A DISCOURSE OF THE EXCELLENCY OF THE Heavenly Substance.  
WHICH IS Useful for the Present, and so may be for Future Times.  
And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Names sake, shall receive an hundred fold, and shall inherit everlasting life.  Mat. 19.29. 
LONDON, Printed in the Year 1673.   

AN EPISTLE TO ALICE, Both in England and Wales, that have been spoiled of their Goods, before, or since March 25. last; or that may thus suffer for that Religion which hath its Foundations only laid in Divine Institutions.  
CHRISTIAN FRIENDS,  
IT's not necessary that you (or the World) should know the Author of the ensuing Treatise; who is desirous for several reasons (not to be mentioned) to conceal his Name. It may suffice that he shall be known at the day of Judgement, when he hopes ●ith boldness, and confidence through ●he Merits of his Redeemer to own this ●ork.  
Whilst others Dedicate their Books to Princes, and Nobles, to obtain their Patronage, and to acquire their Favour, or to procure some Profit, and Advantage to themselves thereby: (though too often to attain their ends, contract the guilt of most sordid adulations) I thought fit to Dedicate this to you: How poor and despicable soever you be in the world, yet your owning and defending it, shall be judged by me an honour sufficient put upon it, and it's all the profit I shall expect from it; for I have not propounded to myself any emollument or advantage by the publishing thereof.  
When I heard how barbarously, and inhumanely you were used; that you who are Protestants should suffer more by those that pretend to be of the Reformed Religion than Papists do, or then in some places, Protestants do by Papists (who rarelly are defective in Cruelty) it prevailed with me to write what I judged might be seasonable in some degree, for your support and comfort, and to enable you unto a patiented toleration of your deploreable oppressions.  
Though many have writ well, and substantially of sufferings in the general; yet I know none that have treated of this Particular Subject (except in some Collateral way) which now I do. For had it been already done, I should not have engaged therein; judging myself unable to add (by way of supplement, or amendment) to the work of any other.  
I wish this work had come into the world more filled and polished, and that it were so elaborate that none might dislike it. But as when a man is exceeding hungry, and thirsty, course Bread, and impure Liquors are better than none; so this Conjuncture, when so many are exposed to such cruel rapine, and such great havoc made of their Goods (that it may be difficult without succumbency, and sinking to stand under the burden; or with a sedate, and composed temper of mind to bear the same) a few truths (though crudely, and indigestedly delivered) concerning the most Excellent Substance in another world may be better than none, both for their Consolation, and Sustentation  
What I have done, had in a very little time both its Conception & Birth, which makes it more without Form; and it may be, expose me to severe Censures for too much rashness, and inconsiderateness. But being Alarmed by so many Cries of Wrong, Injustice, and Cruelty (such as most Heathens would abhor) that you labour and groan under, I was resolved to incur the danger thereof, rather than take much time for its Cultivation, or to send it better accomplished, and accoultred into the world; lest while the Cordial was too long a preparing, too many Spirits might languish and faint.  
What Common Equity (such as universal humane Reason consents to) is in the Late Act against Conventicles; and how agreeable it is to the Fundamental Laws of our Nation, and the Laws of the Supreme Legislator (God himself) shall one day be known, when all Disputes, and Controversies concerning the same shall be concluded, and have an eternal Period put thereunto. But you suffer not according to the strictest rigour of that Law only, but far beyond it, and indeed in a way very often most Contra-legal, and eccentric to all Law; many Instances whereof might be collected together, and exposed to public view, to let the World know, how much his Majesty's peaceable Subjects, only for worshipping God according to his Word, are made a prey to the boundless Avorice, and unlimited malice of many Justices of the Peace, and beggarly Informers, encouraged by them.  
Some of you have had your standing Corn, some your dwelling Houses, your Work Tools, your wearing Apparel; yea your very food seized, and destained. Some of you have had your Houses rifled, and emptied of all that you were possessed of, leaving you neither Bed, Stool, Chair, Pot, Pan, or Spoon, etc.  
Many of you have been fined for others that are not poor, and when destresses have been Levied upon your Goods, they have been most unreasonable, by many degrees in worth exceeding your Fines, and then sold at an under value; as Cows, and Bullocks for 2 s. 6 d. and Sheep for 12 d, 6 d, and ● d. a piece: many of you have had your Doors, with great force and violence, broken open to take Destress, though the Act against Cnventicles doth not Authorise, and Warrant Officers to do. All which (with many more things that might be enumerated, and specified) are sufficient to demonstrate to the world how injuriously, and mercilessly, you are dealt with.  
This is the Aggravation of your affliction, and makes the burden thereof more ponderous and heavy, that when you become Complainants you can have no redress, or relief. If you appeal to the General Sessions, there your Judges (as the major part) are both Enemies, and parties concerned; and what Juries are a, woeful experience tells you. If you Sue at Commom Law, you usually find great addition made to your pressures. All sorts of Officers are usually your violent and impetuous opposers. Grand-juries, and Petty-juries (if your concerns lie before them) are commonly your implacable Enemies, and are strongly resolved to ruin and destroy you: So that with the Prophet you may complain (after all endeavours to have right) That Justice standeth a far off, and Equity cannot enter, Isa. 59.14. And with the Poet,— terras Astraea reliquit.  
From whence all this wrong, and violence proceeds you well know. Were the Crown as cruel as the Mitre no doubt, not only your Estates, but your Lives would be taken from you: which shows how little it partakes of the Divine Nature whilst it sport's itself, and laughs at the miseries of the innocent, and is continually contriving their Destruction.  
What shall you do in these doleful Circumstances but look up unto Heaven, and derive joy from that Substance which is invisible, and immortal there. And whilst your persecuting Adversaries are not ashamed scoffingly to say (when they have made great havoc of, and most unmercifully torn away your estates from you)▪ Take now joyfully the spoiling of your Goods. 
Perridiculus erat Julianus ille Apostata, qum hunc locum exagitans, quaerere●num centum etiam Uxores habitur● essent Christiani. Beza in Loc.  (As that grand Apostate Julian said to the Primitive Christians, as a dishonourable reflection upon Mat. 19.29. Have you an hundred Wives, etc. (when he had deprived them of those outward comforts) Let them see and know that you can do it.  
What you have suffered (which God in his infinite Mercies pardon them for) from those that boast themselves to be of the Church of England, and glory in that denomination exclusively of all others (to whom that Scripture may be most aptly, and properly applied, Isa. 66.5.— Your Brethren that hated you, that cast you out for my Names sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.) you know; but what you may suffer frow those that are of the Church of Rome you know not. Expect, and prepare for fiery trials from them, endure and conquer them all from the foreviews of the future immortal Glory, from the prospect of this Heavenly Substance. Let it encourage to take jayfully, not only the spoiling of your Goods, but your Lives also, if God call you to it.  
I never expect that those that are such incompassionate and mercyless Persecutors of you now (whatever Sphere they move in, whether Magestratical or Sacerdotal, or have a much lower station) will be persecuted with you for Divine Truth. It's very probable that persecuting Protestants will (when its conducive and subservient to their Interest) prove persecuting Papists. But yet I hope that many of the Church of England (whose laudable Calmness, and Moderation is known, and whom I believe to be seriously Religious, and principally mind and intent the Salvation of their Souls) will suffer the loss of all things with you, rather than comply with the Romish Superstitions, and Heretical Doctrines. The ensuing Discourse is not Calculated only for these present days wherein you suffer, but for the future, wherein both you (who are dissenters in some things from them) and they may equally be concerned.  
Though the immediate, and direct intention of this Treatise is for those that are, or may be impoverished for Religion's sake, yet it may be of use likewise to all God's Children, who by some cross afflicting Providences (and not by their wickedness) are reduced to a low condition in the World. That as the Prophet Habbakkuk saith, ch. 3.17. Although (in respect of them) the Figtree shall not blossom, neither shall fruit be in the Vines: the Labour of the Olive shall fail, and the Fields shall yield no meat; the Flock shall be cut off from the Fold, and there shall be no Herds in the Stalls. Yet their hearts may be supported, and comforted from the expectation of this Better and Enduring Substance Poverty, like an Armed Man comes both into the City and Country, and many of the Heirs of Heaven are involved, in this Common Calamity. God teacheth them by his Providences every day, that Riches are uncertain things, as his sacred Word tells us, 1 Tim 6.17. and shows them good reason for that expostulation of his, Prov. 25.5. Wilt thou set thine eyes upon that which is not? for Riches certainly make themselves wings, and fly away as an Eagle towards Heaven. And seeing this is become such a Common, and General Experience, how strongly, and powerfully should it invite and persuade all that hope for the Treasures of Eternity, to advance and raise up their Souls to a fixed view, and frequently to revolve the serious thoughts thereof in them, that they may be solaced and refreshed therewith.  
I earnestly wish that the ensuing Discourse may be a Spring of Joy, a Breast of Consolation, a pregnant Honeycomb of Sweetness to all your Souls and mine (which hath, I bless God, in some measure, often been relieved by it) for which he shall pray to Almighty God, who hath suffered in various kinds, and to high degrees, and who am still your Fellow-Sufferer for that, which I do not in the least doubt in the most Terrible-joyful-day of the last Judgement, will appear to be the verity of Heaven, frr that Truth which is the Off-srring of the most Veracious God, even the Truth as it is in Jesus Christ, Eph. 4.21.  
I have not the Confidence to recommend this Treatise to the reading and perusal of men that are of refined Reason, of Sublimated Intellect, of Acute Wits, and Profound Judgements, of Enlarged, and Comprehensive Capacities: It's only fitted and accommodated to the Vulgar and Common: yet I desire such would seriously study the Text that is the Foundation of it out of the teeming Womb whereof this weak imperfect Infant is taken, that they would penetrate into its Bowels, that they would by a most serious, and industrious investigation, and search, find out the Heavenly Mine, and Rich Treasure that is in it; that hereby they may be brought to disesteem all Earthly Treasure in Comparison thereof, and may get their Affectiens weaned from all mertal, and earthly Good-things, and may live as those that are Mortified, and Crucified to this dying, deceitful World.  
I know there are many Ministers in these Nations who have suffered the loss of their Goods (not for a sullen peevish humour as many are pleased to charge them severely with, and caluminate them for) but for Conscience sake; & I acknowledge these men much more Worthy and Learned than myself, and that their Parts and Abilities would have fabriated a much more curious and amiable Piece (for the honour of that Cause for which they suffer) than this is, and I hearty wish some one of them had seasonably done, that so it might have come abroad into the world in a better dress, with fewer defects, & imperfections, less crude & immature, and so might have been food suited to the most Critical, Curious and Generous Palates. That it is not embellished and enriched with the Gold of Learned men's Mines, rendered delectable and pleasant with many of their Flowers, that it is not beautified with the Ornaments of various Readins out of Fathers and Schoolmen, and Classic Authors, the many Avocations that I have had from my Studies to my great grief) must make an Apology, and plead excuse, having not known for above ten years (by reason of almost constant and uncessant storms I have been tossed and hurried up and down with, though blessed be God not for Wickedness scarce what it is to converse with my Books, and yet I am scarce arrived at declining years, or come to withering and wrinkling Old-age. But however, if any of these faithful Servants of Jesus Christ shall honour me so far as to cast an eye upon my imbecil Labours, or read them thorough, I earnestly wish God Almighty may bless the same to them, and make (as many times he doth weak means) effectual to accomplish a most high, and noble end (subordinate to the Glory of himself) viz. their steady, invariable, and uninterrupted course, and motions in the way of truth and Holiness (wherein I am fully satisfied they are) that their Retrocessions and Defections from so good and honourable a Cause may be prevented notwithstanding the highest degree, and longest duration of their Trials and Troubles.  
I know some may scornfully, and scoffingly say, what need is there for these Nonconformists to read such a Subject for their encouragement; What have they lost? do they not live better, and more plentifully than ever they did? This is usual and frequent language diffused through England, and other places: to which it may briefly be replied, there is no thanks due to those that assert it for the same. Have not they, and their party taken the most effectual course, and means they could to starve, and famish those above mentioned? They shown them not so much mercy as was showed to them in the late times of Usurpation: For they tear away all from them, allowing them not the fifths of their Benefices, (as then was, whether small or great) not suffering them to teach School, to get bread for their Wives & Children; not to live in, or come within five miles of a Corporation, or place where they had preached, to cut them off from all relief; not to Preach privately to their Friends (by one Law if they were above five, by another if above four, & above the Age of 16. the Iron Yoke whereof many have sufficiently felt) a Cruelty they felt not under the Government of those, it's acknowledged were Tyrants & Usurpers: For several of them had their Conventicles (some whereof consisted of considerable Numbers, witness the Canary House in the Strand, privately and peaceably. It's Notoriously known that those very men who in those times were ejected for most Enormous Scandals, as Drunkenness, Uncleanness, Swearing, Sabbath-breaking, and for Ignorance a large Catalogue whereof can be yet produced) had more mercy & favour shown them, than these men that cannot be proved guilty of any such things, nor were they the Crimes laid to their charge, for which they were laid aside. It's known, and can be proved that several of the more sober Episcopal Ministers, or if you will (as they term themselves) Priests, though they were cast out of one Benefice, they were put into the possession of another, & that sometimes of equal profits, and if not so, yet what did afford them a present Livelihood, & Substance. It can never be proved (tho it's frequently asserted) that this merciless and bowelless usage is Lex talionis, the Law of Retaliation, for such Laws were never made against them, as have been (by their procurement, and wherein they greatly rejoice) against these. And if there were any such Laws then, they were either good or evil; if they were good, why do they condemn them; if they were evil, why do they imitate them?  
If it be said that such Priests, and some that were accounted Fathers of the Church, begged in those times their bread, had scarce  to cover their Nakedness, & shelter them from the Storms and Cold, travelled up & down a foot, and had scarce beds to lie upon, and that some of them died for want; whereas the Nonconformists are full fed, their Cheeks are plump (though few, or none of their Noses be very red and fiery, their Faces (except what's occasioned by natural infirmities and distempers) of a deep Scarlet die, or look most formidablly as if they were washed and steeped in the Sanguine juice, or blood of the Grape) their Aspects and looks brisk and lively, they wear good , and ride good Horses To this it may be replied, that one Reason why many of them were reduced to such scarcity & want, was their intemperance, their excessive drinking, being sworn Slaves to Pots of good Ale, and Bottles of Wine and indeed most of what they got was Sacrificed sometimes to Bacchus, and sometimes to Venus (which too will devour and drink up an Ocean of Treasure, and consume vast Mountains of Gold and Silver) but those that were not guilty of such bestial lives and conversations, but were men of great Sobriety and Civility, and yet suffered such want; it shows that God did not take that care of them that now he doth of others, and that there is not so much Religion (which makes men's bowels tender, and their Charity diffusive and extensive) to be found among the Sons and Daughters of the Church, as among those that are dissenters from her, and too frequently (though injuriously) branded with Schism.  
