v. , . dan. . . mat. thes. ● , , , * daille of the use of the fathers , his preface . and p. & corpus conses . confirmation by humane testimony * see p. mornay of the truenes of the chr. religion , ch . , . v. grot. l. x c. , , ● . l. q. c. * munster , ortcli●s , heyl●n . see p. mornay , c . p. . alcoran moham . c. . p. . c. . p. * pet. . . notes for div a -e their punishment of loss . * psal. . . math. . . psal. . . psal. . . * luke . , , . ioh. . . * this is related by m. calamy in his sermon on heb. . . . their pain of sense . * mat. . * psal. . . luke . * rev. . ● , . mark . . * dr. arrowsmith a●milla cha●●ch●t . * dcodat . annot. * psal. . , . luke . , , . * rev. . . the eternity of their misery . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . refereth orig●n . * eccles. . . dan. . . heb. . . pet. . . ma●k . joh. . * the persians prison called ●●the . d●ex●l : the eternity of the damned a posteriori , described . obvious application . * mat. . luke . * m dents plain-man's path way to heaven . * isa. : : matth. : : ch . : : : maik ● . , , , ● : objections and queries prevented * aquinas primae dae q . art. . & suppl . par. . q. art . . * v. gerrard de inserno . * aug. de civ . d●i l. c , . lombard l. dist. ●q . suppl . ● . par . qu : art , * calvi● , in isa. c. v●ul● . tilen●s syntag p. d. . gerrard de insern● . * bellarm. in concione de crucia tibus gehennae . * thes. . ● . cor. . . notes for div a -e . their conformity unto christ in holiness and glory . * similes non pares , beza ep. john . * hebr. . * cor. . . * cor. . , , , . * psal. . cor. . . mat. . . rev. . . * col. ● . r● . . ephes. . 〈◊〉 . isai . ephes. . . col. . . * mat. . . their enjoyment of god in christ in the highest heaven . isa. . . * j● . . . * ● thes. . ● . * . cor. . . . phil. . . f●cisti nos , &c. inquic●um est cor &c. aug. conf. lib . c. . sicut ang●livident , ita & nos visuri sumus . aug. de civ . dei , lib. . c. . * iob . , . io. . . * isa. . , matt. . . rev. . , . * melch. ad. in vit . g●rm . m●d. p . * ioh. , , . * eph. . . ch . , . * isa . rev. ● , . * ●● . . , . heb. . , . rev. . . , , . * manchester contempl . mort . & immort . * exod. . . psal. . rom. . ● . eph. . * dr arrowsmith armilla c●atech●t . * dr annesley his sermon upon psal. . * cant. . cor. . * cor. , . psal. . rev. . . psal. . . the eternity of their happiness * matth. . . io. . . ch . . . ch . . . thes. . . rev. . cor. . james . pet. . hebr. . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * psal. . * john . rev : . * matth. . . cor. . . cor. . . gen. . . heb. . * cor. . . pro. . . luk. . . the saints eternity a parte post described . general application . * rom. . . thes. . . obvious questions prevented * aug. de civ lib. c. . aq. suppl . par. qu. . art. calv. inst. lib. . c. . s. . bucan . inst. loc . . p. , . matth. . . * cor. . . heb. . . * cor , . . rev. . . * cor. . . cor. . . * cor. . . * bishop mall pa●het . medit . p. notes for div a -e . reason . * exod , . , . psal. . . * ephes. . . rom. . . * finis vitae eternae principalis est dei glorificatio . gerrard . de vita aeterna . , reason . * isai . , . * ira dei est in●ernus diaboli , & omnium damnatorum . luther . * bishop reynolds of the passions . doctor pearson on the creed , master baxters saints rest. . part. * phil. . . hebr. ● . . * rom . jam. . . notes for div a -e . exhortation . * manchester contempl . * hebr , . . * m. clark on the life of b. hooper . exhortation . * this story is thus cited by m. strode in his anatomy of mortality , p. . * mark . three generall directions . the first generall direction . foure principles necessary to be known . * tim. . . cor. . . jo. . . matth. . gen. . . psal. . . princidle . * gen. . , . gen. . . tit. . . rom. . to . act. . : psal. . . rom. . . eph. . , . principle . . principle . * rom. . . . . matth. ● . , , . gal . . hebr . . jo. . . luke . . rom. . . gal. . . phil. . cor. . , . acts . , . col. . . . principle . * matth. . . , . titus . , . * prov. , , mat. . . ch . . , . the second generall direction . four duties necessary to be practised . repentance towards god. * lam. . . h●ggai . . . psal. ● . , , . rom. . . gal. . . * psal. . . luke . . lo. . . ezek. . . cor. . , . . cor. . . * m. cal. in his sermon upon hebr. . . faith towards jesus christ. iohn . . . * cor. . . colos. . . * tim. . . heb. . . * acts . . . psal. . . isa. . cor. . . iohn . , , . hebr. . ● . newness or holiness of life matth. . . hebr. ● . . pet. . ● . * rom. . , , , . ezek. . . mich. . : cor. . . ephes. . , ● . * math. , , , . rom. . , . * deut. . . ier. . * ezek. . ● . iohn ● . , . * mark , . pet. . caution . * gal. . phil. . . rom. . cor. . . titus . . pet. . , to . iohn . math. . * hic jacet simil●s , cujus aetas multo●um quidem annorum suit , vixit an●os duntaxat septem . renewed repentance and faith . * rev. . . iob . . luke . * mr. clark on the life of iust. mrt. the third generall direction . foure sorts of meanes necessary to be used . . hearing of the word of god preached . * luke ●● . . rom. . . jo. . . . daily prayer to god. * som. . . mat. . . acts . . cor. . , . . frequent use of the sacraments . * cor. . . . submission to the ministers of gods word . . . . . motive . * . . . mat. . . . . . rom. . ● . . . . * ● . . . . . . cor. . . * thes. . . psal. . . . motive . dan. . . * matth. , . mark . , . rev. . . * jo. p●t . camois b. of betty in france in his ●lraught of ●terni●y . num. . . motive . * eccles. . . * plutarch● apoth . matth. . . . motive . * m. clark on the life of aquin. * gal. . , . * co● . . heb. . , * filius p. alexander . . . wolfius . * de●● . . . * ernestus dux lunebergensis ex philippi locis manlionis the conclusion of all . * gio torriano . p. . * memento te esse mortalem , & annos aeternos in men●e habe luke . . * deut. . . * acts . ● . . tim. . . ● . positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton . broughton, hugh, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton . broughton, hugh, - . [ ], p. s.n.], [amsterdam? : . place of publication suggested by stc. ends on a? in both copies a v has the catchword "done so:", but this is possibly an error in the position of the words. one copy has added at the foot in contemporary manuscript "finis" --stc. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the 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sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion positions of the vvord hades : that it is the generall place of soules : and holdeth as vvell the godly vvhich are in paradise , as the vvicked that are in tartarus . with a catalogve of our heresies , from which one word handled by a right grecian would haue saued vs. to the bb. of england . by hvgh brovghton . of hades , the place of soules : diuerse speches vvher it is . . the greeks vniuersally since their tongue hath bene in record , holding truly in speach , that mans soule is immortall , place the soules of the dead in hades . but vvher they should place it , that could not be knovvē of thē vvhich had not faith to perceaue that by the vvord of god tvvo vvorldes vvere made . . saturne and iapetus , sent of iuppiter into hades , held the other haemisphere . and plato in phaedone proueth that seing the earth is in the middes , hades ūder the earth , to our situation , must be as far as the heauens . . eustathius vpō homer calting haden for iapetꝰ the half globe vnseen , shevveth that some place haden beyond the ocean . and homer , in vlysses iourney to hades , placeth it beyond the gates of the sunne . . the greek fathers follovv the heathen in phrase : vvho term the place of all dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder the ground . yet they knovv that abraham and such vvere in the heauenly city . by eb. xi . and that doth basilius confess vpon ps . , & , & . & many fathers in fragments vpon the psalmes ioyned to athanasius . and athanasius in mo places then tvventie shevveth that hades to our l. vvas holy adams , & holy abrahams lodging . and vvhē the porters of hades trēbled : in that father , it vvas not for feare least the vvicked should be rid from gehenna : but least all the faithfull should arise . and euen gehēna in chrysologus is by abuse of term abrahams lodg : vvhom & the rich man eadem regio continebat . vvhat vicinity is to soules in their vvorld vve cannot tell . and as vve see the sun so far off better thē a man distant forty pases : so the speach passeth of abraham vvith eleazar that made god his strength , to the tormented : as though there vvere but a dingle , valley , or great ditch betvvixt them : yet theyr listance may be far : though vve must be spoken too : as mans capacity holdeth . and , by our lords vvarrant , hades hath abraham no lesse then the rich man. in that vvord luc. . the lord allovveth the general notiō of heathē greek : that hades is the place of all kynde of soules : faithfull & faithles . . by iosephus in photius librarj the bosom of abraham is in hades : and by the true philo the greek ievv of alexandria , abrahā leaving mortality is ioyned to the people of god , enioying vncorruptiō , made equall vnto angels . and this sentence a late ievv r. azarias hath translated into ebrevv : as being the ievves comon opinion . . the learned theodoret cōmendeth platoes iudgment for double iudgments in hades : ioy for the iust : & prison for the vniust . and he accepteth platoes terms , though plato knevv not vvher hades vvas . . the ievves in zoar made from symeon ben iochaj , of s. pauls time , haue gehenna for the vvicked : & paradise for the godly . and no third place . and in aboth rabbj nathan moses & all faithful are presently caryed to gods throne . and rest vnder the throne . as the martyrs vnder the altar . ap. . . our l. confirming the ievves terme of paradise , telleth the thief this day shalt thou be vvith me in paradise . the ievves vvere taught by prophets termes for the vvorld to come : and those vvould the holy ghost confirm in the nevv testament . . some greek fathers , not knovving paradise for soules lodge vsed from the prophets scholers , thought it opened first to the thief : and so , hades for the fathers to be a degree lovver : as doth basil on pf . . yet he checketh himself . . s. paul disputing vvith ebrevves in their plain maner , to greeks vvas hard in this eb. xi . god providing better for vs , that they vvithout vs should not be perfected . he denyed not to abel , enoch , noe , melchizedek abrahā , isaak , iacob , moses , barac , gedeon , iepthe , samson , samuel , david his vvorthies strong in battel , the sareptane , the sunamite , elias & vexed prophets , ananias , azarias , misael & daniel & the machabees , vvho dyed for hope of the better resurrection , he denied not to these all ioy , that tbe martyrs had : but disputed hovv the lavv made nothing perfect in doctrine : vvithout the gospel manifested vnto vs , seen to the old fathers far off . . s. paul vvas not a lord of faith , but a teacher . and so he vvas to speak vpon grounds vvhich his enemies could not deny . and he protesteth he bringeth no nevv principles . that christ vvas to suffer , & being the first from the dead should shevv light ūto the vvorld : this vvas all his difference from the scribes . and his epistle to the ebrevves in euery membre combateth vvith the talmudiqnes : vvhos speaches yf the greek fathers had knovven , abrahams hades had not bene thought , one thought in ioy differing from his iudaique paradise : vvherin he vvas equall to angels . . iosephus book for abrahās bosom in hades , fathered vpon irenęus , iustine martyr , & one caius elected bishop of the gentils , in photius , sheevveth the greeks comon opinion : that they took hades the general to paradise dise & gehenna . but vvhen they feared speaches to rabbins for the thiefes paradise , & hovv the patriarks had not perfection vvithout vs. yet theophilact vvrestleth vvell vp on s. luc. . vvith both poincts . but novv . yeares the greeks haue staggered : saying vvell and tottering vpon their ovvn sayings . . vvithout knovvledge of rabbins & heathen greeks , none can be a fit bishop to expoūd soūdly the ebrevv and the greek testament : & to shevv constantly that hades is the generall for heauen & hell. . the scribes hold vniuersally that sheol neuer distinguisheth lots , but vvhen it is taken for a spedy death , vpon vvickednes : and yet then no sure vvarrant , for to be hell. . yf any vvill be heaping christians for sheol to be hell , against the most learned scribes , rambam , the greatest thalmudique that ever vvas : vvho to . . . in a treatise of repentance svveateth to find the metaphores for hell , and all notes of it but neuer durst touch sheol : yf any vvill make our barbarous to teach such rabbins ebrevv , that mā making us ask off to turks & ievves , laboureth for machmad more then many thousands that take his pay . and such should be bridled not honoured . of the manyfold haeresies vvhich hades , holden the vvorld of soules , generall to paradise & gehenna , doth plainly , strongly , & most profitably confute . the pope thanketh god , vvho sent his s. to hades , to bring the fathers to paradise : this thāk is foolish . they vvere & are still in paradise : the ioyfull part of hades . and they changed not their place , by our lords passage . . some of ours say : the church ever held that out l. vvēt to hell. the iesuites of mentz being demaūded of their faith : vvhich is in a greeke epistle vvritten by their chief pater nicol serarius vtterly deny that our l. vvēt to vvorse lodge then the fathers had . and no old church vvent further that vvay then the popish . so our doctrine fayleth , and falleth . and of reformed churches breame alone or vvith small company , holdeth hell , to be named in the creed . . geneua made them selves rediculous to all graecia : teaching imposibilities : that our l. vvent to paradise : and not to hades . as if they vvere men & not animalia . . the same in vvord deny the soules immortality . all platoniques vvill tell thē that yf the soul be immortall , it must needs go hēce to hades . not onely theodoret named about : but also s. luc. . allovveth platoes speach . so geneva tongue denyeth the soules immortality : though it have a mind vndenying of it : and a good hope of the vvorld of soules : better thē the ievves : vvhich say gholā haneshamoth gholam hanechamoth the vvorld of soules is the vvorld of solace . but alas they hausmal hop , vvho deny christ our only hope . . geneva , saying : to descēd to hell is to haue the torments of hell : vvould be rediculous to three thousand yeares greek : none euer tooke it so . therin they do them selves exceeding great iniury : shevving that they misse in vveighty matter : against the perpetuall vse of the speach . . the same teaching in this order that our l. suffred : vvas crucified dead and buryed , and suffred : make the penner of the creed to be no logician : that knevv not in vvhat order things vvere to be spoken . . the soules immortality should specially be opened in the creed : that the body being declared , hovv it vvas crucified dead , & buryed : this article vvas needfull : that our lord his soule vvent vnto the father . that doth the greek in speach of the faithfull , signify . this goodly article the geneveans exclude . . the assertion that our l. suffred hell torments , appeareth not true by any scripture . true modesty vvould looke to scripture phrases in handling our redemtion . the word telleth our l. his danger , shame and reproch , vvere vnspeakable : and that god left him ps . . vnto paynes and contumelies there set dovvn . but that god forsooke him : that is our ovvne term . the vvord is leaue . and the psalme expoundeth the vvord . and shabak in the gospell , syriaque and in dan. . is plainly to leaue . as to leave the stumpes of the tree in the ground . . calvins vncircūspect vvordes herein gaue papists much advātage : and troubled all churches . greek skill for one vvord vvould haue holpen all . . purgatory falleth vvhē . hades lodgeth all soules departed : & can haue but paradise & gehenna for them . . archb. vvhitgift , vvas vvise vvhen he obteyned by syr iulius caesar q. elizabeths hand for m. ieffrey k. felovv of the kinges colledge to passe ouer sea to cōfesse his haeresy : vvhile he denyed descēding to hel in the creed to mean in a barbarous & shamefull translation a going vp to paradise . and he vvas thankfull in promise of lib. ꝑ annū : to his catechizer . so that he vvould stir no more in the matter . archb. vvhitg . vvas vvell learned in the comon kind : and could see . when he the arch. yeelded , the inferior bb. should haue done so : the weary traveller his eternal rest being a discourse of that blessed rest here, which leads to endless rest hereafter. by h. h. d. d. rector of snaylwell, and canon of ely. harrison, henry, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the weary traveller his eternal rest being a discourse of that blessed rest here, which leads to endless rest hereafter. by h. h. d. d. rector of snaylwell, and canon of ely. harrison, henry, or - . [ ], p. printed by a. g. and j. p. for r. clavell, at the peacock in st. paul's church-yard, london : . h. h. = henry harrison. copy filmed at umi microfilm early english books - reel lacks pages , and - . reproduction of original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . future life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the weary traveller his eternal rest , being a discourse of that blessed rest here , which leads to endless rest hereafter . by h. h. d. d. rector of snaylwell , and canon of ely. matt. . . take my yoak upon you , and learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls . there remains therefore a rest to the people of god , heb. . . london : printed by a. g. and j. p. for r. clavell , at the peacock in st. paul's church-yard . . to the right reverend father in god and my ever honoured lord , peter , lord bishop of ely. my lord , many have laboured , and wearied themselves in a restless enquiry after a perpetual motion , whose thoughts might have been employed to better purpose in finding out perpetual rest : there is no man living but would have rest , all our labours , all endeavours tend that way : your lordships unwearied active motion , in the high place and calling , in which divine providence hath set your lordship , leads undoubtedly , in a direct line , to this desired rest ; and as all natural motions make more hast , as they come nearer their center , so your lordships more vigorous , and cheerful moving in this holy function , makes us jealous , lest your lordship should make more hast to an eternal rest in the church triumphant , than stands with the interest of the present church militant , in which your lordships care and government , have been so eminent , and are still so necessary : to no other therefore could i more advisedly address these meditations of rest , than to the blessed hand of a patron , whose indefatigable labours have so fairly entituled him , to all the promises of this most glorious and blessed rest . nor comes this under your lordships protection without design , for having once taken sanctuary there , and past the dread it hath of your lordships view , i shall not need for ever after be sollicitous , what eye it may be exposed unto for its censure . but if it be asked why i ( after so many pious , devout , excelling discourses of this nature ) should cast my mite at last into this sacred treasury ; the poor widow in the gospel shall answer for me , who at the same time when she beheld the richer offerings of the wealthy , thrown frankly in before her eyes , yet held she not her self thereby excused : and that this ( though the meanest of all oblations that have gone before it ) may yet contribute something , towards the safe conducting some drooping travellers , that are weary and heavy laden , to their long home , their last and happy eternal rest , hath been sincerely in the desires , and shall for ever be in the prayers of , my lord , your lordships most devoted obedient son , and most obliged humble servant , hen. harrison . errata . page . line . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . f. satisfied r. falsified . p. . l. . comma at sees , and l. . the sense to go on without any new paragraph . p. . l. . f. watchful r. wrathful . p. . l. . f. modesty r. in modesty . p. . l. . f. up r. it up . p. . l. . f. dwell r. duel . p. . l. . f. descend . r. descended . p. . l. . f. cease r. to cease . p. . l. . f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p . l. . f. easily r. easy . p. . l. . f. natural r. mutual . p. . l. . f. wifes r. wives . advertisement . the general catalogue of books , printed in england since the year . and a catalogue of school-books . as also , a catalogue of latin books printed in foreign parts and in england since the year . brutum fulmen : or the bull of pope pius v. concerning the damnation , excommunication , and deposition of q. elizabeth , as also the absolution of her subjects from their oath of allegiance , with a peremptory injunction , upon pain of an anathema , never to obey any of her laws or commands , &c. both printed for r. clavel , at the peacock in st. paul's church-yard . the weary traveller his eternal rest. man goeth forth to his work , and to his labour , until the evening ; saith the royal prophet , psal . . . the day of his life is spent in a painful and weary travel , 'till the evening come , 'till his declining sun be fully set , and he fitted to lie down in peace , and enjoy the happy rest of a long ensuing night . but that man , in this his day , might not disquiet himself in vain ; that he might not bear the heat and burthen of the day , and yet miss of this rest at night ; the holy apostle st. paul writing to the hebrews ( and in them to all christians ) begins his fourth chapter , with an exhortation to fear , lest a promise being left them of entering into god's rest , any of them should seem to come short of it . wherein he layes down the ground and motive of hope , plainly implied in the same words ; a promise being left them of entring into his rest ; concluding the whole chapter , with a most cogent endearing invitation , to come boldly to the throne of grace , to obtain mercy , and to find grace to help in time of need ; that so he that went on his way weeping , and bearing forth good seed , might doubtless come again with joy , and bring his sheaves with him ; that he that went sighing and groaning , under the weight and burthen of his heavy load , might have no cause to faint , or despond in the way , nor start aside through the sad affrightments of hopeless fear . hope and fear ( well temper'd together ) are the two preservatives of our safety or spiritual life ; they are that , which keep our faith and love , from despair on the one side , and from presumption on the other ; from slothful security on this hand , and tormenting distrustful anxiety on the other . fear , as the rudder of the ship , diverts our souls , in their sailings to heaven , the haven of their eternal rest , from the quick-sands and rocks that are in the way ; while hope , as the sails , filled with the breathings of god's spirit , his faithful promises , carries us forward , against the tide or stream of the world , our earthly desires , and carnal inclinations : wherefore the wise apostle , here , as every where else , throughout this , and his other epistles , seeks to temper and mix these two , in the souls of christians : and having exemplified the possibility , both of attaining , and also of losing god's rest , in the ancient israelites , ch . . v. . to the end ; now repeats , and presseth the motives of fear and hope , upon the hebrews , and in them on all christians . let us therefore fear , lest a promise being left us of entering into his rest , any of you should seem to come short of it . were the promise of rest unconditional and absolute unto some , and not at all propounded to others , with any feazibleness of attaining it , by a true possibility of performing its conditions ; the former should have no reason to fear , nor the latter to hope : but the promise being conditional and general , excluding none from god's rest , that will prepare themselves for it , by faith , hope , and love unfeigned ; sincere impartial persevering obedience and patience ; giving them full assurance of it , upon the evidence of their integrity in these things ; inclusive of none , but such as entirely , humbly , thankfully , believe and accept it on these terms : they that as yet neglect these terms , or are in danger of falling away from their former diligence in observing them , had need to fear , lest they miss of it ; and in that fear , work out their own salvation , give all diligence to make their calling and election sure ; which as it seems by st. peter , is not so , unless by adding to faith courage , to courage knowledge , godliness , charity , temperance , patience , more and more . having these promises , dearly beloved , saith st. paul , cor. . . the promises of a most gracious reception , all the mercies of heaven hereafter ; with so much on earth , as is for our good ; i will receive you , and be your father , and you shall be my sons and daughters , saith the lord almighty . having these promises , let us cleanse our selves from all pollution of flesh and spirit , perfecting holiness in the fear of god it seems then , that humble fear of offending god , and losing his promises , by not performing of their conditions ( not coming out from among the wicked , or coming out , not cleansing our selves more and more , from all pollutions of flesh and spirit ) is not only the beginning of wisdom , as you have it elsewhere , but perfective of holiness , which is our only true wisdom . were all that profess the name and gospel of christ jesus , sincere professors ; or were all that begin to be so , secured for ever from ceasing to be so , by turning back to disobedience and unbelief ; saint paul , and st. peter , would not thus both of them exhort to fear , lest a promise being left them of entering into god's rest , any of them should seem to miss or fall short of it . but since it is so clear and manifest , that many professors in all ages have been faithless , and hypocritical in their profession ; and since it is so disputable at least , nay highly probable , both from scripture , and from reason and experience , that many professors sincere at first , may prove backsliders , and fall away from their former righteousness , faith , and obedience ; 't is both the duty and wisdom of all to fear , lest any miss of the promises , for want of performing sincerely and constantly the necessary conditions annexed to them . scarce is there any part of divinity more dangerously mistaken , corrupted , debauched , by the prejudices or interests , passions or lusts of several men , made more instrumental , to flatter and cherish that sloth in good , or security in evil , for destruction of which they were made or propounded , than that of the promises of christ and his gospel . some give them the inclosure , or monopoly , as i may so say , of our faith , while the precepts and threats , which have as much right to be believed as they , his kingly and prophetic office , to which he was as particularly anointed , as to that of priest , being too commonly set aside as unnecessary ; nay , with some not only look'd upon as no part of the gospel , but as dangerous to be obtruded for the object of faith or duty . some would perswade themselves and others , that the promises of christ are particular and absolute , confin'd to some few , and to those howsoever they be qualified ; when as the whole tenor and current of christian doctrine proclaims directly the quite contrary , that they are general and conditional ; a picture that looks every man in the face , that comes into the room , but cannot be imagined to eye any man else ; unrestrained to all , provided they perform the condition , and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; those diffusive rich store-houses , sealed up against all , who do not perform it . shall we therefore have the patience , the justice and piety , yea , the wisdom and faithfulness to our selves , to resist a while these strong prejudices , to rescue the sacred object of faith from such misprisions , to set up the promises of christ henceforth in such a posture , as may have the safest and kindest influence ; the powerfullest and most benign aspect on our hearts and lives , not to swell and puff up our phansies any longer , with an opinion that we are the special favourites of heaven , to whom the promises of rest are consign'd unconditionally , or without possibility of being forfeited ; but to engage and oblige our souls to that universal constant righteousness , holiness , obedience , as well as faith , which may really instate us in those promises , that may , like the angel to st. peter in prison , awake us out of our sleep and dream , and shake off those gyves and manacles , which keep our feet from walking in the ways which god hath prescribed , and thereby even confine and fetter god himself , if i may so speak , from making good his promises effectually , to such indisposed unqualified persons . if we look on the lives of most christians professing the gospel , with great pretence at least of confidence , that they shall be partakers takers of god's rest , that the promise thereof belongs to them , though they live as those that set up their rest in the lusts of the flesh , those lusts of the eye , that pride of life which is directly contrary to it , and the love of the father ; we have but too great reason to fear , that unless they repent and reform speedily and effectually , they will prove such as no rest belongs to . and if we look on the slothful negligence in good works , yea the wilful backsliding to wicked works , to false doctrines , to lewd practises , which are to be found too visibly and frequently even in those , who once were sincere believers , such as had for a time obeyed both in heart and life the gospel of christ , received his precepts into their practice , as well as promises into their creed ; we shall have too great reason to fear , that they also may fall away finally from those conditions , without the renewed presevering performance of which , there is no rest of gods to be had . wherefore both in respect of the former faithless professors , and of the latter backsliding professors , let us fear , as the apostle exhorts us , fear in wisdom towards our selves , and fear in charity towards others ; fear and watch over our selves and one another , watch and pray , labour and strive , lest a promise being left us of entering gods rest , any of us seem to fall short of it , for want of attending to its conditions , which is not onely an outward profession but a lively faith working by love , and that not onely begun or continued for a while , but persevering to the end . despise not then the motive of fear , lest you despise your own souls . to fear any mortal visible enemy , any earthly temporal danger , in an holy righteous cause , is cowardise and servile baseness : to fear the labour of study and diligence , is sloth and idleness : but to fear god and his righteous threats , especially that of losing his rest , of incurring his endless intolerable displeasure , this is a wise and gracious fear ; not only the beginning of wisdom and grace , but its safety and preservation , its watchful monitor , exciter , and furtherer all along ; for it makes us examine and prove our selves , whether we are as yet in the faith , well settled and grounded , such a faith as works by love and sincere obedience , not a groundless or fruitless credulity , perswasion , confidence of all being well , on a bare profession ; and when we have found that we are sincere in faith , repentance , love , obedience , it awakes our care to continue so , by growing in grace , and persevering against whatever allurements or terrors , lest we fall from our own steadfastness , and hold not fast the ground of our confidence to the end . it works on our memory , and revives our humility for sins past ; it works on our reason , and stirs up our care against sin for the future . the fear of missing or falling short of gods rest , of incurring intolerable eternal trouble , anguish , and pain , restrains us from running on in the ways of destruction . in the restraint some hope of pardon shews it self ; in this hope we see the mercy and love of god , and then at last perceive the horrour and ugliness of sin , not onely in its punishment , but in it self . this last hath more of love than fear in it , and the fear is now become filial ; for a good son will fear the anger of his father so much the more , because he knows the greatness and sweetness of his love , and by that fear preserves and increases his filial obedience . our saviour commands his apostles themselves , who sure were sons , and had the spirit of adoption , to fear him that can destroy both body and soul in hell fire , that they might not fear , but choose to suffer all that man could inflict on their bodies , rather than hazard the loss of his favour ; for what 's the fire of persecution to that of gods wrath ? or the pains of a rack for an hour or two , to the torments of hell for evermore ? the fathers call this fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bridle of lusts or disorderly appetites , and not onely the entrance to piety , but the guardian of all virtue . s t jerom confesses he owed the strictness of his life to this fear ; and s t ambrose says , love it self is upheld by it . some would confine fear to mount sinai , as if mount sion did exclude it ; whereas the apostle having compared the law on the one , and the gospel on the other , heb. . , . adds presently ver . . see ye refuse not him that speaketh ; for if they escaped not who refused him that spake on earth , much more shall not we escape , if we turn away from him that speaks from heaven . and then concludes the whole chapter with these words , wherefore let us have grace , whereby we may serve god acceptably , with reverence and godly fear ; for our god is a consuming fire . i know that of s t aug. is true , brevis differentia legis & evangelij , timor & amor. but 't is the fear of temporal punishment which is proper to the law , wherewith , as also with hope of temporal promises , they were in that nonage allured or terrified , first to outward , then to inward spiritual obedience . we should indeed for the great kindness and enamouring amiableness of our redeemer and redemption , be all on fire with thankful love ; but we must consider not onely what 's the height of our duty we owe to our lord , but what 's that which at first entrance into his school we can perform , and what afterwards through the remainders of corruption we still need , and what he will be pleased to accept . thus to be frighted and chased to happiness is an argument indeed of our imperfection ; but since our state is as yet imperfect , 't is our wisdom to use all such helps as our lord allows of . and yet even in the state of innocency our first parents needed this motive , and had not fell if they had used it : they fell with this thought , that they should not fall . they who in this lapsed imperfect estate , require such christians onely as are made up of all love , do but votum accomodare , non historiam , nec qualis est , sed qualis esse deberet describunt . they tell us what their wish is , and our duty ; but consider not the real history of what is , and what is likely to be effected . thus tully says of cato , that optimo animo & summâ fide utens , nocet , interdum reipublicae , with an honest and good meaning he did sometimes much hurt to the commonwealth , by imposing that strictness of laws and manners , which 't was not able to reach or keep . tanquam in platonis republicâ non tanquam in faece romuli ; fitting his sentence rather to plato's phansied utopian commonwealth , than to the real state of rome . so i may say of these perfectionists , they do not remember that they have to do with men , in whom some remainders of the old man will still be lusting against the spirit ; and those lustings must be check'd , and chil'd and supprest sometimes , with this fear of falling short of god's rest , and falling into intolerable troubles . and yet suppose they were as st. paul , and feared sin more than hell , yet the height of some mens grace is no ground for a general doctrine ; nor because love is the best of all , therefore may fear be made unlawful ; as if that were a sin , which god propounds to keep us from sin. hell i am sure is a part of our creed as well as heaven , and god hath propounded both a tribunal and a mercy-seat , and if we may serve god as moses did , with an eye of hope to the recompence of reward , why not with an eye of fear towards him , who though a father , will-judge every man according to his works . our saviour indeed , luke . . bids his flock , how little soever , not fear , because it is their fathers pleasure to give them the kingdom ; but the fear he forbids , is the fear of distrustfulness in him , or his promises , or assistances ; as if he would not or could not defend his obedient children against the numerous herd of the wicked ; not the fear of incurring his holy and just displeasure , in case they should do what must displease him . we do not fear as the jews did , present punishment to restrain us from that lust , which otherwise we love and would willingly follow . our greatest motives of obedience are not from that spirit of bondage , which looks chiefly on temporal things , and thinks it self rejected for ever if chastised here , or tried with afflictions ; for the gospel directs us to things invisible and eternal , much more clearly than the law , and makes afflictions patiently endured , the sign of gods favour rather than hatred ; nor is it contrary to the spirit of adoption , to fear offending him that adopted us , lest thereby he disinherit us . though we are received into the family of gods children , and must love god above all as our father , love our redeemer so much more than all relations , than life it self and its dearest contentments , as to forsake and renounce them for ever , rather than him : yet we are still exhorted and enjoyned to pass the time of our sojourning here in fear , not to fear what man , but god can do unto us . to love him as a father , and fear to lose his love by offending him ; to love the son , and kiss him with reverence lest he be angry ; to love the holy spirit of god , and fear to grieve , resist , and quench him , lest we turn his grace into wantonness , and make him withdraw his gracious presence , that would enable us in holiness and righteousness to serve him , without fear of any evil that can befall us so doing , or of any enemy that can hurt us ; and yet to fear him whom we serve as our lord and king. a good son may fear to incur his father's wrath by ceasing to be so , and yet cry abba father . tertullian interprets that of saint john , perfect love casts out fear , of lazy fear , that will not go on in the way of grace , for fear of a lion in the way , some hazard , and difficulties likely to meet him ; not the fear of gods wrath possible to be incurred by sin and backsliding , but of temporal dangers and persecutions . if our love be perfect , though with the perfection of sincerity , that is , habitually prevailing over all other loves , 't will cast out such fear , and make us lay down our lives for the brethren , to glorifie god , and encourage others by the evidence of our faith , content to adventure any thing for christs sake , even death it self ; but sure not the displeasing of god , and the torments of hell , that were too prodigal an alms , too wild a valour , directly contrary to the love as well as fear of god in christ . charity again casteth out all fear , but by degrees ; as that increaseth , so fear abateth . if our sanctification were as perfect for degrees , as universal for its parts ; were our obedience like that of angels , which cannot fail , we should need neither hope to encourage our love , nor fear to guard it ; but while it is only in part , the best christians in this state of imperfection , may have use of a deaths head , and make gods threats as well as promises , subordinate means to concur with the principal ; buttresses to keep the building from swerving , while the foundation of faith and love keeps it from sinking : fides & spes tuta si cauta , secura si sollicita . tert. fear makes our love reverent , our hope wary , our faith discreet . if the sails be too full , they may endanger us as much as a rock ; for fear as a rudder guides and steers our faith and hope , between the gulph or sands of despair ; and the rock of presumption or proud security . serve we the lord then in love , but in fear too , and rejoyce unto him with trembling , as david speaks ; fear him as lord ; love and rejoyce in him as jesus ; yea , and fear him as jesus too ; fear to offend so gracious a saviour , to vilifie and hazard such precious salvation , sit timor innocentiae custos , saith st. cyp. ut deus qui in mentes nostras clementer influxit , in animi hospitio justâ operatione teneatur . if god hath entered into our hearts through his son by his spirit , let us be glad and rejoyce in his presence , for thankful joy is his entertainment ; but let fear keep the door , that nothing enter that may displease so holy a presence . — aiunt quidam , saith tert. se salvo metu ( vel fide ) peccare ; some say , they can venture on sin without any prejudice to faith or fear ; sic ergo & ipsi ( salvâ veniâ ) detrudentur in gehennam , dum salvo metu peccant ; so shall such who say and do so , be thrust into hell , without any prejudice to god's mercy , or christ's merit and intercession . whether we consider the infinite eternal worth and weight of this rest , the intolerable endless troubles of missing it , or the absolute necessity of hating and shunning all evil , of loving and following all duties and graces , in order to attaining the one , and escaping the other . whether we look upon the weakness , inconstancy , treachery of the flesh within us ; or upon the variety of temptations , alluring and terrifying us from the world without , set on by the devil with all the vigilance of subtil malice ; or on the shortness or uncertainty of the time wherein this rest must be secured , or lost for ever . whether we look on the love and infinite mercy of god , in offering , purchasing , inviting , drawing us to this rest at such a price , by such powerful obliging variety of means or motives ; or on the deceitfulness of mans heart , willing to think the conditions of it , fewer and easier than they are ; and to satisfie it self in the hopes of it on an outward profession , a speculative faith , or a partial obedience . or lastly , whether we consider the possibility of falling away through sloth or impatience , from the sincere repentance and faith , love and obedience , which was begun . all and every one of these call for an humble watchful fear , and godly jealousie over our selves , solicitous cautions and diligence lest we fall short of it . take heed then , of thinking this fear of missing it , either unnecessary , or unbeseeming christian professors or true believers ; since many professors are no true believers , and they that are may cease to be so , unless they watch and pray assiduously , and work out their own salvation with fear and trembling . look not upon it , as too slavish for persons regenerate , and children of light ; since sure it is that the spirit of god , and the holy apostles made choice of no arguments , but such as were fit to be made use of by christians ; and the motives of fear , are more than once the arguments they chose , even to those who had been made partakers of christ , and were of the house and family of god ; such as had received the kingdom that could not be moved . heb. . . who yet , are there exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have grace , or to hold it fast , by making an humble diligent use of that pretious talent . or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be thankful to god , the munificent donor of such a benefit , and this duty raised to the height , to the serving of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether that refer to the persons , and signifie serving with cheerful alacrity ; for fear and chearfulness are very consistent , the former the guardian , the conservator of the latter ; or whether it refer to god as we render it , serving him acceptably , with reverence and godly fear , you have still in this apostle , the motives of fear annexed to this duty ; for our god is a consuming fire . 