But however plentifully now they live, was this by an eye of sense, and reason foreseen when they voluntarily left their livelyhoods and Benefices rather than make Naufrage, & Shipwreck of Faith and a good Conscience. Certainly they did not then consult with flesh and blood, or act like men whose Souls are under the Dominion of their Senses, for these would strenuously argue, and plead against their practice, against their Nonconformity, telling them the many difficulties and straits and hardships they must expose themselves to pass thorough, and make their lives miserable and wretched with. Unsanctified Reason (which always opposeth the Interest of God in the world when abstracted from a man's own) would never plead for this, or pass an Approbative judgement upon it. Such Questions would be put thereby, and by unbelief, if thou layest down thy Ministry, and leavest thy Parsonage, or Vicarage, etc. how wilt thou subsist, how will thy Wife and Children be maintained and provided for; or how will thy Children be fashionably bred, and well educated? thou hast no estate, thou art not before hand with the world, there are no probable ways in view how thou shouldest be supplied with thy daily bread. I have known these things frequently urged by Friends and Relations, to make many Ministers Conform, who could not be conquered thereby, but most Heroickly and resolutely resisted the temptation. And that such carnal reasonings must in all probability be in most Nonconformists, appears from the Confessions of several that this was the ground of their Conformity. They knew not how they and their Families should be maintained without it, or if they did not what would become of their Wives and Children and witness for one Ma● D. of 〈◊〉 in De●  
If I mistake ●●t, the●●are near 300 Ministers in England & Wales 〈◊〉, and ejected out of their Living and deprived of Maintanance ●n one day, and the great st●p●rt of these by ●ar were Married 〈◊〉 and young men, and wi●●● besieged. who had 〈◊〉 Children, and not grown up, & provided for in the world their Wives the ●●ing and pro●●eck 〈◊〉 most of them had no 〈…〉 nor larg● stocks of Money, most of them lived in Country 〈◊〉 and ab●●nd 〈◊〉 of them were in one Country 〈◊〉 if 〈◊〉 not mistaken in 〈…〉 above in 〈…〉 in the little County of 〈…〉 Now consider ●●em in all the 〈…〉 aces, what could 〈…〉 are 〈◊〉 them as an encouragement to None informity; what was there visible to ground and bottom their hopes upon that they should be either ●●●vided for at all, or better than when they had their public Maintenance. If it: be said that they hoped to find many Friends, it must be said of them as of Abraham in another case, Rom. 4.18. that against hope, they believed in hope.  
That God hath raised them on many Friends is certainly true what doth this prove, but that though they be ejected, and cast out by imcompassionate men, yet they are not rejected & cast out by God; and if it be not an infallible Demonstration, yet it's a good Argument to prove that their cause is wellpleasing unto, and approved of by God; that it hath the strength of Divinity in it.  
What shall we think of that Religion that flourishes in the midst of flames, and the highest oppositions, that the more fe●ere Laws be multiplied against it, the more it lifts up its head with Triumph, the more it dilates and spreads itself. Long and great Persecutions have at last discomfeited and suppressed Errors, and Heresies; but Truth after all hath prevailed, and appeared to the opposing world; and like the Sun after a short Eclipse, or some black Vizard, and dark vailing cloud cast over his Face, hath effulged and shined forth with greater Beauty and Glory, and pou●ed forth more plentifully his brightest Beams. We know that in the late times Prelatism, and a Ceremonial Religion could not stand before Humane Power, and Penal Laws (though nothing so severe, nor so many as are now made against that Thing, and that Religion which hath been branded, and stigmatised with the most odious Nicknames) how did they fall before them, like Dagon before the Ark: how quickly did they shrink into nothing, and disappear; seemed to be annihilated, or at least exanimated; and like some smaller Animals (that lie as dead in the Winter, till they feel the power of the Vernal Sun, and its vivifying and enlivening heat) did those things lie dead in the cold winter of Adversity, and so continued till the benign Rays and Influences of Regal Authority (at his Majesty's happy Restauration) did reanimate, and inspire them with a new life; which if they were but once suspended, we should quickly see them die again. They can only live in the warm Sunshine of his Majesty's Royal Favour: Let that be withdrawn, and the Civil Power set against them, and they will soon be liveless, and so deeply buried in the Grave of Oblivion, and Contempt, as never to have a Resurrection to any Grandeur, or Glory more.  
Though it's Confessed that many Nonconformists are bountifully provided for; especially such as live in Wealthy and Populous Cities, Corporations and Towns, where they have large Congregations to Preach to; or if they be debarred from this, yet lose not their hearts and respects (and I wish such may not too little Sympathise with others, and have too few & slender compassionate resentments of their low conditions, look too loftily and superciliously and disdainfully upon them, be of too Magisterial a de-deportment towards them; or grudge too much their Neighbourhood, and coming to live (when necessitated thereunto) where they do. If God see such Ambition, Pride, and Selfishness among, and so much of Prelatical Spirit pearking up in Nonconformists he may make them yet pass through a hotter fire to refine them, and prepare a narrower and finer sieve to fist them with.) I say, though this be so, yet there are many (and Men of great Worth both for Learning and Piety) that have been, and yet are much pinched with poverty, are reduced to great Straits and dolorous wants, exposed unto which yet blessed be God they stoutly, and resolutely endure) great hardships: and yet the sewie● complain not so much as many Conformists, who have some of them ●00 〈◊〉. 300 l. per Annum, etc. who (as they say) run into Debt, cannot make both ends meet; and some of them are now, and then jogging along unto, and taking up their residence in some Goal, for not paying to a very man what they owe him. Sometime they are haunted (as with evil Spirits, and Friends of Hell) with the ●●de and boisterous Bailiffs which affright them more than Hobgobling in the night, who make them sober, and good Husbands (and perhaps keep them in their studies) against their wills, and for a long time by reason of those Diligent and Hawk-eyed Attendants, they, are made so happy as not to go to God's House, and not so miserable as not to go to an Alehouse, that Joan may fill them the other Jugg. But these afflictions and troubles, I do not here the poorest Nonconformists meet with. Sometimes not only the inferior, but the dignified Clergy complain they want money, notwithstanding their great Revenues and large Incomes, while the poorest Nonconformists are not querulous, but still and silent, (being contented with & thankful unto God for that modicum, that little which they have) what's the Reason of this, but besides that which is natural their toping, their exhausting and emptying of Bottles of Sack & Claret till 10 or 12 a Clock at Night, and sometimes longer, their ingurgitating and swallowing down so much Wine, and strong Liquors too frequently to Ebriation, their Luxury, and Profuseness, their Courting now and then a Madam (who must be generously and nobly treated, and who because she is Morally light, must be made Physically heavy; their Complementing, in a private recess, some pretty Miss, (who though a beautiful, yet a chargeable Creature; for these are the Insatiably voracious Barathrams, the deep Ditches and Pits that absorp and swallow up all; the Idols that devour whatever is sacrificed to them, whose flaming lust consumes more treasure and wealth than all (especially the late) most violent eruptions of Aetna's fiery subterranean Furnace, or all the fires that have wasted and destroyed Houses, Ships, and Cities, since the Creation of the World, or fire was first kindled upon Earth.) Their only close and comfortable importance; I say besides that which is natural, the want of the secret blessing of the Almighty, that sacred Text in Job 20.22. being verified and fulfilled signally in them; In the fullness of their sufficiency they are in straits; while the others by the Danation of his blessing, in the midst of straits have what is sufficient for them. As the Apostle saith, in 2 Cor. 6.10. As having nothing, yet possessing all things. No doubt those that talk so much of the Non-Conformists living so well, grudge them the bread they eat, and some of them are filled with malice, and madness that they are not starved: An eminent instance hereof, we have in a Bishop, who when he went his Visitation in his Diocese, was very inquisitive to know how the Non-Conformists were maintained, and who supplied them? In pursuance of his end, he employed several to search it out. One of them when he was upon the scent, not being able to understand where the Game did lie, comes to a Minister (whose learning and parts are sufficiently known in the Country where he lives) to be informed of this thing, declaring to him that he was commanded so to do by the Bishop? To whom the Minister replies, come, and I will show thee how I live: Look into this Pot and see a piece of good Beef boiling, go and tell the Bishop I live by eating such good Beef.  
Whether the Non-Conformists have more or less, blessed be the Self-sufficient, and All-sufficient Jehovah, that they stand not to the mercies of their Enemies for their present sustenance, and comforts: Let his Name be magnified and celebrated for ever: Let Heaven and Earth be filled with his Praises: Let sacrifices of thanksgiving be continually offered up, and songs of the highest gratitude and thankfulness continually poured forth unto him; that they are not necessitated to beg their bread from door to door, and especially at the doors of their Enemies, (some whereof have heretofore begged their bread at theirs) and are not complaining and crying out for want of bread, and no friends to supply them with it.  
I do not doubt but the same Principle of Religion which at first (when they could have no rational prospect of a livelihood and subsistence in the world) obliged them unto, and engaged them in the way of Nonconformity, doth still, as another soul, act the Generality of them unto perpetual and constantly progressive Motions, a steady and resolute perseverance therein, and produce an invincible and inflexible noncompliance with (till they see better grounds, and clearer reason for the contrary than yet they have done) an apprehended error and evil.  
All the Nonconforming Party are not men of sneaking and sordid Spirits, some are as highly and truly generous and noble, as those that do most debase and vilify them; and it's very irksome and ingrateful unto such to live after an Eleemosynary manner, dependently upon others, which too frequently prostitutes and exposeth them to a contemptuous and slighting carriage of some even among their own Party, very unbecoming and unsuitable to the notions of their Function, which God never appointed to be either constituted or supported by riches, or to be built upon some lofty (though quickly depressed and levelled) Mountain and Pyramid of worldly dignities and Grandeurs, or the highest coacervation of any earthly fading Glories. I know the Consideration of this hath been more a temptation to some of them to conform, than all their other sufferings, or any avaricious greedy desire to accumulate and heap up these lower perishing Treasures, but the consideration of their auty to God, the fear of displeasing and dishonouring him, the resignation of their Wills, not only to his preceptive, but providential Will to be disposed of by him, and provided for in such a way as he in his infinite and unerring Wisdom thinks best and fittest for them, hath efficaciously attempered and framed their spirits hereto, and wrought a complacential acquicscence in the same, whereby they still conquer the Temptation.  
But to close up this Discourse (which I suppose is not pleasing to the Palate, nor grateful to the Gusto of every one) would we be satisfied with some rational account how these Non-conformists came with so much Promptitude and Readiness, with so much Alacrity and Cheerfulness to forsake their Benefices and present Livelyhoods; when Sense and carnal Reason could make no discovery of, and way wherein they should be provided for: I shall only briefly offer this; that as they were men that had Preached up frequently, and zealously pressed and urged others to live by Faith (a life so vilysied and contemned by, and unknown (as to its excellency and usefulness) unto many, yea the far greatest part of the World) so that they would hereby give a clear demonstration that they could live upon their own Doctrine, that they were no strangers to this most sweet and sure, and noble conquering life. That they have their own souls principled with that faith which is The Substance of things hoped for, and the evidence of things not seen. That they can fixedly depend upon, and confidently trust the infinitely who knows how, the Almighty, and All-sufficient, who can and is able, the most merciful and faithful God who will certainly take care of, and provide for them. By this Faith can they suck in the exuberant sweetness of his most precious promises. And would you farther know how they came to find so many bountiful Friends and Benefactors; I may tell you: one reason is God's blessing his Word and Doctrine which they Preach, making it take place in the hearts of so many which begets a fervent and pure love towards them; and likewise His Truth, which obligeth him so eminently to fulfil that Promise (which is worth more than all the Crowns, and Kingdoms in the world) Mat. 19.29. with many others that are their choicest and chiefest Cordials, as Psal. 3 ●●, 19, 34. Psal. 33.18, 19 Job 5.22. At destruction and famine shalt thou laugh. Heb. 13.5.— for he said I will never leave thee nor forsake thee.  
Now I hope that you to whom I Dedicate this Discourse (many of you being a poor and an afflicted people as the Prophet speaketh, Zeph. 3.12.) as you will rejoice in the spoiling of your Goods from the consideration of this excellent Heavenly Substance, so you will live above, and not be discouraged with the opprobries and obloquys, the insolences and insultations of all your Enemies. That whatever be their most con●itiating language, dirty detractations, dishonourable reflections, scornful & disdainful conculcations of your Good Name, you will not value them. How little should Rhetorical Raillery, the Extracts and Quintessence of Billingsgate, trash and trumpery; the froth and foam of the black-soul-mouthed Female Scolds there, sucked in and spewed up again with all the envenomed Darts of Apostatical Malice (the best Ornaments of many Books the Authors whereof are the Degenerate Off springs of pious Parents) signify to those who have the lively hope of this Substance, in the possession whereof they shall be Crowned with immortal Honour.  
Possibly after your present sufferings you may have a Calm; a lucid Interval; some Sun shine, some intermission of your pains and grievances: But though this should be so, yet look and prepare for Storms and Tempests; black and dismaying clouds and darkness; a return with double rage and fury of your Torments. You have not yet resisted unto blood for Truth. God grant both you and I by this Better, and Enduring Substance may be so fortified and encouraged to be faithful to the Death, that according to Gods Promise, Rev. 2.10. we may by him have given to us, the ever-flowrishing, and flourishing Crown of Life: for which I bow my knees unto the God and Father of our Lord Jesus Christ.  
Farewell.   

ERRATA.  
PAge 2. line 15. read Emolument. p. 3. l. 22. r. So in. p. 4. l. 14. deal be. p. 7. l. 15. r. as to. p. 14. l. 4. r. Intellects. p. 15. l. 10. r. fabricated. l. 14. r. done it. p. 16. l. 20. r. make them. p. 22. l. 17. r. and pass. p. 24. l. 30. & 40. p. 25. l. 14. r. cast off. p. 26. l. 6. r. victorious. p. 28. l. 10. deal and. p. 34. l. 5. for Notions. r. Honour. p. 35. l. 6. r. for and. & l. 13. deal that. p. last l. 19 r. flowering for flourishing.  
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A DISCOURSE OF THE EXCELLENCY OF THE HEAVENLY SUBSTANCE.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig.  HEB. 10.34. 
— And took joyfully the spoiling of your Goods, knowing in yourselves that ye have in Heaven a better and an enduring Substance.  

The Introduction to the Text.  
THere is some Controversy about the Author of this Epistle: Some have ascribed it to Barnabas, some to Luke, others to Clement; but generally it is agreed, and received that Paul was the Author of it. Both because all Ancient Greek Writers, and also divers Latin, have constantly acknowledged it, as also the Superscriptions of the Greek Testaments hold forth this Title. And many learned Divines who have been curious, and laborious in their investigation and search; affirm that all Greek Copies (save one) bear this Inscripiion. That Paul was the Writer of this Epistle, doth farther appear by comparing Heb. 13.19. with 2 Tim. 4.16, 17. whereby it seems he wrote it to the Hebrews from Rome; when after his first defence before the Emperor Nero, he had received hope of his releasement: and then thought shortly to come again to Jerusalem with Timothy, to visit them; unto which Visit, this Epistle seems to be a prologue, and preparation. And the Apostle Peter, 2 Pet. 3.15. testifieth that the Apostle Paul had written to the Jews, unto whom he writes; which cannot with any probability be understood of any other Epistle but this. But suppose we had not an unquestionable, and an indubitable certainty of the Writer of this Epistle; yet we have such a certainty, that it is Divinely Canonical; both from its consentaneousness, and congruity, with other parts of the sacred Scriptures; and also from the effulgency, and beaming forth of an Heavenly Authority in it: every line sparkling, and being pregnant with Divinity; which is sufficient to command from us a firm credence and belief of the same.  
The Author of this Epistle, writes it to the Jews, (who having received the Gospel, continued in Judea before their dispersion) whom he calls Hebrews, because they were descended from Abraham, who is called an Hebrew, Gen. 14.13. either from Eber (because those who descended from him kept the ancient Language, and true Religion of Heber, therefore he rather than any of his Ancestors of the Posterity of Eber, was called an Hebrew) or from the Hebrew word (Gneber) signifying a passage, 
English Annos.  because he passed over the River Euphrates coming out of Caldea into Canaan. 
Synop. Criticorum.  The Jews loved to be called by this Name, 2 Cor. 11.22. Phil. 3.5. wherefore the Apostle also gives them the same. Or as some think he calls them Hebrews to distinguish betwixt those Jews which dwelled at Jerusalem, and in the circumjacent places, who still used the Hebrew or Syriack tongue, called therefore Hebrews, and those who dwelled among the Greeks, called therefore Greecians. Thus they are distinguished Acts 6.1. The Latin Translation hath Greecorum, but saith Drus. de Praet. l. 5. in locum, Graeciensium potius. Name Graecorum, id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judaei sic distinguebantur, Judaei Palestim, qui hic Ebraei vocantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui hic Hellenistae five Graecienses. Hi Graeca Biblia in Synagogis legebant, & Graece sciebanticam peculiari dialecto utentes, quam Hellenisteam vocant, cujus frequens mentio in his libris, Beza. Fallitur enim vir doctus qui Hellenistas hoc loco diei putat genere quidem profanos, sed in Judaeorum gentem per circumcisionem adscitos. Tales enim nusquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sciam, sed ubique Proselyti nuncupantur, & quia hoc nomen latine patet (nam quamvis advenam significat) addere solet justitiae aut filius foederis, ut dictum est.  
The occasion of writing this Divine, and learned Epistle to the Hebrews, was a proclivity, and propensity (which he observed, if not in all, yet in a great, and considerable part of them) to Apostatise and fall from the faith of Christ, into their former Judaisme, by reason of those storms of persecutions which violently, and impetuously did beat upon, and assault them: And which did arise from their own Countrymen and Natives, the unconverted jews. The Apostle having intelligence, if not a certain proof, of those vacillations, and fluctuations of mind which they manifested by reason of those raging Seas of sufferings which they were tossed upon; and fearing lest they should by the present boisterous tempests of their implacable Persecutors violent rage, and virulent fury, be driven back to their old Ceremonial, and Judaical worship (as a safe harbour to retire to) he strenuously in this Epistle laboureth to corroborate, and confirm them in that Faith which they had been receptive of, and to excite them to stand fast in it: That they might be like the  Rocks in the midst of the tempestuous Sea, when furious waves, and enraged billows with the utmost of their strength attaque, and dash themselves against them.  
The Apostles mind was very intent, and operous, his thoughts most solicitous, how to prevent their dangerous tergiversations, and retrograde motions in the ways of truth. Subservient and conducible to this grand design, and noble end, he urgeth, and produceth divers most nervous and convincing Arguments, from the eminency and excellency of Christ's Nature, Person and Offices, especially his Priestly Office, above that of Aaron's, from the first Chap. to the 9th vers. of the 10th Chap. And having performed that work with such undeniable clearness and evictions, he advanceth, and proceeds to exhort them to a fixedness, and steadfastness in this propounded Doctrine, notwithstanding their fierce, and fiery trials, and tribulations, verse 23. of this Chap. to make which more deeply impressive, he produceth a new argument from the danger of Apostasy; showing how tremendous and terrible it is, that so if arguments drawn from the excellency of the former things would not prevail with them, and be cogent enough to hold fast the profession of their faith, and stand their ground, the consideration of the dreadfulness of the latter might. This you have from the 26. to the 32. ver. where he urgeth a third Argument (beyond which I shall not pass) for their peseverance, viz. what they had already suffered in their minority of the Christian Religion, and Faith; even at their first entertainment, and reception thereof, assoon as the bright beams of Gospel light were darted into them. Saith the Apostle did you converted Hebrews, when you were such Babes and Children, endure so great a fight, and such wrestle of afflictions (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so is the Orig.) whereby Satan thought to overthrow your Faith: Can you then keep firm footing, and stand your ground? did such Heroic Spirits than possess you? was your resolution, courage, and magnanimity then so insuperable? was your puissance then such that you could conquer? How much more doth it become you now that you are grown up to a more adult state, and manhood, to have, and do this, firmly to stand to that Faith which you have so long processed. Your souls should now be much more invigorated and strengthened to receive the most wrathful Charge, and fierce Attaques of your Enemies. Without shrinking to stand before all the Batteries of Hell: Without flinching or fainting, to bear up against, and break through all the most blustering tempests in the world; that so at last you may win and wear the Crown of Eternal Life, and Immortal Glory, and arrive safe at the most placid Port, and calm Haven of everlasting Rest.  
Have you already been before Beasts in the public Shows, or have you been placed, and shown upon theatres, and Stages? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orig. See the Dutch Annot. upon the place. So Beza, Calvin, Piscator, and many others Interpreters.  or in the Synagogues, and Judgment-Halls, shamefully to be made a spectacle, scorned and laughed at, vers. 33. Endure this still. Were you companions, and had communion with those that were so used? (that is, by your compassion, brotherly help, and assistance which you afforded to them; as also by adjoining yourselves to them) not being discouraged by their afflictions, nor dismayed at their bitter colluctations, and conflicts with all obloquys, calumniations, and miseries, be so still.  
Have you owned me suffering for the same Faith, and Truth? even when I was in bonds, by which you did endanger your own Liberty? then dread not now, Chains, and a Prison so much, vers. 34.  
Have you with all alacrity, and cheerfulness, yea with exalting joy, seen, and suffered the hands of violence to tear away with all immanity, and merciless cruelty your goods, your estates? rifling your houses? dispossessing you of you proper inheritances? and making themselves Lords and Masters of the same, whereby you that were rich, are made poor, that were full, are now empty, and subjected to the painful pinches of disgraceful, and contemptible poverty? And hath all this been undergone from a deep and serious consideration of a better, and more enduring substance in Heaven? the plenary and compensating reward of this, and all your sufferings? Then how reasonable is it that you should endure such (yea and greater troubles if called thereunto) still? Cast not away therefore your confidence which hath great recompense of reward, vers. 35. Thus in this Paraphrastical way I am come to the Text, which contains two parts.  
1. The Hebrews suffering; you took joyfully the spoiling of your goods.  
2. The ground and reason thereof, and their encouragements thereunto; knowing in you selves that you have in Heaven a better, and an enduring substance. In the first of these we have,  
1. The kind, and nature of their sufferings, or the matter thereof, the spoiling of thiir goods, 
Rapina dicitur cum quis quid a● altero, per vim, ac injuriam sibi rapit cotque usurput. Zanch.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word in the Original signifies a ravenous, voracious spoiling, Mat. 23.25. Luke 11.39. the same word is there translated Extortion, which is with much violence and injustice, to tear, or take away a thing, and to do it ravening. These Plunderers, and spoilers came like so many Harpies and devouring Wolves, or greedy Tigers, and hungry Lions, degenerating from all laudable humanity, to swallow up, and tear away their estates; showing nothing but the height of of ferocity, cruelty, and barbarity, as Persecutors use to do, when they can enrich themselves with the estates of the Saints and faithful Servants of God.  
2. The manner of their suffering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with joy, or joyfully. They did joyfully resent such a loss, such injury and wrong. Their souls were not sunk into an Abyss, nor plunged into a gulf of sorrow: their spirits were not absorped, or swallowed up of grief; their hearts were not put to pain, nor wounded hereby. Here were no sighs, nor groans poured forth, or extorted from them. Succumbency, and sinking under the present burden, and pressure they were unacquainted with, and strangers to. They did not lose nor part with their Estates (as Phaltiel did with Michael, when David sent for her, 2 Sam. 3.15, 16, 17.) weeping, and mourning. Nor as L●ts Wise parted with her pleasant house, and accommodations in unclean Sodom, sad and dejected (as we may conclude by her sinful retrospection, with the dreadful punishment of the fact.) Nor as a Merchant in a storm parts with his treasure, when thrown overboard into the tumultuating Sea, with waves of sorrow breaking in upon his trembling heart, overflowing, and overwhelming the same. These Christians for their great losses had no cloudy Aspects, no Sadness, nor Melancholy was visible, or could be read in their looks. Their Countenances were not fallen, nor did they bewray, or discover a dejectedness of mind, or any inward perturbations of spirit, neither were they the Index of any passionate concussions, and commotions or disorders in their souls. Such was their holy, and spiritual gallantry that for these losses they could not undergo, and suffer such a debasement, as to admit of violent inquietudes to possess, and tyrannise over them, nor to be set upon a rack of torturing diffident fears, corroding and gnawing cares, how they, their Wives, and Children should be provided for, and subsist for the future in the world. They were not blear-eyed with weeping; No drops did distil, much less did floods, and cataracts of brinish, and beauty-withering tears gush and fall from their eyes, unless issuing, and streaming from an inward fountain of sweetest joy. There was no wailing, nor wring of hands; crying out, Woe is us! We are undone, we are undone. Such Exclamations, and Lamentations, the serene sedate composed temper of their spirits would not admit of. The Heavens are not more clear, nor their Aspect, and face more amiable, and beautiful to behold, when the Sun shines forth in its Altitude and greatest strength, and displays all its lofty and supereminent Glory, and Majesty; thereby disipating, and scattering the mists, chase away, and putting to flight the envious clouds which would diminish, and darken the same; than their hearts, and faces were free from all contracting, and wrinkling discontent. Such sufferings could not be causative of one Paralysis, or Convulsion in their Spirits. They were so strengthened, Neh. 8.10. expanded, and dilated with joy, that such trepidations and shake, such Spasms and contractions they were not capable of.  
It would have caused an ecstasy (and no doubt was very astonishing to their Enemies) to behold how the inward unseen joy of their hearts was demonstrated by most visible pleasant smiles (a clear evidence of a holy scorn, and contempt of the malicious oppression of persecuting Enemies) wherewith their faces did shine, and an admirable lustre was set upon them, while there was a Cannabal devoration of their Estates.  
The Apostle here speaks of their joy, as if all sorrow were excluded. Certainly if they had, or did conceive any, they scarce felt it, their joy was so great that it did swallow it up, and over-top it. Saith Calvin upon the word. Non dubium est, quin ut homines erant affectibus obnoxijs, moerorem illis attulerit bonorum suorum jactura. Verum talis fuit corum tristitia, quae gaudium hoc, de quo loquitur Apostolus, non impediret: quia paupertas inter res adversus censetur: bonorum direptio in se considerata, dolore eos tangebat; sed cum altius respicirent, gaudij materiam concipiebant, quo illud quic quid erat doloris leniebatur. Sic enim sensus nostros coelestis remunera●a●irnis aspectu, a mundo obduci convenit. Neque aliud dico quam quod experinatur pij omnes: & certe laeti amplectim●r quod persuasi sumus cessurum nobis in salutem. Hunc autem proeuldub to sensum habent filij Dei de certaminibus, quae pro Christi gloria suscipiunt. Itaque nunquam in illis dolore obruendis ita praevalet carnis affectus, quin erectis in Caelum mentibus, emergant in spirituale gaudium. They were like to the Apostles in Act. 5.40, 41. that when they were beaten, rejoiced that they were counted worthy to suffer for the Name of Christ. Or like Paul himself in 2 Cor. 7.4. they were filled with joy, they were exceeding joyful, or did, according to the Orig. superabound with joy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they had a Pleonism thereof. They answered that Command of our Saviour, Mat. 5.11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word signifies simply to rejoice, but the latter is more Emphatical, and therefore rendered, be exceeding glad. 
Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vald●, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salio, ex ulto, gestio tripudio.  It signifies such a joy as we use to express by outward signs in the body, as skipping, leaping, dancing; or as if they were resolved the temper of their minds, and their deportment should be consonant to our Saviour's Command, Luke 6.22, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leap for joy: let your hearts leap, and spring within you for joy, like the Babe in Elizabeth's womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie dicuntur lascivientes pecades: translatitie ijs tribnitur qui prae gaudij abundantia non possunt se continere, quin varios gestus edant, hinc, & illinc subsilientes. Beza Brugen. in Har. Evang. It signifieth such a leaping as wanton  use, and thence is taken to express such a rejoicing, as so affecteth one that he cannot but leap for joy. Thus they were like men surprised with abundance of joy at some sudden and unexpected glad tiding that makes them to dance and leap again. They were like to the Wise men in the East, who when they saw the Star that directed them to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 2.10. (which is an Attic Elegancy) rejoiced with exceeding great joy. Thus much for the manner of their suffering. Oh! that Christians could suffer the spoiling of their goods so now.  
2. In the ground and reason of their so suffering (Translated, knowing in yourselves that you have in Heaven a better, and and an enduring Substance; but it is according to the Orig. knowing that you have in yourselves, a better substance in the heavens, and abiding, or a better, and abiding substance in the heavens. So the Dutch Translation. So Calv. Beza, Piscator, and others.) we have,  
1. An act, which is Intellectual, Knowing. The highest, & greatest good in the world is productive of joy no farther than it is known. There is a natural, and necessary connection betwixt these two; and therefore it was requisite that the good here spoken of should be known by them; for had they been ignorant of it, they could not possibly have derived any comfort or consolation from it.  
2. We have the object of this Act. Not any toy or trifle; not any minute, and inconsiderable good; but grand and magnificent; most momentous, and weighty: it's a substance, a better substance, one in heaven, and abiding. (Such a Rhetorical climax, and gradation is here) It's a substance, as if the goods they lost were but shadows, if compared herewith. A substance therefore better than they. It's a substance in heaven which is not without its Emphasis, (of which more hereafter) it's likewise permanent, and in this respect also better than the other which is fleeting, and fading. This exact and curious description of the object is given by the Apostle you see.  
1. Absolutely, a Substance. This it must be, we cannot rationally suppose they could part joyfully with what is counted Substance in, and by the world (like the Dog in the Fable) for that which is but a shadow, and hath no reality in it; or is but an insignificant image of a real good. Sensual Souls, and earthly-minded men who are most concerned to please their brutish flesh; and gratify their senses; while they neglect, are unconcerned, and insolicitous for the happiness of their immortal spirits; they indeed eagerly pursue shadows that fly from them; and fly from a real substance (even the supreme good) that doth pursue them, and would gladly be elected, and chosen by them. But Heaven-born-souls have not their reason so debilitated, and dethroned, nor can be guilty of such monstrous madness, and prodigious folly. Those that are divinely illuminated cannot lie under such gross mistakes concerning their true, and adequate happiness, or conceive false and delusive Ideas of the same.  
2. Comparatively, a better Substance. As always good, either real, or apparent is the object of a man's love, desire, and choice; so it is an apprehended at least, if not a certainly known Meliority of good, (either under a specific, or gradual consideration) that induceth and prevails with us to choose it before another, and to show our preference of it, by parting with the other in corrivallship for the same. When two good things are judged exactly to be equal, and a preponderation, (when they are weighed in the balance of our judgements, can be ascribed to neither of them) than the same right reason that doth dictate to us at first, and bring us under its regal and powerful commands to choose good before evil; tells us likewise it's as good and convenient for us to keep, and adhere to what we are for present in possession of, as to part with it for that which doth no way excel, or can challenge a superiority to it. Had not then these goods that the Hebrews suffered a rapacious direption, and plundering of be●n inferior to this heavenly Substance, they might justly, and deservedly been stigmatised, and branded eternally with the most infamous folly. Yea, and had not the latter as far surmounted, and surpassed the former; as the bright, and beautiful heavens do the dull-complexioned and melancholy-looked earth, with all opacous terrestrial bodies, they might with good reason have been made the objects of all men's scorn, & derision: for what wise man will leave his present Substance, and Comfort in his Native Country, for any in a foreign, and far remote one, unless there be a very great disproportion betwixt them as to all excellency and worth, and it be very much for his advantage. But saith the Text, they knew they had a better Substance.  