't was wisdom then and sober piety in him that said , he would not leave his part in hell ( meaning the benefit he found in meditating on god's threats as well as promises ) for all the goods of this world ; knowing how useful the flesh of the viper was to cure its poison ; the torments attending upon sin , to check its temptations ; the apprehension of a fever or other distemper , annexed by consequence , to restrain from those pleasant forbidden fruits , which courted his senses , and sollicit his phansie ; the deadly hook , to keep from venturing on the bait ; the sea , from the syren . thus when the apostle exhorts the hebrews to fear , lest any of them should seem to fall short of this rest : the word seem , signifies not only an outward appearance of the things , without a reality of the danger or misery forewarn'd of ; but in let us take heed , is also meant a real incurring the same , without taking heed to the counsel given ; or it may be , the apostle chose to speak so , to mitigate the sharpness of that which he spake of to the hebrews , that he might not be thought to conclude them apostates , but only to fear they may be so , unless they look'd in good time warily to it . such charitable rhetoric we read him using heb. . . but beloved , we are persuaded better things of you , and things that ( are near or ) accompany salvation , though we thus speak . it may be also he saith seem , to stir up their fear and caution the more , against such coldness , sloth , and inconstancy of mind , as began to appear among the hebrews , which if not in time bewailed and rectified , might hazard the prize set before them , and fall to peremptory infidelity . thus he is charitably suspicious of them , and jealous over them with a godly jealousie , as he speaks cor. . . and gives withall to understand , that 't is not enough for a wise and thankful christian , to abhor and avoid utter apostacies , and final missing of gods rest ; but 't is their safety , duty , and honour , to keep from the very approaches to it , and appearances of it ; and not to give any occasions to others , to hear , or see , or think that we are fallen , or falling away . abstain from all appearance of evil , thes . . . lest while you indulge your selves to sloth , and give your selves over as far as you may with any hopes of attaining heaven , to the pleasures and cares , or other concerns of this life ; you do not only seem to fall short , but do so indeed , and plainly appear to do so . and this is the last sence of the word lest ye seem , that is , appear and give too great undeniable evidence , that you are of those that apostatize , and fall short of gods rest . so when it is said , v. . the gospel was preach'd as well to us as unto them , it does not imply that the gospel was preach'd as clearly and fully to them as unto us ; but that it was preach'd sufficiently to them , in such a manner , and measure revealed , as was most suitable to those times , by types and prophesies , spiritual and eternal things , under the vail of external and visible temporal things ; yet so that the light shone through the vail on all their hearts , who were attentive to the drift and true aim , the grounds and reasons of them , and to the prophesies that went before and along with them , to make them the clearlier understood . the apostle by saying as well to us , speaks by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or intimation , of so well at least , and much better ; for to us the gospel is preach'd , without intervention of types and prophesies , in its clear , full , actual exhibition , unveiling those types , fulfilling those prophesies , revealing the whole mystery of godliness , and counsel of god much plainer , dispensing the light and grace of gods spirit more generally and plentifully : so that the argument runs thus ; if they that had gods rest promised to them more obscurely , and in a lower degree and measure , yet fell short of it for want of being sound , and constant in faith and obedience ; how much more shall they do so , who having the gospel preach'd unto them in its clearest fullest degree of light and power , yet do not receive , believe , and obey it , with faithful sincerity and perseverance ? now by faith , for want of which the word preach'd did not profit them , is meant such a firm well-grounded persuasion of gods unchangeable all sufficient wisdom and truth , as to adhere and cleave thereto , against whatever appearing difficulties or temptations . for the ancient israelites , they had most of them once believed god and moses , when they slew the passover , and sprinkled their doors with the bloud thereof , went out of egypt , though pharaoh was ready to pursue them , and went through the red sea into the wilderness towards canaan , following the conduct of the cloud and pillar of fire ; but when there arose any new difficulty or temptation , moses his absence for days , want of water , bread for a while , nay want of flesh , the allurements of women , though heathenish idolaters , the news of gyants and high walls , they strangely forget the former evidences of gods faithfulness , power , goodness , and truth ; question and tempt him , repine and murmur , and turn back in their hearts to egypt . wherefore 't was want of consideration , and serious attentive frequent minding what they had formerly known and believed , which continually exposed them to fall away to unbelief and disobedience : such are the grounds and motives of faith propounded in scripture , that they who attend impartially and seriously , cannot with any true reason , deny their assent and approbation of that doctrine , which they prove and and blind the heart , that final impenitency ; and infidelity is the issue in too too many . let no man then deceive himself with presumptious hopes , of entring gods rest , on bare profession of his gospel ( for that may be counterfeit ; and void of any well grounded faith ; sure to fail in time of trial. ) thus we see the word and means of grace , though never so wisely and powerfully dispenced , may prove very generally ineffectual , for want of being mixt with faith in the partakers : and that they who enjoy the means of grace , and yet are not wrought upon by them , to faith and obedience , sincere , and durable , their call and profession , of being the people of god , does them not onely no good ; but hastens and aggravates their condemnation ; is it not time then for those who live in the light of the gospel ( as never i think any nation did , for hundreds of years , if this hath not ) to look to their hearts and lives impartially ; and thence discover what grounds and stability of faith ; there is in the one , what fruits and good effects in the other ; and if they find themselves at a loss , to take the blame intirely and wholly to themselves , not to the want of means and motives , pastors or teachers , skillful and faithful , but to the want of their own attention and consideration ; their taking up their profession of christianity on no better or surer grounds ; than that which a pagan , or mahometan relies on , for their wicked errors . or if they have taken it up on better , and know what , and why , they believe ; then they are clearlier convinced , and condemned by their own conscience for not persevering , and increasing that faith by living sincerely according to it , but contradicting their very faith , as well as profession , untill the custom of sin hath darkned , if not extinguisht their former evidences ; is it not high time then for any that finde it thus with them , to cast away all longer delays of self abhorrence and repentance , to return to god and their own hearts with shame and grief for their former backslidings , and for ever , from henceforth to be the more humble for what is past , watchful and zealous for the future in reviewing their faith , and living by it in holiness and righteousness , purity and peaceableness , obedience and patience , lest that faith which hath been deadned , and contradicted so long and often ; turn to a total and final apostacy in the end . there 's nothing more clear in holy scripture than that they whom god vouchsafes to call by his loudest voice ; and powerfullest means , to repentance and faith , and obedience ; are rendred thereby so much the more hainously guilty of willful ingratitude , unbelief , and disobedience , and therefore liable to so much the sorer condemnation ; unless they repent , believe , and obey according to that light and grace which was afforded them : you have i known of all nations , therefore you will i punish the sooner and more severely . this is the condemnation , that light is come into the world , and ye have loved darkness rather than light . woe unto thee corazin , woe unto thee bethsaida , for if the mighty works , &c. they had repented long ago in sackcloth and ashes . how shall we of all others escape , if we neglect so great salvation . it is indeed a great favour and mercy of god to send us his gospel , to prevent us with all the means of grace , but favours and mercies abused and perverted ; increase the guilt of those that receive them , but would not use them to god's glory and their own salvation : and yet what more common and general for men and women of all sorts , to suppose themselves safe enough , and entituled sufficiently to god's rest , because they are of the visible church , professing that truth which should purify and sanctify them , but doth not , because it is not aright considered and laid to heart , in its grounds and reasons , terms , and conditions , as well as its promises . the greatest part of the jews you see , though brought out of egypt with many miracles , made the peculiar people of god , the lively oracles committed to them , and what not that could be desired to make them holy or happy , yet for want of considering and believing the word of god , forfeited and lost their title to canaan . and the greatest part i fear of christians ; yea of the purest professors of christianity , will forfeit and lose their title to heaven ; unless they consider , believe , and obey the gospel of christ more sincerely , impartially , constantly than hitherto they seem to have done . and if they miss of gods rest , for want of considering and performing its conditions , their anguish and pain will be so much the heavier to all eternity : they that have the oracles of god , the word and sacraments ; pastors and teachers granted to them , and yet are never the better , and holier , are so much worse ; because they disgrace , and bring a reproach on the greatest and weightiest truth in the world , as if it had no evidence or power in it . the israelites once were like gideons fleece , full of heavenly dew in a drought ; endued with those high and happy priviledges , of which we read rom. . . and rom. . . but yet because they lived not answerably to their vocation , but made their privileges occasions of pride , and vain presumption of gods favour ; till at last they rejected their very messias , of whom they boasted as their peculiar , they are at this day like the mountains of gilboa barren and dry , while the dew of heaven hath fallen abundantly upon the nations . the favours shewn to the christian church are greater than theirs , because the truth is clearlier revealed , the means of grace more powerfull and less burthensom . but yet these favours , if trusted to , and yet neglected ; will prove aggravations of god's displeasure . to be surrounded with such helps of god from above , of men below ; ready to further us towards heaven , of precepts to guide , promises to encourage us , and yet to fall short of gods rest , is a double and treble shame and sorrow : wherefore if not in gratitude to god , for all his mercies , yet for fear lest these mercies prove by our own willful neglect and contempt of them , the aggravations of our misery , let us while it is called to day ; excite our selves , and exhort one another to repentance and faith , holiness , and righteousness , obedience and patience , against whatever temptations arise . we have a promise infallibly sure , incomparably pretious , of entring gods rest , his word to quicken us ; his sacraments to confirm us ; his grace to prevent assist and follow us ; if we hearken to his word , and resist not his grace , neither prophane nor idolize his sacraments , but receive them with faith and reverence ; as they were instituted in love : if we hear the church , and watch over our selves and one another , sin shall have no dominion over us , we shall be built up from one degree of faith and holiness to another , until we enter gods rest ; without any fear or possibility of falling from it : but if we neglect the conditions of it , and trust to the promise as if it were absolute ; to the means of grace , as if they were even grace it self ; our sloth and confidence will end in despair ; and find for ever so much the greater trouble and anguish ; for having missed of god's rest , offered unto us on such conditions . let us awake then , and excite our selves and one another ; by all the arguments of hope and fear , love and gratitude , that so god may have the honour of all his favours bestowed upon us , and we the everlasting comfort , of being thankful , and hearing that beatifical voice : well done good and faithful servant ; enter thy masters joy and rest . now this rest of gods , is not the rest of the sabboth or canaan in this life , but that eternal rest with god in heaven , implied indeed and preparation made for it by the sabboth ; typified by canaan , begun here by believers to be injoy'd in its first fruits , through faith and hope , but not to be had in its full harvest ; its perfect peace and joy in god , 'till we come to heaven : we which have believed , saith saint paul , do enter into rest , that is , shall if we persevere in faith and holiness , enter into it perfectly ; without possibility of forfeiting or losing it ; do enter into it now by faith and hope in god's promises ; by love and obedience of his precepts , which gives us a real title to it ; yea a true , though initial imperfect defeasible admission into it , by that rest from the guilt of sin , which faith and the merits and intercession of christ jesus , receives and imbraces with peace and joy , by that rest from the power , disorder and tyranny of sin , which faith procuring gods spirit , and looking upon the certainty and weight of his promises and threats , the beauty and excellency of his precepts , together with the great obligation of god's mercy in sending his son to die for our sins , and rise again for our justification , effects and enjoys . thus believers , if such believers as rely on the promises of god's rest , with faithful resolutions and endeavours to perform its conditions ; do enter into it initially ; and shall enter into it eternally . but how proves the apostle this ? the proof of it is in these words . he said i have sworn in my wrath that they shall not enter my rest , who shew themselves obstinately unbelieving and disobedient : the argument is taken à contrario , from the nature of contrary things ; if infidelity and disobedience , be that alone which excludes from the promise of god's rest ; then faith and obedience , or such a faith as produceth obedience , is that which entitles us to enter into it , for god's promise cannot be satisfied ; nor wholly norutterly disappointed , or made to become of none effect : and therefore though they who would not believe it ; nor keep its conditions , fell short of it , yet they who believe and perform its conconditions must enter into it : yea his very wrath and oath against the one for their unbelief and disobedience , implies and inferrs his complacency , and love towards the other , his undefeasible decree and oath , that they persevering in faith and obedience shall enter , and fully enjoy his rest ; and this rest , was not the rest of canaan : for if joshua or jesus , the son of nun , had given them rest , then would not david afterwards have spoken of another rest ; from whence the apostle inferrs , what he began with ; there remains therefore a rest to the people of god ; another manner of rest than that of canaan ; eternal and perfect with god in heaven , to which the true joshua or jesus the son of god ; must give us entrance by faith in him ; of whom joshua the son of nun , was but an imperfect transitory type , as that rest of canaan , and of the sabboth , was of the perfect eternal rest ; which still remains for gods people ( the whole church of true persevering obedient believers . ) from what the apostle hath said we may make this observation : that man hath no true and perfect rest in ought but god : his rest is mans rest , because he is the rest and happiness of man ; the ultimate compleate satisfactory object of reasonable creatures ; to rest in any thing but in him , as our happiness , without dependance on him as the author , and reference to him as the end thereof , is sinful vanity and vexation , sure to end in eternal trouble without repentance . canaan it self was not to be the final rest and happiness of the israelites , nor must any thing in this world , any thing less than god be ours : what god hath said to the jews of old — he much more clearly hath said and proved to us christians : arise and depart , for this is not your resting place . the heavenly rest and eternal life of seeing god , as he is , was but obscurely and imperfectly revealed to them ; who lived before or under the law till christ came , in whom the promise of it was made , when man had lost all hope of it . it was till then , wrapt up as it were in the seed and bloome of types and prophesies , implied and intimated in the sabboth , and canaan , and temporal blessings , attending piety in this life rather than manifested , and brought to light in its clearest evidences and strongest assurances , as now our lord jesus hath done , who hath brought life and immortality to light through the gospel , and therefore if they were obliged only in god through christ jesus , to place their happiness in nothing below , but to look on him through the vaile of types , and temporal blessings ; how much more are we obliged , as well as enabled , to do so , to whom christ hath been exhibited with all the fulness of truth and grace , revealing the whole counsel of god , our rest in him , and the way to attain it , without obscurity and beyond dispute ? if david foresaw and foretold this rest to be remaining ; when he not only enjoy'd canaan , and its blessings , as the other israelites did ; but the very height thereof , as a prosperous king ; if he could say , deliver me o lord from the men of this world , whose portion is in this life ; i am a stranger and sojourner here as all my fathers were ; how much more are we obliged to think and say so , who have not such types and temporal blessings to vaile the object of our rest , and interrupt our sight of it , to whom the son and lord of david , hath been exhibited , exemplifying and teaching us , our only rest to be in god the father , through him the son , by his holy spirit , dying to purchase an entrance to it , rising and ascending and sitting down in a glorious rest at gods right hand to assure us of it . it is no less than the sin of idolatry to place our rest , confidence or happiness , in pleasures or honours , possessions or riches , or any thing else that this world can gratifie us with ; it is the bitter spring or root of all sins ; it contradicts the design of god , in giving us any temporal blessings ; he gave them to help us unto him , that reflecting upon him as their author and end , we might be perswaded to love him incomparably above all ; if we fall in love with them , instead of raising our love to him , we quite pervert the intent of his favours , and turn them into hinderances , to his dishonour and our own ruine . he gave them to comfort us in our journy ; and shall we so mistake his meaning , as to set up our dwelling in the inn , and travaile no farther towards our country but forget the giver , because of that gift which was sent us on purpose , to mind us of him ? this were to bring that curse on our selves which the prophet foretold , rather than prayed , might fall on gods enemies ; let their table be made a snare , and that which should have been for their wealth , be an occasion of falling to them . this were indeed to provoke god , either to withdraw those favours , which thus he sees rested in , instead of him , or else to embitter and curse them from yeilding any content ; and if he should suffer us still to rest in them to his dishonour , 't would prove the greatest , surest curse of all others , to live and die in this false deceitful transitory rest , which leads to , and ends in eternal trouble , and sorrow of body and soul . that which is mans true rest , must be able to give him full and perpetual satisfaction ; but all things below do neither satisfie us , while we have them , nor can continue with us longer , to yield us that rest or pleasure which we fancy . we spend much time and care to get them , and when we have gotten them , as we think , they die in the mid'st of our embraces , and leave little or nothing behind them , but shame and loathing : taedet adeptos , quod adepturos torsit , we pine for them as ammon for thamar , and then repine at our selves and them , that we were such fools as to seek our rest , where 't was not : therefore all carnal worldly persons , whether the sensual or voluptuous , the covetous , or ambitious , are fain to wander from one purstui and design to another ; till having run the whole circle , they are weary and giddy , perplext and tired , and cry out , vanity of vanities , all is vanity and vexation , no rest to be had below , and how shall we hope for that above , who never sought till 't was too late : ahabs kingdom seem'd as nothing , unless he might have naboths vineyard ; and having obtained it by perjury and murther , it pressed him to death and hell. alexander had no rest , till he conquered , he thought , one world , and then had as little , or rather less , suspecting and killing his nearest friends , untill he drank himself to death and found that poison in intemperance , which he feared to find from his cup-bearer . let 's consult our own experience , and hearts , hath any of us who have run through several states of life , with hopes of rest , when this or that were attained , found the rest which we hoped for , and not , either quite miss'd what we sought , or miss'd of that rest , and satisfaction which we sought and hoped to have found ? or if any of us have been so happy , and yet so miserable , so happy as to obtain our desires ; and yet so miserable as to desire no more , no rest in heaven , no peace and joy of life eternal with god ; can any of us without stupifying our very reason , common sense , as well as faith , take rest in that which we know we must leave e're many years , and which for ought we know may leave us e're many days ? thus we see what an hainous sin ; indeed the spring of all sins is , to seek or desire to rest in ought but god , and withall , what a folly and madness it is against our selves , as well as a sin against god : and yet how guilty of this ingratitude and this folly are most christians , if we reckon them so , who carry the name and profession of christianity ? if god send men health and wealth , peace and plenty , possessions and honours ; how ready are they to set up their rest on this side jordan ? whereas all this was given them to raise their gratitude , towards its donor , and make them thereby long after him , that they might at length rest in him : but if god send them afflictions and troubles , to wean them and drive them from this their folly ; they are troubled and grieved as if they had lost their god and saviour in losing that which they had not lost , if they would but have used it moderately and thankfully , as coming from god , and leading to him . but woe , and restless trouble , and anguish for ever more , must , and will be their portion ; whom neither prosperity can invite , nor adversity drive to rest in god : secondly , they who believe with such a faith in christ jesus as works by love , the love of god above all , as their perfect eternal rest and happiness , their all-sufficient shield here , and exceeding great reward hereafter , they alone do enter god's rest ; here by faith hope and love , hereafter by full immediate , inseparable sight and fruition : here they enter god's rest inchoitivè , by having a title to it , as adopted sons and heirs of god through christ jesus , by having a true , though imperfect prospect or foresight of it , through faith in gods word and the merits of christ . now this is a blessed rest to the soul , compared with that miserable toile and drudgery , fears and troubles , which all unbelieving and disobedient wicked persons lie under , how prosperous soever their outward condition in this world seems . the rest of a traveller , is far short of one that is come to his country and home , and yet it is a true rest , compared with one that wanders through desarts , boggs and precipices into ruine . he that now knows he is in the right way to his final rest , his fathers house , where he shall be sure of a glorious inheritance , and satisfactory eternal peace and joy , that through the way he goes also , he shall be directed in all turnings , protected from all dangers , refreshed and relieved at every stage ; with competent food and comfortable rest ; this mans heart is calm and quiet from those anxieties , which the other suffers ; and though he must look to his way as he goes , be thrifty and temperate in his inn ; and travel forward with watchful diligence , and painful industry , yet his labours and cares have the rest of hope , and chearful expectance ; and as he draws nearer his country and home , so his rest and joy increaseth . this is the rest of holy travellers towards heaven , their country , their god and father : to which christ , matt. . . invites the weary and heavy laden , and into which , when they come unto him , they enter by faith ; if such a faith as takes up his yoke , and wears his burthen with meekness , and lowliness , as easy and gracious . faith laies hold on the merits of christ , and rests on him that takes away the sins of the world ; by the propitiation of his obedience , for pardon and peace , as knowing nothing else can procure it but that . that most certainly and fully shall procure it for all that come unto god by him , for mercy and grace . god was in christ , saith st. paul , cor. . , . reconciling the world unto himself , not imputing their trespasses to them ; for he hath made him to be sin for us , who knew no sin ; that we might be made the righteousness of god in him . he might have declared his mercy to us some other way , but this was the only best way to declare his righteousness as well as mercy , that he might be just as well as gracious , in justifying the sinner , and punishing the sin . therefore being justifyed by faith , we enter into gods rest , having peace with god through christ jesus , saith st. paul. he that relies his weary soul on this rock and sure foundation , shall never be ashamed of his hope , if he rely with such a faith and hope on it , as accepts of the yoke , as well as the rest ; but shall by degrees , as he grows in holiness and righteousness , find the rest of his soul increased and assured unto him more and more , till he attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that fulness of peace and joy in believing , which st. paul expresseth , rom. . . who shall lay any thing to the charge of gods elect , 't is god that justifieth , who is he that condemneth ? 't is christ that died , or rather is risen again to god's right hand , and there makes intercession for us . as for afflictions that often may and do follow this rest of faith for justification ; st. paul shews in the next words that they rather confirm and ratifie the pardon , than question or lessen it ; through that experience of gods wise and faithful love , in making all things work together for good , to those that love him above all : who shall seperate us from the love of god in christ ? shall tribulation or distress , persecution or nakedness ; famin or sword ? in all these we are more than conquerors through him that loved us . if weak christians coming to christ with faithful desires ; and resolutions to weare his yoke , and bear his burthen , meekly and humbly , find not this rest of justification , with such a degree of peace and joy , as st. paul expresseth , 't is not because christ giveth them not what he promiseth ; but because he giveth it them gradually , according as they are able and fit , by their faith to receive it ; for he saith to every soul now , as to them in st. matt. . . be it unto you , according to your faith , if your faith be strong , and lively ; both in believing my promise and merit , and in undertaking that yoke of his yoke ; though they find not as yet that rest and peace which their souls desire , pray and stay for . blessed is he that stayeth and waiteth with humble prayer gods leisure ; since he hath promised who cannot fail , that he will not break the bruised reed , but give in time the garment of joy , for the spirit of heaviness : and isai . . , . i will dwell with the contrite humble spirit to revive it , for i will not contend for ever , neither will i be always wrath , lest the spirit should fail before me , and the souls which i have made . thus you have seen the first rest which true believers enter into even here in this life , the rest of pardon , and justification upon their repentance and faith in christ . the second , is a rest from the tyrannous reign of sin , by those motives of hope and fear , love and gratitude ; which faith propoundeth from christs gospel and the spirit of grace ; holiness and comfort , which faith procureth by earnest prayer . now this is so necessarily joyned with the other , the rest of pardon , that 't is its ordinary standing evidence , and the means to obtain it more and more . for we may not come to christ for pardon , to give us the rest of justification from sins guilt , and condemning power , by his blood , unless we so value that pardon and its price , as sincerely to hate , and be heartily willing to forsake that sin , which the wisdom and holy justice of god could not , or would not remit or forgive , but at such a price as his own eternal infinite sons humiliation to , and in that humane nature which had offended . we must feel as well the burthen of sins loathsom filth and hateful disorder , as well as that of its guilt and punishment , before we are those weary and laden , those poor and humble ones in spirit , who have a title to rely on christ for rest from both ; but to those who so come unto him , our gracous lord never denies what he invites to , rest from the slavish service of sin , as well as from its intolerable guilt and condemnation : his blood and spirit are never sever'd ; where-ever the one is actually imputed to justification , the other is always imparted also to sanctification , and therefore st. paul joyns them together , cor. . . such were some of you , but ye are washt , but ye are sanctified , but ye are justified , in the name of the lord jesus , and by the spirit of our god : and rom. . . . the law of the spirit of life in christ jesus , hath set me free from the law of sin and death . but if any man have not the spirit of christ , he is as yet none of his , though he may be his by repentance and faith . and indeed this rest from sins dominion , you will easily see to be a necessary , and great part of the souls happiness in this life , if you will but consider the burthensome drudgery , that wicked men lie under until they obtain it , and enter into it by such a faith in christ jesus , as works by obedience . for every person living in any course of impiety , unrighteousness , intemperance , is a self-accusing , self-condemning , divided creature , a terror and shame unto himself . he cannot choose but wish and desire eternal rest , yet is customarily drawn by his lusts and passions , to do that which certainly leads to eternal anxiety and tribulation . his reason invites him to that good which is spiritual , immortal , infinite , and therefore a satisfactory rest to his soul ; to the only god who made him at first , and who alone can make him happy . but his lust and passions draw him away to that which is earthly , sensual , devilish . not only finite and fading , and so disappointing him , but filthy and base , and so distracting and vexing his soul with foul disorder and guilty shame . his spirits and conscience often tells him , that he ought to maintain an humble holy communion with god , by faith and hope and love , prayers and praises ; that so he may be prepared to see him in that immediate clear revelation of his glory ; but his lusts and passions , so burthen and oppress him , that he cannot lift up his heart to god , nor draw near his holy presence with any delight , but studies to shun him , and live without the remembrance of his goodness and mercies ; that he may forget his power and justice . to behold the creator in the creature , and love the giver in his gifts , to contemplate his power wisdom and goodness , shining in his word and works ; to be thankfull for his past benefits , rejoycing in his present favour , and panting after his blessed presence to all eternity ; to fit himself for that presence , by purifying himself , as he is pure ; by being righteous holy and merciful , as he is ; to govern himself and those that are under him , in such order as god prescribes ; this is the rest as well as the labour of rational souls in this life , a pleasure and honour as well as a taske . but sin is such a burthenous tyrant and oppressor , that it makes the sinner imploy his reason , made to serve , know , love and enjoy god : it makes him imploy this reason in the drudgery of covetousness , in the brutishness of lusts , and sensuality , in the devillishness of malice , envy , revenge , pride and ambition . his reason was given to study god and his will , to please and delight in him here , that he may for ever see and enjoy him , with mutual complacency ; to help others to do so by word and deed , and who is there that hath not quite unchristian'd and unman'd himself , but in sober retirement , thinks this a work that hath pleasure in it , and rest as well as labour ? but sin is such a wearisom tyrant and oppressor , that it makes the reasonable immortal soul , that heavenly breath , that image of god , a sneaking pandor to his lusts ; a drudging purveyor to his belly and appetite ; a fawning dissembling false hearted flatterer , to his pride and ambition ; a slanderous sycophant , detractor and whisperer to his envy ; a brawling railing reviler to his wrath or anger ; a bloody assassinate to his revenge ; a griping extortioner , or theevish cheater to his covetousness ; a seducer and tempter , that is an assistant to satan in ruining his own and other mens souls : and when all this is done , see what wearisom , restless toyle remains for the sinner . he would live for ever in this world , but sees he must die and be call'd to account ; and seeing that , he would die for ever , and turn to nothing , but that he sees he cannot neither . he would have gods favour , but dares not come near him . he would live in peace and approbation with himself , but a civil war and contrary desires , lusts and passions , contrary each to one another , and all to reason , tear and divide him from himself . he would live at rest and peace with other men , but his covetousness and pride makes him injurious , his wrath and revenge , his malice and envy makes him impatient , and quite bereave him of this peace : he would be rich , but either his sloth will not gather , or his lusts and vain glory scatters as fast as his industry gets . he would live in safety and ease , but his haughty ambition , makes him endure labour and danger day and night . he would be in honour and high repute , but his sordid lusts and cowardly fears , griping covetousness or wrathfull revenge , makes him hateful and contemptible . his pride and ambition would command all men , but it makes him first fawn and flatter , bow and cringe to those whom he secretly hates and scorns . he would be true to his own principles and religion , not give himself the lie , by professing what he doth not believe ; but his love of the world , and fear of poverty or of death , doth so disturb the rest of his soul , that he coucheth under every load , complies and conforms to any profession of faith or worship , which those who prevail would have him subscribe to , till he lay down his faith , hope , and conscience , at the feet of a man , whose breath is in his nostrils , who threatens and strikes , and is no more . thus he that serves is restless indeed , opprest and tired with contrary tyrants , crossing and thwarting one another , till they wrack and tear the man in pieces , and drag him to everlasting trouble , anguish and sorrow . how sweet then and highly pretious is that rest , which faith in god through jesus christ enters into , when under the light and worth of that truth , which it hath received , it guides and subdues all its appetites , affections and passions from a right principle by a right rule , to a right end ; which is nothing but god and his word ; god as its author governour and happiness , or perfect rest ? for though the rest be yet imperfect , because the world the flesh and the devil do yet oppose it ; yet christ hath promised that no opposition shall overthrow it , unless we willfully and obstinately grieve that spirit of truth , holiness and comfort , which was given us as the seal of our faith and peace with god , the preserver and finisher of this rest , the assurance of our present adoption , and future inheritance , if we will but wisely and thankfully value that rest , into which we are enter'd , humbly and watchfully pray unto christ to confirm and increase it ; all oppositions shall prove advantages , all dangers , travails and labours , so many evidences of gods faithfulness to us , and ours to him ; of his being our all sufficient shield and supporter here , our exceeding reward and satisfactory rest for evermore . now see what a blessed rest there is in faith and holiness , and all those graces which wait on them . faith in god gives the mind a sabboth of rest , from all those anxious perplexing enquiries , and self contradicting resolutions , which humane reason left to it self is vexed with ; and settles the heart on that divine wisdom and truth , which can neither deceive nor be deceived , humbling at once the understanding and advancing it , because it is its greatest advancement to be humbled under god , who never fails to honour those who honour him ; and makes the conscience arise and rejoyce , to see that it hath submitted it self to such a guide . take faith in its meanest offices , of trusting god in our temporal affairs , resigning our selves to his wisdom , power and goodness , as one that can and will chuse better for us , than we our selves ; what peace and rest is this to our souls , from all those servile fears and cares , those base submissions , and baser oppressions , which the covetous worldling , or cowardly trembling unbeliever undergoes ? though the waters rage and the earth shake , yet he whose heart trusts in the lord , that all things shall work together for good , he is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a squar'd man , whom no change can make a changeling , because his heart stands fast , and believes in the faithful god ; he is gotten above this region of meteors , clouds and winds ; because the lord is his sun and shield , which no cloud can intercept , no wind shake . but then in the higher offices of faith , whereby it considers and embraces the glorious truth of god , our redeemer and saviour , and sees that they are as certainly true as gloriously great . that former sins confessed and forsaken , are blotted out for the merits of christ , the law satisfied by such a surety ; satans accusations silenced by such an advocat ; that afflictions and death have lost their sting , and are