3. Locally, by an an Hypotyposis is this substance described; it's in the Heavens; that we may know certainly where it is, and what its matchless worth, and excellency is. When our Saviour would recommend to our choice the best Treasure, that we are capable of possessing, he tells us it's in Heaven, Mat. 6.20. and these intense desires of the Soul are rightly terminated when the supreme object thereof is a Country that's heavenly, Heb. 11.16. of which more hereafter. This likewise highly commends their wisdom that they would let go, and part with terrene treasures for heavenly; and indeed no man is truly wise but he that doth it, Mat. 13.45, 46. saith Piscator upon the very words in the text to this very purpose: Quibus verbis simul eorum sapientiam collaudat, ut qui majoris boni consequendi causa, aequo animo jacturam fecerint minoris. Etenim bona coelestia terrenis longe potiora sunt. Men that embrace, and are most strongly tenacious of an earthly substance, when they should with disdain and contempt cast it away for the heavenly, make themselves no wiser than Ixion (who according to the Poetical fiction) instead of formose and beautiful Juno, embraced, and hugged a deformed and ill-favoured Cloud: And discover no more true wisdom than Children (whose Reason moves but in the lowest Sphere) while they prefer some Pebble-stones or Painted-glass, before the most bright Orient Pearls, the richest Jewels, and purest Gold.  
4. By a most noble and peculiar Property, enduring or abiding. Such is the quality of this Celestial Substance, that this is an adjunct inseparable from it; which is farther demonstrated what a highly rational Act, this of the Hebrews was. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood of a constant eternal duration, of the immercessibility, and never-fading nature of this Substance, not being subject to moth, nor rust, nor thiefs, nor hands of violence, nor any such consuming, devouring, and wasting things. It's a Substance from its own Nature and essential constitution incapable of corruption; it's always flowering, and flourishing, it's verdure, and greenness never fades. It's enduring is to everlasting life, like the me at that our Saviour speaks of in John 6.27. It's the same with the Crown of life Rev. 2.10. the incorruptible inheritance. 1 Pet. 1.4. the house not made with hands eternally in the heavens. 2 Cor. 5.1. the City that hath foundations, whose builder and maker is God, Heb. 11.16. This stands opposed to those other goods which they lost, and all earthly goods whatsoever, that are fluxous and evanid; that have a mortal dying nature, and disposition in them, and which the worm of vanity doth so quickly wear, and waste away.  
3. The Assurance that they had of a right and title to this Object; to this better, and permanent heavenly Substance. Knowing in yourselves that you have, etc. It's not knowing simply and speculatively that there was such a Substance; but knowing in themselves that they had it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which the Dutch Annot. Translate more exactly, knowing that you have in yourselves. that is to say, in the hope which is in you. Calvin with some others, Translate the words only, knowing that you have, Scientes vos habere, following some Greek Copies, which have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the accusative case, ut quisciatis vos habere. Quam posteriorem lectionem secutus est vetus Latinus Interpres, nec ego improbo quamvis duorum codicum Authoritate nitatur, saith Beza. Some Greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the Proposition, and with this doth the Translation of Junius and Tremel. seem to accord, and correspond, which is this, Quoniam scitis quod est vobis Possessio in Coelis, etc. But Piscator adheres to our Greek, and translates it,  qui sciretis vos habere apud vos, etc. Beza in his Commentary upon the place speaks thus, Neque redundat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, apud vos, & quasi intra vos, cum fide ac spe jam nunc possideamus quod in Coelis est nobis repositum. Read the words what way we please, and they prove some assurance that the Hebrews had a full right to this more excellent heavenly Substance. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (aptly translated, knowing in yourselves, or that you have in yourselves) carries the greatest Emphasis, and more important signification in it. For the production of such a triumphant joy as is here spoken of either some measure and degree of assurance that they had a right to a higher good, than that which they were deprived of, was needful; or hope with very great vigour, and vivacity acted, and exercised about this its proper object. For though a more faint, and languid hope of such a good (I mean that hope which is heart, and life purifying, 1 Joh. 3.3. which is the genuine offspring of the spirit of God, and product of Divine power in the soul, Rom. 15.13.) efficaciously makes a soul willing to part with all outward & earthly comforts, & patiently, undergo the spoiling of all inferior worldly goods for the sake of Christ. Yet I think it must be a more strong hope (a hope more highly elevated, & plumed, and that is able upon its unwearied wings to bear up the soul that it doth possess, and inhabit, above all the storms of these lower Regions) that can make it thus joyfully to do the same; of which more hereafter. Having thus opened the Text, explained, and paraphrased a little upon every part, and particular thereof; I shall sum up, and resolve all into one general Proposition of Divine Truth, or Doctrinal Conclusion which takes in all the Terms that are in this Portion of Scripture.  
Prop. That those who know in themselves that they have a better Substance than is here upon earth, and enduring in Heaven; should and will take joyfully the spoiling of their goods for the sake of the pure instituted Worship of God, and Doctrine of the Gospel: or if you will, for that Doctrine of the Faith of Jesus Christ, because the Apostle mentions that in vers. 23. Hold fast the profession of your Faith, which is objective, and not subjective Faith: that is that Doctrine of Christ and his Gospel which is to be believed; which is the same that we are Commanded to contend earnestly for, Judas 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Contend as Wrestlers, and Combatants do for Victory, as they were wont to strive in the Olympic Games instituted by Hercules for the honour of Jupiter. The Verb being compounded hath a greater significancy in it. 
The simple word signifieth, certamina proposita, qualia sunt inter Athletas sed compositio illustior est, & significat certare cum summo study. Aret.  viz. the exerting and putting forth all our vigour and strength to hold fast this faith whatever way of suffering we be engaged in. All Goods, the whole World must go for it if we had it, rather than part with, or from it. It was for this Faith, and the pure Worship of Christ, that these Hebrews had suffered so much already. In prosecution of this Doctrine according as the parts of it lie in order.  

1. I shall show what it is to know.  
2. What it is which we must know in ourselves.  
3. Discourse, and treat distinctly of the thing known.  
4. Inquire how it comes to be known.  
5. Discover what it is to take joyfully the spoiling of goods for such a thing when thus known.  
6. Apply the whole in several particulars.   
1. I shall show what it is here to know. Though this hath various acceptations, and is of a large, extensive signification in Scripture, yet I shall name no more than what I conceive may be the proper sense and meaning of the Term here. Seeing God hath made Man so noble a Creature, and dignified him above the whole visible Creation, by that intellective, and rational faculty which his soul is endued with. And because God hath likewise appointed the same to have the steerage, conduct, and government of the soul, to which all other faculties must do obeisance, and must follow, and wait on as their Captain, and Leader: in so much that the will itself (which is only appropriated to reasonable Nature) cannot without the dictactes, and informations hereof make any choice becoming a man, or an immortal Soul: for though it may have many appetitions, inclinations, and likewise aversations to good, or evil (I mean Physical, and Natural) yet are they all but sensitive if they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or be not in some measure according to the Rules of right Reason; for this is that which makes all the volitions of the Soul, laudable, and honourable: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof being properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire upon reason, or rational understanding, and knowledge. Hence not only in the holy Scriptures, but in profane Authors, this supreme faculty of the soul is put for all though rest, and expresseth the exercises of them by which the soul is capable of happiness; as choosing, loving, desiring, delighting, etc. and so here we must determine that it signifies more than a mere simple, naked notion, or speculation, to make way for this real, and solid joy. As  
1. It signifies a certain understanding, such as conquers, and removes all haesitatitations, doubtful, and fluctuating opinions; it implies such an understanding that is a resultancy from a full, pregnant proof, and clear demonstration of the real existence, and verity of the thing itself. Thus to know in Scripture, is sometimes to know certainly, Judg. 18.5. Jer. 10.23. John 8.32. Judg. 6.37. 1 King. 2.42. 2 King. 10.10. Job 19.25. for had the Hebrews not thus known the Heavenly Substance, but in the least had doubted of it; they could not have rejoiced as they did. They had therefore such a certain knowledge of it as did beget a true, and through persuasion: for that is the sense likewise of some of the former Scriptures.  
2. Serious Consideration when the soul is brought solidly, and judiciously to weigh in itself, and ponder what the nature and quality of a thing is, how advantageous, and beneficial, or how noxious, and hurtful it will be to it, than it knows aright, Psal. 90.11. Who knows the power of thine anger? Some make the meaning of it to be, Who seriously considers it? Hos. 2.8. She did not know that I gave her Corn, and Oil, and Wine, and multiplied her Silver and Gold: that is, she did not take it into consideration; she did not allow her thoughts time enough to work upon, and ponder this; to oblige her to obey and fear the Lord. For of a mere nesciency, or ignorance it cannot be understood. So to know in the words of the text, and in the proposition they afford, is to be ruminating & considering, with the greatest composedness, & steddiness of mind, & fixedness of spirit what this Heavenly Substance is: what is its intrinsic work, and excellency. For the more profound, and deep consideration any man hath of the good he knows, the more joy and comfort he receiveth from it; as on the contrary, the more a man considers of any evil that befalls him which he knows, the more it racks, and tortures his mind, and causeth greater, heart-piercing, and breaking, sorrows. Had not these Hebrews been much in pondering what a full, and ample reward this Substance in Heaven would be for all their losses, and troubles, (so as to cause a reckoning, or counting with the Apostle in Rom. 8.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more than thinking, even by ratiocination, and argumentation to conclude, and determine that all sufferings of this present time, are not worthy to be laid in the balance with it,) they could not possibly have rejoiced as they did when they were so cruelly and injuriously spoiled of their Goods. Most men in the Christian world lose this eternal Substance, this future immortal Glory for not being seriously, and fixedly considerate how far all their present gain can be from compensating such a loss. And very few, if any, would they but weigh aright, the vast disproportion that is betwixt their present earthly shadows and this most substantial blessedness, would ever turn their backs on Christ, or Naufragate, and make Shipwreck of the Faith, to secure the former, and hereby deprive themselves to eternity of the latter. Most men that live within the call of the Gospel, and the offers, and tenders of Grace by it, perish for ever by reason of their incogitancy, and inconsiderations. It's Consideration that makes the ●eepest impression upon the Soul, that's most influential, and persuasive unto practise. Whatever knowledge therefore men have of God, his Laws, the Revelations of his Will, the future Glory, the Gospel Terms, and Conditions upon which they must be saved, if this be wanting, it never prevents their precipitatious into sin, and the gulf of guilt, their Apostasies from God, and his truth, and so consequentially neither their eternal ruin, and damnation. To be wise therefore, to understand, and consider, are concatenated, and ●ink'd together as a sovereign Remedy, and Antidote against a man's misspending his most precious time, and his Souls everlasting death, and destruction, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end. Had the Hebrews known never so much of this better Substance, and had not been brought thereby to a steady consideration of its worth, they would have been far from rejoicing when impoverished, and devested of their present Comforts for the sake of Christ.  
3. A firm Belief that this Heavenly Substance is, what the Soul knows, and considers it to be: such a Belief as is most strong and invincible notwithstanding all the Arguments the World, the Flesh, and the Devil can bring against it. Thus to believe, and know are terms synonimous in Scripture, and signify one and the same thing, John 11.24. I know, that is, I believe. If the Hebrews had wanted such a Faith they could not have so rejoiced; for no man is farther made glad with any good than he believes what its reality, worth, and excellency is. For men then to know this Substance in Heaven is insuperably to believe not only what it is, that it exists there; but that its what God hath revealed, and reported it to be: and without such a Belief there can neither be a right rejoicing when we suffer, nor a perseverance (approved of, and acceptable to God) in our suffering for him. If once Faith be foiled and conquered, a Christian quickly gives over fight, and suffering: then instead of forsaking the world, there will be a forsaking of God, and Christ. All Defections, and Apostasies result from unbelief, as the root, Heb. 7.12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in turning Apostates, or forsaking, and quitting the ways of God, that our motions heavenwards, and to the full fruition of God himself, should be invariable and progressive in. Had all Professors that Faith which doth most firmly and invincibly believe the reality of the future Glory; and that penetrates, and pierceth into Heaven, and Eternity, through all dark interposing clouds here below, giving the soul a view, and prospect of the same, realizing, and substantiating it as present to it, Heb. 11.1. I say, had all Professors such a Faith, not one of them to save an Estate, an Inheritance, a Treasure in this world, (although it consisted of all Imperial Crowns, and Kingdoms) would ever deny the Truth (I mean totally and finally) and disown the pure Worship, and Doctrine of Jesus Christ, or turn away from that most absolute, and perfect Rule of Righteousness which Divine Laws do Constitute, 1 john 5.4. Heb. 11.24, 25, 26. but would rejoicingly, and triumphantly persevere to suffer for these high and precious things; that the eternal salvation of his soul depends upon.  
4. To know is to be assured, if not fully, yet in some degree, and measure, that this better and permanent Substance shall be ours. The Hebrews knew, that is, as was showed in the opening of the words before, they were assured that they had such a Substance. A well grounded assurance of Heaven, though it be not absolutely perfect, will make those Souls where it is very cheerfully, and joyfully to suffer. And to know, and to be assured in Scripture sometimes for sense, and signification, are the same, 2 Cor. 5.2. For we know, i. e. we have an assurance that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternally in the Heavens. and this the Hebrews knew, i. e. of this they had an assurance, when their earthly habitations were taken from them: but having spoken something to this already, I will not ampliate, and enlarge the discourse here any farther.  
5. What is it that we must know in ourselves? this, as hath been showed in the opening of the words, is not without its Emphasis, two things than it seems to import; the one whereof hath been in part spoken to.  
1. A lively hope of possessing this Substance according to such a knowledge, consideration, belief, and assurance, 1 Pet. 1.3. By knowledge Christians reflect upon their hope, from whence springs their joy. There is a natural connection betwixt these two, as betwixt the Streams and the Fountain, the Beams and the Sun, which flow from the same, Rom. 5.8. Rom. 12.12. Rejoicing in the hope of the glory of God. Though Good be not in actual possession, yet so long as it's an object of hope, proportionably to the apprehended worth of that good, and the strength of that hope is still our joy. Hope is unexpressibly useful to a religious soul in respect of comfort when she grounds herself upon Eternity, and upon an Assured futurity which we are promised in the holy Scriptures, and not upon that uncertain futurity which amuseth most men, and at last deceives all. They that thus know in themselves, know experimentally, and believingly what the sweet benign influences of hope (while it hath this enduring Substance for its objects) are upon their Souls.  