turned into benefits . that he who hath begun a good work will also finish it , and never leave us in life and death , untill he hath brought us to perfect rest , and full happiness both of soul and body ; what fruit can this produce but peace and joy in the holy ghost , cheerful constancy and perseverance in doing and suffering the will of god ? it rescues us from all those trembling fears , and sorrowful agonies , which else must seize upon our hearts , from the weakness of the flesh and the strength of our enemies , from the curse of the law , and the horrors of conscience , from the malice and subtilty of the world and the devil . how well then might st. paul say we that believe enter gods rest ; do already , in good degree ; shall compleatly and unchangeably , if we persevere . hope , the second christian grace , is so near of kin to faith , that 't is lineally derived from it , and born of it ; nor can that heart but find a comfortable blessed rest , which hopes in the fountain of all blessedness , hopes to see and enjoy him for ever ; and in that hope purifies himself : all other hopes are dead or dying , sure to leave him void of rest , full of anxiety that builds on them . this is the only lively hope as saint peter calls it ; because placed in the fountain of life and joy it self : this is that grace which applies to our selves the general promises , the souls anchor , which makes it ride safe and triumphant in the midst of tempests here below , because it enters within the vail of heaven it self , and takes possession before hand of all its treasures , and by its joyful expectations becomes that helmet in st. paul , which guards the head against all blows of the world or devil ; wherefore he bids us rejoyce in hope , be patient and cheerful in tribulation , instant in prayer , and tells us , coll. . . that this is that which strengthens the heart with all might , to all patience , and long suffering with joyfulness . it is indeed the anticipation of heaven on earth , and makes the rest of that world , our portion in this . as for charity the third grace , the image and transcript of god himself who is goodness and love ; greater than either , or faith or hope , is holy charity ; greater than they for rest and joy as well as use , because the very fruit and end , the evidence and perfection of both . can there be any more blessed rest , or satisfaction in this life , than the love of him , who is infinitely amiable , whose glorious perfections ravish the angels , into an extasy and admiration of endless felicity ? what ever we do or can love else , we can neither be sure to enjoy it long , nor if we could , would it satisfie , but cloy or tire , and leave us empty and discontented : but to love god , is to rest in him : nor can any thing tire or finish , intercept or disappoint the rest and peace , and joy of that love which is fixed on him , who is the eternal boundless good : this is godliness , this is holiness , to love god in all , and above all what we love besides , and 't is our happiness as well as holiness , that which gives reason its throne , and proper dignity , above all those blind , violent lusts and passions within , or temptations without , which keep a man from possessing himself with any freedom or solid peace ; nor can a man be firmly united to himself , but by being united unto god : when once the soul loves god sincerely , and constantly above all ; and hath resign'd its will to his , it hath its rest ; whether the world smile or frown , nothing can come amiss to it , come what will it cannot destroy its rest in god. as is the object or main end on which the soul of man fixes as its happiness ; so is the soul for its condition , quiet or restless , constant or wavering , discontented or satisfied : he that parsues earthly things as his main end , becomes vain , unstable , unsatisfied and perplexed , led up and down by the foolish fire of sence or phancy , changing as they and the world change , disquieted with that vexation , and vanity which they find abroad , and that sedition they find at home , 'twixt reason and unreasonable lusts , affections and passions . but he that rests and centers himself on god through christ , on that one end , and sovereign good , in that way which he hath appointed , which is indeed but himself , become a suitable way to that end he hath chosen ; that which will unite and reconcile him , not only to himself in all his faculties , desires , and actions or pretensions ; but to all the various , providential dispensations in this world , which seem so intricate , perplext , and perplexing to flesh and blood ; wherefore they that by faith have entred into the love of god above all , must necessarily have entred into rest , in the same degree in which it is evident to themselves , that they have done so : and then the charity which flows from the love of god above all , on his image or proxy or neighbour , our brother , our fellow christian ; is their any thing besides that principle , from which it flows more full of rest , peace and joy , than to love and promote his virtue and happiness , to love that nature which christ assumed and died for ; to love the image of god in man , which is to love god himself by reflection and consequence , and so indeed to love our selves , increase and secure our own happiness ? it is the voice of all mankind not quite degenerated to beast ; that friendship and charity is the sweetest delight of this life , next to that in god himself . that malice and envy , to be hatefull , and hating one another , is one of the greatest , odiousest miseries , the very image of hell it self , where there is nothing but hatred and cursing ; whereas of heaven we understand little more , than that the blessed inhabitants of it love god above all , and one another as themselves ; nor can their happiness fail or abate , because their charity or love cannot . bounty and mercy , the fruits of this charity , makes a man gods vicegerent , in doing good to those that are , or may be his ; in rescuing them from the devils malice and wicked men , by seasonable relief of their soul and body , and is so pleasant , so joyfull a duty , that it renders the giver more rest and delight , than the needy receiver , and returns with usury at the present into his bosom , by the comfortable evidence of his own sincerity , and so of his interest in many promises ; both of securing his temporal welfare , and increasing his eternal . love towards men , especially christians , for christ sake , melting our hearts , and opening our hands , with cheerful joy to relieve their wants , free 's our souls from the chilling cold of unmerciful covetousness , which gripes it self as well as others ; gives us rest from the canker of envy , and fretful malice , which makes us take delight and content in another mans graces , welfare and happiness , as part of our own ; gives us rest from the rack and fire of rage and revenge , gives us the peace and honour , of conquering evil with good , and then makes us rejoyce again , that this is our plea for gods mercy towards our selves : and who then would refuse or neglect the rest of charity ? humility is another grace , which besides the calm and rest of soul , which christ hath peculiarly promised to it , hath such an attractive , controlling loveliness , that 't is the rival of heaven and earth . god himself that inhabits eternity , dwells with the humble ; ( as the god of peace brings rest and peace wherever he dwells ) and what wise or good man , loves not to dwell with such also ? so true is that of prov. . . 't is better to be of an humble spirit , than to divide the spoil with the proud . how restless is pride in all its designs , and haughty pursuits ? how discontented with god and man if it miss of them ? and if it attain them , how full of ingratitude and scornful disdain , of fears and jealousies on the one side , of tumors and swellings , of endless ambition on the other ? but the humble person enjoys the rest of thankful contentment in all conditions , thinks himself less than the least of gods mercies , had rather by farr obey than rule ; and if he receive contempt or injuries , is not disturbed with wrath or revenge , but sits down in humble silence , as fearing he may have some ways deserved it . great is the rest which meekness and patience brings to the soul of man : meekness is the ornament of a quiet spirit , very pretious in gods sight , and therefore ought to be so in ours . i appeal to the reason and experience of any man , whether it be not rest and ease , to forgive an injury rather than be provoked to revenge ; and to lay aside the consideration of other mens malice , envy and peevishness , rather than imitate it , and suffer the vexing remembrance of it , to boil and ferment in our watchful minds , until it hath conquered , and transform'd us into the same troublesom evil ? is it not peace , and a blessed rest to sit still , and lift up no hands , but those of charity , and charitable prayer , rather than labour in fighting and wounding one another ? to hold ones peace , than to rail and revile ? which hath more rest in it , to study to be quiet , and do ones own business , or to be prying and intermedling with other mens office , faults or secrets ? to speak evil of no man , or to be always finding fault , and speaking the worst we can of any , who differ from us in any respect ? which is the greatest trouble and burthen , meekly to obey our lawfull governours , in church and state , where god hath not commanded the contrary ; or be allways disputing against a few harmless indifferent ceremonies , untill we have quarre'ld our selves , and others into a causeless scandalous , pernitious separation ? then for humble contented patience , that precept of the old testament , but wisdom and mystery of the new : thou shalt not covet , but be content patiently with thy own portion ; what is it but a rest rather than burthen , a purchase or priviledge , rather than duty when once learnt ? let the carnal or worldly man , with his bored tub of insatiable desires , cry as the horseleach ; give , give and seek after wealth as he should after god , without bounds : yet the heathen philosopher could resolve it the only way to true rest , not to seek to raise our fortunes to our desires , but to bring down our desires to our fortunes and present condition : the one is not onely uncertain , because not in any mans power , but impossible , because his desires increase with his purchases , as fire with fewel ; whereas the other is possible , and certain . contentment and patience glorifies god , by placing its wealth in his favours , who having promised him necessaries here , and a kingdom hereafter , hath taught and obliged him to be contented , with any fare upon the way ; because he sees his being so , confirms and increaseth his future happiness . nullo egere dei est , quàm paucissimis deo proximum . as for sobriety , temperance , chastity , reason secondded by experience , assures any man , that to drink to the quenching of ones thirst , or at most to the moderate cheering one spirits ; to eat to the satisfying ones hunger , or at most to the gratifying of festival joy , hospitality , friendship and thankful delight , in what god hath bountifully given , is all the good that is to be had from meat and drink ; that 't is a trouble as well as a sin , to swill as if one were in a feaver , or till one brings himself to a feaver , or dropsy ; to eat and drink till reason is drowned , smothered and buried under the load , and till the phantastick , forced pleasure of two or three mispent hours , end in the pain of head and stomach for whole days after , if not in some villainous lust or passion , and bloudy quarrel , in sickness and death both of soul and body . the conscience finds all trouble in it , and the body it self ( for gratifying of which , god and conscience was despised ) find no rest within some hours : and what comparison between the rest , safety , health and honour , of either virginal or conjugal chastity , which keeps the desires of the flesh , under the power of reason and faith , lives in the hope of seeing god , preserves the bond of love in families inviolated , and the unclean shameful excesses of wandring lust , which are conceived with fear and anxiety , brought forth and finisht with shame and sorrow ; begin in disorder of soul and body , end in loathing ; begin in trouble , end in worse ; burn at first and consume at last the peace of the mind , if not the health of the body also ; besides the confusions , tumults , quarrels it breeds in families , and all for the sneaking brutish delight of a few minutes ? there is indeed one grace , which seems to have little rest in it : the suffering persecutions to death , rather than disown the truth , or violate duty : but god hath made so many promises to mitigate , and temper all temptations to the strength , which we either now have , or shall receive upon our prayers , of his turning to good , whatsoever seems most evil : and of his rewarding our courage and patience with so much the greater weight of glory , that these promises being believed , we are enabled as well as obliged not only to be contented but joyful also in tribulations for truth and righteousness sake ; and therefore no wonder , if suffering miseries for the honour of god , and our lord jesus , for the furtherance of our own salvation and other mens , hath more rest than trouble in it ; without this rest , a flow of all other good things , which this world can give , will leave a man but a miserable wearied traveller , under a heavy load and burthen of discontents and sorrows ; and with this rest , all labour and sorrow is inconsistent , and though we may not expect to have this promised eternal rest , endless felicity as our deserved wages , yet we may and ought to hope for it , as our promised reward . angels — and saints departed this life , they have it allready , the devils and damned are past all hope . great pains and labour do the men of this world take , but not in order to this rest , and therefore a multitude of mistaken sinners , lay out the chief of their days and time , in pursuance of pleasures , and honours , and profits of this world , as if heaven and salvation were easy atchievments , as if they might with a wish only at the last , come to die the death of the righteous , who had so notoriously lived the life of the wicked . 't is not only the doing of evil , but the not doing of good , which shall be punished at the last day , the judge shall then condemn for not feedings , for not clothing . go ye cursed into everlasting fire , for i was hungry and ye fed me not , for i was naked and ye clothed me not . not doing of good is none of the least evils ; he that sits still and moves not one step towards this rest , by wearing christs yoak ; and bearing his burthen , shall lose heaven as infallibly , as he that runs from it ; who so hides his talent , shall receive no other wages save that of the slothful servant . the way to heaven is narrow , the gate straight , it must be striving that gives us entrance ; not only the hopes of heaven but the escaping of hell , makes it our duty to be doing of good , and by so doing , we express our fear , lest a promise of rest being left , any of us should seem to fall short of it . so run that ye may obtain , is the command ; and all precepts of scripture are back'd with threats for ill ( or not ) doing , as well as promises for doing well , and are intended by god , as so many arguments , and strong motives to hold us to our duty ; do we our part and god will certainly do his , and we cannot lose the reward of well done good and faithful servant , enter into thy master's joy : the last judicial sentence of christ of which we read , matt. . come ye blessed of my father inherit the kingdom prepared for you from the beginning of the world ; is an invitation of so much mercy and loveing kindness , that none can give , nor can any expect or require more ? what can the eloquence of man add to it , or what better assurance can be desired , than the gratious promise of so powerful , so faithful a lord ? or what greater reward can any hope to receive , than that which the author and dispenser of all good assures us , by letting us know what ever we do to the poor and needy , he will interpret it as done to himself and so reward our labour of love as to crown it with eternal rest ; an inheritance of that kingdom , and all its joys , as well as honours which fade not away ? but we must not understand this award of eternal life , this glorious inheritance , to be the reward of the righteous , for the merit of their good works , as everlasting fire is to the wicked for their demerits ; what ever the romish church pretends to , from those words of our saviour in the forenamed th of st. matt. the particle for ( say they ) is as truly causal by way of merit and efficiency in the one as in the other ; the form of speech in both sentences the same : depart ye cursed into everlasting fire . for i was hungry and ye gave me no meat . come ye blessed inherit the kingdom , for i was hungry and ye fed me . in answer to this , 't is clear enough , that though the particle , for , be granted to signifie causality in both sentences , yet need it not signifie the same kind , or degree of causality in both ; and if it need not , then it must not , unless they resolve to contradict many other plain scriptures , rather than depart from their own vain , and proud conceit of meriting heaven in strict justice : for first , the word or particle for , may signifie only the cause of our , or others knowledge , that the kingdom of heaven is their inheritance by true title of gracious promise , or the covenant of grace and mercy in christ jesus , which accepts and rewards repentance , and faith , working by love , whereof these works of charity , are the fruits and signs . for every authentick declaration , or revelation of any truth , before unknown , is the true cause of our knowledge of it , though not of the real truth which is so known : now among such as profess christ and call him lord , 't is hidden to us , who are the true heirs of the heavenly kingdom , and who not , untill at the day of final judgment , when all men shall be judged by their works . the first infallible certain knowledge which shall be had of this difference , is from the declarative sentence of that infallible righteous judge , who hath declared he will proceed , with one , and the other , according to their several works , when all must appear before the judgment seat of christ , that every one may receive the things done in the body , according to that he hath done , whether it be good or bad . cor. . . the ones performance of good works , declared and testified by the judge , shall be the true cause by which men and angels shall know them to be the heirs of that heavenly kingdom , which here they sought and longed after , with faithful desires , and endeavours , such as prepared and fitted themselves for it . the others omission of good works , testified by the same judge , shall be the true cause by which we shall know them to be utterly unworthy of gods everlasting favour and mercy , most worthy of death eternal . we shall then truly know , that the one are crowned ( as saith st. cyprian ) according to gods grace , which graciously accepts of faithful sincerity in stead of strict legal perfection ; and that the other are condemned according to justice , because they neither fulfilled the law , nor embraced the gospel , upon its gracious terms and conditions . that the ones omission of good works , and commission of evil ones , is the true meritorious cause of their condemnation : and that the others performance of good works , at least in faithful resolution , and that hearty inward faith , hope , and love , which would have produced them , if time and space had been granted , is the testimony or declaration , that they are the sons of god , heirs of everlasting life , though not the meritorious cause of their salvation and life eternal . we commonly come to know the cause by the effect : and therefore this word , for , may , and doth often point out , not the cause of the thing it self , but the effect , and our knowledge of the cause by it . that 's the major , 't is commonly said , for the mace is borne before him : let no man think , that the bearing of the mace before him , is the cause of his being major ( his lawful election was the cause of his majoralty , and his majoralty the cause of the mace being carried , or borne before him ) but the bearing the mace before him , is the true cause of many mens knowing him to be the major . and this answer to the question , may serve with greater probability , than ought our adversaries bring for themselves . but with more clearness and evidence of reason , agreeing with the analogy of faith , and the current of scripture , i answer , that the particle for implys a causality in both the sentences , but in one , that of the wicked , the strict meritorious sole cause of their condemnation ; whereas in the godly , and charitable persons , the heirs of heaven , the for implys such a causal influence as that which they call conditio or causa sine quâ non , good works , or that faith working by love of god and man , whence they spring , and the necessary conditions , without which no man shall inherit the kingdom ; yea the necessary qualifications , without which he hath not only no worthiness , but no capacity , no fitness to prepare himself for that kingdom , whose happiness is to see god , with mutual complacency . and no man can so see the holy , merciful , gracious god , the god of love , and father of mercies , the faithful , righteous , unchangeable fountain , of all that is pure loving or lovely , unless he be like him , and bear the image of those his perfections , though imperfectly as to degrees , yet impartially and sincerely as the transcript and resemblance of that wisdom which comes from above , first pure , then peaceable . unless his religion be that undefiled one before god , which visits the fatherless and the widow in affliction , and keeps himself vnspotted from the world. these and the like graces , with their fruits ( if time be granted to bring them forth ) are not only described and required , clearly and frequently in holy scripture , as the necessary conditions , without which no man shall , but as the necessary qualifications , without which no man can see the lord , with holy eternal love and joy . and therefore no doubt the for hath a rational inference in it , as to the acceptance , and reward of the godly , and righteous person . come ye blessed of my father inherit the kingdom prepared for you : for i was hungry , and ye fed me , &c. for ye have perform'd the conditions , which i in my gospel ( or gracious covenant ) required of you , with promise to accept and reward them ; for ye are qualified with those graces , and holy dispositions , which are my own image and likeness , the impress of my holy spirit , which renders you capable of enjoying me and my father with endless delight ; which makes you ( though not in strict justice worthy of my heavenly kingdom ) yet in my gracious mercy and bounty , and through my merits , not utterly unworthy , that is , not wholly unmeet to inherit it ; for these all have confest , and forsaken their evil ways , fled with penitent believing hearts , to that propitiation which god had set forth in his only son through faith in his blood : by doing so they have received that holy spirit , by whose direction and assistance , they have mortified the flesh , with its lusts and affections , conquered the world with its temptatations , resisted the devil , and quenched the fiery darts of the wicked , fought the good fight of faith , till they finished their course ; and though the remainders of sin and the flesh , abide lusting and strugling against the spirit , yet no sin hath reigned over them , and the very remainders of sin , they have bewailed , watcht over , and resisted , betaking themselves to christs intercession for their pardon ; therefore they are heirs of the kingdom through the merits of christ imparted to them , whereby they are entituled to it , as the meritorious cause on his part , whereby they have an actual plea , title and interest in christs merit , as the condition and qualification on their part . and thus the kingdom and eternal rest is theirs , though not by right of justice or merit , but by right of gracious promise . and may not all this be thought sufficient to justifie the truth of the for , or causal particle , unless it be granted that it signifie meritoriously in strict justice on their part , as strictly and fully as in the other , depart ye cursed ; for ye did no good works , but many ill ones , without repentance and reformation , without faith and love to me ? the goodness , and justice of gods majesty will not suffer him to sentence any man to any punishment , much less to eternal intolerable sorrow and pain , unless it hath been strictly and fully deserved , or demerited . but the goodness and bounty and mercy of god , may without wrong to any perfection , or attribute of his , accept and reward any man , that is not utterly incapable of it , but in some sincere degree qualified for it , with such an abundant measure of happiness as he thinks fit , although no ways merited by him . the lord jesus hath satisfied his fathers justice and honour , in his government , and holy laws , and made it a righteous thing with him , to save the penitent sinner , upon condition of reformation and holy obedience : they that are saved have performed these conditions ; and therefore they are admitted with a for . come ye blessed , &c. for i was hungry . if a gracious prince , of his own free goodness , proclaim a general merciful pardon , to all rebels , traytors , and theeves , provided they will by such a day acknowledge their fault , and profess and resolve to do so no more , and make their peace with their neighbours , whom they have wronged : suppose , all accept the pardon in outward shew , but some of them secretly practice the same wickedness against their sovereign , and their neighbours , when as the others perform faithfully the conditions of their pardon : if at the general assizes , the judge upon notice of their demeanours , should say to the one , i restore you to your former condition , state and dignity ; for ( or because ) since your pardon proclaimed , ye have so demeaned your selves , as penitent , loyal , faithful subjects : and to the other , you i condemn to death and torments ; for ( or because ) ye have abused your sovereigns clemency : no man of sober reason , or common sence ( i think ) can deny , that either the condemnation of the one , were entirely to be ascribed to their own willful choise , and vile misdemeanours , as due in justice to their demerits ; or that the restoring or saving the other , were to be attributed , not to the merit of their demeanour , but to the kings gracious mercy , and bountiful favour . their good demeanour , could be at most but the necessary condition or qualification of their pardon or restoration , without which , it could not consist with the wisdom or honour of the prince , his laws , or government , so to use them ; with which , it might well consist with his wisdom and honour so to do , and that with advantage to the glory of his mercy , without disparagement to his justice , especially in case his justice and honour , had been satisfied for their former misdemeanours , by the merits and intercession of the prince , his royal son : now just so it is in this case of which we now speak . they whom our lord calls here to eternal life , and that with a for : for ye have fed , clothed , lodged me ; are so far from this proud conceit of romish merit by their works , that they are ready to disclaim them , as nothing worthy of such acceptance , ready to blame their sluggish backwardness . lord , say they , when saw we thee hungry , thirsty , naked , or a stranger , or prisoner , and relieved thee ? nor is it amiss what is observed and acknowledg'd by jansenius , ( though a romanist , and too far engaged in this error ) what saint chrisostom had long since observed before him ; that our saviour saith to those on his right hand , come ye blessed of my father , but to those on his left hand , he saith only , depart ye cursed , but adds not , of my father ; implying that god the father is the author and gracious donor of life everlasting , but every man that doth wickedly , and dies in his wickedness without repentance , is the only author and cause of his own accursed estate : the one are blessed freely , and mercifully by god the father , for his son christs sake , in whom alone he is well pleased with all that come by him , with such a faith as works by love : but the other are accursed most justly , because they sought not , or refused when it was offer'd them , that grace and mercy which would have blessed them , first with grace to do good works , then with glory , a superabundant weight of glory for doing them : and this is consonant to that of st. paul , rom. . v. the last : for the wages of sin is death , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of god , is eternal life . again the same janfenius also observes , that our saviour in the sentence of condemnation , doth not say , depart ye cursed into everlasting fire prepared for you , but for the devil and his angels : whereas in the sentence of the righteous , it runs thus : come ye blessed inherit the kingdom prepared for you . by this , saith he , it is implied , that the salvation of the righteous , must be ascribed to the mercy of god , who hath prepared the kingdom , and the damnation of the unrighteous , not to god , but to their own iniquity . how this will consist with his , and his mother romes proud tenent of meriting heaven , i cannot see ; nor is it much material to see , save only that this may be seen thereby , that wisdom and truth is often justified , not only by her children , but by her enemies ; forced by that light sometimes to own , what by their prejudices they study and labour to deny . such was also that final extorted confession of bellarmine himself , after all his disputes against the truth . tutissimum est in solâ , dei misericordiâ totam fiduciam reponere , but that more common , and owned saying of all their schools and divines , fundamentum meriti non cadit sub merito , the foundation of merits , ( or the first grace by which man is first justified ) cannot be merited ; and although granting this , yet they earnestly contend , that by the good use of this first grace , life eternal is properly merited ; but they say it , without , and against scripture and reason . for reason tells us , whatsoever any man hath interest in , by mercy and grace , and gracious promise , it must be expected , sued for , and humbly accepted , on the same terms that it is granted , or else it is forfeited . but not only the first grace , but all increase of grace whatsoever , must be grace , and freely bestowed not merited . the preparations of this heavenly kingdom for us , and us for it , are the fruits of mercy . no man can do well , unless he be first enabled by god to do so , and the more he is enabled by gods gifts and graces bestowed upon him , the more obliged he is to god. the least increase of grace , given after the first use of grace , exceeds the measure of our service and thankfulness , and that which creates new title of debt unto god , cannot possibly be any ground or title of merit from god , to be adopted in christ jesus , or made the sons of god by grace , who were by nature the children of wrath , strangers and enemies , is a blessing , for which we become so deeply indebted , servants to god our creator , redeemer , and sanctifier ; that should we do abundantly more , and better than we do , we could not make the least recompence , for that he hath done for us ; and yet we cannot continue , to will or do well , but by the free undeserved continuance , and increase of that grace , and holy spirit which first prevented us : yet who is there , that doth all that good so well and constantly , as that spirit did or would have enabled him ? the manner of the apostles question rom. . . who hath first given to him ? includes an universal denial ; no man hath , no man can give any thing to him , and therefore none can receive any thing from him ; none to be sure , that are not only his meer creatures , but sinful creatures , can receive any thing from him , by way of merit , but of free mercy and bounty . if we view and scan the tenor of all gods promises made in scripture , from the first grace , to the increase and perseverance , and final accomplishment of them in glory , we shall find that he promiseth only this , to be merciful and bountiful unto us , and if mercy and bounty be the compleat object of all his promises , then may we not expect their accomplishment , as the merit of our service , but as the fruit of his mercy and loving kindness . if a loving earthly father , should give his son a liberal pension , before he could modesty ask , or discretion expect it , and promise him also , that if he employed this present years allowance well , he would allow him more liberally the next year ; in this case , how well soever the son used his present pension , yet seeing the profit is wholly his own , not his fathers , the more bountifully his father useth him the next year , the more still he is obliged and bound unto him : although this good use of his fathers bountiful allowance , were the condition and some kind of motive or reason , why , and on which , he was treated : a gracious and ingenious son , would not challenge the second or third years pension , as due to him , by right of merit , more than the first , although he had his fathers promise , for these two years , which he had not for the first : for his fathers promise was only to be good and bountiful unto him , so he would be dutifully thankful for his bounty : now to expect and challenge that by right of merit , which was promised out of favour and loving kindness ; although a condition of dutiful demeanour , and faithful diligence , especially if that demeanour , or diligence came after former misdemeanours , and be not such in all respects , as it should be neither , is an high degree of unthankful , undutiful pride , especially from a son to a father , a son that was once a rebel and enemy . on our heavenly fathers part , no debt of doing us good can be laid ; it was his meer free goodness , to give our first parents such being as once they had ; having lost that goodness wherein we were made , 't was more than meer goodness , 't was abundance of mercy , to make us any promise at all of restauration , to our lost inheritance , the eternal life of his favour ; and after this promise made , it is the continuance and increase of the same mercy , to adopt us , and to increase his grace upon us daily , and lastly to crown all this with an exceeding great reward , which is himself , the endless vision of him , from whom we have all we enjoy here , or hereafter . non fuisti & factus es , malus fuisti , & liberatus es , quid deo dedisti ? we may deserve the diminution or withdrawing of gods mercy , favours , and blessings , but we cannot merit , or deserve their increase . merit supposeth such an inducement as may not only prevail , but such as must oblige , and tie in strict justice ; whereas no such tie , or obligation , can be laid upon the fontal , original goodness , much less upon free mercy ; which yet multiplies it self to all that provoke not its withdrawing or abatement . methinks men should be afraid , of this proud opinion of their own merit ; because 't is so like that of the pharisee's , when even that publican , whom he condemned , will rise up in judgment against them , for he went away justified , rather than the other . luke . . the pharisee absteined from many gross sins , and wanted not many good works , to alledge for himself . he gave tythes of all he had , fasted and prayed , and seemed also more humble than the romanist , for ought appears , for though he thought himself better than the publican , yet he acknowledged both his abstinence from sinful works , and his perseverance in good ones , to be from god. god i thank thee , for this , and for that ; he saith not as they , god i thank thee , thou hast given me the first grace , only to restrain me from such sins , as the publican walks in , whereas my proficiency , in doing of good ? is from my own meritorious choice , but i thank thee for one and the other . yet because he so glories in gods graces , as if they had not been received from free mercy , because he is not truly humbled by that grace , which in words he confesseth to have received from god alone , therefore is he less justified than the publican , for the use of all the graces , which god bestows in this life , is to teach us true humility , not to glory in our selves , but in him , to whom all grace and glory belongs : and if we make not this use of it , if we say not with jacob , lord , i am less than the least of thy mercies towards me : if when we have done justice , and loved mercy , we walk not humbly with our god , and say not as our lord hath taught us , forgive us our trespasses , we have been but unprofitable servants in respect of what we might , and should have been ; we turn his grace into pride , and vain glory , and are worthy to lose the acceptance and reward , which was promised for christs merits , not ours , though not without sincere performance of those conditions , to which his mercy , and grace enableth us . our good works are acceptable to god , a sweet sacrifice , but still it is through jesus christ . better is it for us , to hear one saint from heaven , one of those spirits made perfect , than thousands of daring , sinful disputants here below . for what are all the chairs , and schools of men on earth , to the suffrage of heaven , where not only one , but all the saints , and perfected spirits , cast down their crowns before him , that sits on the throne at the feet of the lamb. rev. . . saying aloud , to him that hath loved us , and washt us from our sins in his blood , and made us kings , and priests to god , and his father , be glory , and power , for evermore ? thus have we seen , that 't is not merit that will bring us to this promised eternal rest , and yet they that will attain to it , must imploy their talent well , they must come unto christ , as christ came unto us , by charity and by humility . to obtain this rest , will cost some care and pains , and therefore we must expect it , but this care and pains will be highly rewarded , and therefore 't will be our wisdom to undergo it : the men of this world are apt to think christianity , and coming to christ a joyless thing , because it speaks so much of holy living , of presenting our bodies a living sacrifice , of mortifying and sacrificing its lusts and affections , as if they were no longer to enjoy themselves , who voluntarily deny themselves in all these ; but they are but false hearted spies , that would bring this bad report upon a good land , for the mortifying the lusts of the flesh , the presenting our bodies a living sacrifice , is not the destruction of our joys , but the increase of them , and gives assurances of this eternal rest : for let the body be never so backward to be presented unto god , and offer'd up in sacrifice to him , though it shrinke at the sight of the altar , and tremble to see the sacrificing knife , yet are we not to hearken to its foolish tenderness ; no cruelty like such indulgence ; the life and safety , and rest of the soul , depends upon this disciplining , this mortifying the body : for he that mortifies and kills , and slayes his lusts , doth but sacrifice that which would hurt , destroy , and ruine himself , 't is but a carnal , worldly man that is killed at most , nay 't is but a beast , 't is but the unreasonable appetite that is slain ; reasonable man is saved alive , and made more reasonable by so doing , and exalted thereby to a spiritual life . he that leaves this beast alive , and is led by his unruly passions , is hurried even in this life , to more sorrows , cares , and vexations , than any saint or martyr endures in his passage to heaven , when he offers himself up unto god , by an holy life , and patient death : therefore who so desires in good earnest , not to fail of this promised eternal rest , must crucify the whole body of sin , must subdue and bring into subjecton every vnruly member thereof . the lustful , covetous , disdainful evil eye which hath made thee blind , or ill sighted to all that is good , must be closed up and put out , and the charitable , peaceable , contented good eye set open ; and then god will one day ravish that eye , with objects of eternal joy and rest and delight in heaven . our ears must be closed up and deaf to all ungodly prophane discourses , and unsavoury communication , but open to all that is harmless and good , sober and wise , rational or christian : if the ungodly wanton cruel ear , that itches after falseshood and wrong be cut off , and the religious believing chast merciful ear remain ; then thou hast made thine ears , the gates of heaven and life and rest , for the spirit of truth to enter in ; being thus opened thou shalt hear the joys of heaven sounding in thy ears , such joys as god hath prepared for them that love him . the lips also must be closed , and the tongue tied up from oaths and curses , prophane allusions to holy scripture , bitter revilings , strife and clamour , open slanders and secret detractions , but they must be opened , and the tongue loosed to all holy duties , of prayers and prayses towards god , wholsom counsel , admonition and instruction , towards men. if the prophane seducing , contentious , provoking , bitter tongue be tied up and silenced , and the wise , pure , and peaceable and faithful tongue , be loosened and set on work , thou art no loser by this change , because thou hast exchanged folly for wisdom , shame for honour , strife for peace , the discord of infernal spirits , for the musick of angels ; thou hast exchanged the tongue of an atheist , for the tongue of a prophet , or a saint . next , the hand must be withheld from violence and oppression , from theft and sacriledge , fraud and deceit , but open to all the works of piety and charity . if the injurious griping , bloody hand be cut off , and the innocent holy pure hand be lifted up to god in prayer , and stretcht out to man in charity ; what hast thou lost , but the hand of a murtherer , a thief , an usurer , or adulterer , and hast for it , the holy hand of a priest , the royal hand of a benefactor : holy and acceptable unto god , pleasing and beneficial unto men ? the feet also must be restrained from wandering into the ways of wickedness , where we meet with temptations and vanity , snares and dangers ; they are to carry us from the seducing assemblies of schismaticks , the bloody conspiraces of rebels , the riotous assemblies of gluttons and drunkards ; they must be ready and forward , to go to the place , where gods honour dwelleth , where his word and sacraments are dispensed , to the house where the widow and fatherless inhabit . if the wicked perverse sinful foot be cut off , and the holy charitable foot be left thee , to carry thee to thy duty towards god and man , what hast thou lost , but the disconsolate walk of a wilderness , amongst briers and thorns , and serpents the path of dismal darkness , and death and error , where no rest is to be found : for that of truth , light , and life , and eternal happiness ? last of all , we must be sure to keep the heart for god ; that of all the rest he chiefly expects , without which , the putting out of the eye , the cutting off the hand , and setting a watch over our tongue , and offering up our dearest and only isaac , in obedience to christs command , will be thought but an hypocritical mockery of god , who knows the heart and cannot be mocked . my son give me thy heart , prov. . . that he asks , and that he will have , and surely no son will withhold that from his father . the heart is the throne of the great king , where he sits and rules the whole man ; this is the most holy place of the temple , where the spirit of truth and holiness inhabits , and therefore he that gives him not this , gives him nothing that he will accept , or that will make for our everlasting rest . if the heart be first presented , the rest will and must follow , a wise and holy tongue , a diligent and liberal hand , a watchful and attentive ear , a wary foot , obedient sober chast flesh , will not stay behind , but will all conduce to the carrying us on in peace to this desired rest . every part and member of the body looks to be at rest and in perfect happiness in heaven , and therefore every part must look to praise and glorify him on earth ; 't is not enough that the tongue be holy and chast , if the hand be covetous , nor that the ear be diligent and attentive at holy duties , if the tongue speak not , and the hand act not according to what the ear heard . every member must do its office , the head was made to know god , the heart to love him , the tongue to praise him , the feet to follow him , wherefore withhold no part from him ; remember he made the whole man , and redeemed the whole , if any thing be withheld , no rest , no happiness to be expected ; 't is in our choice whilst we are here , what we will do , and which we will chuse ; whether to take part with satan , whose work it is to destroy us , or come when christ calls us to him , who will assuredly save us ; one of these we must do , there 's no neutrality between both ; either we must be the members of christ the children of god , and heirs of heaven , or else we must be the children of satan , and heirs of intolerable endless condemnation . remember the dreadful misery of their choice , who take hell for their portion , and remember that a short delight here unrepented , will cost a lasting sorrow hereafter . shall the son of god , become the son of man , to present us unto god his father , to give us eternal rest , and shall we refuse , and flee from our own happiness , and become profoundly miserable in despight of all his mercy , and tender care over us ? if christ say , come unto me , all ye that are weary and heavy laden , and i will give you rest : shall we stop our ears at this gracious call of christ , and continue in wilful sins ? what do we else then , but knowingly prefer the whispers of satan , before the loud cries , and calls of christ ? we chuse hell and death , and the company of infernal spirits , before heaven and life , and the society of saints and angels . if we refuse to come now when christ calls us , at the last day he will refuse to receive us . if we appear with hearts filled with iniquity , and hands full of blood , with feet that walked in the counsel of the ungodly , and stood in the way of sinners , he will not know us for his children , having lost his image , in which we were made , he will say unto us , depart from me ye cursed , i know ye not . but if we carry with us the resemblance of our maker , that image and likeness of him which he once stamped upon us ; if we can present him with a wise and pure heart , if we can lift up unto him holy hands , if we can see him with chaste eyes , and if our feet have walked in his commandements and trod his courts , if our feet have stood in thy gates o jerusalem , then shall the gates of heaven open unto us , then our heavenly father will take us for his obedient sons ; such as heard his voice , and such as shall hear it again , when he will say , come ye blessed of my father inherit the kingdom prepared for you from the begining of the world , for i was hungry and ye fed me , in prison and ye visited me , &c. all the sons of god from the first born , to the last , are all heirs to a kingdom , all his invitations are to a crown , his sons are inheritors of those joys which fade not away and of that rest which never shall have end . whereas the sinful person 's immoderate desires of the things of this world , are but his torment , till he be satisfied , and then his satisfaction is his torment , because there 's no rest , nor quiet in it , and proves so much less than his expectation . thus is the restless sinner always sick , one while of too much , another while of too little , now of loving , then of loathing , now of want , then of satiety , for he never ceaseth to want , till he cease to desire ; and man is always desiring either the presence of somthing he cannot have , or the absence of somthing he cannot remove , or else the continuance of somthing he cannot keep . hence the sinner appears to be as the prophet esaiah speaks , isa . . . like the troubled sea when it cannot rest , whose waters cast up mire and durt , the winds within him , and the waves and tide without him , give him no rest , and when his delights are at the highest floud , they do bring him the sad news of an approaching ebb . ask but the unclean adulterer , and let him tell you , what rest and peace he finds in his vice ; compare but his short pleasure , with the tormenting fire of his lusts , joyn'd with the worm of his guilty conscience : have but patience to look upon him in his nasty diseases and rotten bones , his wasted flesh , as well as estate ; ( for that is often the event , always the hazard ) and he will have little to boast of , but will find himself really to endure more misery in the way to eternal death , than many a holy chast christian finds to eternal life . ask the glutton or the drunkard , whose highest thoughts are for the cloying , not satisfying their disordered appetites ; ask if they find not themselves uneasy , when they consider how short and low their pleasure is , compared with the irksom diseased shamefulness of their sin . see how heavily the ambitious proud person walks , between his eager desires and doubtful expectations , under his false hopes , and true fears , and then judge whether his wearisom days , and restless nights , can bring him any true content . should i instance in the idle gallant , whose time like a burthen lies upon his hands , or in the contentious wrangler , or unpeaceable brawler , the secret whisperer , or the open detractor , i should tire your patience sooner than want a proof , that sin is a wearisom uneasy heavy restless burthen , and that it is necessary by the way of virtue to come unto christ for ease and rest . the angel in tobit , bids tobias take out the gall of the fish , to cure his blindness ; if we rip the bowels of worldly , sinful lusts , and pleasures , and take out the gall of them , that is to say , seriously look upon the bitterness they bring with them , and the gall and wormwood they leave behind them , it may prove a remedy of our spiritual blindness ; yet such is our short-sightedness , that we think we are at ease under our load , and at rest in our sore travel . sin turns all things up side down , it sets earth above , and heaven below : reason at the footstool , and brutish appetite on the throne , and having thus lookt downward for our rest and happiness , we are ashamed to look heaven in the face , and having lost heaven for earth by sin , we look downward still , as fearing that hell , which we have so well deserved ; and this is it which makes men suffer all sorts of diseases , the gout , the stone , tooth-aches , and all kind of tortures , rather than die , because ill led lives leave men under anxious fears and sad doubtings , what shall be their future state . when tamberlin commanded all leprous persons to be put to death , lest they should lead a miserable life , the poor lepers thought his mercy cruel , and would have endured more willingly two leprosies than one death ; not because of any great comfort they took in their lives , but because they knew not what might follow after death . to lose this life without assurance or hopeful probability of a better , is doleful and bitter , but to lose it with assurance from gods own mouth of a far worse , of incurring an eternal death , anguish and pain without mitigation , this makes death deadly indeed , when the sinner must die again , for the sin he dies in , when the first death leads to a second ; and when all the terrors , and sorrows , and pains , of the first death , are but the evidences of more , or worse to follow ; when the fire that 's now begun to be kindled , will burn down to the lowest hell , deut. . . if we believe this in good earnest , why do we not hate sin , worse than death ? because sin is the cause of all this ; the cause of death and all that is deadly : it makes us liable to a dreadful account at the day of judgment , and makes our whole life restless and uneasy . this being so , how dare we trifle away one day or hour more of that term , or time of trial , upon which , though so short , and so uncertain , depends such a life and such a death , such joys and such sorrows , such rest and such disquiet , to all eternity ? methinks if heaven cannot allure us , with all the joys and blessed eternal rest there to be had ; hell might affright us , with its dreadful sufferings , into our duty , and compel us to make god at least , our last refuge , if not our first choice . no loss so great as the loss of god , and the kingdom of heaven , and that rest we are there invited to . no prison so loathsom , as the bottomless pit of horror and darkness : no sight so ghastly as that of frightful fiends : no shriekings so terrible as those of damned ghosts : no stench so noisom as that of the lake of fire and brimston : no fire so hot as of the wrath of god , which puts the sinner into chains never to be loosed , into darkness never to be enlightened , and gives him gnashing of teeth never to be remedied , gnawing vipers never to be pulled off ; and this makes up such a mass of woes , such a deadly death , as exceeds all humane eloquence to express , much more all patience to endure . now to avoid all this st. paul tells us , heb. . . what we must do , we must lay aside every weight , and the sin that doth so easily beset us , and run with patience the race that is set before us ; running the way of gods commandements , which st. paul calls here a race , is the way to this everlasting rest ; therefore let us so run that we may obtain it , and then our recompence is , a crown of life ; if we slothfully neglect it , our punishment is , tribulation and anguish , endless and intolerable , the worm of conscience that never dies , the fire of hell that never goes out . were we left to the glimmering suspicious light of natural reason , as most nations were of old , and many are still , to guess at the way that leads to this everlasting rest , or to find it out by a painful enquiry , through many difficulties , and impediments of a contrary erroneous education , we were by far the more excusable , but when by the mercy of god , we have the gospel sounding in our ears , and the way to this rest chalkt out before our eyes in holy scripture , and lively oracles , with all the powerful perswasive motives of hope and love , inviting us to it on the one hand , and all the cogent constraining motives of threats and fear , to drive us to it ; hearten'd on with promises , assistances , and instructions on the other hand ; what pretence of excuse can we have , that we should fall short of this rest ? but some are often enquiring , what is the lowest degree of holiness , faith , and obedience , that is consistent with the escaping of hell , or hope of heaven ? they would know , what is the lowest rate that heaven and eternal rest will come at ? the greatest part of those that would be resolved in this enquiry , are of a most disingenuous unworthy disposition ; for when god hath obliged us , by so many mercies , assistances , encouragements , and rewards , thus to beat down as low as they can , the price of all his kindness and bounty ; 't is a dangerous sign that he that seeks heaven and happiness so faintly , will not seek it long ; for we sail against tide , in our voyage to heaven , and earnest diligence is required in the passage thither , but if we begin to lay aside our sails and oares , we shall by the very stream of our nature , ( the world and the flesh ) be carried backward to perdition . the way to heaven is upward , but the ground is falling that we tread on , and the heaviness of our nature , doth perpetually expose us to relapses . 't is very probable , that he that is so jealous and wary , of doing ought more than is necessary to this eternal rest , will never attain to do so much : he is likely to shoot short of his mark , who is so affraid of over-shooting it . he that said : so run that you may obtain , meant , so diligently , so earnestly , as if you were never sure enough of obtaining it , but by running as fast as your spirits can hold out , till you come to the gaol , the high price of your calling in christ . the slothful servant that said his master was an austere man , did but slander his master , to hide his own negligence , thinking all too much that he did , and that eternal salvation , which cost no less than the death of the lord of life , the son of god , was set at too high a price . such as are thus niggardly of their pains , will find at last , that by not improving their talent , they will lose at once both heaven and it . take from him the talent , saith christ in the parable , matt. . . and cast the unprofitable servant into outer darkness . that this may not happen unto any one of us , let us follow the advice of the apostle , heb. . . which saith , follow peace with all men , and holiness , without which no man shall see the god of peace . god is not disquieted or troubled , or angry , though for our sakes he seems to be so , when his wronged justice must punish us , unless we repent : 't is our sin not his wrath , which whets the sword of the destroying angel , and shall not we desire to be like the angels , yea like our heavenly father , in being at rest and quiet , and keeping the peace of our spirits , in the midst of a froward generation ? to be sedate and quiet in the midst of as many humours as men ? to be the same when others run several ways to break our rest ? to be humble when one scorns us ? meek when another provokes and rages ? silent when this man reviles ? charitable when the other hates and persecutes us ? not to be transported with passion at others violence ? to stay at home , and keep our selves in calmness , and peaceable rest , when the world is gone out of order , not to pull it more in pieces , by seeking to settle it as we please ? not to enrage the fire that threatens us , by blowing up with violent words , but to quench it with soft answers , and to overcome evil with good , following peace with all men , and fighting only against our lusts and passions , which war against the soul , and disturb and hinder its rest and peace ? from whence come wars , and fightings amongst you , are they not from restless lusts and desires of all sizes , that war and rage with in you ? these lusts are the spawn of the two great sensual principles , desire and anger . sometimes pride , sometimes coveting that which god hath not made ones lot , and then disturbing and confounding properties , in hope of attaining it : all the unpeaceableness in the world , is forged , and managed by these lusts : and the graces which christ prescribes , matt. . as humility , meekness , contentedness , are sent to root them out , and to dwell with that impatience , and insatiable restless ravening , which troubles the world : but too many there are amongst us , who have not thus learnt christ . the wrathful malecontent , who disturbs both church and state , sails through a stormy tempestuous sea and rocks and sands ready to ruine him , that by the ruine of many others , in soul and body , estate and good name , he may arrive at his wisht-for haven of riches and power : but what doth he find at the end thereof , but a miserable shipwrack of himself , as well as others , horror of conscience , hatred from men of all parties , perpetual jealousies of his being bereaved of his dearly bought , unjust acquisitions , and at last , 't is likely , hamans gallows , absalons tree , or joabs sword ? however an infamous name and memory , after an anxious perplext life , and that which is incomparably worse , eternal intolerable sorrow and pain both of soul and body . the like may be said of the heretick or schismatick , who , when he hath prided himself a while , by leading a numerous party or sect , of unstable souls , from the faith that was once for all delivered to the saints , from the unity of peace , and order of obedience to lawful governours , into destructive error and schisme , finds himself wilder'd , and those that followed him crumbled into subdivisions , 'till one and the other end in shame and self confusion , bringing them either to repentance , or intolerable endless misery . but on the other side , the peaceable , meek , obedient follower of christ enjoys his rest , and the benefit of good government , with cheerful thankfulness to god and man ; bears the troublesom oppressions , and disorders , of an evil one patiently ; and if the violence of seduced governours , call him to the fire and fagot , imprisonment , banishment , sequestration and what not , he chuseth rather , poverty and death , with torments for an hour or two , than the farr worse rack of an evil conscience , the worm that dieth not , and the fire that is not quenched . they that go about to build a tower up to heaven , if they be once confounded and divided in their language , 't will prove but a babel , or shameful chaos at best : when one builds and another pulls down , what profit have they then but labour ? eccl. . . a house divided against it self , be it a family , a kingdom , or church , it cannot stand to gods glory ; and it were to be wisht , that they who have the glory of god in their mouths , when they separate from the church ( which baptized , and taught them their christianity ) for matters of an indifferent nature , no where forbidden , would take heed of dishonouring god , and his glory , by pretending to make them the end of their groundless quarrels and jealousies . the common enemies to true religion are atheism , and supersttion . whereto then serves all this ado , about gestures , and vestures , and other external rites and formalities ? that for such things as these ( never imposed but for decency and order ) men should clamour against the times , desert their ministerial office , fly from their country as out of babylon , stand at open defiance against lawful authority , in church and state , draw their pens and swords against them ; whereto serves all this , but to give scandal to atheist and romanist ? the atheist , to think there is no certainty in religion , and scoff at all ; the romanist , to think that theirs is the true , when their adversaries have so little unity and peace with each other ? unity and peace , are the order and harmony , the beauty and strength , and comfort of our own spirits , as also of families and neighbourhoods , cities and kingdoms , church and state. peace gives a seasonable opportunity of gathering wealth , and of employing and enjoying it , with thankfulness to god , and charity to man ; it gives an advantageous leisure for learning , and knowledge of all sorts ; especially that which most concerns us , the knowledge of god and christ jesus . but division and strife , are the ruine and misery of single persons , the bane of private families , publick societies , church and state , and all that is profitable , or comfortable to man. when the world is out of frame , peace establisheth the pillars of it , brings every part to its own place , the sensual under the rational , the flesh under the beck of the spirit . it draws the servant under the master , the subject under the magistrate . the peace of families and kingdoms , makes every part to dwell together in unity , it keeps every man in his right place , the master on horseback , the servant on the ground ; the king on the throne , the subject in his private station ; the pastors in their place of teaching , and the people in theirs of attention and devotion : like an intelligence , it moves the lesser sphere of a family , and the greater orb of a commonwealth or kingdom , composedly and orderly in its happiness . peace is so necessary in all conditions to rest and happiness , that without it , ones family is a prison , or sad confinement to trouble and molestation : neighbourhood , gives but the opportunity of vexing and injuring one another : towns and cities , are but so many wildernesses of wild beasts : the church no church , more like babel , than jerusalem : a kingdom or state , a disorderly chaos ; yea an aceldama , or field of blood . by peace at home , good laws and orders are made and kept ; magistrates respected , subjects relieved according to their necessities : by peace and agreement in the church , gods ordinances are duly observed , good discipline executed ; pastors and teachers maintained and encouraged , the people edified , gods houses preserved and beautified : who is there then that would not seek his eternal rest hereafter , by seeking peace and ensuing it here ? christian religion , that leads and conducts us to this eternal rest , is also the wisest and most powerful preserver of peace in order to it ; it commands us to study and pray for it , to follow it , with all diligence till we overtake it ; we are commanded to lose our right for the sake of peace , to part with coat , or cloak , or any thing tolerable , rather than it . peace levels the hills , and raises the vallies , and casts an healthful peaceable influence , on all conditions and qualities of men : that as it was prophesied , isa . . . the wolf may dwell with the lamb , and the leopard lie down with the kid. and if it be not so with christians , it is because they are so in word , but not in heart ; have received the gospel of peace in their ears , and heads perhaps , but not in the love thereof : for were they indeed the sons of peace , in whose hearts the peace of god takes place , were they members of that body of which christ is the head , then every member of such a kingdom or church , would keep its place , with subordinate dependance ; the rich by supplying the poor , the poor by blessing the rich , the wise by teaching the ignorant , the ignorant by hearkening to the wise ; every man being as an angel , or ministring spirit , to another . but the restless , unpeaceable person , counts it his honour , to speak and do what he list : to pursue his enemies till he take them , and beat them as small as the dust before the wind ; to stand in the vally , and touch the mountains till they smoak ; reach at that which is above , and pull it down ; divide that which is united ; shake that which is establisht , violate that which should not be toucht ; and are ever moving and heaving upward , to gain a name , though it be by firing a temple , or setting a kingdom or church in combustion . thus are honours valued and sought among men , the sons of belial , that would be yokeless . honourable schismaticks descend from jeroboam , who made israel to sin ; from corah , dathan and abiram , who rose up against moses and aaron , till they perished in their contradiction : honourable hypocrites , pharisees , and the sons of pharisees , whose name , and profession was , to separate as more holy ; though the baptist and christ himself , condemned them as more wicked . honourable murtherers , of their father the devil , who was so from the beginning of sins entrance into the world ; ambitious , covetous , discontented , revengful , humorous , unpeaceable persons , and these would be accounted the honourable grandees of the world ; but in the court , and heraldry of heaven , we find no such titles of honour . an honour it is to be at peace and rest ; cease from strife , prov. . . the peaceable man , he is the honourable man in scripture , and in gods account : by peaceableness , and following peace , men procure to themselves a sure title to everlasting peace and rest ; knowing that the merciful shall obtain mercy , the peaceable , peace , and rest at the last . but there are amongst us , unquiet restless persons who pretend to inspirations , and boast themselves of the spirit ; but we are exhorted by st. john , ephes . . . not to believe every spirit , but to try the spirits , whether they are of god or no , because many false prophets are gone out into the world : and our saviour's direction for the discovery of them we have , matt. . . ye shall know them by their fruits . our saviours meaning could not be only , nor chiefly , the fruits of their lives in their outward conversation , for falsehood is often set off by hypocrisy ; and a shew of sanctity , goes for great purity ; and pretences of religion and reformation , serve to delude , and mislead unstable souls . this is the wool which the wolf wraps about him , when he means to do most mischief , with least suspition . the old serpent is not so silly as to think , that his ministers ( whilst they are working the works of darkness ) should be able to draw a considerable party into their communion , should they appear in their dismal colours ; therefore he puts them into a new dress , before he send them abroad in the world ; transforming them , as if they were the ministers of light ; therefore our saviour could not mean the fruits of their lives so much , as the fruits of their doctrine , that is to say , the necessary consequences of their doctrines . if what is spoken and taught by them , upon examination do plainly appear inconsistent with any one branch or duty of a christian life , the words we may be sure are not wholsom words . it can be no heavenly doctrine , that teacheth men to be earthly , sensual , and devilish , that tends to make men unjust in their dealings , uncharitable in their censures , undutiful to their superiours . it was not the purpose of god , in publishing the gospel , and thereby freeing us from the rigor and curse of the law , so to turn us loose and lawless , to do ( as when there was no king in israel ) what seemed good in our own eyes ; follow our own crooked will , gratify any corrupt lust ; but to oblige us the faster , by these new benefits , and heavenly promises , and to bind us to our good behaviour the more strictly , allowing no liberty to the flesh , to fulfil the lusts thereof , but to exact of us sincere sanctity and purity , both of inward affection , and outward conversation ; otherwise no true rest to be expected . but our pretenders to the spirit , who call the scriptures a dead letter , boast of new inspirations , and endanger greatly the bringing in confusion amongst men , and disturbances into states and kingdoms ; the governours whereof , having no other authority , than what is either founded or agreeable to the word , or will of god , it will still be in the power of each pretender , to deliver oracles out of his own breast , as the immediate dictates of gods spirit , quite contrary to the safety , and interest of that government , which any where is , or may be established : and so the peace of kingdoms , must be as uncertain and changeable , as the phansies of men , and the laws as alterable as testaments are while the testator lives ; every illuminate breast pretending to come like moses from god in sinai , with new tables of divine commandements , which must abolish and exclude the old ; but it is our great comfort , blessed be god , that the publick doctrine established in the church of england , is at this day such , that it is not chargeable , with any one thing , contrary to any part of that duty , which a christian owes , either to god or man. let these pretenders consider what the apostle saith , cor. . . the manifestation of the spirit is given to every man to profit withal : as if he should have said , let no man pretend to the spirit , for any other end or purpose , save for what it was given , and that was not to procure himself glory , not to separate from his brethren , not to pride and puff up himself by despising and scorning others , but to advance the glory of god , and promote his own and others salvation . if what thou hast or pretends to have , be given , the honour is the givers , and the receiver must give an account how he hath used , what he hath received . now in order to the procuring this eternal rest , there are indeed in the church several gifts , in several men ; different offices , and divers operations , which look at first as if they proceeded from several principles , and tended to division ; but as all this variety tends to unity , so all indeed proceeds from unity , unity in trinity , one and the same god truly distinguisht into three persons , but always united into the same god-head . but what rest may those men expect , who dig at the foundation of our religion , and stick not to deny that blessed trinity , into whose worship , and in whose name we are baptized : the name of the father , the son and holy ghost ? to which three sacred persons we so often say , glory be to the father , and to the son , and to the holy ghost . these are the three which said to each other , when they made man , gen. . let us make man after our image , in our likeness . these are they which manifested themselves at our lords baptisme ; joyning again to renue that image , in which we were made . the father in the voice , the son owned by that voice , the spirit in the dove abiding on him : these are that holy , holy , holy , to whom the seraphims in isaiah , under the old testament , gave all glory . these are they to whom the angels and saints in heaven , sing that anthem of praise in the revelations . this is the sum of christian religion , and that which brings rest and peace eternal to all that well understand and receive it . and therefore the council of nice ordained that the literae formatae , or commendatory letters , which were the solemn warrants of entertainment , and hospitality , between christians , should be subscrib'd by these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoting the trinity , and their faith who carried those letters . there are three ( saith st. john ) that bear record in heaven , the father , the word , and the spirit , and these three are one and the same god blessed for ever : one essence , according to what our lord hath said , i and the father are one . thus to believe , highly concerns us all , because of all errors , none so pernicious , none so intolerable , as those which concern the first fountain , whence all things flow ; and the last end to which all things tend . derive all from the blessed trinity , ascribe and refer the glory of all to the blessed trinity , and then we shall come to enjoy him in blessed rest and happiness , whom we thus believe , adore and honour . st. paul tells us , cor. . . that there are diversities of gifts , but the same spirit ; differencies of administrations , but the same lord ; diversities of operations , but it is the same god , that worketh all in all . this should stand as a great argument of unity , and charity amongst our selves , humility and thankfulness to god , who hath made us partakers in several measures , and degrees of these gifts , these administrations , these operations ; that though our gifts , and places , and works are very different and unequal , yet they come all from the same spirit , lord , and god ; who wisely governs and orders all things by his council here below : the apostle tells us , v. . to one is given the word of wisdom , [ a special ability of understanding ] to another the word of knowledge , [ to interpret the mystical senses and veiled meanings of holy scripture ] to another faith , [ or a firm belief to work all miracles ] to another the gift of healing , [ a peculiar power to cure diseases without the help of physick ] to another the working of miracles , [ such as was the delivering hymineus and philetus , to be afflicted by satan ; the striking elymas blind , and ananias and saphira dead ] to another diverse kinds of tongues , [ the gift of speaking several and strange languages , which he was never taught ; ] and all this worketh that one and the same spirit , who divides his several gifts , to several men , according to his good pleasure . other scriptures tell us the same , as that of st. matt. . . the master of the house gave to one servant five talents , to another two , to another one , to every one according to his several ability : he gives such , and so much as he sees every man is fit to make use of , to gods glory and the common good . thus god will shew himself both a free donor , and a wise disposer of all things . for if one man should have all abilities , and others few or none of any worth , the world might seem to be guided , either by blind fortune , or fatal necessity ; but now that men have their several offices , and their several abilities , by which they are each fitted for anothers service , and all for the beauty and benefit of the whole frame ; the hand of divine providence , appears in the disposing of them . god would have men take notice of their gifts , and of their defects , that by the one they may learn humility , and by the other thankfulness . for if any one had all parts , he would be too proud of his perfections , and begin to think he needed not the supply of gods farther favours , who had so much of his own already . again , if any man were destitute of all gods gifts , and mercies , he would want matter to bless god for . but now that god hath given to men a measure of good things , and hath temper'd their gifts , with many defects , they may easily see , they are both indebted to god for all they have , and depending on god for all they want . and so this dividing gods gifts , should teach us to think humbly of our selves , and thankfully of god , and to set up our rest in those gifts and graces , which his bounty hath so freely conferred upon us . not inwardly to repine and envy , nor outwardly to disturb and pervert , that order which god hath made , but to let god alone with his wise and gracious dealing with us , and to rest satisfied with our own portion , and to prize and esteem the gifts of others , acknowledging their due worth and value where ever we find them ; for if the holy spirit of god , divide his gifts as he will , and his will is always gracious and wise , then either to deny , or envy , or debase them , is no better than to thwart god , in one especial work of his wisdom and goodness . some men indeed would have greater gifts , and most men would have greater callings and places in the church and state ; all secretly grudging against god , and envying one another ; and if it were not the mercy of god , to over rule such secret swellings , they would burst out to the overthrow of peace and order , and would prove no less destructive , to our temporal quiet and rest here , than to our eternal rest hereafter . 't was good counsel which joseph gave to his brethren , when they were returning with their sacks of corn to their father in canaan , see ye fall not out by the way . we are all travellers returning to our fathers house , the heavenly canaan , in which are many mansions , enough certainly for all the sons of adam , and god hath given to every man , such gifts and graces , such guides and assistances , for their conduct , that were they not wanting to themselves , they need not doubt their safe arrival . but such are our fallings out by the way , such our jarrings and dissentions , our lingrings , delays and backslidings , that we may have cause to fear , the greater part of these travellers will fall short of these mansions , and never take up their rest in their fathers house . it is an ancient and true saying , unum quodque est propter operationem suam . god hath made all that he made ; ordered all things that he ordained ( and there is nothing but what he made and set in order ) for that work and operation , to which its nature , place and faculties , are fitted . the work and operation therefore , is the first in order of intention or design , though the last in order of execution and accomplishment . but nothing can operate or work aright , except it be gifted , or endued with some faculty , or hability to that work . and that this faculty or hability may produce its work in due order , it must have its due place and office , appointed by him who orders all things . now as this is true and certain in the universal body of the world , and in the particular natural body of all men ; so it is chiefly to be observed , in the spiritual body of christ's church . first there are gifts to enable men to perform the work for which god hath appointed them . then there are offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or administrations , to authorize them , and give them commission , in their several places to exercise those gifts , with which they are endued , and perform those works , for which they are gifted and authorized . then there are works , which must be performed by men endued with those gifts and those commissions . this is the wise method and order which he that hath made all things in number , measure and weight , hath prescribed , and observed himself in all his works , and prescribed us in his word to observe . gifts are first mentioned , because they are first necessary , for the qualifying of the person both for his office and his work . what ever we have , what ever we are , by nature or grace , in our worldly condition , or in our spiritual , is a gift : for what are , or what have we , in any respect , if good it be ; that we have not received , from that god , who is the only self-subsisting , all-sufficient fountain , and fulness of all being and life ? for in him we live , and move , and have our being : from him , and through him , and to him are all things . he spake the word , let it be thus , and thus , ( by that eternal word his only son ) and it was so . his spirit moved upon the waters , and all things that he pleased to have done , through this word , by this spirit were produced ; for by the word of the lord were the heavens made , and all the host of them by this spirit , or word of his mouth . all then is his gift : ab unissimo deo manant multiformia , ab aeterno temporalia ; all diversity comes from unity , all times and temporal things , from the eternity , of this trinity . it is god alone that hath made and order'd the dull earth and the active sun , distinguished the world into such diversity of creatures , in order to serve one another , the elements for the mixt bodies , herbs and grass for the living unreasonable creatures ; those for man , and man for his own service and glory . if god had made but one creature , that one had proved him an infinite god , as to his power , for nothing but an almighty power , can bring forth any thing , though but an atom , or dust or sand out of nothing . but now that he hath made and appointed so many creatures , in such a just and excellent order , this makes the riches of his wisdom and bounty , clearly appear to the eye of reason , and then he demands of man , who hath this reason , in all humility and thankfulness that he adore and revere that god , who hath made so many divers creatures to serve him , that he may learn thereby to serve and love his creator , and gracious benefactor ; and so at last come to enjoy him , whom he hath thus served and loved , in eternal joy and rest . if any one should ask , why was i made a liveless element , a senseless plant , an unreasonable though a living creature , but a reasonable man , above all these , able to see , and consider what i see and know ; to the honour of god ? there can no account or reason be given , but the free bounty of his gift , who thus distinguisht and ordered all things . and so also amongst men ; why one is noble , another obscure ; one rich , another poor ; one beautiful , witty , and strong , another weak , dull , or less comely , what account can any one give , but that there are diversities of gifts , but the same spirit , lord , god , who thus orders them ? and this must teach us contentedness , without envying superiors ; and charity , without despising or neglecting inferiors . but besides these gifts , these offices and administrations , which god hath placed in the world , for its temporal government ; there are gifts supernatural and spiritual , which god hath ordain'd and placed in the church , for the spiritual government of mens souls , in order to gods service here , and mans eternal rest and salvation hereafter . and these gifts , saint paul in the first to the corinthians , . . reckons up to be eight in number . first apostles , secondarily prophets , thirdly teachers . after miracles , then gifts of healing , helps , governments , diversities of tongues : whereof five were needful only at first , and so to continue but for a time : but those that were to abide for ever , are reduced to three , teachers , helps , governments . priests or presbyters to teach , deacons to help , bishops both to teach , help , and govern . these all , the church had from the beginning , and our church blessed be god , still hath them . these the synod of carthage calls the three degrees of the clergy ; and we find frequent mention of them , in all the monuments and records of the church , whether provincial synods , or general councels , publick liturgies , or private writers , historians or fathers ; canons made for their several offices and administrations , bounding and limiting each from other , in their proper works and operations . that of presbyters and deacons , hath been less questioned ; but that of bishops more disputed in late times : yet who can question , or doubt of their being placed in the church , by the apostles themselves , that hath with any impartial eye , read and considered , either the scripture , or the ancient expositers of scripture . timothy at ephesus , and titus at creet , have their episcopal office and duty plainly described , and order'd in scripture by st. paul. the seven stars in christs hand , rev. . . are the seven angels of the seven churches , saith christ himself . and he that considers what these churches were , of how numerous christians , of what large circuit , containing several cities and countries , can hardly doubt of what the ancients have said : that the angels of these churches were not only bishops , but metropolitan arch-bishops . sure we are , that church writers and historians , set down the very particular names of these seven angels or bishops , and not only so , but their successors for several ages . the first general counsel of nice , from which the nicene creed hath its name , consisted of three hundred and eighteen bishops , as many as abraham had in his army against the kings , in the story of genesis , as st. ambrose wittily alludes . and the first general synod , calls the government by bishops , arch-bishops or metropolitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antient guise : so ancient it was , that the ancient writers we have ( and some we have of the next age after the apostles ) mention it as universally spread over the church , and from no other at first derived , than from the apostles . nor could it indeed have been so early , or so generally diffused , from any less authority than theirs . these are they whom st. paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving them power of ordination and of government , rulers and presidents . ignatius every where distinguisheth them from presbyters , and deacons , as being above them , and calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , governours . so doth st. cyprian , origen , eusebius , epiphanius , and who not ? attributing to them not only the chief place , but the highest authority and power of government . hierom himself , though but a presbyter , and a zealous defender of presbyters dignity , derives the difference of degrees no lower , than from the times of the apostles , for so are his words ; when they began to say , i am of paul , i of appollo , i of cephas , then were bishops every where placed to prevent schism . and that we may know , that these apostolical traditions are taken from the old testament ; what aaron and his sons , and the levites , were in the jewish temple , that bishops , presbyters and deacons , were in the christian church . and therefore if we will not make so learned , and so religious a person , plainly contrary to himself , he must be so understood in his other sayings , as not to deny what he plainly affirms , that episcopal government came from the apostles . but this hath been so fully discussed of late years in this nation , and particularly by a person of great worth and learning , at a visitation in cambridge , ( to which i refer you ) that i shall no longer insist upon it , only remind you , that differences there are of administrations , that is , of offices in the church , as well as diversities of gifts ; and all these different administrations , high and low , as well bishops , as priests and deacons , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper term of the lowest of the three , the deacons ; which we translate administrations , but might as well be rendred ministeries , or services : but why are they so called ? surely to teach the highest of them , both diligence and humility in their office. every honour , hath its burthen answerable to it ; and the higher the office of government , if it be truly and conscienciously discharged , the pain-fuller is its work and service . 