2. Something inherent, and wrought in them, upon which all the other are grounded. To know in ourselves, is to have or find in ourselves that which may be a sure ground for us infallibly to conclude from, that we have this Substance, which is better, and abiding in Heaven. As a vital Principle of Grace, or a Principle of spiritual light ruling, and governing the soul, and acting it towards God, the through change of our Natures, and regeneration of our Spirits, the transforming energy, and virtue of the spirit of God to have passed upon our souls: the deep impressions of a divine nature thereupon whereby we are assimulated, and made like to God. Whosoever hath not his hope and expectation of an heavenly blessedness built, and bottomed upon this, doth but deceive himself, and will find his hope to prove abortive, and his expectation most miserably, and deplorably frustrated in the end. Mat. 5.8. Blessed are the pure in heart, for they shall see God. Col. 1.27. Which is Christ in you, the hope of Glory. This is that we must know and find in ourselves, before we can challenge a right and title unto, and conclude that this immortal Substance belongs to us; and shall certainly be possessed by us. To know in ourselves seems consonant to that, 1 john 5.10. He that believeth in the Son of God hath the witness in himself. Which is not only (if there be any such thing) that witness, and testimony of the Holy Ghost in a more immediate way, but an inherent Principle of Grace, and Holiness, first powerfully planted, and wrought by the spirit of God in the soul; and then halping, and enabling the soul to reflect upon it, and find it out; and after this, to draw right and comfortable conclusions from the same, which stand as a witness, and evidence in our souls, that we have a right to all that future Glory, and felicity, that such a changing renewing Principle doth adapt and qualify us for, and render us capable of. And if I may allude to that which is spoken of our Saviour in the very same words, john 6.61. thereby expressing his omnisciency, knowing in himself, it will illustrate this to be the sense thereof; for how did Christ know in himself; Col. 2.9. but by that fullness of the Godhead that dwelled in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily, that is personally or substantially: As he was God he had Omnisciency in him, and so he knew in himself, by his own indwelling Divinity, or Godhead. So to know in ourselves, is to know by some indwelling Purity, and Holiness in our Souls, that we have this better Substance. Yet I will not positively determine this to be the proper signification of the words. I only declare my own apprehension, and sentiment thereof without imposing upon any, but shall leave every one to their own judgement.  
3. I proceed now to discourse, and distinctly to treat of the thing known; A Substance, with those other things it is amplified by, which have been already in part explained: but I shall now give a more particular account of them. And,  
1. I shall begin with the Substance spoken of. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is used by most Greek Authors in the same le●s●.  The word in the Original signifies Bona, Facultates, Wealth, Goods, Possessions, which we frequently call Substance; and hence a Rich Man is called a Substantial Man. Substance is sometimes taken for the essence, or being of any thing; & is no more than Ens, subsisting of itself, but than it is not expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (though in some Authors this word also signifies Riches) sometimes Substance signifies persona, a person endowed with reason, & is the same with that which the Schoolmen call Suppositum, and is used by Theologists in the explication of the Holy Trinity, & the two Natures of the Lord Jesus Christ in one Person; & then it's set forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.3. which is translated subsistentia, one that doth subsist of himself: but this Substance is of another Nature, and otherwise to be considered, even as something that stands opposed to the Goods that Believers may be, and often are spoiled of in this world: Therefore must be Goods of an higher and more excellent Nature. It's some Substance that's not a simple Ens, or naked being, but that which can greatly enrich the Soul, and become its Wealth, and Treasure. In it then we have an involution of two things.  
1. Reality. It shall not prove a fools Paradise, a dreamed enjoyment: As a poor man that dreams he wallows, and tumbles in wealth, and is accumulating the treasures of the earth; or as an hungry man, that dreams he is feasted and fed with luxurious dainties, hath Sardanapalus' sumptuous fare; is eating the most delicious meats, and drinking the most generous, pure, and sparkling Wines; or like an ignoble, and base person, that dreams he wears a Prince's Crown; that he is set upon a Regal Throne, sways an Imperial Sceptre, Commands, and Governs Kingdoms, and is advanced to the highest pitch, and pinnacle of worldly Power, and Pomp: But when all these awake, Alas! they find all those things are but lusorious dreams, there's no reality in them; and so they vanish leaving them all pensive, and sad at so miserable a disappointment. But this is a Substance, a real thing, or Good indeed; that the suffering Saints know they have. Vain toys and trifles, froth and foam, bubbles and shadows, and such deluding dreams do not constitute the same, the Joys, and Pleasures the Saints shall have such an exuberancy of the Honour, and the Glory they shall be crowned with to Eternity, shall not be pageant, and umbratil, but most substantial; God promiseth nothing unto them but what is real.  
2. Sati●ly, and the fullest Satisfaction it doth afford. Wind may fill the belly, or stomach of a man; but it is substantial Meat that must satisfy them; and make their constant cravings, and painful gnawings to cease. This then being Substance, it's that which shall fully satisfy their souls, being an edaequate, commensurate happiness both to their Nature as immaterial, and immortal, and also to their capacity which is so immense, and vastly large. It is that which God hath so exactly accommodated hereunto, that it shall be their central felicity for ever, which in the full fruition, and possession thereof shall afford such plenary satisfaction to their Souls, that their volitions, and desires for any other earthly Substance, Good, and Comfort, shall not only be allayed, and moderated, but totally extinguished. This is that indeed which supersedes the souls chase after all other delights, and felicities. The substantial joy in Heaven, 
 plenam illam laetitiam exprimat Propheta utitur plurali numero Laetitiarum, ut una sit iustar omnium, & in se comprehendat veram omnem laetandi materiam omne laeti●iarum genus, & earum copiosissimam abundantiam. Rivet in Locum.  therefore is called a plenitude, a fullness, Psal. 16.11. When once the Soul comes to swim, and bathe itself in that immense, immeasurable Sea of sweetest, celestial pleasures, and everlasting consolations; and to be swallowed up in the infinite, unbounded Ocean of the supreme Good: then certainly it shall know no more what it is to pant after, to thirst, and long for any rest, and happiness whatsoever. If Divine Grace in its imperfect measures, and degrees, give so great, and solid satisfaction to an immortal spirit that is principled with it in this world that it shall never thirst more, John 4.14. neither through Necessity, not for variety, as one saith, (S. S. in his Immanuel) after any other thing, shall not rove, and rang up and down in the world in unfixedness, and suspense, to seek for satisfaction and rest: if such a soul never be uncertain, or unsatisfied more as to its supreme object and main happiness; if hereby all its restless fluctuations, and aestuations; all its toss and ragings for want of a chief Good, shall cease so much: How sedate, and calm must it be? to what a complacential rest must it be brought, when it's put into the full enjoyment of this Substance (which a perfection of Grace is so great a part of.) This is that it shall ultimately and unchangeably acquiesce in.  
2. It's a Substance in Heaven. This is not any visible Heaven whose influences reach our bodies, and other creatures here upon earth; but the Heaven that's invisible to a corporeal eye, though assisted with the help of all Mathematical Telescopes. It's the Heaven where God is most eminenntly present, where there is the most conspicuous effulgency of his Glory; where, as it were he keeps his Imperial Court, and hath his special Favourites about him, Isa. 66.1. Heaven is my Throne, and the Earth is my footstool. It's that Heaven where Christ Reigneth; The Angels shine in Glory, and all the Saints are Crowned and Enthroned. Such a Heaven there is where God more especially dwells, (though in respect of the Immensity of his Essence he is present in all places, and bounded, or circumscribed with none.) and where all the Saints shall be congregated together, to receive the reward of their faithful service to God; and all their sufferings for him. It is called in 1 King. 8.27. the Heaven of Heavens, the most vast expanded Heaven, which environs, and compasseth about all the other Heavens, and is the most spacious place that ever was Created. It's called therefore the Heaven of Heavens for amplification sake, and to set forth the Imensity of God which it cannot contain. 
* The Third Heaven is a simple and shining body, Created immediately of God to be the T●●one of his special Presence, and of the gracious manifestations of his Pe●●●tions, and the Habitation of the Blessed, both Angels and Men.  It's called the Third Heaven in 2 Cor. 12.2. which is the 
* Not from its heat, but from its resplendency and most pleasant light. The Third Heaven we have only from the Scripture, Heathenish Philosophers were ignorant of it.  Empyreal Heaven, far above the Aereal, in which the Fowls flying are called the Fowls of Heaven, Mat. 6.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and above the Siderial, in which the Lights are called Stars of Heaven, Gen. 15.5. It's that which is uppermost of all in which the Angels residing are called the Angels in Heaven, Mat. 24.36. This is that than which in Scripture is called the Highest Heaven, Luke 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Coelis Altissimis, as Eeza translates it, or rather interprets it, the Highest Heavens, Mat. 21.9. We have the same (for it's usual with the Greeks to put Adjectives without their Substantives, as one shall find in the most elegant Authors among them, Xenephon and others; and this is frequent in the New Testament, Mat. 10.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As the Heaven signifies that which is above us; when it's Local, and carries in it a Notation of Altitude; so this Heaven is not inferior to any, but superior to all other Heavens. Although God be Omnipotent, and cannot be said to be in a place either Definitive, as finite incorporeal Substances may, or Circumscriptive, as all corporeal Substances are: yet seeing, both according to reason, and his own most sacred Revelations (which are all most highly Rational, though some of them be superior to our Reason.) there must be some peculiar place, where there are most admirable, & ravishing Emications, and beamings forth of his most bright shining Excellencies, and absolute Perfection: which are the great part of that Objective Glory the Angels behold, and are united to, and which all the Saints shall by the completion, and perfection of Holiness be fitted to bear, and also made capable of an union with, and which is the ineffable, and incomprehensible Beatifical Vision, Mat. 5.8. 1 John 3.2. Psal. 17.15. And this place must have a Superiority to all other places, which, seeing it is called Heaven, it must be above all other Heavens; else it would hold no congruity nor sutableness to the Grandeur of his own Majesty (inferior, and subject to which is all other Majesty, that's but a very dark resemblance of the same.) We find that according to all Political order, and Oeconomical disposure, those persons that are of greatest Eminency and worth either by birth, or descent, or by true Virtue, Education (which doth most really nobilitate and dignify a person) and Offices (relating to their distinct and proper objects) have still the highest places assigned them, and deservedly challenge a precedency before, and superiority to others. And this is only Analogical unto, and derivative from that God who is supereminent, and likewise clearly demonstrative what is due to him as his most just Right and Prerogative. Height is that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of eminency is approprietated to God, Isa. 57.15. and therefore every finite created being, the higher it is, the more in that respect, it resembles God, and is denominated, and accounted more excellent from thence, than another creature, or being of the same species and kind. Hence in Scripture, tall Trees, and high Mountains are called Mountains of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Psal. 36.6. Thy Righteousness is like the great Mountains, Heb. Mountains of God. Psal. 104.16. The Trees of the Lord are full of Sap, that is, the goodly and tall Trees, such as the Cedars are that he immediately after speaks of. The very Heathens by the light of Nature had a knowledge of this Truth (so agreeable is it to the reason of Man) as they did distinguish between their Gods as Majores, and Minores: so their greater Gods were supposed to inhabit an higher place, or Court, and the other to be below them. And as Jupiter was their chiefest God, so the highest Palace, and Heaven was made proper, and peculiar to him. Thus he is spoken of by the Latin Poet 
* Ovid. lib. 1 Metamorph. fab. 6. Olympus by the P●ets (it being a very high hill) was taken for Heaven, vel quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanta ejus altitudine ut pedes ascendentium non possunt consp●ci vel quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod illic oculi frigore vitiuntur, vel quasi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; totus Lucidus & jympidus: and so both for its Altitude and Clearness made Jupiter's Heaven.  as descending from above in these words, Summo delabor Olympo; so when he describes him sitting in Counsel among the other Gods, advanceth him above them in these words, Celsior ipse loco; so by the Greek Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. Now although by sense we know not where this place is, as not being exposed to the view thereof, yet from all this, and much more that might be said to prove it, we may collect, and conclude, that such a place there is, and that it's above all others, and in this place is this Substance said to be. I have been larger upon this than some perhaps will judge pertinent, and necessary; but the reason why I am so, is because so many either from Principles of Atheism that is in them (though they do not profess it) or because they are Entheusiastically infatuated, most absurdly, and irrationally assert (and are very industrious to propagate such an opinion) that there is no Local Heaven, and that God is not to be enjoyed more in one place than in another. The affirming this Substance to be in Heaven implies, and includes these following particulars.  
1. The certainty of its possession. It's no Poetical fiction or fable; it's no Romantic Utopia, but so certainly as there is a Heaven (than which nothing is more certain) so certainly is there this most substantial blessedness to be enjoyed by the Saints. Certainly, and Reality are distinct, A good may be real, but yet not certain, because that respects either our knowledge, or enjoyment of it, or both. To say it's a Substance as hath been already showed, proves the reality of the Saints felicity, but to say it's in Heaven, expresseth the certainty of an enjoyment, 1 Pet. 1.4. If a man say to his Friend and Favourite, I will bestow upon thee a Treasure that affords some comfort, and is a considerable demonstration of kindness; but it is not exclusive of all doubts: for the question may still be put; how shall I come by it? and where is it? But if the Reply be, go to such a Chamber, or Chest, here is the Key that opens it, take it into your possession, then it's certain it shall be his upon supposition it's a real Treasure, a Substance indeed, and the person be serious when he makes such an offer, and promise. Now the Children of God do not only know that they have a Substance, and Treasure, but they know the very place where it is, they know where to find it, and take possession of it, it's certain and sure to them; they have the word of a faithful God for it.  
2. The furutity of it. Here is no posseson of it, it is not attainable in this life. God doth not intent a perfect happiness for his Saints here upon earth; or that they shall have no better, and higher blessedness than what is to be enjoyed in this world. Here they are not to be rewarded fully for their sufferings, and losses for righteousness and Religion's sake. But here they must expect a constant succession of troubles, and trials, like the Waves of the Ocean following speedily one another; and an uninterrupted Series of Afflictions, Crosses, and Sorrows. No constant Calm, nor serene state is to be expected for the faithful Servants of God in these lower Regions: Storms will arise, and continue till they come to the Harbour's mouth; they will accompany them to their very Arrival at the Haven of everlasting Rest, Act. 14.22. Here they live by hope, the object whereof is not a present, but a future good, Rom. 8.24. and not such a good whose futurity is in time, but eternity, 1 Cor. 15.19. While God's Children are in this world they are Minors, like Heirs under age that must not take possession of their Inheritance, it's reserved in Heaven for them, 1 Pet. 1.4. They have much laid up under hope, but little in hand; the highest, and greatest things under expectation, but little in possession. Their Substance is as a Reversion after this life. Their right and title thereunto is clear, and made sure; but till they come to die, God saith not, go up and possess the good Land. God indeed sometimes for Cordials, and counter-comforts when they have their bitter cups to drink, and their fainting fits approaching, gives them some praegustations, and fore-tasts of the immixed sweetnesses of Heaven, and a delightful ravishing prospect and fore-view of its Glory, and Blessedness, a distillation thereof often is of some few drops from the overflowing Ocean, and a secret influx of some lesser Rivulets from the everflowing, Chrystiline fountain of joy, upon their Spirits. Sometimes they have their first fruits, but the full harvest, and perfection of all is Heaven itself, which is future and to come.  