't is an old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the master in a great house , is the greatest servant ; while all they serve him , in their several places , he is fain to serve them all , study and watch to provide for all , to govern all . in no house is this so true , as that of the church : for whose cares , studies , dangers , watchfulness are so great , so various , so perpetual , as theirs , if they do their duty ? and whose condemnation is so great , if they do it not ? bishops are generals in this spiritual army , and yet faith st. paul , fellow souldiers ; accountable to our common lord christ jesus , not only for their own souls , but for others too ; nor is the meanest common souldier , by the hundreth part , obliged to so many cares and pains , exposed to so many dangers and troubles , as these generals . rulers they are in gods house , but their ruling is for gods service , and mans salvation : and what a load of cares and pains , doth this ruling lay upon them ? fathers they are in place and dignity , but brethren in love and humility they must be . stars and angels they are called , but how do the stars run their course , day and night for the service of this inferior world ? how do the angels condescend to be ministring spirits to the poorest of gods family ? read but what our saviour saith , matt. . . whosoever will be chief amongst you , must be your servant , even as the son of man came to minister , and to give his life a ransom for many . read what saint paul saith , cor. . . to the . and you will surely confess , that the highest offices in gods church , are the most painful dangerous services : ministeries truly so called , so truly , that the ancient bishops entering that office , might truly say , nolo episcopari . but the more painful their service is , the greater ought to be their honour , both of inward respect , and outward maintenance . all that are under these ministeries , or administrations , ought to take heed of despising them for this reason , because they are ministeries ; but rather honour them because they are over you in the lord. the higher powers , kings themselves , are twice called by this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministers of god , rom. . the angels are called ministring spirits , yet are still principalities and powers , thrones and dominions . nay , our lord himself , whilst he was yet on earth in the form of a servant , is called by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the minister of the circumcision for the truth of god. this must teach those in this high place , humility and diligence , but others it must teach obedience and thankfulness , to esteem them highly , for their works sake ; to obey them that have the rule over you , and submit your selves , because they watch for your souls , as they that must give an account . he that desires the office of a bishop , desires a good work , saith st. paul : good indeed , and a work indeed . to govern and guide so many flocks and their pastors , with zeal to god , and charity to man ; with unwearied patience and humility ; without corruption or partiality , through favour or fear , of high or low , small or great , poor or rich ; to govern and teach wisely and diligently ; to look so carefully to ordination , that all the truth , and none but the truth , be constantly preached , and the service of god be constantly performed , with all reverence , free from prophaness , with all purity , free from superstition . that the sacraments and discipline of the church , be administred in their power and beauty ; all this is a work indeed , as full of labour and care , as of honour : even the lower administrations , those of presbyters and deacons , have not they their work too ? they have sure in their several places enough to spend their time , and spirits wholly in , if they do their duty . the presbyter hath a great share of all . the bishops work is in a great part committed to him , and would the people make that use of gods ministers , which their eternal rest and salvation requires , it would quickly be found , that preaching were not half of the ministers work and care : and yet preaching is no small work . to instruct clearly in all the mysteries of faith , to exhort earnestly , and affectionately , to all the duties of life and practice ; to convince so many numerous errors , as daily arise ; to rebuke and reprove so many sins , and sinful persons ; without fear of the great , or the many ; to comfort the feeble minded ; to humble the haughty ; to stir up the slothful , and temper the furious ; to uphold the falling , and relieve the wavering , and reduce the wandering ; to stop the mouths of so many , and subtil gainsayers , from the atheist to the schismatick ; from the prophane to the superstitious ; to clear those obscurities , to answer those difficulties , remove those scandals , which so many men in weakness , or wilfulness are subject to , and to second all this with a life unblameable ; this certainly , is a work of great variety , study , and pains : and yet a work so necessary it is , that better for us , we had no gifts nor ministry at all , than not to perform it : and the more it behoves the rest of the world , not to hinder , not to discourage , not sacrilegiously to rob , not to perplex us in this our work ; but to strive to make it as comfortable to us , and as fruitful to your selves as you can , seeing the end of these ministeries , these services , these works , the end of all our labour , is to bring you to endless rest . all our abilities , all our gifts are from the same spirit , all our works are wrought by the same lord , who worketh all in all , that is well wrought ; both in him that writes , and him that reads , both in him that speaks , and him that hears , in him that is governed , and in him that governs . if this be so , let us banish all pride , if our gifts , and places , and works be never so high , never so many ; envy , if our gifts and places seem never so few and low ; for what are the highest amongst us , but the instruments and servants , of this supreme donor , and mover ; receiving all from him , accountable for all to him ? and how can the lowest and meanest murmur , or object any thing against it , since they that have the lowest and meanest , have it a gift , and could not challenge it as due , but have it by the wise disposal of that lord , whose wisdom knoweth what is fittest for each ; and whose goodness bestows that which is most fit , and the meaner , or less gifts and places any one hath , the more easily is both his work , and his account ? away then with haughty pride , or mutinous envy . let not one say with repining regret , i am slow in apprehension , weak in memory , shallow in judgment , whilst others are quick , tenacious and solid : i have neither wealth to buy voluminous authors ; nor arts , nor parts , as others have , to dive into those difficulties , and obscurities , and gain a clear solution of them , as others have . nor let others say in haughty contempt of their inferiors , or meaner brethren ; how mean are such and such compared with me , in graces , and places ? i can lead my amazed auditors , whither i will , with my eloquent tongue ; whilst others freez in their pulpits , and tire their auditors into wearisomness and drowsiness . but let the one and the other say , these are gifts freely bestowed , where it pleaseth the giver , and who shall say unto him , what doest thou with thy own ? he owes nothing to any , who can demand any thing of him as his due ? he is the supreme wisdom , who shall direct him in his counsel ; where and how to dispose and bestow his gifts ? the supreme lord , who shall command him , where and how to dispose and order his administrations ? he is the only almighty god , who shall accuse his work of weakness or defect ? let the lowest and meanest remember to say , though god hath denied me this or that which others have , yet hath he given me something which others want . he hath not given me an high place , but he hath given me that retirement and safety , of which those that are in high places , are bereaved . he hath denied me promotion , but given me that health , which they that are preferred before me , would willingly purchase . on the other side , let those that have highest gifts and places , say to themselves , why should we boast of our lords bounty , and not rather tremble to think , of ascribing that to our selves , which is his free gift and dispensation ; least he take it away , when he sees it abused ; or if he continue it , condemn us the heavier for being unthankful ? since it is thus ordered , by the wise disposer of all things , let one , and the other remember , that all are the spirits almsmen in their gifts . the lord's ministers in their offices , gods workmen in their works , and thus when every one shall be contented with his talent , each one shall find peace and quiet , and rest within him here , and be qualified for eternal rest hereafter . the world hath many pretenders to this rest , and those so contrary one to another , that their very pretences to it , shew this eternal rest to be very desirable ; but the contrariety shews , that this rest hath so much of difficulty in it , that all that lay claim to it , cannot justifie their claim : and though they cry with the mathematician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have found , and i have found it ; yet they are so much to seek , that their confidence , without evidence , hath brought many to put it to the question , whether there be any such rest to be found ? we must not be so foolish , or so slothful , as those scepticks , who question , or deride the possibility of searching , and finding out this eternal rest ; but with humility and diligence , humbly apply our selves to those rules , which are given us for its discovery . some there are that lay claim to no other , nor higher felicity , than that which either natural philosophy , or civil policy can help them to : and these , though they have gone far , discovered and publisht many truths , pleasant and profitable for the world ; yet their aims are too low , to give the soul of man satisfaction , or acquiescense here : the light and rules they walk by , too weak , and too uncertain , to reach those very aims , which themselves own ; much more must they needs fall short of mans great eternal end , this endless rest : the pursuit whereof , is our wisdom here ; the attaining whereof , is our happiness hereafter . there are in the world men ( and those not a few ) who seek after wealth and honour , and great power ; and weary themselves day and night , to attain their ambitious desires , and think themselves still in the way towards this eternal rest : but our saviour's appearing in the world , as he did , in much humility , demonstrates unto us the contrary . the innocency , righteousness , charity and holiness of his life , were so conspicuous , that the scribes and pharisees , nay , the devil himself , could not find any true accusation against him ; and he that betrayed him , went and hanged himself , because he had betrayed so innocent , so good , and holy a person : because he came not to gratifie , the wordly and carnal expectations of the jews , with any outward pomp or splendor , suitable to their desires , they vilify his person , revile his doctrine , persecute his followers , contrive his ruine : yet what was a temporal advancement , or deliverance to an eternal redemption , from sin , death , and hell ; to an eternal advancement , above all enemies , to those honours and joys at gods right hand ? and how contrary had it been to the design of his incarnation , which was to satisfie for mankind's former pride and ambition , intemperate voluptuousness , insatiable covetousness ? to exemplify , as well as teach them , the grace of piety , and contentedness , with the meanest condition here below , by setting their hearts on things above ? how contrary had it been to such a purpose , for our lord to have appeared in the plenty of wealth , or the splendor or pomp of worldly honour , in the power of armies , to conquer nations , by sword or force , all which would have but enraged the sinful distempers of mans soul , which he came to cure ? he had given the jews abundant evidence , both at his birth , and throughout his life ; yea , at his very death , that 't was not weakness , or any necessity that made him appear in such mean condition ; but his voluntary choice , and love to mankind ; to draw them off from the love of this world , to that of god and a better life : for surely he that could command a star , to attend him at his birth , and an heavenly host to sing an anthem of glory to god , at his nativity ; might more easily , had it pleased him , been born in another place than a stable , with other manner of attendants , than a poor virgin , and a carpenter . he that could feed five thousand , with a few loaves and fishes , might have maintained as numerous an army , as he pleased : he that could cure the blind , and lame , and deaf at a word ; heal all manner of diseases , command the waters , and the wind , raise the dead , cast out devils , might quickly have had an invincible force , of men and angels , to quell the romans and other nations . he that could strike his apprehender to the ground , at the beck of his will ; make the sun withdraw his light , at noon day , and full moon ; the earth tremble , the rocks rend , the graves open at his death ; could easily have saved himself from death ; but then he should have by his example , renowned that love of worldly riches , pleasures and honours , which by his doctrine of humility , self denial , and contempt of the world , he sought to mortify and disgrace . high and lofty thoughts , do much hinder our progress towards our eternal rest , and hide from us the true knowledge of our selves ; whose first element is but dust ; dust thou art , and to dust shalt thou return : dust is our native soyl , and last home ; to which we must by a firm decree , repair ere long . by soring aloft after worldly honours , we do but make our wearisom way , the longer , and more crooked ; our fall more grievous ( especially if suddain ) and our final account after death more heavy . aspiring ambition overthrew the tempter , lucifer himself . what spirit is it then think we , which moves such young and tender plants , as scarce thrive under the walls of gods house ; such vines as hardly bear fruits , in the warm and well fenced vale ; ( i mean the retirements and vacations of a low and private condition ; ) to affect the cold and open mountains , exposed to blasts of noysom winds ? is it their glory to be above others of their own rank , and education ? this might be purchased , with less danger to themselves , and more good to church and state ; if they sought to overtop them , more by their own proper height , or true growth , in all graces and good works , than by meer advantage of ground : for when every valley shall be exalted , and every mountain made low ; that is , when all worldly differences of states , shall be laid aside , ( as at the last day they will be ) the fruit which hath grown in the vale of humility and contentedness , will appear both higher , and better far , than the ordinary off-spring of the mountains or highest places of preferment . were men so wise in heart as to consider , that the lower their place or condition is ( so it be not exposed to flouds of violence ) the apter it is to suck in the dew of heaven , and bring forth fruit in its season . there are in the way to this eternal rest , great variety of travellers , furnisht with various and different abilities ; whose faces differ not more than their minds and manners , and these though they run contrary ways , yet all pretend they are in pursuit of the same end , and are upon their march to this eternal rest , even then , when their backs are turned upon it . the bloudy restless traytor would be thought to be in search after this eternal rest , and life , though he seek for it in the paths of death , and works like the mole under ground , and thinks that no man shall see him , 'till his abominable wickedness be found out , and 'till , in the same net that he laid for others , is his foot taken , and 'till his own demerits , and the justice of the laws , halter him into a shamefull death , and swing him into another world , there to have his portion , with ( the first and greatest of rebels ) the devil , and his angels , and ( unless prevented by a timely repentance ) to remain in flames that burn to all eternity . another sort of rebels there are more noble , though not less bloudy than the former , of an higher and more honourable extraction ; yet such as move in the same sphere , who hide their heads aloft in the clouds , who also think that none shall see them ; but he that is higher than the highest , laughs them to scorn , and lets them drop into the same pit , which they made for others ; 'till the sanction of the laws , strikes the coronet from off their heads , their heads from their bodies , and lays the ax to the root of that tree , which brought not forth good fruit , and is therefore hewn down , rieven out , as it were , and cleaved for the fire . were religion as much in these mens hearts , as it hath been in their pretences ; that religion i mean , which is , first pure , then peaceable , they might have been gathered to their fathers in peace , and not have pulled upon themselves , a speedier , and a sadder mortality , than that which god and nature had first appointed for them . next , the zealous schismatick thinks he is making sure of this eternal rest , for himself and also for his followers , who runs , before he is called , and intrudes himself into that holy function , of which we read , heb. . . no man taketh that honour unto himself but he that is called of god , as was aaron . that is , no good , or holy man , must or ought , or doth take this honour upon himself , but he that is truly called of god. such as corah , have too often , and too presumptuously taken it upon them , without being called , appointed , or ordained , by lawful authority ; but how hainous a sin it is so to do , may appear by the dreadful punishment thereof ; the earth opened and swallowed him , and his , up in a moment , uzza may not touch the ark , the bethshemites may not so much as gaze into it . and though now , no such punishment be inflicted any more ; nor such a death as st. peter inflicted on ananias , befall sacrilege , ( for miracles are ceased ) and such examples at the first were inflicted on purpose , to signify the guilt of that sin , and so to terrify from it for ever ; yet god and his law is the same for ever , and they who prophane his holy orders , and institutions , by bold obtruding themselves upon them , will find a punishment meet for their sin , here or hereafter . what more prophanes holy things , than that which makes them common to all , who have but the forehead to claim and take them ? but since the acceptance of the office , and its work on gods part is all in all , as that which can bring a blessing on priest or people ; it highly concerns us , both in wisdom to our selves , and in duty to god , and in charity to others , neither to take that honourable office to our selves , nor give admittance , or countenance to those that do so , since it is indeed no honour , nor office , unless as it is derived from him , and is more likely , if not more certain , to bring a curse and not a blessing , on such invaders of the priesthood , and their followers . if god will be sanctified by them that draw near unto him , then surely most , by them that draw nearest ; by having the office of being his mouth unto the people , and theirs unto him . and sure it were a great dishonour unto religion , that all great and publick things , nay every profitable science and art , should in all societies be distinguisht , by their proper professors , ministers or artists , and only religion should be in common , exposed to be bruised by the hard hands of any mechanicks , and sullied by the rude touch of undiscerning , undistinguisht , unconsecrated persons . in reason the means should hold some proportion with their end ; and therefore the end of this holy office , being divine and supernatural , 't is reasonable persons which enter into it , should be able to shew their vocation , mission and ordination ; for that the very design of religion , forces us to a distinction of persons , and solemn call and ordination , in order to the office and work . and because every one is not fit to approach to god in the publick addresses of his church ; there must in reason be a solemn separation , and ordination , made of those persons , whose calling peculiarly is holy , and they thereby taught , and obliged to be so . that such persons being made higher than the people , by their calling ( though our brethren in nature ) may be the instruments of conveying the peoples prayers unto god , and gods blessings unto the people . thus it was throughout the world , jew and gentile , before christ's time , either pretendedly or really , and if christian religion allow otherwise , we must in effect confess , that we have the worst religion ( which is blasphemous dishonour to christianity ) and as false as its greatest infernal enemy : or that we are the worst of men , which is intolerable shame to our selves , and therefore to be disowned and detested , in heart and deed . let any favourer of these intruders , name if they can , but one true and sound doctrine , which any one party , dissenting from the church of england , hath recommended to the world , which was not before , sufficiently and solidly , taught and proved , by lawful pastors : but who can number the dangerous errors , which have been multiplied and spread abroad by these dissenters ? heresies and schismes , abroad and at home , have invaded the vnity , peace and prosperity , of almost all the reformed churches , to the extream hazard of the christian faith , to the introducing sedition in state , schisme in church , darkness and confusion in both . while many pretend to strive for the truth , how do they darken their own understandings , as well as others , with tumult and clamor , wrath and bitterness , amongst which truth is lost on both sides , as well as charity ? they write , and fight , as they say , for the truth ; but truth and love are slain in the quarrel , and prest to death , is it were in a throng , whilst they that stand by as neuters , laugh at both . what good christian can remember without sorrow and detestation , the horrid confusions , and dismal effects , in church and kingdom , which they have introduced and maintained ? the like whereof , if not greater , threatens us daily ; if god in his mercy , overcome not our evil with his goodness . as to their several pretences to piety and holiness ; what hinder'd , or yet hinders them , from living as godlily , and as holily , with thankfulness and honour , within the church , to its preservation ; as without it , and against it , they pretend to do , to its disturbance , and destruction ? a surplice and hood , a signing the child with the cross at baptisme , a bowing to our lord jesus , when he is named , we have been often told , is what they bring , as their greatest proof , of superstition and will-worship ; whereas the last , is manifestly no more , than to glorify with the body , or knee at sometime , that which is lawful to do at any time ; to whom god hath commanded us to bow our souls and bodies , and that to the glory of the father . and to think that a surplice is more superstitious , than a gown or other garment , which god hath neither commanded , nor forbidden , is it self a great superstition : nor can that , or the signing with the cross , be with any colour of truth or reason , called will-worship ; which the church professeth , she useth not , as any part of gods worship , but as an indifferent , yet decent ceremony ; to signify and teach man with , not to worship god with ; and what is not owned as any worship , cannot surely be called will-worship . but when all is done , is this all , that must keep us at everlasting difference and separation ? can they strein at such gnats , or rather startle at such shadows of dreams in their own phansies , yet swallow such camels , as disobedience to lawful superiors in church and state ? the hanious breach of unity and charity , peace and order in one and the other , exposing both to the common enemy , first to deride , reproach and despise us , then to undermine and ruine us ? how many papists , how many hereticks of several sorts , yea how many atheists , and scornful deriders of all religion , have these our causeless , obstinate divisions , bred amongst us ? and shall not these dreadful effects of schism at length affright us into unity ? wo be to them by whom these offences come ; and wo be to them by whose default they still continue . wo to them that have so torn the church in pieces , that now the great things of the gospel of christ , which god hath written , with the pen of a diamond , or sun beam , are either neglected , or called in question , while they contend without bowels of pity , mercy or piety ; write in gall , and fight in blood , for such things as are at the best , but hay and stubble ; compared with the precious foundation of our religion . god grant both us and them , while it is time ( if yet it be so ) wisdom and grace , to know and follow the things belonging to our peace , here and hereafter ; and to take christ's yoak upon us , and learn of him , who was meek and lowly in heart , that so we may find rest unto our souls . and let us do this the rather because what health is to the body , or calmness to the sea ; such is peace and concord to a church and state. but should it be asked of us , as joram did of jehu , is it peace jehu ; we must answer now , as he did then ; what peace so long as our rents and divisions , our separatists and dissenters , are so many ? our saviour foresaw and prophesied of these very days in which we live , inimici domestici , ones foes shall be they of ones own houshold : perditio tua ex te , jerusalems sorrows are from her own sons . what contentions so sharpe and lasting , as those which arise amongst brethren ? the nearer the relation , the greater the feude ; and the farther off usually from reconciliation : witness the sad breaches , which too often happen , between persons solemnly conjoyned by the strictest ties , and bonds of amity , above , and before any other . i mean the married couple , who might come in , and claim their portion of this eternal rest ; who are presumed to assist each other , in all the great affairs of life ; whose joys are or might be doubled , and their sorrows abated , by a mutual bearing of each others good , or adverse fortune ; insomuch that when their scene of life is come to an end , and the curtain drawn , they may lay them down in peace , and change the labour of a weary life , for the joys of a blessed eternal rest : but how much otherwise falls it often out , even between these dearest friends ? what bitter complainings are frequently heard in our streets , from persons joyned in holy wedlock , when but once disaffected to one another ? the unruly torrent of dissentions , oft times runs so high , that the man hates his own flesh , and the woman man makes head against her husband , and these though sacredly conjoyn'd and made one , become two again , so bitterly divided , that no wholsom words , nor sage counsel , can ever sweeten , or reconcile them . for prevention of this great unkind mischief , which so often happens amongst us , and so much hinders that rest and quiet here , that much conduceth to a blessed , endless rest hereafter ; men should do well wisely to consider , that whoso enters the state of marriage , casts a dye of the greatest contingency , and yet of the greatest concern in the world ( next to that of eternity it self . ) deliberandum diu , quod statuendum semel . men had need consider well of that , which must be resolved on once for all , and must either bring a great and lasting content and happiness , or trouble and misery , as lasting as life it self . a woman indeed ventures most ; for she hath no sanctuary to retire to , from the sad misfortune of an ill choice ; she must dwell upon her sorrow , and hath no appeal from his unkindness , but that of subjects from tyrant princes , prayers and tears , and though the man hath more diversions , ( yet when it comes to his turn , to lie under this unremediable sadness ) he must return to it again , and whilst he is sitting amongst his neighbours , he remembers the objection in his bosom , and sighs deeply . it hath been the unhappy chance of many , who enter the honourable state of marriage , upon some dishonourable aims or other , to be bound to sorrow and vexation for many years , by the cords of their consorts peevish disorder ; and the worst of the evil is , they are to thank their own follies , for making no better choice : for god and goodness were less in their thoughts , and had less interest in their choice , than mony , to gratify their worldly covetousness ; or beauty , their inordinate lust . men and women change their liberty of single life , for a rich fortune , prefer gold before virtue , and shew themselves to be less than money , by valuing it more than the wise content , and lasting felicity of their lives : and when they have counted their money and sorrows well over , how willingly would they buy with the loss of all that money , modesty , sweetness of conversation , temperance and faithfulness in their consort . but they are chained with the fetters they chose , and they are no whit the less chains , nor the easier , for being made of gold or silver , but sometimes the worse . nor doth he honour marriage aright , who chooseth it only , or principally for beauty ; cui sunt eruditi oculi , sed stulta mens , whose eyes are judicious , but his soul and thoughts sensually foolish . a little thread of red and white , is an ill band of conjugal affections , to tie hearts together , in all conditions till death , since their love is , nor can it be any better , or more durable , than its cause : and they are fond of each other , as long as phansie and health lasts : but sickness , child-bearing , care , time , and any thing almost that destroys a flower , may destroy that love , which at the best is but earthly and sensual . he that will find rest and quiet in his conjugal state here , must begin it with god and goodness , with wise and virtuous designs . then is marriage honourable indeed , when good and fair intentions conduct and manage it . the preservation of a family , the production of children , the avoyding of fornication , the refreshment of a wise and virtuous society , all these are honourable ends . society was the first designed , it is not good for man to be alone . children the next , increase and multiply . the avoiding fornication the last ; and that will be hardly avoide by marriage , unless you chuse such a consort , whom you can love in all conditions , and outward changes . the first , makes marriage delightful ; the second , necessary to the publick ; the third , to this or that particular person . the first makes the mans heart glad ; the second is a friend to families , cities and kingdoms ; churches and heaven ; the third is an enemy to hell , and an antidote to the chiefest inlet to damnation . to have a lasting quiet , and sure content in the conjugal life , it is prudent and useful , that all offences of each other be warily avoided , at the first beginnings especially of their conversation : an infant blossom is quickly blasted , and the love of lately married persons is busie and tender , inquisitive and jealous , and apt to take a fright , or alarm , at every unkind word , or carriage : but after the hearts of man and wife are endeared to each other , by natural confidence , and experience , trifling accidents cannot disturb their united affections , but will vanish at the sight , and remembrance of weightier obligements ; and so after their having lived in peace , and love , and joy , for a while on earth , they may meet and rejoyce together in heaven to all eternity . that the married life may prove happy , let every one love his wife as himself , saith st. paul. the husbands power over his wife , is fatherly and friendly , not magisterial : she that is bound to leave father and mother , and brother , for thee , is miserably abused , if she find it otherwise . a mans dominion over his wife , is like that of his soul over his body , for which it takes a wise care , and useth it tenderly ; and it is often led by its tolerable inclinations and desires , save when they are evil , or dangerously tending to that which is so . the government is , and ought to be divided , since the woman also hath gods image stampt upon her , and may sometimes assist , and supply her husbands wisdom . and as to the family , si tu cajus , ego caja , was publickly proclaimed upon the threshold of the husband , when his bride first enter'd under his roof ; and although there is a just measure of obedience , due from the wife , yet that 's scarcely at all expressed , in the husbands directions in holy scripture ; but all his duty is signified by love , by nourishing and cherishing , by honouring her as the weaker vessel , by not being bitter to her , by dwelling with her according to knowledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not bitter against her , that 's the first and lowest signification of love . a civil person is never bitter against a stranger , much less a friend that enters his roof , and is secured there by the laws of hospitality ; and he surely is strangely rude , who useth her rudely , that quits all her interest for him : and is besides , as much the same person , as another can be the same , having the same religion , children , and family , and is fled for protection , as to a sanctuary , not only to his house , but to his bosom and heart . marcus aurelius said well , that a wise man will often admonish his wife , reprove her seldom , but never lay his hands upon her . st. chrisostom tells us , that an husband reviling or striking his wife is , as if a king should use his viceroy so , from whom most of that reverence and majesty must needs depart , which at first he put upon him , and the subjects will pay him the less duty , by how much the rudelier the prince hath treated him ; the loss redounds to the king himself , and the government will be thereby disordered and ruin'd . he that loves not his wife and children , feeds a lyoness , and breeds nothing but fears and sorrows to himself , nor can blessing it self make him happy : all the commandements of god , injoyning a man to love his wife , are but so many invitations to him to be happy himself , and make her , and his children so . if mutual love be once secured , there can be no great danger from any thing else , because such love as makes the man chast , keeps the woman also within the sober bounds of modest chastity . obedience is the womans duty , which though no where expresly enjoyned the man to exact , yet is often commanded the woman to pay , and the less it is exacted , the better and more kindly is it , when duly paid , both in the sight of god and man : and this proclaims her humility , and reverend esteem of his wisdom , and is an acknowledgment of the injunction imposed by god ; and though in sorrow she bring forth children , yet with love and joy she may bring them up . the womans obedience though largely extended by st. paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephe. . . in every thing , yet 't is limited , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 't is fit in the lord , collos . . . the womans duty obliges her to put on the ornament of a meek and quiet spirit , which is in the sight of god of great price : sweetness of manners , humble comportment , fair interpretation of all things , that are capable of it , an industrious hand , a silent tongue , a faithful heart , to his person and bed , his purse and estate . and that this may be done with chearfulness , it is one excellent height of christian religion , above not only the heathens and mahometans , but the mosaical allowances ; that it hath provided for union between man and wife , by forbidding strictly poligamy , or the having many wifes ; and also hath forbidden divorce , except in case of adultery . by forbidding poligamy , our religion hath prevented all those domestick emulations , which would necessarily almost arise , between a leah and a rachel , though in jacobs family ; a sarah and a hagar , though in abrahams house : the mans love runs in a fuller stream , because not divided into many rivolets ; and the womans love and faithfulness is demanded more justly , because it hath an equal proportionable answer , without the provocation of any corrival . and then by forbidding divorce upon any pretence , but that of adultery , it makes peace more necessary , and contention more terrible , seeing if they will not become a mutual comfort , they must always endure that mutual torment , from which they are allowed no refuge . if all this be not enough to settle domestick peace , turn but your eyes upon the wildest creatures , let the beasts of the field , and the fowls of the air , shame us into it : for even the most unsociable hurtful creatures , keep peace at home , in their own nests and dens . what bloudy tygar is there , that doth not softly and tenderly demean himself over his female mate , and young issue ? what ravenous kite , doth not joyn with his