3. The Invisibility of it to outward sense. This Heaven not being exposed to the view of sense, this Substance which is in it cannot be seen: if the Cabinet be not visible, the Jewels in it cannot be beheld. God will not have the Saints inestimable, & chiefest Treasure to be seen, and discerned by their bodily eyes, but by the spiritual enlightened eye of Faith, which it is the proper object of. The sufferings of the Saints would not be so highly laudable, and commendable, could they by external sense see the glorious reward that they must fetch their encouragement from, to endure the same. God will have their Spirits steeled, and strengthened; their Souls fortified; their hearts enboldned, and raised to an high pitch of invincible Magnanimity, from an invisible crown; and all for the trial and exercise of Faith; the sweet, and sure, and noble life whereof, he intends (as he hath enjoined it by an irrepealable Law) they shall live, while they are the Inhabitants of this lower World. The Apostle in 2 Cor. 5.7. tell us they must not live by sight but by Faith, God promiseth them great things; his promises as the Apostle saith, 2 Pet. 1.4. Are exceeding great, and precious, so they are subjectively, and in respect of the matter thereof. And God will prove and try who among the many thousands that profess themselves to be Christians; will take his word, and trust him firmly; and fixedly; and immovably depend thereupon. And who by a belief of the certainty, and the excellency of good that is only promised, at so great a distance and not seen, can leave, and quit cheerfully, and joyfully a good that is present, and conquers things visible by the sight of things invisible. Did all that profess themselves Believers really live by Faith, than none would in a day of temptation faint, and finally fall away, Heb. 10.38. Now the just shall live by Faith; which implies small perseverance, for it's stands opposed to drawing back, which the want of Faith is the cause of, and all a Christians Conquests over the World, are ascribed to Faith, 1 John 5.4. The Reason of this is, because Faith (which ultimately resolves itself into the Authority, and veracity of divine Revelations and Promises) makes what is invisible as visible to the Soul. It's of such an evidencing Nature, and property, and doth so substantiate, & bring into a real existence, that eternal felicity which is the object of the Saints hope; that it hath a most powerful influence upon the Soul to abandon, and forsake all visible, and finite good, and the highest terene Felicities, and worldly Enjoyments that come in competition with the same, Heb. 11.1. Now Faith is the substance of things hoped for, and the evidence of things not seen. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated substance signifies the making things so really to subsist, as begets a wonderful unshaken confidence in the soul. So it's rendered in the 2 Cor. 9.4. 2 Cor. 11.17. It signifies sometimes a Basis or Foondation, which doth not only subsist of itself, but supports, & upholds other things, so it's the ground, and Basis of a Christians hope 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it signifies a firm, 
Metaphora ducta a venatoribus qui feram dicuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum cam constanter expectant & irrututem fortiter excipiunt.  and settled persuasion of the mind, the most constant expectation of the Soul. The sum of what it signifies is this, that it makes the invisible Celestial happiness so visible, and so really to subsist before, and unto the Soul, that it affords most true, and solid matter of confident glorying to it, and makes it imperterritous and undaunted. The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated eviaence, signifies such evidence as results from most convincing demonstration, such as gives ●mple satisfaction to the Soul, resolving 
* That is, whether there is a future happiness and reward for well-doing and suffering yea, or no.  all its doubts, and removing all ●'s fears. Now seeing ●aith doth all this, it's no ●onder though the Coe●e●stial substance be invisible, that the Saints ●ho have it, can with triumphant Joys ●art with all their worldly comforts for the ●ke of Christ, that they may enjoy the same. The Apostle further shows us that things not seen, are so clearly seen and looked upon by believing; that the Soul is kept from fainting, and sinking under the most ponderous Pressures, and mountainous loads of Troubles; and the most crushing burdens of all Crosses, and Calamities, 2 Cor. 4.16, 17, 18. This made Moses to endure so resolutely and courageously Heb. 11.27. To see what is not seen; to have that visible which is invisible, is a strange Paradox, yea and seems to imply a gross contradiction to sensual Souls, and earthly minded men. It's a mystery they cannot plum, or fathom the depth of. If at any time notionally, or by the report of others they speak, and discourse of it, it's but as a blind man doth of the beauty, and brightness of Sun, and Moon, and Stars, which is invisible to him: but to believing Souls, that are not immersed in sensuality, and buried in the Earth, but have a Spiritual Visive faculty, suited and proportioned to a Spiritual object, it's as clear a truth as any thing, that's most demonstrable in Nature. Yea its more clear, & certain then many things are by ocular demonstration, because the bodily Eye is capable of deception, and hath many times a fallacy put upon it, which Faith is never liable to; because it depends upon the word, and promise of the unerringly, infallibly wise, and faithful God. The Enemies of pure, and undefiled Religion, and the divinely instituted, and authorized worship of God (whose Souls lie under the Dominion of their Senses) and many carnal Hypocritical Professors (in whose hearts Earth, and not Heaven is most regnant, the World, and inferior good, and not God, the Supreme good, hath the prevailing, and predominant interest) they wonder at the imprudence of those, and highly censure, and accuse them of the grossest, and most ridiculous folly, that will hazard, and part with their Estates, and Spontaneously, and eligibly make themselves poor for the Gospel sake (as these Hebrews did) rather then to possess all Earthly Treasures without it. They think them (for so doing) deprived of all Sense and Reason, strangely insatuated, or under some great delusion (that calls for pity and commiseration) or that too much Religion hath made them delirious. For as no man in his right Wits will refuse Riches when they court him to an acceptance; so they judge none but a Fool, unless he be forced, will part with them. These men (who always make their Consciences subservient to their interest, and are resolved to walk no further in the way to Heaven, then it's plain and smooth, and may consist with the case of the Flesh and the Security of their Possessions) admire, and adore the depths of their own Wisdom, and Prudence (as they call it) out of which they can draw subtle distinctions as they list, to baffle the● own Consciences for awhile, and to silence, and still the clamours thereof when they do awake in this World. And indeed they judge all men Fools, that cannot distinguish themselves out of Heaven; either to get or improve, or keep an estate hereupon Earth. But were this most substantial blessedness conspicable, and could it be steadily beheld with their Eyes; yea, had they but the least transient view, and smallest momentary glimpse thereof, they would then be astonished, and confounded at their own monstrous sottishness, and matchless folly, to adventure the losing of the same, for such an unsatisfying trifle as an earthly Estate, and Treasure is; and would no less admire the wisdom of true Believers in the choice, which they have made. But although no such view, and sight they shall be honoured with; neither will God take such a course to convince them of these things; yet when they come into another World, where this Heavenly substance shall be visible to them, that they may know, and feel how great their loss is, (when they meet with an eternal separation from the same) and have their misery highly aggravated thereby; then they will confess that living by Faith was the highest point of true wisdom; then shall they know to their everlasting shame, and sorrow that the Eye of Faith (formerly despised, and derided by them) could penetrate, and look through the thickest Clouds of miseries, and the most black midnight darkness of Calamities, into the highest Celestial Regions, to view that glory, and blessedness which is there, but to all other eyes invisible. Then shall they befool themselves and form a furious Reflection upon their former madness, begin to tear, and torment themselves; as it is in 5. Chapter of Wisdom. from Ver. 1. to 14. Then shall the Righteous stand in great boldness, before the Face of such as have tormented him, and taken away his labours. When they see him, they shall be vexed with horrible fear, and shall be amazed for his wonderful deliverance. And shall change their minds, and sigh for grief of mind: Say within themselves; this is He Whom we sometimes had in derision, and in a Parable of Reproach. We Fools thought his life madness, and his end without honour. How is He counted among the Children of God, and his Portion is among the Saints? Therefore we have erred from the way of Truth; and the light of Righteousness hath not shined in us, and the Son of understanding risen not upon us. We wearied ourselves in the way of wickedness and destruction; yea, we have gone thorough Deserts, where there lay no way: But as for the way of the Lord, we have not known it. What hath Pride profited us? or what good hath Riches with our vaunting brought us? All those things are passed away like a shadow, and as a Post that hasted by. And as a Ship that passeth over the Waves of the Water, which when it is gone by, the trace thereof cannot be found: Neither the Path way of the Keel in the Waves. Or as when a Bird hath flown thorough the Air, there is no token of her way to be found, but the light Air being beaten with the stroke of her Wings, and parted with the violent noise and motion of them, is passed thorough, and therein afterwards no sign where she went is to be found. Or like as when an Arrow is shot at a Mark, it parteth the Air, which immediately cometh together again: So that a Man cannot know where it went thorough Even so in like manner, as soon as we were born, began to draw to our end, and had no sign of virtue to show: but were consumed in our own wickedness.  
4. The Security and safety of it: It's that which neither force, nor fraud, power, nor policy can deprive them of; the hands of violence cannot reach it; it's said to be in Heaven; so 1 Pet. c. 4. to be reserved there. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes solicitously to keep something, lest it should be lost and taken away by others, Matth. 23.3. John 8.55. 1 John 5.18. Thus is this heavenly substance kept that it cannot be taken away, by the most mortal and immortal enemies the Saints have. Heaven is a place that neither humane, nor Diabolical power can besiege and storm, Matth. 6. v. 20. It's never liable to violence nor spoil; and in that respect stands opposed to, and far surpasseth all terrene treasures: Many are born, and have a real right to an earthly substance, but never come to possess it, being either defrauded, or by oppressing power most injuriously deprived of the same. But this substance is obnoxious to no such thing. Although many times Persecutors, with prodigious voraciousness, and greediness, and with the greatest barbarity and ferocity, swallow up (as their prey) the estates, and all the outward comforts of God's children; Yet however in this they may rejoice, and it may be sufficient to put their pious souls into an exulting posture; to consider how they have a substance in Heaven. Suppose plundering Sabeans, and spoiling Chaldeans, come to a man's house, and by violence take away his Lumber stuff, and some less considerable goods; yet this begets scarce any discomposure of mind, so long as his Jewels, his Silver, and Gold, his principal Treasure, is safe and secure. So when persevering Saints are spoiled of their earthly Goods, it should produce no commotions nor disquietudes in their souls; seeing their principal and chief substance, their choicest treasure, is in safe custody, guarded by all the heavenly host; and encompassed with the omnipotent Power of God, which is more for its security than the highest and strongest walls of brass and marble. Who will be dejected, or drowned in sorrow, to lose the streams, when he hath the fountain? or who will be pensive and sad, to lose the Candle-light, or lesser Lamps, when he hath the light of the Sun, the principal Lamp of Heaven.  
5. The delectability of it: It must be a substance affording the most incomparably delicious pleasures. For what delights can be wanting to a substance in Heaven, which is a notation of all absolute perfection? barton's, and Manors, and all earthly Inheritances, are highly commended, and are the more valuable from their pleasant situations. How pleasantly situated then must this substance and inheritance be, which is in Heaven? It's neither in the pleasant plain of Jordan, Gen. 13.10. nor in the Land of Goshen, Gen. 47 6. nor in the Land of Canaan that overflowed with milk and honey, Leu. 20.24. nor in the Garden of Eden, nor in any earthly Paradise, but in Heaven; where the most blessed God shines forth in his Glory. What then can be wanting to make it most delectable to the glorified Saints, who must be the eternal inhabitants of Heaven? But here let no man mistake me, as if I meant Mahometan amaenities and delights (which I fear too many professed Christians have corresponding, and agreeing Notions with the Turks of) which differs not spicifically, but gradually from what they enjoy here upon earth, and so make it nothing else, but a plenitude of sensual pleasures, or flesh-pleasing good and delights in a higher measure: (I might quote much out of Mahomet's Koran to this purpose, but one passage shall serve for all, which is this: I will cause those that have believed in God, and have performed good works, to enter into Gardens wherein flow many Rivers, where they shall dwell eternally with most beautiful Women. I will give them the shade of Paradise, Pag. 52. in the Chapter of Women, written at Medina: Thus here and in other places also, we find the Beatitude which Mahomet promiseth to the faithful keepers of his Laws, is accommodated to their flesh and senses, which I forbear to mention, because it would be too far a digression) For I intent no other but what are Intellectual and spiritual, which are the noblest and sweetest Pleasures, most exactly accommodated to the understanding, and all the powers and capacities of an Immortal Soul: The nearer the streams are to the Fountain, the purer and sweeter they are. In Heaven the Saints shall have all their joys, or most of them immediately from the fullest fountain, God himself; which will make them infinitely more recreating to their minds, ravishing and reviving to their souls and spirits. 
See Mr. Baxter's Saints Rest, Pag. 84, 85. more largely treating of this particular.  Their pleasures shall not be conveyed to them through any unclean Channels, nor shall they in the use of means and ordinances be brought to them; neither shall they have them at the first, second, or third hand, etc. as they have in this world whereby they become more mixed, and less delicious; but they shall be as that pure River of Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb, Rev. 22.1.2. They shall see God face to face, and stand continually in his presence; and so their comforts must flow more immediately from himself. Psal. 16. In thy presence there is fullness of joy, and at thy right hand there are pleasures for evermore.  
What sensitive Pleasures shall be in Heaven is very dubious; and more Questions may be put concerning them than can be easily and readily resolved; yet it's certain, external senses shall not be delighted as they are here upon earth. All coitive and venereal pleasures shall cease, and such as are in a grosser sense fleshly, and some of the senses shall cease likewise, whose Being implieth their Use, and whose Use supposeth our present state of Imperfection; For seeing in Heaven the Saint's Being's shall not be maintained in the use of means, as eating, and drinking, the Taste must cease; but if there continue any use of some other external senses in Heaven, which must have objects to delight them, they will differ vastly from what they are now in our mortal state, while we dwell in these houses of clay, and earthly tottering tabernacles, whose foundation is in the dust. Job 4.19. 2 Cor. 5.1. For the change that our Bodies (and so our Senses proportionably thereunto) shall undergo is inconceivable, and unexpressible. Flesh and blood, as now it is, cannot be capable of an Heavenly state; in which sense are those words to be understood, Flesh and blood cannot inherit the kingdom of God, 1 Cor. 15.50. It must first be refined, and made spiritual, incorruptible, and immortal, 1 Cor. 15.52, 53. Such a Qualitative, though not a substantial mutation it shall undergo: for at the Resurrection all the infirm qualities of the Saints bodies, by which they are incapable of bearing the Majesty, and Glory of God in Heaven, shall be removed. Phil. 3. ver. 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est transfigu●are, in aliam figuram & sormam Converterè, Cornel. a Lap.  Who shall change (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies to transfigurate, shall convert them into another figure or form) our vile body (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this body of vileness, baseness, and abjection, an Hebraism, which is very emphatical, and very frequent in the New Testament, it may supply the superlative degree for our most vile, and abject body as it may be translated our body of misery, and afflictions, (this body that all Calamities pray upon, gradually consume and waste and at last resolve into the Dust, for the word in this sense is used by the Sep. Gen. 29.31. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psa. 25.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 K. 14.26.) that it may be fashioned, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be made conformable unto) like unto his glorious body (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body of glory, another Heb. that is, his most glorious, or glorified body) So then their Bodies shall not be those frail diseased, socord and sluggish lumps of Flesh & Dirt, those Bags of Phlegm, that they continually carry about with them here upon Earth. But as the Ore that's cast into the Fire a Stone, comes forth, a very bright, and pure Metal, which is called Gold, between which two there is an exceeding great difference, so shall the Bodies of the Saints rise out of their Graves and enter Heaven, with such impassibility and clarity, with such agility, and subtlety, as is not now to be comprehended by us. And if the Saints Bodies be thus changed we may rationally conclude the change of the senses shall be commensurate, and equal to the same. And as they shall hereby be advanced, and their capacity and vivacity be amplified and enlarged; so shall they have an happiness, and delights adequate thereunto: And though we know not what these senses shall be, yet we call them seeing, and hearing; but what shall be seen and heard as beautiful and delightful, that we cannot tell. But certainly the pulchritude and fairness, the beauty, and brightness of Sun, Moon, and Stars, and all the Lamps of Heaven, with all the formose objects in the world; yea, could we suppose all the admired and adored beauties that have been, are, or shall be seen, collected, and united into one body, or made to concentre in one person, and sparkle forth in one face, and whatever amiableness is diffused through the whole creation, were made to meet, and become all visible at one view in any one single object; and our eyes dazzled, and overpowered at the emission and efflux of its beams, yet all would be but a very dark representation, a very imperfect miserable glimmering of that bright shining Sun of immortal glory, and the incomprehensible Beauty of the Face of God, that the Eyes of the glorified Saints shall be strengthened to behold. It's true, a full proper, and immediate sight of the immense divine essence there cannot be, for that being infinite cannot be comprehended by a visine faculty, 
1 Tim. 6.16. Col. 1.15. 1 Tim. 17.  which is but finite (as finite objects may, whose splendour doth not over power its strength) and it being likewise an increated immaterial, and spiritual object, so it must be invisible to a corporeal Eye, for its sight being united to the object, by the help of the sensible Species, i. e. the similitudes or Image of the object, the divine Essence cannot be visible to it, because it's impossible for a thing created to represent that which is increated; as a created Species to represent an increated object, or a material Species an immaterial object, and to assert the contrary would be to make the divine Essence a created being, for then there would be some other similitude of it, something as could represent it as the proper likeness thereof.  
This is the Reason why that clear sight of God, which is called the Beatifical Vision (because it makes the Seer blessed) is principally intellectual, and thus the Saints in glory are said to see the divine Essence, according to Matt. 5.7. 1 Joh. 3.1. We shall see him as he is, 1 Cor. 13.12. but now we see through a Glass darkly, but then Face to Face (that is now we see immediately, but then we shall see immediately, so that the great object seen now and then, is the same) Psal. 17.15. As for me I will behold thy Face, etc. Rev. 22.4. Mat. 18.10. In Heaven the Angels do always behold the Face of my Father. This beatifical Vision is such a sight of God, as is opposite to the sight of Faith, 2 Cor. 5.7. that sight then being immediate, the sight of him in the state of blessedness (as the Antithesis in that respect to the other) will be immediate. By this, shall the Soul see divine the Essence apprehensively (according to its finite created, but then enlarged and perfected capacity of the understanding) so as it cannot proceed further in point of knowledge concerning God, or that great Question What God is. But though this felicitating Vision be principally that of the Soul, yet the Scripture seems to hold forth that so much of the divine glory shall beam forth to the glorified corporeal Eye to behold, as such a Creature is capable of, for delighting it in a most wonderful ravishing manner; for the Divine essence being an Arbitrary, and voluntary Glass, he may according to his good pleasure manifest more or less of such a visible glory, to the Eyes of Saints in Heaven. And why may there not be such a corporeal Vision, or ocular View of the Face of God in this sense, seeing Jacob had it (though in a lower degree because his mortal state would not bear such a sight as is proper to a state immortal) upon Earth, Gen. 33.30. I have seen, saith he, God, Face to Face, though it was not God's Essence that was discernible at that time, yet, besides that humane form, and shape that God appeared in (and which at first might make him think it was but a man,) before he left Jacob, (besides his solemn blessing him) it's very probable he gave some demonstration of his Divinity, which its likely was by some glorious appearance, or resplendent, and bright manifestation of himself (so much as he was then capable of bearing) to his Eye sight, this made him say I have seen God Face to Face, and yet my life is preserved. Such a sight Moses and Aaron, &c, had of God in the Exod. 24. v. 10. And they saw the God of Israel: how? by the effulgency and shining forth of some glory, and brightness which was obvious to their sense, by which they might perceive that God was present in an especial, and extraordinary manner, this appears by what follows. And there was under his Feet as it were a paved work of a Saphir Stone (which is a Stone of a very clear Sky colour) and as it were the body of Heaven in its clearness, or in its brightness, Exod. 33.18. Moses supplicates God that he would show him his glory, show me thy glory, which is not to be understood of God's essence (which no doubt he knew to be invisible) but his divine glory. While God was speaking with him by a sensible Voice, his presence was over-shadowed with some Cloud, or darkness, so that this glory did not appear and therefore now he desired either the removal of the interposing Cloud, or that his glory might break through it to be objected to his sense. God in the 19 verse. replies to this Petition thus. I will make my goodness pass before thee, that is I myself will pass before thee and with myself all my goodness, and glory, but seeing it is too much for thee to comprehend, it shall therefore pass, and not stay for thee to gaze upon, it shall pass before, or by thee that thou mayest see a shadow of it behind. That which Moses was so desirous to see, was the Divine glory fully manifested, and displayed; now God tells him that this state of defiled infirmity, and mortality was not capable of 〈◊〉; therefore God promiseth to help the imperfection and dimness of sight, by the ition of his Ear, as followeth, I will proclaim my name, i. e. my nature. Now that Moses might know that God was not unkind to him, while he denied to gratify his request, he tells him plainly in the 20. v. He could not see his Face without the peril, and hazard of his life. And he said thou canst not see my Face, (which is not only to be understood of God's spiritual Majesty, which is altogether invisible, but likewise, if not principally in this place of that brightness and glory which accompanieth his presence, and that he is clothed with as with a Garment.) For there shall none see me, and live. From these words the principal objection may be raised, against any ocular views, or corporeal Visions of God in Heaven: For seeing in Heaven the Saints shall have their humane nature, and not cease to be men, how can they see any thing of him there, more than here, and live. To which it may be replied, that either such a Vision of God is not in this life, but in the other, that if a man would see God, he must first die, and then he shall see (as it were) face to face; and so the sense of the words is this; No man while he lives in a mortal condition here upon earth, can see my face: which interpretation I do not approve of (because it contradicts other Scriptures already spoken to and explained) without another, which is; That the full manifestations of my glory are too much for man's infirmity to bear, and apprehend: Thus for man to see me, would so astonish him, as to make him a dead man, Rev. 1.16, 17. Dan. 10.8, 9 This is that glory which Moses desired to see, which God tells him he was not capable of beholding, as he was a mere mortal man. But yet it's clear from vers. 23. that God did manifest so much of his glory to him as was sufficient for his discerning, and for his desire. When he saith thou shalt see my backparts, he speaks here as if he appeared in humane shape at this time, who though he hid his glory from Moses his eyes (as if an hand had been spread over his face to cover him) while he passed before him, yet was he privileged with a glimpse of his glory coming after, behind he might see him as in a shadow. And it's probable when Moses came down from Mount Sinai, (where he had been forty days, and forty nights without food, with God) with a shining lustre upon his face, it was from a reflection of a divine glory and splendour upon it, which he was in some considerable degree enabled and strengthened to behold, Exod. 34.28, 29, 30. We find that in the Mount, when Christ was transfigured, Matth. 17.2.9.2. and his face and countenance irradiated with celestial glory, yet those Disciples which were with him, had ocular views of it, though in respect of their mortal condition they could scarce bear and endure the sparkling rays thereof, but seem to be astonished, while wonderfully ravished and delighted with the same. Now if the eye of God's Saints have had such glympses of Divine Glory upon earth, what clearer and fuller view will they have thereof in heaven, when their visible faculty and organ of sight shall be unspeakably invigorated, and made a thousand degrees more pure, and piercing, more acute and quick than now it is: And if a small beam, or glimpse thereof was so delectable to Peter, John, and James, that were with Christ in the Mount that they were loath to leave it, but were very desirous to take up their abode there; how infinitely more pleasant and ravishing will those more open, and ample manifestations of Glory be? and though we cannot determine what the measures thereof will be, yet we may conclude it will infinitely more surpass the most amiable, and Loves-most powerful attractive objects upon earth, than either the Morning or Meridian Sun, that minute and little light, that acts the part of an Hypocrite in a Glow-worm.  
We may rationally suppose likewise, that the sight of Christ, as he is man, with all the inherent celestial qualities of his most glorious body, will render heaven a place full of delectableness. This must be the next object to the Beatifical Vision itself. To have the fullness of the Godhead, that which dwelleth in him bodily, Col. 2.9. radiating, as it were, through his transparent body, must afford excessive delights to the beholder. That Glory of the Manhood, which is out of measure (that is respectively, in regard of us who are unable to measure it) must be a most lovely object to behold. To see that Christ whose visage was marred more than any man, and his form more than the Sons of men, Isa. 52.14. whom the Jews could see no beauty in, that they should desire him, Isa. 53.2. Who was despised, and rejected of men, a man of sorrows, and acquainted with grief, and who was not esteemed by men, Isa. 53.3. Who hath born our griefs, and carried our sorrows, who was wounded for our transgressions, and bruised for our iniquities: upon whom was the chastisement of our peace, and with whose stripes we are healed, Isa. 53.4, 5. Him who was spit upon, and buffited, Matth. 26.67. Who endured an eructation of all obloquys, and evomition of all blasphemies upon him, who was every way most opprobriously and contumiliously used; Who was scourged and whipped, Matth. 27.26. Who when he was in the prime and flower of his youth, had his beauty so much withered and decayed, and his body so much macerated through want, and poverty, and variety of sorrows, as if wrinkling and surrowing old age had overtaken and seized upon him, or did very nearly approach him, Joh. 8.57. Whose innocent and pure soul was put into so great an agony, that he swear as it were great drops of blood, falling down to the ground, Luk. 22.44. which made him say, his soul was exceeding sorrowful, even unto death, Matth. 26.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, encompassed and besieged round about, beset with sorrows. And to conclude this, to see him after that most low state of his Humiliation, having, when he was born, a Manger for his Cradle; crowned with thorns (as a sign of the greatest contempt) and after all this condemned and executed upon the Cross; crucified for the greater contempt between two Thiefs, most scornfully there insulted over, having his sides pierced with the spear, to let forth a pure stream of his most precious blood, and not only to endure that most shameful, ignominious tormenting death of the Cross, but the whole weight, and burden of his Father's wrath and displeasure, and the severe strokes and lashes of vindictive, punitive justice, and the very pains of Hell to take hold of his soul: I say after all this, to see him exalted in glory, and majesty, at the right hand of his Father; a sparkling Crown upon his head, sitting upon a magnificent Throne, to see his countenance as the Sun shineth in his strength, Rev. 1.16. to see him exceeding all the glory of Angels; to see him infinitely more beautiful in his whole body than his Spouse the Church (when enamoured of him) most passionately and Rhetorically describes him to be, Cant. 5.10, 11, 12, 13, 14, 15, 16. To see as much of the Creator, and the Divine Nature in Christ, as is possibly visible in the nature of man; and not only to see Christ in all that eminency of his glory, but (if we be Saints) to see Christ in it as ours, as we are interested in this object, will make it most delectable, Joh. 17.24. We find this is the great happiness, honour, and privilege that Christ Wills for all true Believers. Father, 
This proves his Divinity.  I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. Certainly Christ would never have Willed this, would it not afford ineffable joy to the beholder, and fully prove, that as much contentation as the creature can be made partaker of by the sight of any one visible object, will be the portion of the Beholders of Christ, as he is man. The wise man tells us, The eye is never satisfied with seeing, Eccl. 1.8. Although it may be wearied with looking upon various objects, yet it is not satisfied, but still desires new ones, and can drink them in without surfeiting; so that though the acts of the eye be scant, and finite, yet the lusts of the eye seem to have a kind of infinity in them. Now all this ariseth from the imperfection of all conspicable glory and beauty in this world; for the sight cannot be quieted, except in the most excellent of visible objects, and this it only meets with in heaven. Melancthon desired death for this very end, that he might see Christ in glory; Cupio ex hac vita migrare propter duas causas, primum ut fruar desiderato conspectu filii Dei, & Coelestis Ecclesiae, etc. And if death be desirable by the Saints for this end, certainly the object will be proportionably delightful.  
We may likewise rationally conceive the glorified bodies of the Saints will be very delightful objects, whose constantly flowering and radiant beauty shall never be incentives and baits to lust; shall not beget unchaste thoughts, nor allure and tempt to unclean embraces. There shall be no need of Ornaments to cover any deformities of the body, or to add a grace and comeliness to any of its parts; all meretricious Painting, and Patching; all the clouding Tooers (as an addition to that sufficiency of hair which God, and nature hath given to the female Sex) shall be quite out of fashion, and of no use. Had man continued in the state of Innocency, that beauty which is now composed of the most exact symmetry, and complexion, falls inconceivably short of what it would then have been; and even that, before sin darkened its lustre, and stained its glory, or in the least withered its flower; was not to be compared with this. Then (saith our Saviour) shall the righteous shine forth as the sun, in the kingdom of their father. Which may very well be understood (as one sense, if not the chief) of their corporeal brightness; and it's probable, had there been a more splended creature in the whole visible Creation than the Sun, our Saviour would have made use of it, to express the formosity of the Saints bodies by in heaven.  
To see then Heaven full of those bodies, which perhaps were once clothed with ulcerous soars, with loathsome and nauceating deformities, and liable to so great variety of diseases; and though many of them were freed from these unamiable things, yet at last their rarest Beauties were exposed to blasting Old age, which planted deep Furrows in their smooth Brows, shrunk and shriveld up their plump, and comely Checks, and causing their most strait, and upright Bodies to bow themselves, and uncomelily to stoop; I say to see Heaven so full of those Bodies, and every Body so perfectly beautiful, that no addition can be made, and all supplements are excluded; what delight must this afford? what a strange magnetic virtue is there in imperfect Beauty upon earth? Scarce an Eye can come within the reach and view of it, but more or less it doth attract it, how much more com●ti● than must its attractions 〈…〉 complete in Heaven.  
Through the corruption, and depravi● of 〈◊〉 nature, how fatal, and pernice 〈…〉 been to mankind in this lower 〈◊〉 by its effascinations, and 〈…〉 hath woefully, and miserably 〈◊〉 many thousands. What an 〈…〉 and Queen is she in the W●ld? 〈◊〉 ●i●ions, and Sovereignty ●ding as far as there are any reason● 〈…〉 the Earth. And with 〈◊〉 knesses, and great authority 〈◊〉 she command? To fulfil her pleasure 〈◊〉 sometimes makes wise Men Fools courageous Men Cowards, and Cowards sometimes courageous to their own destruction, while their Rivals lay the Foundation of their supposed (but mistaken honour) in their blood. Rich men she makes poor, what vast Estates, and Treasures hath she devoured. Patrimonies, Inheritances, and Lordships in abundance hath she swallowed up. Millions of Silver, Gold, and Jewels have been Sacrificed to her: And all the Riches both of Land and Sea, are not too much to maintain her; so boundless is the cost, and charges of her insolent Pride? How unkind is she to, and tyrannizeth over them most, that are her greatest Admirers, and Adorers, and ruins them unmercifully, and cruelly that do the greatest Homage to her. How many Nobles hath she degraded, and debased? How many crowned Heads hath she conquered? How many Kings, and Princes hath she made her Servants and Vassals to Lackey after her? How many flourishing Kingdoms, and goodly Politic Bodies (as ere the Earth bore, or the Sun shined upon) hath She laid waste and destroyed? How many thousands hath She given to the devouring Sword, the mortal Dagger, and the ignominious Halter? How often hath She filled the World with Blood, or made it a Sanguineous Stage, and Theatre? How frequently hath She made the strictest Bonds of Nature to be broken? to make her Commands to take place, and her Laws to be kept inviolable by her Captives; She hath made the nearest, and dearest Relations cruel unto, and to imbrue their hands in the Blood of each other. How contrary to all Justice, Equity and Reason are her Edicts, and yet her power is so great, and absolute that but few Hero's can be found, that with a daring boldness, are resolute to disobey, and resist them. And this is the greatest mischief of all that she doth to the world, that as she hath a power to effect it, so She sport's and delights herself in nothing more, then in brutifying (and yet with their own consent, which with some bewitching charm She strangely gains) her devoties, and turning them into Beasts.  