she partner , in building his nest , sitting upon the eggs , feeding his young ones ? the lyon doth not roar at home , nor tear his lioness , nor devour his whelps , but maintains peace at home , by his very enmity abroad : the prey of his foreign cruelty , is the common food of his private den . thus god from heaven , men on earth , the beasts of the field , and fowls of the air , do all teach and instruct man and woman how to be happy , and to go by couples to the ark of their eternal rest . now this eternal rest , must not be sought , ( because it cannot be found ) by a partial obedience , by leaving one sin , and cleaving to another ; every man is not alike inclined to every sin , nor can the pursuit of some pollutions , consist with the prosecution of others ; for sins are contrary one to the other , as well as to grace : nor is there any thing more usual , than for the violent unruly nature of rash man , to run out of hatred to one extream , into another opposite to it . superstition dotes , prophaness is mad : and how many hating superstition , turn prophane ? whilst others hating to be prophane , turn superstitious ? covetousness gathers all , prodigality scatters all ; men usually fall into one extream , whilst they run from another ; either they despise prophesying , or think it all in all . to abhor idols , and yet to commit sacrilege ; to worship the walls , or else to beat them down ; is to drive out one devil with another . the necessity of cleansing our selves from these enormities , is plainly seen , by those very reproofs , which one sinner gives another contrary to him . how doth the lukewarm or prophane detest the schismatick and superstitious ? or how doth the furious superstitious , or blind zealot , detest the lukewarm or prophane ? how doth the squanderer hate the niggard ? and how doth the niggard hate the prodigal ? let me take my fill of lust , saith the wanton , and i will trample upon wealth : let me hug my mammon , saith the miser , and i will bid defiance to lust : let me wash my hands in the blood of mine enemy , saith the revengeful , and i will be content to give freely to them that have not provoked , or injured me : thus as the nations in times of darkness , had each of them their several idols , which they worshipped , and neglected others , but all agreed in dishonouring the only true god ; so every partial false hearted reformer , hath his bosom darling pollution , which if he may cherish , he can be content to leave the rest ; yea be forward and zealous against them , that he may either hide , or satisfie , or get an indulgence in what he affects . but all the virtue in the world , cannot satisfie for one willful , habitual pollution , indulgently cherish'd : yea , that one indulged pollution , proves all the other seeming cleansings to be but counterfeit . saul slew many amalekites , but sparing some , when god had commanded all to the sword , he forfeited his kingdom by his hypocrisy ; and one of that nation whom he spared , became afterwards his executioner : though it be but one known sin you live in , the sparing of that , shews your hatred against the rest to be falsehearted and hypocritical : for though it be but one , it is contrary to that sincere holiness , which god indispensably requires as his due ; though it be but one , it is a reigning one ; defiling the purity , defacing the beauty , destroying the peace of an upright conscience ; yea though it be but one in actual appearance , yet in seminal virtue it includes many , and may in time be fruitful of many : thus one sin weakens grace , grieves gods spirit , prepares matter and fuel for others . covetousness and pride beget envy and strife , that , anger ; that , murther . ambition led absalon to treasonable conspiracy against his father , that , to open bloudy rebellion ; that , to incest ; any one pollution indulged unto , may introduce a whole legion : and though it be but one , it is a vilifying , and dishonouring of god in all his perfections , for some unsatisfactory , transitory phansy ; and if it be habitually , unrelentingly continued in , will be punished eternally with separation from gods presence , to endless miseries : and what folly is it , to lose gods favour , and incur his intolerable , eternal displeasure , for one defiling transitory vanity ? thus you see he that will enjoy eternal rest , must cleanse himself from all pollution , without deliberate habitual indulgence to any one . and that we might not miss of this eternal rest ; the apostles , the embassadors of christ , they woe and intreat us by the kindest compellations , as you may see , cor. . . dearly beloved : having these promises , dearly beloved , let us cleanse our selves from all pollution ; 't is a style you shall hardly find in the old testament , unless in the canticles , where christ woes his spouse the church , with all the endearments of kindness and love , although there are somtimes such expressions as contain the same in real effect . but the ordinary stile runs there , with more severity , agreeable to that administration , where the spirit of bondage , was more ordinary , than that of adoption : but here in the gospel , though threats are sometimes intermixed , yet kind intreaties , and condescending invitations , are oftner found ; for god most justly expects now , when his son hath appeared , and given his life for us , to redeem us from all inquity , to purify us and make us zealous of holiness , that we should not need so many threats to drive us to him , as if he were only our last refuge ; but that in the sense of his admirable mercies , we should be drawn with the cords of a man , the bands of love , and make him our first most acceptable choice . wherefore we see his first embassadours that he sent , transcribed the pattern of that humility , and heavenly charity , which he had set them ; and make it their humblest , earnest intreaty , that we would be reconciled unto god ; that he would be blessed , in suffering them , to turn us from our iniquity ; that we would be holy and pure first , and then happy ; as if it were rather their happiness , and his that sent them , than theirs to whom they spake so passionately , so humbly , so charitably : dearly beloved , because so dearly beloved of god , that he sent his only begotten son , to buy and reclaim us to purity & holiness , to learn of him , to learn of his messengers , to value our selves at that rate , which he hath valued us at , who thought it an acceptable bargain to him , to lay down his life , with agonies of soul , and torments of body , rather than suffer us to wallow here in filthy pollutions , which lead to eternal intolerable misery , and not to that eternal rest , in the kingdom prepared for the blessed of his father . despise not then the goodness of god , who made you at first , after his own image : despise not the mercies of christ the son of god , who came to take your nature , and die for you : despise not the spirit of god , who waits , and longs , for your sanctification : despise not those precious promises , which yet are offer'd to all that cleanse and purify themselves ; nor those endless intolerable woes , and miseries , which are threatned to all despisers . he that seeks not this rest , but walks in the ways of his own heart , 'till he can walk no longer , and thinks to delay from time to time , his faithful conversion , and reformation , 'till he must take sanctuary at last , in the sighs and groans , sorrows and purposes , of sickness and his death-bed ; he that 'till then retained his sins , and now when he knows , or fears at least , that he must die , is sorrowful for haveing walked contrary to god , and a good conscience , he is in all probability sorrowful only for his danger , which may possibly consist with as great an affection to sinful ways , as in perfect health ; for even then , in some circumstances , he would have withstood the greatest temptation ; the boldest lust would refuse to be satisfied in the market , such restraint is no abatement of the affection : he that grieved not , 'till death and hell pressed him hard , and doom was ready to seize upon him , grieved for the sad consequences of sin , not for its baseness and disorder . for a remedy herein , all such persons , had need to cure themselves of these tormenting fears of death and hell , by a timely , and early repentance ; because a late repentance is seldom sound , and never save : and this repentance , which necessarily foregoes remission of sins , can no ways better be obtained , than by constant and fervent prayer : ask and ye shall have , said our saviour ; the prayer of faith availeth much , said st. james . god is nigh unto all them that call upon him faithfully : seek , and ask , and beg , and sue for what you will , by fervent and faithful prayer , by prayer that goes not out of feigned lips , and it shall be given you . prayer is the very breath of gods spirit , whereby our soul draws in , and sends forth gods grace ; and it s own gracious desires : prayer , it is our very scaling ladder , and engin of battery , whereby heaven is beseiged , and suffers violence : 't is our arrow by which we pierce the clouds , and having gotten audience above , 't is our weapon by which we wound our enemies below : 't is the rudder , and anchor which keeps our souls steddy in many waters , when many winds and billows beat upon us : 't is the compass by which we sail when all is clouded : 't is our key , by which we open heaven , and wrestle with god ; resolving with jacob , not to part without a blessing . but 't is not every lazy prayer , born in the lips , or at most in the phansy , uttered only for fashion sake , or to quiet for a while a galled conscience : no , it is the prayer of a righteous man ( though a man of infirmities with others ) when fervent , that availeth much ; so much , that it hath shut , and opened heaven , made the sun stand still , and go back . though the person be righteous , if the prayer be not fervent , god hath no regard to it ; no reason to hear and consider that prayer , which he himself ( that makes it ) scarce hears and considers . great reason then have all to watch and to pray , to make our calling and election sure , and wisely in time to provide , whilst the day of salvation lasts , that our labours here , may terminate , and end in eternal rest ; because we know not how short our time is . all flesh is grass , said the prophet isaiah , . . and all the goodliness thereof is as the flowers of the field : the grass withereth , the flowers fadeth away , because the spirit of the lord bloweth upon it , surely the people is as grass ; for as the grass , how green and flourishing soever it seems , yet it sprang from the earth , and shortly after beasts devour it , or winds blast it , and if it come to last out its full time , even then the sythe comes to cut it down : so is mans life , with all its fresh seeming contentments , at the mercy even of every creature ; fire and water , air and sickness , famin and the sword , and what not almost ? and though he escape all sad accidents , and casualties , to the utmost length of mans age , yet there is a natural syth of gods decree , and mans inward corruption , that will not fail to cut him down : no age , no condition , can be exempted by any art , by any means from the stroak of death . every age hath proper to it self some posterns , some out-lets of death , besides those numberless open gates through which thousands yearly pass . the bud is blasted as soon as the blown rose ; the lamb comes to the shambles , as well as the grown sheep ; death looks not at mens estates , or degree , or age ; it comes not to the church book to summon them by that ; the womb , the cradle , protects not many , infants die in both we know : and the jews proverb is daily fulfilled , in golgotha are skulls of all sizes : childhood is so tender , and yet so unwary of running into harms-way , that parents eyes , and nurses arms , are scarce sufficient to keep one child , from strange and early calamities , and death it self ; unless a guardian angel be granted it , to watch its very playings and sleepings , eatings and drinkings . the more uncertainty , and instability we find here in things below , the less ought we to rely and trust in any creature , and so much the more ought we to put our trust in god. the very unfaithfulness of all things else , should renue and confirm our faithfulness and to god , who makes sickness and death , become life and health , by removing the vail of flesh , which intercepts the light , and sight of the fountain of life , and gives an immediate access to him ; in whom alone this eternal rest is to be found . it is the honour and triumph of true religion , that having chosen god for its rest , it cannot be bereaved , or defeated of its choise , by any calamities whatsoever of this life . it lifts up the soul , above all the winds and storms of this uncertain , transitory world ; and fixes the heart upon that eternal fountain of joy , and rest and happiness , where there is no variableness , nor shadow of turning . wish , and desire , and love , whatsoever you please besides god : put your trust in any thing less , or lower than him ; and you are not only sure , that your love will be turned into hatred , your liking into loathing , your trust into despair , when death comes ; but even while life , and health lasts , you are at uncertainties , tossed perpetually betwixt the ebbs and flows of chance , 'twixt hopes and fears , like an unstable wave of the sea , or hanging like a doubtful meteor in the air ; whilst the humble , patient christian , that trusts in god , and takes him for his rest , and exceeding great reward , waiting on him , as his all-sufficient shield ( with resignation ) for life or death ; contented to live , but willing to die , and to be with christ ; he is the only fixt star in this lower firmament : his feet stand fast , be the pavement never so slippery . in the term of mans life , there is a vicissitude of good and evil , a mixture of labour and rest , joy and sorrow ; there is a seed-time , and an harvest ; a sowing in tears , and reaping in joy ; he that now goeth on his way weeping , and beareth forth good seed , shall doubless come again with joy , and bring his sheaves with him : but we may not expect summer in the winter season , an harbour in the main ocean ; our portion before we are of age , a reaping in joy 'till we have sown in tears : the traveller cannot think to find home in his inn , nor heaven upon earth . the children of israel had the wilderness , and the red-sea to pass through , before they could arrive at the land of canaan , the place of their rest . they were all labourers that were sent into the vineyard , and could not expect their peny , 'till the day , and their work was done ; let us therefore pray the lord of the harvest , that our labour and travel , may happily be turned at last into ease and rest ; that when the six days of our life are at an end , we may cease from our works , as god did from his ; and enjoy with him an everlasting sabboth of eternal rest . and the rather is this rest hereafter , to be laboured for now ; because whilst we are here upon earth , we have nothing pure and unmixt ; our very joys are mingled with sorrow ; and solomon tells us , even in laughter , the heart is sad : expences here wait upon honour ; care of education goes along with the blessing of children ; and our most comfortable hopes , are mixt with perplexing fears : but when we come to rest in the holy city , that city which is above ; we shall have a perpetual day without night , light without the sun : our hunger shall be satisfied without food ; no need of clothing there to cover our shame ( for shame and sin shall cease together ) then all sad doubtings , what shall be our condition and state hereafter , shall vanish away , and we shall agree together with one heart and mind , to sing halelujahs , and perpetual prayers to god in the highest . there will be no dissenters there , no seperatists , to break or interrupt that harmonious everlasting concord . what wise man then , will set his heart upon the world , when all things in it are but for so short an abode , so unstable and so unsatisfactory , and not rather on that abiding city above , where the joys and pleasures are durable and eternal ? christians of all others ought to remember what st. paul saith , heb. . . here we have no abiding city , but we seek one to come : our very profession exposeth us to all affliction , and obliges us to live as strangers and pilgrims upon earth : what is canaan or jerusalem below , to that above , whereof the other was but a type ? things that are seen and perceptible by any bodily eye are temporal , transitory , subject to changes every day , and sure to be abolisht at length , they will be taken from us , or we from them , when death comes ( which may come every day ) and therefore not worthy to be looked upon by such an immortal soul or spirit , as constitutes man ; which being made for eternity , cannot be satisfied with ought that is temporal , how long soever it may abide , much less when 't is sure to continue no longer as to us , than this uncertain short life ; and therefore in respect of our own , and the worlds end , we may be truly said to have no abiding city here , and are therefore the more carefully to seek and expect our eternal rest and habitation from above . while the world continues , and we in it , we have no continuing city here , because neither habitation nor goods , health nor wealth , honours nor pleasures , or any contentment is , or can he assured us for our lives : how many villages , towns and cities , have fires and earthquakes and wars destroyed ? how many kingdoms and common-wealths , have civil disorders , and foreign invasions overthrown ? or rather what one in any nation have they not ? the histories or records of all ages , all places ( besides the infallible oracles of god which we have in our hands ) will give us a full induction and proof of this truth . this island wherein we live , hath given us not only many historical , but experimental sensible proofs , that from the king to the meanest subject , we have no continuing city here , nor setled rest and true happiness . but besides these publick revolutions , vicissitudes and changes , every family , every private person lies continually exposed to casualities , to variety of sickness invading their health , variety of molestations from those above them , from those below them , from those about them , and also from their own follies , lusts and passions , from within them ; in so much that whatsoever men fix their hearts upon in this world , to take their greatest contentment in , they cannot be sure on reasonable grounds , that it shall continue with them one year longer . the felicity and satisfactory happiness of this city above , in which this eternal rest is to be found , ought to be valued so much the more , because st. paul tells us , cor. . . that eye hath not seen , nor ear heard , nor hath entered into the heart of man to conceive , the fulness of those good things which god hath prepared for those that love him . a grateful and pleasant taste of these good things , god affords the souls of the faithful here in this life ; how transcendently then , unutterable and unconceivable will be the full fruition of all that , which the gospel reveals to us but as in a glass , when enjoy'd to the height in the highest heavens , through all eternity , when we shall see god as he is with everlasting , overflowing satisfaction to all the faculties of the soul ? the eye of mart hath seen here admirable things in art and nature ; the ear hath heard , and the tongue hath tasted delicious things ; and mans heart can conceive much more than art or nature could ever present our senses with . the very pleasure of natural knowledge in the judgment of persons exercised therein , exceeds whatsoever sensuality , vain glory or covetousness pursues or enjoys ; and yet the knowledge and love of god in christ , incomparably surpass , st. paul tells us , whatsoever the heart of the natural man ( advanced to the height ) can conceive as pleasant or delightful to it . how much more doth this city to come , and its endless unconceivable pleasures , where this everlasting rest is to be had , exceed even our expressions and conceptions when they are at the highest ? if god hath provided such good things for mankind here below , in this world , which was not made for the place of our happiness , but only to give us a transitory glimpse , of his infinit wisdom , power and goodness , and to draw our hearts after the author of what we see ; if he hath built this inferior world or city , which hath no foundations in comparison of those to come , with so much wisdom , power and bounty , and made such glorious heavens as shine it forth to our admiration , and enamel'd it with such variety of pleasures , as even the best find it a matter of difficulty to part therewith ; and yet god never intended when he built it , that it should continue long : if there hath been so much cost of accurate contrivance , and mighty bounty , laid out on that which was to last but for a time , what think we , must be the riches , beauty and glory of that city , which he intended should endure to all eternity ? surely this world where we now live , is but as some out-houses , to that heavenly palace , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st. paul saith , a work-house , a place for labour and travel , before we come to our resting place , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or place of rewards , as he calls heaven . this is but a place to fit our selves in for the city above ; a place it is wherein the greatest part of its inhabitants , have dishonour'd their maker , and him that made the world , by preferring its transitory pleasures before him ; disorder'd themselves , injured their brethren , and thereby fitted themselves for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hell , or place of everlasting punishment . and if the most wise and holy god , who made this world , and knew when he made it , that it might , and would be so abused , yet so bespangled its roof with stars , sun and planets , and laid its flowery foundation so pleasantly , fragrantly , fruitfully and usefully ; certainly that city which he hath erected for none but his beloved servants to live in to all eternity , must vastly surpass this in glory : and because we can hardly conceive of invisible future good things , but by some resemblance to present and visible , and men are of several tempers , apprehensions and desires ; the scriptures condescend thereto , and strive to express the next lifes happiness , in all the variety of several notions which either sense , phansy or reason can desire . the voluptuous seek for pleasure and mirth ; if they will have it , let them set their hearts and affections on him that made them and redeemed them , that he might sanctify them and bring them to these delights they seek in him , they shall find when enter'd the city above , a feast of new refined wines , a feast of marrow and all delicacies , the joy of harvest , and of those that divide the spoil of their enemies . they shall find a celestial paradice or eden of god , whereof that which was made for adam and his posterity , continuing innocent , was but a transitory imperfect map. there is the hidden manna , hidden here but revealed there ; a new song always sung , a garden of lillies and roses which never die , and whose fragrant scent never decays . the ambitious mans heart is set on honour and glory , but if he will set his heart on god , and that honour which comes from him , in him he shall not fail to find a kingdom of glory and immortality , a crown of righteousness , whose weight is exceeding and eternal , for his having preferred the god that made him , before the empty false hearted honours , which come to tempt him from his duty of humility , goodness and holiness . the covetous mans heart is set on riches ; but if he will set his heart on god , in him he shall find everlasting treasure ; mansions that fail not , able to satisfie the utmost desires of him that possesses them , either for duration or abundance : a city whose walls and gates are full of all manner of precious stones , an inheritance , as st. peter describes it , incorruptible and undefiled , that fades not away , pet. . . what ever we can inherit here is subject to some , nay all of these ; corruption , defilement , and fading away , both we and it . the substance is embased and soiled , by some bad thing coming to it from without . all things in their best estate , lose their luster , and fade away : one mans inheritance corrupts , by another mans unthriftiness , and is purchased by another , another's escheated or confiscated . we are weary here and then we rest , and are quickly as weary of our rest as of our weariness . the creatures fail and tire , and disappoint us , that we should not set up our rest in them , or in any inheritance here below , but be chased , and forced to seek our rest in god ; with whom there is an inheritance laid up for us , in danger of none of all these ; uncorrupt , that shall hold its being , and none can disseize us of it ; undefiled , never embased by any mixture , and we our selves become undefiled , uncorrupt and unfading too , and what can the covetous in his largest thoughts desire more . we have , or may have a natural certainty , by light of reason , that there is another future state , a life of rest and joy , after labour and sorrow here . the soul of man which is a spirit , whose operations are not only far above , what any body or matter is capable of , but can overrule and contradict , what ever the body most vehemently inclines to , embrace poverty , reproach , and death , with peace and joy . since for certain , by light of reason , there is a god that made the world , and governs the world , and hath obliged mankind by notions imprinted in his soul , to piety and righteousness , charity and temperance , and yet hath left him a liberty to chuse or refuse ; that he maybe rewarded for chusing good , and punished for the contrary : and since many chuse the ways of sin , who are not punished in this world ; and many chuse the ways of virtue , who are not rewarded in this life ; it follows by necessary consequence of reason , from the justness and holiness and goodness of god , that there must be another future life , wherein the prosperous wickedness of sinners shall be punished ; the labours and sufferings of godly , righteous , temperate , charitable persons , abundantly rewarded . all this the very heathens many of them , have expresly owned , and fairly proved , by their general acknowledgemt , that 't were better to suffer the loss of life , and all its comforts , than to live in the practice of hainous vice , which could not be true , if there were no other life after this : and surely the notions of good and evil , being so deeply interwoven with mens souls , that the consciences of those who chuse , and act that which is evil , though never so secretly , and so succesfully , reproach them with the guilt of it , and terrify them with the apprehensions of future punishment : and the consciences of those who chuse and act that which is good , though never so much reproached and afflicted for so doing , cheers and comforts them with joyful hopes , and expectations of some future reward . the souls and consciences of men being so deeply stamped with this , by him that made them , that no evasions , or arts of hypocrisy , or subtile wickedness , can blot it out ; it necessarily follows , as necessarily , and as surely , as that the reason and conscience of man was not made in vain , nor given him to make him the most abused , deluded , miserable creature in the world ; even in that , which is the very dignity , and excellency of his nature ; that there must be a life , wherein these notions and apprehensions , so natural and so general , must be verified . thus far reason by natural light may enable , and hath in effect empowred many to believe , that there is a resting place for the virtuous , not to be found here but hereafter ; commorandi locum natura nobis , non habitandi domicillium dedit : no abiding city here , but one to come : heaven is the proper country for mans soul , which came from thence inspir'd by god , divina quaedam particula aurae ; and thither tends . but because this light is obscure and imperfect , compared with that of revelation ; therefore the main irrefragable evidence , both that there is another state to come , and of its transcendent happiness , blessed rest and tranquility , as to soul and body , is to be fetcht from the holy oracles , and there we have it indeed , as fully and as cleerly revealed , as this our mortality is capable of ; proved by all the demonstrations of the spirit , which attentive reason can desire . for , there we have the son of god descending from heaven , to take our nature , and in that nature to teach and exemplify , the only way that leads thither , and purchase our admission to it , ( to this crown of life , to this resting place , to this city to come ) by his death ; thereby procuring for us an inheritance incomparably more worthy , than all our labours and sufferings here can come to . this rest is not allotted for sluggards , drowsy , slothful persons , who squander away their precious hours in earthly trifles , and think not this glorious eternal city , and rest there , which christ hath bought with his own blood , worth their seeking , untill they have nothing else to seek : yea , when this eternal rest is offered them , by gods preventing grace , have no heart to give him his price , when the price is only to part with that which is vain and temporal , for that which is satisfactory and eternal . the way to this rest , saith our lord , is streight and narrow , through temptations without , and corruptions within , and therefore cannot be found but by those that seek it , with attentive heed . god indeed seeks us first , shews us this city where this happiness and rest is to be found , and the way to it , invites and enables us to obtain it , by walking in holiness , and righteousness , which qualify us for it . even the things of this transitory life here below , its riches and honours ( such as they are ) are seldom attained but by diligent seeking ; and can we think this heavenly inheritance , with all its joys , and riches , and honours , should be attained without a constant studious diligence ? and the more we labour and suffer here , the more sweet and pleasant will be our rest when it comes . grata quies fessis , rest we know is welcome to the weary traveller : and now , courteous reader , i have by this time possibly wearied , and tired thee out , in a long and tedious walk ; but it was , only the better to fit and prepare thee for an happy , seasonable and lasting rest , that i have thus carried thee through a rough unbeaten path ( the path of faith , hope , and charity , meekness , patience , temperance , humility , chastity and obedience ; ) all which come , but as so many faithful guides , safely to conduct thee to the gates of heaven ; and give thee even in this life , by anticipation , a tast of the joys of that other , even of that place , where saints and angels shall be thy companions , and where thou shalt see god face to face , who is wisdom , purity , holiness , and all perfections . i cannot leave thee better , than where thou hast so near an approach to this glorious prospect of eternal rest : only one thing i have , at parting , to remind thee of , viz. go ye cursed into everlasting fire , or come ye blessed inherit the kingdom ; one of these two must be thy doom , and the final sentence of all flesh : let it therefore be thy wisdom as well as duty , to chuse that better part , which can never be taken from thee , to chuse god and eternal life , before riches and honours and pleasures , and all that this world can give : and to prefer an eternal boundless good , before uncertain transitory vanities , sure to end in eternal sorrow ; that so thy toilsom weary travel here , may have its accomplishment in eternal rest hereafter . amen , amen , amen . finis . notes, typically marginal, from the original text notes for div a -e dr. templer , . a short description of the blessed place and state of the saints above in a discourse upon the words of our blessed saviour, john xiv, , in my father's house are many mansions, if it were not so, i would have told you, i go to prepare a place for you / by william bates. bates, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short description of the blessed place and state of the saints above in a discourse upon the words of our blessed saviour, john xiv, , in my father's house are many mansions, if it were not so, i would have told you, i go to prepare a place for you / by william bates. bates, william, - . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- john xiv, -- commentaries. future life. heaven. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion a short description of the blessed place and state of the saints above . in a discourse upon the words of our blessed saviour ; john xiv . . in my father's house are many mansions ; if it were not so , i would have told you : i go to prepare a place for you . by william bates , d. d. london ; printed by j. d. for i. robinson , at the golden lion in st. paul's churh-yard . m.dc.lxxxvii . the preface . it is the privilege of christianity , that life and immortality are brought to light in the gospel . the heathen world sat in darkness , was secure in misery : as one that sleeps is pleas'd with the scenes of fancy ; he dreams of treasures of gold , of gardens , of feasts , and thinks the painted appearances , the superficial colours of good to be realities : thus whilst reason was darkned by sense , the world was content with pleasant delusions . who amongst the many pretenders to wisdom , had a convincing knowledg of the blessed eternity to come ? who had a glimpse of that happiness that results from the sight of god in glory ? this instruction so refreshing our spirits , darkned with sorrows here , comes from the school of heaven : as the sun revives us by its chearful appearance , and affords that light , without which it were impossible to behold it . during the legal dispensation , there was a mist upon the future state. the notice of eternal things was a twilight mixt with shadows . the revelation of the heavenly glory was reserv'd till our saviour's appearing in the world , who purchas'd it with the dearest price , and offers it upon such gracious terms , that whosoever sincerely desires and seeks , shall obtain it ; and none shall be depriv'd of it , but for their wilful and guilty neglect . it might be expected that such a proposal were sufficient to engage men with all their active powers to secure such a precious interest , when indeed their best endeavours and most zealous affections are too slight and faint , with respect to that excellent happiness . are not the first notions of things that are written in our brests , sufficient to convince us , that what is for ever , is to be preferr'd before what suddenly passes away ? or is it necessary in matters of temporal concernment , to use strong arguments to perswade us rather to chuse a treasure that will enrich us for our lives , than what will purchase food only for a day ? yet 't is strange to amazement , that in things of infinite weight & consequence that respect the soul , and trivial things that respect the body , men make as preposterous a judgment and choice , as if they were irreconcilable enemies to themselves , and obstinately averse from their own happiness . the life to come extends beyond all possible number of ages ; the felicity is so compleat and sure , that the least shadow of evil shall never eclipse it : the soul shall be in a state of highest perfection and joy ; the vnderstanding illuminated with perfect knowledg , with no more study , than opening the eye and fixing it on the glorious objects , the will satisfied with the perfect love and enjoyment of the blessed god : the body shall be clothed with light as with a garment , and shine with a beauty that never disflourishes and decays ; the innumerable assembly of angels and saints always affords new and inestimable delights ; and what is set in comparison against this transcendent felicity in heaven ? the poor despicable vanishing life on earth : whose pleasures are so shallow and empty , that they can't satisfy the senses , much less our noble and comprehensive faculties : whose griefs are sometimes so heavy and oppressing , that all the comforts of the world are no more effectual to relieve the soul labouring under them , than the sounding of brass , and the tinckling of cymbals , usually done by the heathens , were to free the moon from its dark eclipse , which they fancied to labour in extremity . yet the petty preferments , the deceitful riches , the vain pleasures here are chosen , and ambitiously and eagerly persued , and the infinite everlasting happiness hereafter undervalued and rejected . but as the wonder ceases , that a man doth not see in the clearest day , by saying , he is blind : so carnal men are without faith , that is , the internal light of the mind , they do not stedfastly believe the reality of the divine world , tho so clearly open'd in the gospel . they are under so strong a delusion and error of sensuality , that they vilify a spiritual happiness , a glorious futurity , and present sensible things , of no price in comparison , have the highest place in their esteem and affections . the proper means to recover man from his woful folly , are unceasing fervent prayers , that the god of our lord jesus christ , the father of glory , may give unto them the spirit of wisdom and revelation in the knowledg of him : the eyes of their understandings being inlightned , that they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints : and to represent this world , and the next , as they are to their considerate minds , that their interest and duty , with united efficacy , may over-rule their hearts , and turn the stream of their indeavours into the right channel ; that the judicious comparison between objects so vastly differing , may be the governing principle of their lives . all things are vain and transient , within the confines of time ; all things stable and solid in the territories of eternity . john xiv . i. in my father's house are many mansions ; if it were not so , i would have told you : i go to prepare a place for you . our blessed saviour in the words , applies heavenly comfort to his disciples , to support their drooping spirits in his absence from them : he foretold his departure ; little children , yet a little while i am with you . ye shall seek me : and as i said to the jews , whither i go , ye cannot come : so now i say unto you . this tenderly affected their hearts : but that their sorrow might not flow into despair , he assures them , that their separation should not be final , and that it was not the singular privilege of st. peter , that he should follow him hereafter ; but that there were rooms reserved in heaven for them all , and he would return and receive them to himself . this consolation he addresses to them in a very affectionate manner , let not your hearts be troubled : no work is more divine , none more proper and delightful to our saviour , than to comfort the afflicted spirits of his people . he directs them , ye believe in god , believe also in me . god is the supreme object of faith , his unchangeable love and faithfulness , with his infinite power in the accomplishing his promises , is the security of believers . christ , as mediator between god and guilty creatures , is the immediate object of our faith ; for he restores us to the favour of god , therefore 't is said , we believe in god by him . after this preface to calm the unquiet agitations of their minds , and make them more receptive of comfort , he proposeth to them ; . a blessed doctrine ; in my father's house are many mansions , capable to receive all his disciples . . gives them an infallible assurance of it . . from his inviolate love and truth , if it were not so , i would have told you . . that his going away , was not to reign alone in the kingdom of glory , but to prepare a place for them . the point that i shall discourse of from these words , is this ; there is a blessed place above prepared for all the faithful disciples of christ , wherein they shall be glorified with him for ever . in the managing this argument , i will endeavour ; . to represent the excellencies of this place specified by his father's house , and the state of felicity that is inseparable from all that dwell in it . . consider the infallible assurance we have of obtaining it . . the excellencies of this place may be argued from the maker of it , and its attributes specified in scripture . first , god is said to be the artificial builder of this city , to signify a correspondent excellency in the work to the divine maker . all the works of god have a divine impression of his power and providence , but in some are more conspicuous characters of his perfections : for the wise author of all things , hath ordered their several degrees of excellence , both in the matter , and various art of adorning them , suitable to the end for which they were design'd . now the supreme heaven was made to be the temple of the divine majesty , wherein he would diffuse the richest beams of his goodness and glory to his chosen servants for ever , and accordingly is a most noble work of his omnipotent hand ; and there are two remarks to be made in its creation , from whence we may infer its peculiar excellency . . 't is the beginning of the creation . amongst intellectual beings , the angels are the first-born of god's power ; and in natural and divine prerogatives excel men. from hence it is that the excellency of any praise-worthy quality in men , is set forth by a resemblance of the angels . excellent wisdom in david , my lord , the king , is like an angel of god. excellent eloquence by st. paul , is stiled the tongues of angels . heroick vertue , and excellent holiness in the christian church , the house of david shall be as the angel of the lord ; for that which is highest in any kind of perfection , is the rule and measure of the degrees of that perfection . and thus in forming the material world , the supreme heaven hath the precedence in order and dignity , before all the other parts of it ▪ indeed moses only recites particularly the creation of the visible world ; and by what gradations this great fabrick with all its furniture was compleated : and the history of that is instructive of the creation of invisible things , which is expresly specified in the gospel . but , as paradise was first made , and then man created to be the inhabitant of it ; so we may infer , that the highest heaven , the seat of the angels , was made before they were created . now the angels ( we are inform'd by divine revelation ) were present when the foundations of the earth were laid , and god stretched his line upon it : then the morning stars sang together , and all the sons of god shouted for joy . they saw the rising world , the variety and beauty of its frame , the admirable order that distinguishes and unites its parts , that all things were divinely done , and transported with wonder and joy celebrated the praises of the creator . . the supreme heaven is the effect of god's immediat creation . the earth with all its ornaments was form'd of preexistent matter : the chaos , a confused mass , was the embrio of the sublunary world : but the supreme heaven is his more immediate and exquisit workmanship , and receiv'd its being and perfection at once . you may illustrate this by the account is given by moses of the creation of man ; god made man of the dust of the ground . his body derives its birth from the low element ; and the wisdom of the creator is wonderful in the artificial structure of it : 't is added , god breathed into his nostrils the breath of life ; and man became a living soul. the earth enters into the composition of his body , but his soul was inspired by the breath of god ; that is , by his divine power immediately created ; and in nobility of nature , and its spiritual endowments , incomparably excels the body . and the third heaven , though not a spiritual substance , yet in the purity of its nature , far transcends whatever was form'd of gross matter . this being premis'd , i will now consider what the scripture reveals to us of that place that is eminently the house of god. . the amplitude of it . our saviour tells us , the way is narrow , and the gate strait that leads to it , to excite our diligence ; but there are many mansions in the celestial pallace to encourage our hopes . 't is therefore call'd a city , a kingdom . if we look up to the shining sky , wherein are the sun , that by the computation of late * astronomers , some thousands of times exceeds the earth in its magnitude ; and innumerable stars , and some of that greatness , that they eighty times exceed this globe of earth ; tho to the ignorant , and therefore incredulous , they are judged to be as they appear , ( upon the account of that unmeasurable distance between the firmament and us ) but glistering points of light : our minds will be tir'd and lost in taking measures of that that seemeth boundless : and this vast expansion , with all the glorious luminaries , is but the portal of the house of god. therefore solomon , setting forth the boundless greatness of god , saith , behold the heaven , and the heaven of heavens cannot contain him ; that is , neither the airy nor ethereal heaven , nor the supreme heaven that encompasses and exceeds it . 't is a spacious pallace , becoming the divine maker's greatness , the image of his immensity : and the state of felicity there is answerable . the blessed god , in whom there is an eternal union of all perfections , perfections , is all in all to his people . the sun in its brightness may be as truly included in a spark , as the divine excellencies be measur'd by created contemplation . there is an infinite variety in the supreme good , that makes it always rare and new in the fruition . the universal love , and universal fulness of the deity , exceedingly satisfies all the desires , and perpetuates the delights of the saints . he stiles himself , in the gracious covenant with his people , i am god alsufficient ; walk before me , and be perfect . he is sufficient in all things that are requisite , to the compleat felicity of the most comprehensive spirits ; and is sufficient to make all that innumerable company of angels and saints , as happy as one person . god is light , and the emanations of his goodness are sensibly represented by it . heaven is call'd , the inheritance of the saints in light. as the sun ( his almoner ) diffuses its light and heat so generally , that every one indifferently enjoys it without prejudice to others . as the sun streams forth in rays every moment , yet ( which is a perpetual miracle in nature ) without the least diminution of his lustre and efficacy : thus the son of righteousness dispences his influences of knowledg , and love , and joy , to all the blessed assembly above , and is the universal happiness of all , and the entire happiness of every saint . god is an inexhaustible fountain of felicity : as he that drinks of a living spring , ( tho inflam'd with thirst ) yet leaves it flowing and full as before , sufficient to refresh a thousand men without being dry : thus god is able to make many worlds happy . an earthly inheritance is either entirely and peculiarly the first born's , or is lessen'd by division : but all the sons of god have the dignity of the first born , and are heirs of god , and enjoy an undivided inheritance . our heavenly father verifies to every saint , what the father in the parable said to his son , all that i have is thine . . the stability and firmness of it . the apostle saith , 't is a city that hath foundations , whose builder and maker is god. cities that are raised by the greatest kings , who are corruptible , and mortal , are so slitely built , that they may be consum'd by fire , batter'd by storms , and without external violence , yet from an inward principle of decay , sink into ruins : but heaven is the city of the living god , the seat of his eternal empire . this present world is like a tent pitcht for a time , whilst the church is sojourning in the wilderness : the most solid parts of it , the visible heaven , and earth , shall perish , either by an entire consumption , or their ruin shall terminate in a renovation to a better state. but the third heaven is above the dominion of the elements , exempted from all changes , and for ever remains . 't is an inheritance incorruptible , undefiled , and fades not away : the integrity , purity , and glory of it are always the same . 't is the habitation of god's throne , he sits in heaven secure from all the tumultuous conspiracies of his enemies , and derides their impious attempts , against his son , and church . his throne is unshaken there , notwithstanding things below are turn'd about in a vertiginous circle . and as the house , so the inhabitants , and their felicity , are eternal . glory , honour , and immortality , are the reward of all that patiently continue in well-doing . our saviour assures his disciples , because i live , ye shall live also . he tasted death for them , and swallowed it up in victory . he declar'd in vision to st. john , behold , i am alive for evermore . the lord of life will uphold the saints in that blessed state for ever : they shall never fall out of the arms and bosom of a gracious god. he will never withdraw his love , and they shall never forfeit it : for sin is from the perverseness of the will , and disorder of the affections , join'd with some error of the mind . but in the light of glory , and full enjoyment of god , the understanding is so perfectly illuminated , the will and the affections so exceedingly satisfied , that 't is impossible they should apprehend erroneously , or desire irregularly . this glorious advantage the redeemed saints have ( by jesus christ who obtain'd eternal redemption for them ) above the grace given to angels and man in the first creation . the angels were upon trial of their obedience , not in a determin'd state of felicity . their first declination of love and subjection , was a downfal from their blessed habitation . woful change ! how unlike themselves in their original purity , and glory ? an unparallel'd example of the frailty of the creature that forsakes god , and of the divine severity . man did but stand in paradise for a little while , and had a ruinous fall with all his progeny . but the glorified saints actually sit with christ in heavenly places , and enjoy an unchangeable happy state. the felicity above is permanent , as the everlasting object that produces and preserves it , and the everlasting soul wherein it dwells . blessed security ! how triumphantly do the glorified in heaven sing , this god is our god for ever and ever . earthly relations , how near soever , determine in death ; and the sorrow of losing them , is in proportion to the delightful enjoying them . but the heavenly relation between god and the saints , is as everlasting , as the object on which 't is fixt : this god in whom are all amiable excellencies , all sweetness and beauty to feed desires and delights , is our god in strict propriety , in the dearest and most reviving fruition for ever . their happiness is crown'd with eternity . this is so real an accession to their felicity , that without the entire assurance of it , the state of blessedness were incompleat ; the least jealousie of losing it , would disturb their peaceful fruition , and joyful tranquillity in heaven : for as hope in misery allays sorrow , so fear in happiness lessens joy. the apprehension of losing such a kingdom , would cause torment . but , as in the contrary state , reprobate sinners that are in hell , under an utter impossibility of deliverance , are rack'd and tortur'd by absolute despair : so the blessed above , that enjoy the beatifick vision , by the infallible assurance of its perpetuity , are fill'd with a joy unspeakable and glorious . . the sanctity of this blessed house . 't is separate from the rest of the world in its sublime situation , and its unparallel'd excellencies . sanctity of place is relative , and is founded , either upon the manifestation of god's special presence , or consecration of it to his service . 't is consistent with the divine immensity , to be differently present in several places : as the soul is in another manner present in the head , where it performs its noblest operations , than in other parts of the body ; and upon any special appearance of god , a place is sacred . thus when moses approach'd to see the flaming bush , he was enjoin'd , do not come near hither ; pluck off thy shoes from off thy feet , the place where thou standest is holy ground . the visible testimony of the divine presence sanctified the place , and the most humble outward reverence was due , a sign and effect of the internal respect that is owing to his most adorable majesty . the sanctity of that place , was an extraordinary relation , and ceas'd upon the vanishing of the flame , the sign of god's presence . there is also a relative sanctity , by the consecration of time or place for holy uses . thus the seventh day , upon the finishing the creation , was hallowed by god himself , set apart as the first fruits of days for his service , and applied to divine worship , that man might more entirely exercise his mind in admiring and praising the creator , whose glory was visible in his works . and in both these respects , the temple of of hierusalem was holy , as being appropriated to god's service by his own election and appointment ; and being the place wherein he exhibited his presence in a special manner . solomon expresseth this as the end of building the temple , in his letter to the king of tyre , desiring his assistance ; behold , i build an house to the name of the lord my god , to dedicate it to him , and to burn before him sweet incense , and for the continual shewbread , and for the burnt-offerings morning and evening , on the sabbaths , and on the new moons , and on the solemn feasts of the lord our god. and we read , at the dedication of solomon's temple , that a suddain thick cloud obscur'd the air , a sign of god's descending and acceptance , whose invisible majesty was veiled under it : and whether from that sacred darkness , or fear at the unexpected miracle , the priests could not minister because of the cloud . the sacrifices , musick , and all the temple-service was interrupted . but the temple built with hands , and all its pompous service , was but an imperfect mutable shadow of the holy temple above , where god exhibits his sacred presence , not in a dark vapour , but in the richest beams of glory , and wherein that most pure spirit is worship'd in spirit and truth for ever . the saints are a royal priesthood to god , in a state of eminency , and separation from the rest of the world : they now offer up the sacrifice of praise , and the sacred incense of prayer , infinitely more pleasing to god than all the sacrifice of beasts , and the most precious gums , and aromatick spices , that with their sweet smoak perfum'd the temple . but in the holy of holies above , ( where no defiled thing can enter ) they perform divine service in a divine manner . the perfect rest in heaven , is a sabbath's rest , wherein our fervent affections , the springs of activity , are in their powerful exercise upon god. here our faint earth clogs our ascending affections ; and such is the tender indulgence of our heavenly father , that when the spirit is willing , tho the flesh be weak , he pardons and accepts us . but there our bodies become spiritual , qualified for the exercises of heaven , and all our powers are in a holy heat and rapture , admiring and praising the blessed god. here the saints often retire from the world , to worship the divine majesty in their closets ; and the secrecy of the duty , is an argument of the sincerity . they with more freedom pour forth their souls into his bosom , and he insinuates the gracious acceptance of their requests : but the noblest elevation of the affections , is in communion with all the saints and angels above . the ardent seraphims were inflamed , crying one to another , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . here there must be some interval between the solemn acts of worship , the circumstances of the present state require it ; but in the heavenly sanctuary , 't is their continual work and delight to celebrate the high praises of god : they are before his throne , and serve him day and night in his temple . the inhabitants of arabia the happy , burn , for their common uses , those aromatick trees , that produce myrrh and precious balm , of which the sacred incense was compounded : and 't is no wonder , because those trees grow common in their country , that is open to the most favourable aspects of the heavens , and the strongest heat of the sun : but to our countries , how little of those rich perfumes are brought . and such is the comparison between the praises of the angels and the glorified saints , and ours here below . they are always in the noblest work , excited by the highest motives . they are always under the direct beams of god's favour , which are vigorously reflected in their praises . all their felicity is , to contemplate his excellent perfections , all their pleasure to love him , all their glory to obey him . their affectionate praises are renewed without intermission , because the divine favours are renewed every moment . there is a perpetual circulation of graces from the blessed creator , and thanksgivings from the happy creature . all their joyful affections , all their solemn thoughts and reflections are terminated in that great and glorious object . the prophet declares their holy employment ; they continually speak of the glorious honour of his majesty , and of his wondrous works : they speak of the might of his terrible acts ; and they declare his goodness , and sing of his righteousness . the lord is gracious , and full of compassion ; slow to anger , and of great mercy . the lord is good to all , and his tender mercies are over all his works . all thy works praise thee , o lord , and thy saints bless thee . they speak of the glory of thy kingdom , and talk of thy power . thy kingdom is an everlasting kingdom ; and thy dominion endures through all generations . they never cease to love , and admire , and therefore never cease to praise him . their hearts are eternally inflam'd , and their mouths eternally open'd to glorify him . but with the highest veneration they adore his mercy ; that perfection that is the special glory & the dearest delight of god ; that which is the supreme of all the glorious attributes in our redemption , that will be the principal argument of their praises . they sing of the mercies of the lord for ever ; that mercy that chose them from everlasting ; that mercy that in such an admirable manner conducted them through the world , that never left them , but most wisely order'd all things below in relation to their future happiness ; that mercy that crowns them with life and immortality , when the reprobate world feel the most terrible effects of revenging justice . we read of the jews after their captivity , upon their finishing the temple , that with a transport of joy , they cried , grace ! grace ! when god , who is the author of our salvation , shall have finish'd it , with what a sweet consent shall we celebrate his sacred praises ! mercy upon mercy , all is mercy . happy exercise ! heaven is a state of joy and thankfulness . blessed are those that are in thy house they always praise thee . . the delightfulness of this place . 't is call'd paradise by our saviour . he promises the penitent thief , the companion of his cross , to day shalt thou be with me in paradise . paradise was a garden planted by immortal hands , to be the habitation of adam in his state of original righteousness , when the favourite of heaven : it was the beauty and delight , the flower of the world , and with abundance , and variety , exceedingly satisfied all the desires of life : 't was water'd with four rivers , to make it always pleasant , and fruitful . but the celestial paradise as much excels it in beauty and pleasantness , as in its sublime situation : and the joyful satisfaction of the soul in communion with god , and the blessed society there , infinitely excels all the innocent delights of the natural life . heaven is a state of pure , full , and unfading joy. the joy of the blessed is not mixt with things that may corrupt its excellence . there is an absolute exemption from all evils . god shall wipe away all tears from their eyes : and there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain . the joy is full ; 't is call'd our master's joy. great god , how ineffable is that joy ! 't is the richest reward infinite bounty can give to faithful servants . as being made like to christ in glory , implies a divine and full perfection : so the entering into his joy , implies the most accomplisht and incomprehensible felicity . 't is a permanent joy that none shall take from the blessed , as our saviour promises his disciples . here below , suppose a person encompast with all the good things of the world , yet this felicity is neither without defects , nor without dependance upon casual things , that he is never compleatly happy , but only less miserable : and tho he lives long in prosperity , and hath a tenor of health to enjoy it ; yet , as the clearest evening is presently follow'd by night , so the most vigorous old age is certainly attended with death , that extinguishes all sensual pleasures . but in the presence of god is fulness of joy ; at his right hand are pleasures for ever . to explain this more particularly , let us consider , that knowledg , love , and joy , are the perfections and felicity of immortal spirits , and are correspondent to the excellency of the objects upon which they are fixt , and the capacity of the faculties that are exercis'd , and the degrees of satisfaction communicated to them . now in heaven , our noblest faculties , the understanding and will , are rais'd and enlarg'd , and entirely united to the best objects . what conception can we frame of joy for an intellectual creature , so full and satisfying , as the clear vision of god invested with all his attractive attributes , his glorious perfections , and in perfect loving the most lovely object , and being perfectly lov'd by him ? when the soul freed from this mortal muddy flesh , and the mind clear'd from all terrene images , convey'd by the channels of the senses , sees god face to face ; how is it ravish'd with wonder and love in the sight of his most amiable excellencies ? how pure a joy is infus'd to the center of the soul , and fills all its desires ? how permanent , like the everlasting spring from whence it flows ? the psalmist inspir'd with the love of god , breaks forth in an holy extasy ; how blessed is that man whom thou chusest , and causest to approach unto thee , that he may dwell in thy courts ? we shall be satisfied with the goodness of thy house , even of thy holy temple . admirable blessedness ! dear felicity ! the same heavenly saint expresses his esteem and affection ; how excellent is thy loving kindness , o lord ! they shall be abundantly satisfied with the fatness of thy house : and thou shalt make them drink of the river of thy pleasure . here we do but taste and see how good the lord is ; and that is so powerful a cordial , as gloriously supports the saints under the heaviest sufferings . but heaven is the element of joy. here a glancing sight of his goodness , how reviving is it ? a living vein of light , from his favourable countenance , pierc'd into the miserable dungeon where paul and silas were chain'd , and rais'd their spirits to that heavenly pitch , that they sang praises to god : the illustrious reflection of paradise , lightned them at midnight , and put a gloss of joy upon them . but in heaven , those most divine and amiable titles , that god is light , and that god is love , are most fully exhibited , and experimentally understood by the saints . they see him as he is , in his essential glory ; and all the secret treasures of his wisdom , in his works of wonder are unfolded , and the sweetest manifestations of his love are given to them . that which the prophet declares of god's tender affections to his church , is verified in the most excellent manner in heaven ; the lord thy god in the midst of thee is mighty : he will save , he will rejoice over thee with joy : he will rest in his love , he will joy over thee with singing . that the blessed god is well pleased in the glorified saints , is the supreme degree of their felicity . how joyful a complacency arises from the communion with the blessed redeemer , and the saints in heaven ? love is the first fountain of joy ; and the more intense , the more ravishing is the fruition . the love of christ to them was so great , that from eternity he was infinitely pleas'd in the thoughts of their salvation ; his delights were with the sons of men , before they delighted in him . if the design of that blessed work was so pleasing , what is the accomplishment ? the evangelical prophet declares , he shall see of the travel of his soul , and be satisfied . and the love of the saints to christ , is a correspondent affection , according to their utmost capacity . all the affections that were scatter'd here below , are concenter'd in him , for he infinitely deserves their love , having ransom'd them with the dearest price , and purchas'd for them an everlasting inheritance . he lov'd them in their foul deformity , that he might superinduce a divine beauty upon them , and prepare them for the enjoyment of himself . he is now their desire , and in heaven where he appears in all his brightness and beauty , their everlasting delight . we may conceive a little of their ravishing communion , by the language of divine love , between christ and the church , in the song of solomon , and their harmonious affections exprest in the most endearing manner ; open to me my love , my dove , my vndefiled : and the inflam'd spouse , in a high and delightful rapture , breaks forth ; i am my beloved's , and he is mine . if a propriety and interest in him , be productive of such a pure joy , what will the everlasting fruition be ? the scripture represents it by a marriage-feast , as the most compleat resemblance of that spiritual joy. thus the inhabitants of heaven are introduc'd , speaking ; give honour to him ; for the marriage of the lamb is come , and his wife hath made her self ready . what union ! what joy ! how will the saints rejoice in god their saviour , in the view of the surprising wonders of his love ? the scripture speaks of another accession to the joys of heaven , the innumerable company of angels and saints that live in perfect concord , inviolable love , the sweetest content , and joyful complacency . society is a principal ingredient of joy. what exultation of joy will there be , when the whole family of heaven shall meet together in their father's house ? we may conjecture how the angels are affected to us , by what is recorded concerning their appearance at the birth of our saviour ; there was a multitude of the heavenly host praising god ; saying , glory be to god on high , on earth peace , good will towards men. 't is the first time since the fall of man , that we hear of the angels song : they were commission'd to punish rebellious sinners , and appear'd with flaming swords , the instruments of revenging wrath. but when the lord of hosts became the god of peace , they appear'd with harps in their hands , with praise and joy , celebrating his mercy . they foresaw that peace on earth would end in the glory of heaven ; and the ruins of their celestial country , would be repair'd by our salvation . and the glorified saints are all companions in the same joy , and the same blessedness . for never was there such a transforming of one lover into another here , as there is of the saints in heaven : they are all animated by the same divine spirit ; their thoughts and inclinations are the same , and have the highest satisfaction in the felicity of one another . behold , how good , and how pleasant is it for brethren to dwell for ever in unity ! briefly , we find that sensible joy is in its elevation in the times of the harvest and vintage , and after victory ; when the blessings of god , the precious fruits of the earth , the hopes of our labours , and the support and comfort of the present life are received , an universal joy fills the country . now light is sown for the righteous , and joy for the upright in heart . 't is sown in tears , but reapt with exultation . we gather the fruits of blessedness from thorns , poverty , and mourning , hunger , and thirst , and persecution : and this gives the more lively tincture to our joy. the joy of victory is transporting , and that always in proportion to the danger and power of the enemies subdu'd , and the rich spoils taken from them . now when our spiritual enemies , so numerous , so powerful and irreconcileable to our souls , sin , satan , death , are utterly broken , how triumphant a joy follows ? the historian relating that most glorious triumph at rome , when pyrrhus , their proud and potent enemy was expell'd from italy , observes , that of all the show , no part was more joyful , than to see the elephants that had been so terrible , and carried towers on their backs , to be subdued and led in triumph . thus how joyful is it to see the prince of darkness , with all his infernal legions , not without the tormenting sense of their captivity , bruised under our feet ! to see the humane nature of christ rais'd to the highest honour to which that rebellious spirit did proudly aspire . o how delightful a spectacle ! all the saints will cast their crowns before the throne , and sing the praises of their victorious deliverer . . the glory of this place is discovered in the scripture . the father of christ is the god of glory , and the father of glory ; and heaven is his lofty and glorious throne , becoming his excellent majesty and universal dominion . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all . glory in its first notion signifies the brightness and lustre of light , and from thence metaphorically imports excellency in any kind . thus the divine perfections are exprest , god is glorious in holiness , glorious in power : and the joy of believers is call'd unspeakable and glorious . heaven is set forth as glorious in a transcendent manner ; 't is call'd , the excellent glory ; from whence a voice came to the apostles in that holy mount , declaring christ to be the son of god : so 't is call'd , the richly glorious inheritance ; the inheritance of the saints in light. when the sun rises in its brightness , a deluge of gold overflows the world , and adorns the universe : but this is but a shadow of the inherent glory of the highest heaven . 't was prepar'd by god for the house of his kingdom , and the glory of his majesty . we reade of the vast preparations made by two great kings for the building the temple at hierusalem : such sums of gold and silver , that would empty all the treasuries of the princes of the world ; that were it not recorded in sacred scripture , it would exceed belief . the number of the workmen were seventy thousand , employ'd seven years without intermission ; the materials were very rich and splendid , gold , and cedar , and precious stones : and the excellency of the architecture was such , that no humane art can equal : for it was model'd by the divine mind ; and the delineation of its parts was sent to david by an angel. but what are the preparations of earthly kings , to the preparation of god ? and what is the glory of the temple made with hands , to that admirable fabrick that receiv'd its being and perfection immediately from god ? we reade of the new hierusalem , the type of heaven , that the foundations were precious stones , the gates were intire pearls , the streets pure gold , as it were transparent glass . the expressions are in condescendance to our capacities , and but a faint resemblance of the glory of hierusalem above . in the vision of the prophet esay , the seraphims cried to one another , holy , holy , holy , lord god of hosts , the whole earth is full of thy glory . 't is a theatre of innumerable wonders divinely deck'd , and the wise discerning observer , admires and praises god's power and providence so clearly manifested in it : for the excellency of the work is answerable to the art of the maker ; and the glory of the maker results from the excellence of the work. but what the apostle saith , in comparing the legal and evangelical dispensation , that if that which was done away , was glorious , much more that which remains is glorious ; and in that degree of eminence as to obscure the other , may justly be applied to the glory of god appearing in the earth , and the third heaven : for if the earth , the lowest stage of the world , the habitation of brute creatures , and to be continued only for a time , hath so much glory in it , what an excellent glory is in the supreme heavens , the native habitation of the angels , and that is to continue for ever ? the earth since man's rebellion , doth not remain in its primitive state , but hath lost much of its beauty and usefulness . at first it was intirely suitable to the rich goodness of the creator ; now terrible mixtures of his justice appear in all the parts of it : barrenness in the earth , thorns and thistles , the fruits of the curse for sin ; malignant influences , and storms in the air , tempests in the sea , inundations of water ; and how many diseases are fatally natural to our bodies ? but the highest heaven remains in its original beauty , and pure integrity . the earth is now the habitation of his enemies , where they oppress his faithful servants by their bold injuries : but heaven is the habitation of his saints . in short , 't is a place becoming the majesty and magnificence of god , and his love to his chosen friends . 't is said of the patriarchs , whose desires and hopes were not centred in that earthly canaan , tho flowing with milk and hony ; but they desir'd a better country , that is , a heavenly ; wherefore god is not ashamed to be called their god , for he hath prepared for them a city . to be stiled our god , is a title of the richest value , and implies , that all the perfections of the deity are to make us happy . it had been a reflection upon his greatness and goodness , if he had only given to the patriarchs a portion in this world. but heaven is a place and state of felicity becoming his infinite majesty , his special love , and eternal duration . 't is an observation of tertullian , that god who made other things by command , by the omnipotent umpire of his will , appli'd himself with counsel to form the body of adam , which was the original model of all perfections that a humane body is capable of , for the beauty of aspect without , and the artificial order of the parts within ; and the reason was , love drew the lineaments . thus love , the queen of the divine attributes , employ'd infinite wisdom , and almighty power , to build this celestial city for the reception of his chosen favourites . the king of glory dwells there in a special manner . the heaven , even the heavens are the lord's ; but the earth hath he given to the children of men. by right and dominion , the earth is the lord's , and the fulness thereof , and the possession of it is from his bounty to men ; but heaven is reserv'd for himself , the place of his glorious residence . as a prince that hath many houses , gives some for to be inhabited by his servants , but the imperial palace is kept for his own dwelling ; god manifests himself there in the most refulgent manner . all the perfections of the glorious deity are reveal'd to the saints in their purity and radiancy . the divine presence is the supreme glory of heaven . the lord jesus christ is there crown'd with the majesty of the divine empire . this glory is the reward of his meritorious obedience and sufferings . he was made a subject and a servant , and endur'd the most ignominious cruel death to satisfy god's injur'd justice . what hath not the son done for the glory of his father ? he lost his life rather than his obedience : and what will not the father do for the honour of his son ? what recompence is correspondent to such astonishing humiliation ? our saviour in his last solemn prayer with his disciples , addresses himself to god : i have glorified thee on earth ; i have finish'd the work thou gavest me to do . and now , o father , glorify me with thy self , with the glory i had with thee before the world was . the father was so highly honour'd by christ , that to satisfy his infinite love towards him , he hath dignified him with a name and state , that transcends all created glory . he is the lord of angels , the head of the church , and sits at the right hand of majesty on high . in heaven he appears in his triumphant glory , of which in the transfiguration there was a transient glimpse , when his face did shine as the sun , but allayed and moderated , that his disciples might sustain his presence . there the angels , the princes of the celestical court , in all their bright orders encompass the throne of god , and pay their humblest homage to him . the saints appear there in their robes of glory , for they are transform'd into the glorious likeness of the son of god : their souls radiant with pure unspotted holiness , shine through their bodies , as sun-beams transmitted through chrystal . they all reign in soveraign state for ever . it becomes the divine majesty , that all god's subjects should be kings ; and the highest principality on earth , is but servitude compar'd with the royalty enjoy'd by the saints above : for how often are the mightiest monarchs on earth in perfect bondage to their lawless passions , and the soul in dull captivity to the sensual appetites ? how often are the strongest empires dissolv'd and ruin'd ? but the saints in heaven , by obeying god , reign triumphantly : no passions , no fears , no desires resist their will ; nothing is able to trouble the sincere delight , the perfect tranquillity of their state. they in their several degrees of glory , shine like the stars for ever and ever . to sum up all ; what is promised to the church , is fulfill'd in heaven ; the sun shall be no more thy light by day , nor the moon by night ; but the lord shall be thy everlasting light , and thy god thy glory . thus i have endeavour'd to represent that luminous palace , and the bright inhabitants : but how short is the description of the glorious realities , all humane words are too weak and narrow to express it as it is . the glory and joy of that blessed state are unspeakable , as the apostle , a spectator thereof , certifies . and 't is observable that our saviour himself expresses the greatest things , by low familiar terms and resemblances ; as he tells his faithful disciples , they shall eat and drink at his table in his kingdom . in his promises of rewards , it was not his intention meerly to make a show of his power , but to declare his love : like a god , he doth not magnify the favours he will bestow , but leaves it to their spirits to conceive what becomes almighty goodness to bestow on his servants . in the plainest manner of promising the reward , there is a clear character of the excellent greatness of the giver and his gifts . i will now consider the infallible assurance we have of this blessed place and state. this is built on our saviour's love to them , and his truth ; and his going to prepare that blessedness for them . he saith to his disciples , otherwise i would have told you ; implying , that his affection and sincerity , make it impossible that he should deceive them with an empty promise of future happiness . ( . ) his love secures them . he would never have chosen them to be the companions of his cross , never have expos'd them as sheep among wolves , to suffer for his sake , and to leave them for ever , and reign alone in heaven . love is a benevolent affection rising in the breast , and expressing it self in real benefits , according to the power of the lover , and the wants or the capacity of the person beloved : and the more intense the affection is , the more evident and noble effects of kindness will proceed from it . all the most liberal expressions , without real performance , are but a vain pageant of friendship . now , the love of our saviour to his disciples , was not only sincere , but in such a degree of eminence , that they might safely rely upon his promises . his pure love , was the motive of selecting them from the world , and dignifying them with the endearing title of his friends . his conversation with them was infinitely sweet , a miracle of benignity : and that glorious performance of his love for them , and all believers , in leaving heaven for their sakes , is the strongest assurance that he will bring them to his father's house above . 't is represented as the peculiar glory of theodosius , that he seated majesty and love in the same throne : for love unites and conforms persons , and makes them , as it were , peers : and it seems too low a submission for a soveraign to descend from his throne to a kind of equality with a subject , or too high an exaltation to assume a private person into such a degree of affection , as to make him as himself ; yet such was the condescension of that great and amiable emperor . but how distant is the greatest monarch in the world from the eternal son of god , the prince of the kings of the earth ? love brought him down from his throne in heaven , where he was ador'd by the angels , and united him to our nature in our lowly state , in order to the raising us to his kingdom , and uniting us to himself in glory . love unvaluable and incomparable ! if solomon , upon god's descending in a cloud to take possession of the temple , was surpriz'd with heavenly astonishment ; but will god indeed dwell on earth ? with infinite more cause have we , considering the incarnation of the son of god , to say , will god indeed dwell on earth ? for what was the appearance of a vapour that might be easily dispell'd , to the coming of jesus christ into the world , in whom the fulness of the godhead dwelt substantially ? what is so worthy of reverence and admiration ? new things suspend the actings of the mind , glorious things overwhelm the faculty ; and never was there so rare and excelling an object . this so signal and amazing effect of our saviour's love , gives assurance to christians , that he will take them to an everlasting communion with himself in glory . as 't is more for a prince to live with a private person in a cottage with complacency , than to receive that person into his court , and invest him with honour . the love of our saviour never abated to his disciples ; when he was in view of death , with its troops of terrors , 't is said , having lov'd his own , he lov'd them to the end . and after his resurrection to a heavenly life , he exprest the same dear affection , go to my brethren ! a stile as high as love can rise . 't is further considerable what was touch'd on before , that the disciples of christ , besides the common calamities of mankind wherein they are involv'd , are for his truth and cause expos'd to indignities and injuries of all kinds and degrees , which the malice of satan and his instruments , the perverted world , can fasten upon them . the complaint of the church of old is often renew'd , for thy sake we are killed all the day long ; we are accounted as sheep for the slaughter . and can the love of christ , so tender , so compassionate , that the love of a mother to a sucking infant is not an adequate representation of it ; can such love let the saints be separated from him for ever ? then , according to the apostle's expression , if in this life only we have hope in christ , we are of all men most miserable . ( . ) his truth gives an infallible assurance that we shall be receiv'd with him in glory . he declares his own titles , i am the way , the truth , and the life . if truth it self be true , and deserves our intire trust , we may rest upon his promises , who values his word more than the world. the pillars of heaven shall fall , and the foundations of the earth be overthrown , before one tittle of his words shall be without a full accomplishment . if any man serves me , let him follow me ; and where i am , there shall my servant be . 't is his most gracious promise to encourage obedience : and he assures his disciples , if i go away , and prepare a place for you , i will come again , and receive you unto my self ; that where i am , there ye may be also . to shew the validity of christ's promise , let us consider , the unchangeable perfections of god's nature are the foundation of his unchangeable councils ; and from thence the unchangeableness of his promises is justly inferr'd . the decrees of god are engraven with the point of a diamond , and are unretractible . the counsel of the lord shall stand : for such is the perfection of his knowledg , that he can never be surpriz'd by any sudden unforeseen event that should induce a change of his will ; and such is his omnipotence , that he gives an infallible accomplishment to his decrees : and his word endures for ever . the immutability of his nature , gives firmness to his counsels ; and the fidelity of his nature to his promises . in him there is no variableness , nor shadow of change : and he is god that cannot ly : he reveals himself by his name jehova to his people , to signify , that he is the same in performing , as in promising . now jesus christ his son is equal to the father in all essential perfections . he stiles himself the amen , the true and faithful witness : if he deceive his servants with a false expectation of a joyful glorious state hereafter , it would be a blemish to his unspotted holiness , an eternal reflection upon his inviolate truth . 't is therefore a faithful saying , and worthy of all acceptation , that where christ is in glory , there shall his servants be with him , otherwise he would have told them . . we are to consider the other firm ground of assurance in our saviour's next words : i go to prepare a place for you . this specially respects his ascension into heaven , but it supposes his death . he purchas'd heaven by his death : he prepares it by his ascension . his blood shed on the cross , and pleaded in heaven , gives to believers a right to it here , and actual possession hereafter . . his obedient sufferings are the price of this glorious inheritance . in our guilty state , heaven is as inaccessible to us , as paradise was to adam after his expulsion , when guarded by a cherubim with a flaming sword. for neither the divine wisdom , nor the law of god would permit that an unpardon'd sinner should be receiv'd into his kingdom . the justice of god doth not infringe his rich goodness , but that he may bestow upon an innocent creature the most excellent blessings , the testimonies of his bounty . if adam had persever'd in his duty , god might have translated him to heaven , and that happy change had been a free favour : for his obedince had not been comparable to the glory that shall be revealed in the saints . but justice sets up a legal barr against the guilty ; they are excluded from the heavenly glory . the creature must be intirely innocent , or graciously pardon'd , to be capable of enjoying that supreme happiness . when the guilt of sin is abolish'd , it hath no malignant power , either to subject us to evil , or deprive us of good. now our saviour by satisfying the injur'd justice of god , hath wash'd away our sins in his blood ; and hath infinitely pleas'd god , that we obtain by him , not only redemption from hell , but the possession of heaven . this was the design of god's love , in giving his only begotten son , that whoever believes should not perish , but have everlasting life . accordingly the apostle saith , that being justified by his grace through jesus christ , we should be made heirs of eternal life . and by the gracious unalterable tenour of the gospel , these great benefits are inseparable ; it being equally impossible that an unpardon'd sinner should enter into heaven , or that a pardon'd sinner should be excluded . the connexion is indissolvable ; whom he justifies , them he glorifies . nay , 't is more easily credible , that a pardon'd sinner should be admitted into the glorious presence of god , than that a guilty sinner should be reconciled to him . as supposing the revival of a phoenix from its ashes , 't is more easily conceivable that it should take its flight upwards , which is the natural motion of a living bird , than that it should be restor'd to life in such a miraculous manner . in short , heaven is a free gift to us , but dearly bought by our saviour ; 't is the gift of god , through jesus christ our lord. he had a double title to heaven , as the son of god , he was heir of his kingdom ; this title is incommunicably his own : and he acquir'd it by his meritorious sufferings : this he imparts to believers , who enter into heaven by the new and living way , which he consecrated for them through his flesh. . he ascended into heaven to prepare a place for us . the actions of our saviour may be considered two ways ; either as terminated in himself , or with a relative respect to believers , as the head of the church . his resurrection was not meerly personal , but hath an operative force in raising all the members of his mystical body : as david's subduing goliah , was not his own personal victory simply , but was extended in its happy consequences to all his nation : for in him , as their champion , the army of israel overcame the philistims . jesus christ , as head of the church , hath broken the dominion of death ; and by virtue of his conquest , the grave shall restore the saints at the general resurrection . and his ascension was not a personal act purely to obtain his own right ; but as our forerunner he is enter'd for us into heaven . as the high priest in his majestick mysterious habit , with the names of the children of israel upon his breast , enter'd into the holy of holies ; so jesus christ enter'd into the eternal sanctuary as our representer , to take possession of it for us . the language of despair is silenc'd for ever . who shall ascend up to heaven to raise us thither ? christ is lifted up to the highest glory , and will draw all his people after him . the first adam was from the earth , earthly ; but christ is the lord from heaven , and is return'd to heaven : and shall earth destroy what heaven cannot restore ? the apostle tells us , that believers sit with christ in heavenly places ; that is , as he is the head of that sacred society , his church ; and his promise is exprest , to him that overcomes , will i grant personally to sit with me in my throne , even as i also am set down with my father in his throne . after victorious obedience , the saints shall be taken into soveraign alliance with christ , and reign for ever . in short , his excellent merit is the foundation of our glorious hope : and his prevailing intercession introduces us into actual possession . he that purchas'd heaven , disposes of it by his last will ; thus he addrest to his father immediately before his death ; father , i will that those whom thou hast given me , be with me where i am , that they may see my glory : and he has power to accomplish his own testament . what he hath done already for believers is an uncontroulable evidence , and invincible assurance of what he hath promised . there is a vaster distance between the deity and misery , than between man and the heavenly glory . for the sun to go backwards ten degrees , was miraculous and astonishing ; but to ascend the horizon , is according to natural order . the abasement of the son of god was stupendious , but his advancement to the highest glory is most becoming his divine relation , and infinitely due to his exuberant merits , and a firm foundation of hope , that all his redeemed saints shall be where he is , and be conform'd to him in all supernatural divine excellencies of soul and body for ever . the application . . let us adore the unconceivable love of god , who hath prepar'd such a place of joy , and glory for his children when they leave the world. the father prepar'd it in his decree from eternity , and by his creating power from the foundation of the world : and we are assur'd 't is such a place and state , as fully answers the design of god's love , that is , to make a reasonable creature as happy as 't is capable to be . when man was turn'd rebel against his creator , when so chang'd from the divine resemblance imprest at first upon him , into the disgraceful likeness of the beasts that perish , as the psalmist justly reproaches him ; then to pardon us , and prefer us ; to restore us to his favour , and image , and the nearest communion with himself in his palace above , is such an astonishing mercy as is only proper to god who is love. and the love of our redeemer is equally admirable ; when we were expell'd paradise , he makes a reentry for us , and intercepts the stroke of the flaming sword that had destroy'd us . we neither know the depth of our misery from whence we are freed , nor the heighth of glory to which we are rais'd by our redeemer . in what heart but that of the son of god , could ever such compassion and charity be conceiv'd ? he took our flesh to heaven to prepare it for us , and interchangeably left his spirit on earth to prepare us for heaven . how just is the solemn and terrible denunciation of the apostle , he that loves not the lord jesus christ , let him be anathema , maranatha . and how are we obliged to god for the blessed and glorious gospel , that infinitely excels all humane books in the matter it contains , the everlasting happiness of man , and the certain way to obtain it , and in the manner of conveying those great and sacred truths by divine revelation ? and what an argument of thankfulness is it to consider the distinguishing grace of god ; that when the most are so blind in the clear light of the gospel , as not to discover the lustre of the pearl of price , and so immers'd in vanities as to disrelish heavenly joys , that he is pleased to inlighten the eyes of our mind , that we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints . the number of fools that understand not the price that is put into their hands , in comparison of the truly wise , is greater than of common stones that lie in the mire of the streets , to precious stones of the highest value , diamonds and rubies : how affectionately should we give thanks to the father who has made us meet for the inheritance of the saints in light. but we have such allays by the relicks of carnality , that without the heavenly spirit 's inspiring our cold earth , we shall never be ardent and lively in the praises of our blessed benefactor . even david himself was fain to call upon his soul with repeated fervency , and excite every faculty within him , to bless the lord , who had forgiven his iniquities , and redeem'd his life from destraction , and crown'd him with loving kindness , and tender mercies . . from hence we may infer the great guilt of unbelievers in the christian church ; and such are all those who implicitly despise and reject heaven for the present world. this will aggravate the sin and sentence of the carnal and worldly , that they despise such glorious realities for empty vanities . desperate gamesters , that venture a kingdom at every throw ! what blindness of mind , or rather perversness of heart is it , that men pursue with their best strength and desires , the fading and false world , and slight heaven an inestimable and everlasting treasure . certainly when death shall open their eyes , they will have chang'd thoughts of things . 't is related by a wise historian , that a citizen pleaded his own cause of great moment before philip king of macedon , who slept during the plea ; and a little after pass'd an unrighteous judgment against him ; the injur'd person reply'd , i appeal from your sentence . a word that seem'd so presumptuous to an independent soveraign , that with indignation the king asked him , to whom he appeal'd ? he answered , from the king sleeping , to the king waking . thus men who are led by sense , are asleep , whilst the cause of infinite concernment , eternal salvation , is faithfully pleaded by the advocates of their souls ; and they determine for the interest of the flesh against the spirit : but their waking thoughts will discover the unrighteousness of their carnal judgment . in the next state how will they with restless anguish remember their foolish bargain , to exchange an everlasting treasure for fading toys ? we may a little conjecture the torments of the damn'd , by the terrors of the dying ; then the enlightned guilty conscience makes them cry out , o that we had been wise , so to use the world that we might enjoy god! o that we had been so careful to have obtain'd an interest in heaven , as we have been to gain the earth ! then the stinging remorse begins that shall never end . . let us make it our fixed aim , our zealous constant endeavour to secure our title to this heavenly inheritance . let eternity be our counseller , and guide our choice . let us not build our felicity on the sand , but on the rock that cannot be shaken . such is the excellent goodness of god reveal'd in the gospel , that every person that sincerely and regularly seeks heaven , shall obtain it , and no person shall be depriv'd of it , but for his wilful neglect . now our blessed saviour , who open'd the eternal kingdom , has declar'd to us upon what terms it may be obtain'd , in his conference with nicodemus ; verily , verily i say unto thee , except a man be born again , he cannot see the kingdom of god. natural birth , and accomplishments , tho never so high and noble , are of no advantage there . the degeneracy of man from his primitive holiness , makes him both unworthy and uncapable of having a right or possession of heaven , without a divine change , a spiritual regeneration . the supernatural inheritance is annext to the being born of god : that is , the receiving a principle of life , and actions suitable to the life of god , in universal holiness and righteousness . 't is not a ground of title to heaven , that we have a natural alliance to god , as the father of spirits in the first creation , but we must be his off-spring by a new and more excellent creation , according to our saviour's words , that which is born of the spirit , is spirit . we must be renewed in the spirit of our minds , spiritualiz'd in our affections , before we can obtain an interest in his love , which was forfeited by our rebellion , and consequently in his kingdom . adoption into god's family , and the line of heaven , is always in conjunction with the renovation of the divine nature and image in us . the holy spirit witnesses with our spirits , that we are the children of god : but his witnessing is always consequent to his working in us those graces that constitute us to be the children of god : an humble fear to offend him , a care to please him , a zeal for his glory , delight in communion with him , resignation to his will and wisdom , trust on his fatherly love , and a desire to be in his blessed presence . by the discovery of these filial affections , our divine relation is made sure . the apostle infers , if sons , then heirs . holiness is the infallible evidence of election ; for the vessels of mercy are prepar'd by holiness for glory ; the seal of adoption , whereby god's children are distinguish'd from the world ; and the earnest of their inheritance for heaven , is a blissful state of purity ; and the graces with the comforts of the spirit , are the beginnings of it here . 't is further to be observ'd , that our right in the heavenly inheritance , depends upon our union with christ. he instates his members in the same relation with himself to god. thus he declares to his disciples , i ascend to my father , and your father , to my god , and your god. christ's relation hath precedency in point of dignity and causality ; and he derives a right to us in his father's house : we are coheirs with christ. now 't is universally and necessarily true what the apostle saith , whoever is in christ , is a new creature . for our vital union with him , is by the sanctifying spirit on christ's part ; and by faith and love on our part . briefly , without holiness no man shall see god. the exclusion is absolute and universal of all unsanctified persons . 't is impossible god should admit them into heaven ; for the rights of justice are inviolable : we must come to christ's tribunal before we come to his throne : we must come to god the judg of all , before we are admitted into the number of just men made perfect . according to our works the reward will be : and men are uncapable of enjoying heaven without holiness . the wisdom of god appears , in that the various sorts of creatures live in the elements from which they were produc'd , and have natures suitable to the places of their residence . the beasts that were form'd from the earth , walk and rest there : the birds and fishes that were produc'd out of the waters , the one sort flies in the air , that is , rarefied water ; the other swim in water , that is , the thickest air ; and that wisdom more evidently appears in suiting the everlasting states of men to their moral dispositions . thus we must be born from above , if we would joyfully live above . the apostle tells us , that flesh and blood cannot inherit the kingdom of heaven . the natural body must be spiritualiz'd and invested with celestial qualities , before it can enter into that glorious place : and the reason is more strong , that earthly sensual souls can never enter into heaven , there being an absolute contrariety , and opposition between the habitual constitution of such , and that place and state : they must be holy and heavenly , to be prepar'd for the divine presence , and to converse with the purified assembly above ; 'till they are wrought for that blessed end , cleansed , and purified , and endued with holy qualities , till they are made meet , they cannot possess the inheritance of the saints in light. how vain and impossible are the hopes of unrenewed sinners ? the presence and conversation of the saints is now an offence to them , damps their carnal jollity and wild mirth , for it upbraids their neglect of serious religion . how fearful will the sight of god be to them ? if the unpurg'd eye cannot bear the light of a candle , how will it sustain the glorious light of the sun ? the lord's day , in its sacred employment , is their burden ; how can they expect to enjoy an everlasting sabbath above ? how can there be a lively hope of heaven , that implies perfection of holiness , when they neither seriously desire , nor endeavour to be holy ? they may have a cobweb hope that will be swept away , but hope that is as an anchor to secure the soul , hath always a purifying influence on the heart and life . whoever hath this hope of being like to christ in glory , purifies himself even as he is pure . in short , as the jews had a carnal conceit of the messias , and transform'd him into a temporal prince coming with pomp and splendor , to free their nation from bondage , and exalt it to the highest dominion in the world : and this conceit so strongly possest them , that when the son of god , who was holy , harmless , and undefiled , and separate from sinners , appear'd in an humble state to reform and save mankind , they rejected him : thus the unregenerate have a carnal conceit of heaven : they can only fancy it as a place of visible glory , and a sanctuary and refuge from the torments of hell , and in that notion desire it ; but as the place wherein that holy god is enjoyed and glorified by the saints , they cannot desire nor delight in it . . from hence we should be induc'd to regulate our minds , affections , and conversation , becoming our present state and future hopes . our father's house , our everlasting home is above , and here we are strangers in condition , and should be so in disposition to present things . this should lessen our esteem , our desires and delights , and moderate our endeavours with respect to the present world. 't is the wise and earnest counsel of st. peter , dearly beloved brethren , i beseech you , as pilgrims and strangers , abstain from fleshly lusts , that war against the soul. sensual lusts darken the mind , that it doth not rightly value things , nor make judicious comparisons between superficial fleeting things of time , and the sure and solid good things of eternity . the lower appetites are not capable nor careful to obtain a spiritual and future happiness , but intensely applied to what is present and sensible . but the serious thoughts of our present tenure , how frail , how uncertain , and of the next state how unchangeable and fixt , would be effectual to frame our hearts that we may manage the world with indifferent affections ; to rejoice in it , as if we rejoiced not ; to buy as if we possessed not ; to use it so as not to abuse it . how doth the faith of the saints under the law upbraid our infidelity . they had not so clear a revelation of the heavenly state , yet they confest they were pilgrims and strangers on earth , and desir'd a better country . and david not only when he was as a patridg chas'd upon the mountains , but when seated on the royal throne , acknowledges , we are strangers , as all our fathers were ; and his affections were accordingly weaned from the world. was ever passenger so foolish , that being to pass over a narrow strait of the sea of a days sayling , makes provisions for a voyage of a year ? or that will be at great cost to paint an inn , and adorn it with rich furniture , where he is to lodge but a night ? 't is incomparably more reproachful folly , to spend the best of our time , and strength , and spirits for the gaining the present world , as if we were to continue here for ever . how many are sensual , and secure in their earthly enjoyments , 'till as the rich voluptuary , that was cloth'd in purple , and far'd deliciously every day , they unexpectedly die , and irrecoverably drop into hell. just like a traveller , that lays himself under the shadow of some trees in his way home , and sleeps till the night with its darkness and dangers surprizes him , and he is destroyed by robbers or wild beasts . how plain and necessary a lesson is the vanity and shortness of the present life ? but how few effectually learn it ? the psalmist addresses himself to god for instruction ; so teach us to number our days , that we may apply our hearts unto wisdom . let men fancy what they please of their tenure here , they are but strangers , and have no continuing city here ; and the consequent duty is most clearly and strongly urged by the apostle , let them seek one to come . . let our conversation be in heaven , whilst we are upon the earth . every thing in nature , hath a tendency to its original and perfection . rivers that come from the sea , are in a living motion returning thither ; if you stop their course , and confine them , though in receptacles of marble , they corrupt and die . the divine nature in the saints hath a strong tendency to heaven from whence it came , and raiseth the soul by solemn thoughts , and ardent desires , to that blessed place . a philosopher that was ask'd of what country he was ; replied , he was a citizen of the world. the scripture corrects the language , and teaches us that we are citizens of heaven ; we are passing to the jerusalem above , the land of promise , the true land of the living : and all our aims and endeavours should have a final respect thither . our hearts should be where our treasure is . how joyful , how advantagious is a heavenly conversation ? the serious and believing contemplation of heaven , is a temperate extasy , and brings the soul into the divine presence : anticipates the joy of it by a sweet foretast , by a supernatural elevation of mind : by frequent lively thoughts of our glorious inheritance , we gradually enter into it : the prospect of that causes in the saints , a holy contempt of the world , as not worthy our ambition and diligence : it causes such a self-denial from the inviting temptatations of sense , that men , whose portion is in this life , are forc'd to admire their restraint from those objects that ravish carnal hearts . a heavenly christian will improve sensible things for spiritual ends ; as feathers that have a natural weight inclining to the center , yet planted in the wings of a bird , by a living motion , carry it aloft in the free air. our rising in the morning , is an emblem of the resurrection from the grave , to behold the bright day of eternity . all the refreshments and comforts of the present life , should be an advantage to raise our minds to god , who is the supreme good , whose fulness eminently contains all good , and infinitely exceeds all our expectations . heavenly love will dry up the vanity of our thoughts and affections , and rescue the mind from the prostitution to sensible things , and most pleasantly exercise it upon things above . love between friends is maintain'd by immediate converse , or by letters , when absent : thus is love between god and the soul : and if god , that is to himself his own blessedness , his own kingdom and glory , yet is pleas'd in his gracious communications to his children on earth ; how much more should they by frequent and affectionate duties , address to him who is their eternal lnfinite good. thus they are acquainted with him , and enjoy a sweet peace , and obtain an humble confidence of appearing before him in his holy and glorious habitation : whereas those who live without god in the world , are justly fearful of death ; for then the spirit returns to god that gave it . briefly , let us with zealous affections , and persevering diligence prepare our selves for the presence of god , and the society of blessed spirits in our father's house : let us always abound in the work of the lord , knowing our labour is not in vain : let us join works of charity with works of piety ; employ the fading riches of the world for the relief of the saints ; that as our saviour promises when we shall fail , when in the hour of death our flesh and hearts shall fail us , and our souls be dislodged from our earthly tabernacles , we may be received into eternal habitations . the everlasting judg , that dispenses rewards and punishments , has acquainted us with the rule of judgment at the last day : those who mercifully relieve him in his members , shall inherit the kingdom of glory ; and those who neglect that duty , shall be cast into the lake of fire . though many who are wretchedly careless of doing good according to their ability , now satisfy themselves that they are not injurious to others : yet it will be a small mitigation of their sentence at last , that they are condemn'd , not for the defect of justice , but of charity . . let the belief that there are mansions of rest and joy prepar'd for the saints in their father's house , gloriously support them under their heaviest troubles here . this world is the devil's circuit , wherein he is alwayes ranging about seeking to devour : the pleasant things of the world are his temptations to ensnare the carnal ; the men of the world are his instruments to oppress the saints ; and were it not for the restraints of the divine power , what desolations would be made in god's heritage ? 't was a strange and barbarous custom among the persians , that upon the death of the emperor , for five days the empire was left without government . and as upon removing the stone from the fabulous cave of aeolus , the winds broke out in their fury : so by taking away the authority of the laws , licence was given to all licentiousness , and the whole kingdom was in mortal paroxisms . all were in arms , some to do injuries , others to revenge them : the chastity of none was secure , but conceal'd , nor the estates of any but defended : the bridle of fear was taken off , no wickedness but was boldly committed , or attempted , and the kingdom became a field of bloody war. but when the new king was proclaim'd , all things were immediately reduc'd to order , that the advantage of government might be set off by the experimental confusions and mischiefs of anarchy . but if god left the perverted world , and satan the prince of it , one day to their rage against his people , did he not shut it in with doors , and bars , as he doth the impetuous ocean ; so swelling and diffusive is their malignity , that it would , like the deluge , drown all , and not a remnant of the saints would be left . yet god wisely permits many temporal evils to be inflicted on his servants by their enemies , for the tryal of their fidelity , and their noble resolution to glorify him whatever they suffer for his sake . and it becomes them , with an undisturb'd serenity of mind , and harmony of affections , with an invincible patience , to bear all the scorn and contempt , all the malice , and fury to which they are expos'd upon a christian account . let them remember they are strangers and sojourners here , and live by other laws than the world doth , which causes their hatred : but in their father's house there will be perfect rest. st. paul , who had experience of both in a singular manner , declares , i reckon that the sufferings of the present state , are not worthy to be compar'd , to the glory that shall be reveal'd in us . in that state of pure felicity , there are no remains of afflicting evils ; all is peace , and joy , and glory . seneca the philosopher , when an exile , and confin'd to the mountains of corsica , entertain'd himself with the contemplation of the heavens , and the bright luminaries , in their various but regular motions : thus when banish'd from the court and city , he dwelt amongst the stars , and casting his eyes down upon the earth , despis'd all humane greatness and possessions , ( that are so vainly magnified by figurative flatteries ) as we do a grain of sand. did philosophy inspire him with such principles of patience and fortitude ? yet it ascended no higher than the visible heavens . how much more should faith that raises a christian , by high and steady thoughts , to the supreme heaven where the divine glory shines , comfort him in all the troubles of this world. add further , that 't is an excellent preservative from envy and fretfulness at the prosperity of the wicked , to consider that their felicity is as transient and vanishing as the trouble of the saints : i have seen the wicked in great power , and spreading himself like a green bay tree : yet he pass'd away , and lo , he was not : yea , i sought him , and he could not be found . all the riches , and greatness , and pleasures of the world are weighed , number'd , and measur'd by the psalmist , and found to be as light and fading as vanity . naked they came into the world , and naked they must go out ; and how much more tormenting will it be to be stript of all their enjoyments ; how much more sorrowful will they be to go from their great possessions , than for one that leaves the world , and never had them ? their hopes are like the giving up of the ghost , and expire with their breath for ever . i went into the sanctuary , saith the troubled saint , then understood i their end : the end of their felicity , and the miseries of the righteous . besides the evils suffer'd for righteousness-sake , there are innumerable sorrows that befal the saints here . how many afflicting diseases , sad occurrences , vexing passions harras them ? some afflictions are so wounding to their spirits , that no balm that growns on earth can heal . but the lively hope of heaven is an universal cure for all their troubles . let the mourning christian consider the wise providence of god , that orders all events , and believe his love in sending , and his end in all their afflictions . such is the divine power that god could immediately free us from all troubles , as easily , as turn the wind from a blasting quarter of the heavens , to the most benign and refreshing . are we pain'd with diseases ? he can more easily change the tone of nature in a sickly body , and make it healthy ; than one can change the stop in an organ that presently alters the sound : but his love dispenses bitter things to us , that are necessary for our spiritual and everlasting good. his end is to prepare us for heaven , that is prepared for us . the apostle declares , he that hath wrought us for the self-same thing , is god : that is , made us fit for the heavenly glory . the divine disposal of things here to the saints , has a certain order to their eternal state. he purgeth out our vicious guilty affections to the world by sharp physick , that our hopes of heaven may be more pure and vigorous , more actuated by serious thoughts and intense desires , that we may feel the sense of the psalmist's expression , o when shall we come and appear before god! in short , art thou in the vale of tears , languishing in sorrow , and dying every day ? by faith ascend to the mountains of spices , the blessed place above , and thou wilt find the comforts of god to revive and delight thy soul. . let this reconcile death to us . the pale horse is sent to bring us to our father's house . the apostle expresses the true christian temper : in this we groan earnestly , desiring to be clothed with our house that is from heaven : and we are willing rather to be absent from the body , and present with the lord. every saint in the present world is both a prison and a captive : his soul is detain'd from the glorious liberty of the sons of god , by confinement to his body . therefore methinks he should not merely be content to die out of the necessity of nature , when he can live no longer , but desire the happy removal , and say with the psalmist , i rejoic'd when they said to me , let us go into the house of the lord. 't is true , nature will recoile , and the extinguishing the present life , with all its sensible pleasant operations , is uneasy to us : but as when the candles are put out , the sun rises in its brightness , so when the natural life ceases , the spiritual life springs forth in its oriency and glory : when the earthly tabernacle is dissolv'd , the naked separate soul shall be received into a building not made with hands , eternal in the heavens . our joyful affections , in leaving the world , and ascending to heaven , should be in some manner suitable to our reception there . what a joyful welcome will entertain us from god himself ? our saviour comforted his disciples with a heavenly valediction , i go to my father , and your father ; to my god , and your god. the gracious relation sweetens the glorious . he that joyfully receives the rebellious , but penitent son to grace , will joyfully receive his obedient sons to glory . he that now receives their prayers with the affection of a father , will receive their persons with the dearest expressions of love. his fatherly providence watch'd over them in the way , and will triumphantly bring them home . here many blessed testimonies of god's love are given to the saints , that produce such a spiritual sweetness in their hearts , that they esteem his loving kindness as better than life , more worth than all the world ; but the full revealing of his love is only in heaven . and as a child knows by experience the love of his father , but the degrees and strength of his affection he does not understand till arrived at mature age , and sees the inheritance his father enstates upon him . thus in heaven only the saints shall know the excellent and perfect love of god to them , when they are possess'd of that glorious kingdom , his most free and rich gift , which transcends all their present thoughts . and our blessed redeemer , that by so many titles has an interest in us , that is not contented in his own personal glory , without our partaking of it , that by his resurrection open'd the grave , and by his ascension open'd heaven for us ; how dearly will he receive us ? he esteems believers to be his joy and crown , and with an extasy of affection will present them to his father ; behold i , and the children that god has given me . the angels and saints above overflow with joy ; when the soul , as a pure spark freed from its ashes , ascends to the element of spirits , how joyfully is it entertain'd by that glorious assembly ? the angels that rejoice at the conversion of a sinner , will much more at the glorification of a saint ; and the saints have a new accession to their joy , upon the reception of any of their brethren to that state of felicity . the saints of all ages may be resembled to a fleet of merchant-men that are bound for the same port , some arrive sooner , others later , according to the time of their setting out : but those who arrive first , how do they welcome their friends that come safely afterwards ? an imperfect resemblance how dearly and joyfully the saints that are gone before us welcome those who arrive in heaven every day , knowing the dangerous seas they have past through , where so many have been cast away and lost for ever . all heaven is in musick , celebrating the praises of god , and expressing their joyful sense , when a victorious saint is come to receive his reward . how does this consideration upbraid us , that we are so unwilling to be dissolv'd , and to be with our best friends in the best place ? that our tears and sorrows for leaving the earthly tabernacle , and the low comforts of this life , should continue till we come to the gate of heaven ? how can we be content with the imperfections of the present state ? here we are as distant from compleat happiness , as the highest heaven is from the earth . where is our faith in the promises of god ? where is our love to our redeemer and our souls ? the lothness of a sincere christian to die , and be with christ , is a deflection from his christianity . lastly , this should refresh our sorrows for the loss of our dearest friends that die in the lord. here is a mournful parting , when they are laid in the cold , dark and silent mansions of the earth : when those whom we lov'd as our own souls , are finally separated from us , and we shall see their faces no more . and as one that is directed by the light of a torch in the night , when 't is taken away , is more sensible of the darkness , than if he had not been inlightned by it : so when those dear friends are taken away , whose conversation was the light and joy of our lives , we are more darkned with sorrow , than if we had never injoy'd them . but if we duly consider things , there is more reason of joy , than sorrow , at the departure of the saints . our saviour tells his disciples , that were mourning for his signifying that he must go away , if ye loved me , ye would rejoyce , because i say i must go to my father to reign with him in soveraign glory . sincere love will make us more to rejoice in their gain , than to grieve for our loss . especially considering within a little while we shall be inseparably united in the kingdom of glory , where love reigns for ever . finis . some books lately printed for jonathan robinson , at the golden lion in st. paul's church-yard . a second volume of sermons , on mat. . john . rom. , and th chapters , &c. preached by the late reverend and learned tho. manton , d. d. in two parts . the vanity of the world , with other sermons . by ezekiel hopkins , now lord bishop of london-derry in ireland . a paraphrase , with notes and a preface , on the th of st. john , shewing that there is neither good reason , nor sufficient authority , to suppose that the eucharist is discoursed of in that chapter , much less to infer the doctrine of transubstantiation from it . grotius his arguments for the truth of the christian religion , rendred into plain english verse . a sermon on john . . [ this is the victory over the world , even our faith. ] preached before the lord mayor and court of aldermen , &c. july . . by james fen , m. a. and vicar of goudhurst in kent . a discourse of bosom sins . a sermon ( on psal. . . ) preach'd before the lord mayor and court of aldermen , &c. octob. . . by peter newcome , m.a. and vicar of alderham in hertfordshire . the present state of the ottoman empire ; containing the maxims of the turkish polity ; the most material points of the mahometan religion ; their military discipline : with an exact computation of their forces both by sea and land. by sir paul rycaut knight . a compleat journey through italy ; containing the character of the people ; description of the chief towns , churches , monasteries , &c. by r. lassell gent. the great evil of health-drinking ; or a discourse wherein the original , evil , and mischief of drinking of healths are discovered and detected : with remedies and antidotes against it , in order to prevent the sad consequents thereof . the best fence against popery ; or a vindication of the power of the king in ecclesiastical affairs , being an answer to the papists objections against the oath of supremacy , by a learned divine . notes, typically marginal, from the original text notes for div a -e ch. . . ver. . ch. . . peter . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . job . , , . gen. . . * mr. boyle , of the high veneration man's intellect ows to god , &c. p. . quantumlibet capacem ventrem afferat fons vincit sitientem . aug. heb. . rom. . psal. . peter chap. . psal. . rom. . revel . . heb. . . exod. . . chr. . . chr. . , . psal. . . heb. . isa. . . joh. . . psal. . . psal. . . acts . , . zeph. . prov. . isa. . . omnia suspiria in christo anhelent . ille unus pulcherrimus qui foedos dilexit , ut pulchros faceret , desideretur . rev. . . sed nihil libentius populus romanus aspexit , quam illas quas timuerat cum turribus suis bestias , quae non sine sensu captivitatis submissis cervicibus victores equos sequebantur . flor. lib. . c. . obstupescit obruiturque miraculis . aug. totum deum occupatum , & deditum manu , opere , consilio , sapientiâ . amor dictabat lineamenta . john . , . isa. . . amicitiae nomen privatum non solum intra aulam vocasti , sed indutam auro , gemmisque redimitam solio recepisti . lat. pacat . paneg . ad theod. mat. . john . . pet. . . heb. . . titus . . rom. . . plut. john . cor. . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . john . . luke . . sext empirie cont . mathem . dum oculi mei ab illo spectaculo cujus insatiabiles sunt , non abducantur , dum mihi lunam , solemque intueri liceat , dum caeteris inhaerere syderibus , & dum cum his sim , & coelestibus qua homini fas est miscear , dum animam ad cognitarum rerum conspectum tendentem in sublimi semper habeam , quantum refert mea quid calcem ? consol. ad hier. c. . psalm . , . psalm . . cor. .