But because this is so, is therefore deformity to be desired, chosen, and preferred before Beauty? certainly no, for that were to despise, and contemn one of the most excellent outward gifts of God, and Nature, it were to besmear and cast Dirt upon that which is the greatest glory (next to Reason) of humane Nature, and to disparage that which is to be the smile of nature, the excellency and gloss of the whole Creation, yea a more dark and imperfect resemblance of God himself. Let but the noble Reason of man keep its Throne in the Soul, and hold the Reins of Government over the same in its hands, exercising like a King it's Regiment over the inferior faculties, curbing and restraining a brutish, extravagant appetite; and then a due, and right improvement will be made of it, which is to admire the wisdom and power of its Original and Creator, and to celebrate him for the same. And thus shall the glorified do in Heaven, they will always celebrate that infinite wisdom and omnipotent power which could  so many Myraids of bodies with this white Raiment, that could advance Dust and Clay to such high perfection, Rev. 3.4, 5, 7, 10. How do we praise and commend a Limner when he draws but an inanimate and liveless Picture to the life; when every Limb, Member, Muscle, and Feature, with all the smallest visible Parts of the original shadow, are exactly represented in it; we highly applaud the Wisdom and Art that shines forth in it, and guided tke Pencil to the perfection of the Draught. How much more shall God be praised and magnified by hi● Saints in Heaven, that hath made their Bodies in some sense living, and immortal Pictures of himself, which hath made them fairer than the Moon, (which hath her spots) and clearer than the Sun. To know and consider their Beauty, to be the effect of so many of God's glorious attributes, will made it infinitely more delightful and ravishing. Here Beauty shall do no hurt, but good, where the Fire and Flames of Lust shall be for ever extinguished. Do we hang up Pictures in our Rooms, because they are so ornamental, and do they afford so much delight to the curious Eye, and critical, beholder, when drawn most dexterously by that curious Pencil, which was managed and guided with the steady hand of some rare, and most ingenious Apelles. Certainly then to see constantly, so many Millions of Bodies beautified by all that wisdom, skill and power that is in the Creator of the Heavens and the Earth, must make this Heaven where the Saints substance is, a place of admirable Delectability. The Firmament when most bespangled with innumerable sparkling Stars, is but a dull, deformed and unpleasant object, in comparison of the same; and could we suppose the whole Earth to be one Garden full of odoriferous & beautiful Flowers, yet the delectableness of their object would fall infinitely short of the other, yea if all the Beauty diffused through so great a variety, were concentring in one Flower; yet would it not match, or equalise the pulcritude of one Saints Body in Heaven; Therefore as our Saviour tell us, that Solomon in all his glory was not clothed like one Lily, so all Lilies and other Flowers are not in all their glory, clothed like one Saint in Heaven.  
We may not without good reason also conceive that the sense of Hearing, shall have its delights in Heaven, as well as that of seeing. For the speaking Tongue (that is the glory of man above a Beast, while upon Earth,) methinks should not be useless in Heaven, and there all the Saints be Dumb, Psal. 16.9.57.8. 
* Some conceive that the Saints probably shall speak in the Hebrew Tongue.  Nothing hinders but that we may believe, that they shall speak not only mentally, in an Angelical manner, but also (vocally when they please) after the manner of humane Locution here, though their Tongues, and Voice, and Language may not in all respects be there, what they are here, but in some inconceavable manner undergo a change likewise. And the sacred Scriptures seem to affirm that there shall be audable hallelujahs, and Songs of Thankfulness in Heaven, which the Tongues of the Saints, shall be employed to sing forth to God, Re.u. 19.1, 3, 4, 6. besides the high and constant inward Admirations and Adorations of their Souls. Which things, with all their other vocal converse together, (though no doubt there shall be likewise the Speech of their blessed Souls, which is a power whereby they can make known one unto another, what they know themselves by spiritual insinuations, and instillations.) shall be a far more pleasant and ravishing Melody, and infinite more delightful to the Ear, than any Instrumental and vocal Music upon Earth, that hath the sweetest Air. But though it may be above the grasp of our capacities now inffallible to determine how their Tongues shall every way be employed, to please and delight their Ears; yet we certainly know they shall never be used to grate and molest them; All Tongues sins there shall cease. Heaven knows not what swearing, nor blaspheming, what obscene, nor filthy talking, railing nor reproaching, slandering, nor backbiting, lying, nor perjuring; yea, nor what idle, nor vain prate means: all those are excluded, and shut out for ever there.  
Bue are these the grandest and highest things to express the Delectability of this substance by as it's in Heaven? No, for the accomplishment of all, shall be the advancement of the perfectly sanctified soul, to the fullest fruition of, the nearest and closest union and conjunction, the most intimate and bosom communion with the infinitely blessed God, that it's capable of: This doth far surpass all other delightful objects that can be named; This is that which certainly will afford the highest complacencies to the soul; for now its powers and capacities being exceeding great, its actions exceeding vigorous and strong, its enjoyments must be most sweet. The pleasant knowledge the soul shall have of God, will be unconceivably delectable and complacential. What sweeter embraces are there in the world, than between the Intellect and Truth, which makes the delights of a Philosopher (though perhaps poor) so far to exceed the pleasures of all gluttonous, unclean Sensualists, filthy Voluptuists, rich and illiterate Clowns, and covetous Misers in the world. But when this most noble faculty of the soul is matched with, and hath for its unchangeable object the prime Truth, God himself; how unspeakably ravishing must its delights then be? It is impossible for the understanding to acquiesce, except it be in the highest Being; for as Being and Truth are convertible, so is the highest Being, and the highest Truth. The understanding then having arrived at this, all it's restless search and inquiries after truth must be terminated and concluded, and when it hath found this most comprehensive truth, who can conceive how generous and delicious its pleasures will be? It's by this visive power of the soul, that it sees the divine Essence itself, which beatifical object in an incomprehensible manner applieth itself to the same. This is expressed by Schoolmen various ways; some saying, that it is an actual illustration, that is, a supernatural influx, elivating the understanding unto the vision of the Divine Essence; others, that it is the supernatural concourse of the beatical object, whereby the object immediately manifests itself to the understanding, together with the understanding, causing a most blessed vision; and when others call the light of glory, a perfection superadded to the understanding, whereby it's made able to see God, the sense is the same; and this is that which will be the joy of joys, and afford the most quintescential delights, and elixorated pleasures to the soul; for in the perfect knowledge of God, the glorified understanding shall know all other things cognoscible; for than shall all Philosophical, as well as Theological doubts be resolved; such as we have in Job 38.16, 17, 18, 19, 20. For the will of God representing the creature, is that eternal Idea, where, as in a glass, the Works of God are more perfectly seen, than in themselves. God is an infinite Essence, and containeth eminently the perfection of the whole Creation, or every creature from the first to the last, and therefore as effects are visible and legible in their causes, and conclusions in their principles, so is every creature to be seen in God; for they are all eminentially contained in him, and so may be seen in him, in a more excellent manner than in themselves: As a Building, or a Watch, or any other piece of Mechanism, could we see it clearly in the perfect conception of the Artificer, we should see it in a more excellent manner than in the Edifice, or work itself. When once the perfected understanding fully knows the first cause, and original truth, it shall be liable to no mistakes nor errors more, which do so much perplex and torment the mind. Hence Simplicius, in his Commentary in Epict. Enchir. speaking of the gradual progressions of the Intellect, in the investigation and prosecution of truth, asserts, that when it reacheth God, its attainments are the best, and most perfect.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vnae enim haec quae ad Deum sit contentio, est optima & emnis quantum fieri potest, erroris expers.  
To all that hath been said, this may be added to demonstrate the Heavenly Delectabilities, that is, the constant uninterrupted profusions of the perfected Divine Love upon God (which includes the perfect rectitude and conformity of the souls wills to the Sovereign, Supreme Will of God, and its attained rest in its utmost and perfecting end;) for as Love is the Essence of God, 1 Joh. 4.8, 16. so Love is the Essence of the Soul, and the noblest pleasures, and purest joys, are fetched in, and conveyed by love into it: every man by sense and feeling knows what a secret emanation of sweetness there is from a good that's loved. It's by Love, that every good communicates itself to our souls, and they are made capable of a participation thereof, by; and the greater the good is, (provided the actings of love be proportioned thereunto) the greater and sweeter are the pleasures that spring from it. God then being the supreme Good, and that Good which for its perfection comprehends all other good, what plentiful delights must result, and be derived from it, when supremely and perfectly loved in Heaven? This it that which will make the joys of glorified Saints, to flower, and spring up for ever.  
When love is not mutual, and reciprocal, when it is not reflected back again, and the soul cannot hear the pleasant, and earnestly expected Echo (I love thee) from the amorated object: And when no alternate exercises of this passion can be perceived, than many times it produceth strange inquietudes, and perturbations of mind, excess of grief, besotting Melancholy, restless commotions of spirit, and sometimes weariness of ones present life, and being, and then it's so far from being the cause of the Amorists felicity, that it creates his greatest misery; and when all its hopes of a suitable response and answer from its object are exspired, than it turns into loathing, and the highest disdain of, and revengeful fury against the same. And not only so, but exceedingly tortures, and proves prodigiously, and monstruously unkind to the soul that first conceived it, and brought it forth: and having obtained too great a Masterdom over the soul, (enfeebled and consumed with its flames) Nero-like, it would rip up the womb, and tear out the bowels of its own Mother. And under this miserable frustration, and deplorable disappointment, it's like an enraged man, who when he cannot be revenged upon the person, that hath highly affronted, and offered great indignities to him, he will tear his own hair, and flesh, and execute his fury upon his nearest relation, or the man that is next to him.  
But Heaven admits of no such thing; for there the glorified Saints shall not, yea cannot possibly love God so much, as they shall be loved by him; for they love him but according to their perfect, finite goodness; but he loves them according to his perfect, infinite goodness: they love him so far as they are made good; and he loves them so far as he is good: and therefore look how far his goodness exceeds theirs, so far must his love surpass theirs: When God therefore and they meet together in heaven, there will be nothing but the highest endearments of love betwixt them, nothing but the mutual constant actings and embracements of Love, in the very bosom of God's Love shall their pure and holy souls be lodged for ever. O how sweet, and pleasant will that Heaven be, where perfect created, and perfect entreated love shall meet together; were the Saints shall never doubt more, whether or no they do love God sincerely, (that is, prevalently and supremely) which occasions many perplexing thoughts, many inquiries into, and much deep searching of their hearts here, least after all their highest pretences, and professions, they should prove and perish as hypocrites for ever: And then shall all their perplexing doubts, and disquieting fears that they are not loved by God, cease: No such complaints as we read of in Psal. 77.7, 8, 9 and in Psal. 88.3, 4, 5, 6, 7, 14, 15, 16. shall be heard in heaven; There shall be no need of that counsel which we have in Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voice of his servants, that sitteth in darkness, and seethe no light: let him trust in the Lord, and stay himself upon his God. That text, shall never be preached upon in heaven, for the comforting of drooping, dejected, (though holy) souls.  
And as there shall be nothing but Love betwixt God, and his Saints; so there shall be nothing but love among themselves. Peevishness, and Passion, Mis-judging, Mis-constuctions, Hard-censures of each others Actions, Quarrelling about Property, too much Self-love, Difference in Judgements, Pride, and Emulation, Embitter their Converse, and breed too great an estrangedness among them here upon earth; but as all these things proceed from the weakness of Christian and Brotherly Love, so when that Love is perfected towards each other, as well as God himself, none of these things shall be found in heaven, to render it a place, and their society unpleasant to them.  
We find that too often, a few days, or hours converse in this world, makes them weary of each others company, and they desire to draw of, and retire, though there be none of those former things to occasion it. And such a Seclusion in solitude they find after converse, very Recreating, and delightful to them. But as this ariseth from the Languidness and imperfection of their Love, so when there is a Consummation of it in Heaven, than a whole Eternity will not make their Fellowship ingrateful and burdensome, nor their uninterrupted Converses, Nauseous and glutting, all desires shall then cease to Sequester themselves each from other ..  
And as there shall be such perfect exercises of love among all the Saints, so shall there be betwixt them and the Holy Angels. No doubt the love of Angels is now very strong towards the Saints, which is not apprehended by them, because their Nature is so little known to them. But when they come to Heaven they shall have such a clear knowledge thereof, that it shall strongly Elicit, and powerfully draw forth their love to them again.  
The Scriptures discovers to us the co-habitation of Angels and Saints in the same Heaven, 
Rev. 4.8.5.8.7.9.  and as they do dwell together, so we may rationally suppose they converse, and love together for the Soul of the Saints being of a spiritual substance, they and the Angels are capable of speaking one to another; that is mentally, (though not vocally) in a heavenly spiritual manner, communicating their minds, notions, meanings, and conceptions, as they see cause, and as they please each to other. But though we cannot absolutely, and certainly determine either how Angels speak among themselves, or how they, and humane Souls speak each to other, yet we may not in the least doubt, or question, the most delightful reciprocations of love, and highest Carasses between them.  
Now how pleasant is every place that is full of Love? how comfortable is it to live in a Family of Love? what a complacential co-habitation is that which Love is the Cementation of, where it conglutinates, and joins all hearts together? When conjugal Love is kept up in its truth, and strength: How delightful and unwearied a converse is there betwixt Man and Wife? And if uniting and knitting Love (according to Psal. 133.3.) render all Communities and Societies so sweet, how incomparably pleasant then must Heaven be, which is perfumed throughout with Love, where Love is most immixed and pure, where the Love both of God, Angels and Saints meet together. Where Love is not only complete, but perpetual, which shall never be shut up, and buried in the depths of sorrows, nor breath out its last by violent and forced separations, as the Love of the nearest Friends and the dearest Relations soon-or later doth.  
And hath Love such a virtue in it that if Friends be cast into a loathsome Prison together, it can turn it into a pleasant Palace, if into a dark disconsolate Dungeon; it can supply the want of Light, if in a Wilderness, it can change it into a Paradise. How can delights then be wanting in Heaven? what perfection of all dilectabilities must be there, where there is such a perfect plenitude, and fullness of Love.  
5. Superlative Excellency, this I have spoken to before, and therefore shall not dwell long upon it now, but seeing its a a substance in Heaven, it must be most excellent. 1. Specifically, and in respect of kind. This substance being in Heaven, it must be distinct from any substance here upon Earth; and as far as the Celestial Bodies excel Terrestrial, so far must this surpass the other. And being Essentially the very glory, and blessedness of God himself, what can compare with it? Not Gold, nor Pearls, nor Prince's Crowns, though they could be heaped up, as high as the highest Mountains, or could be made to reach the Sun, and Stars; yea, the highest Heavens. 2. Gradually, for measure here is nothing wanting. Heaven imports most absolute Perefection. All earthly Substances are defective, and imperfect, and therefore usually they that have most of them, would have more, and seldom sit down, and say they have enough. This makes Kings so desirous, and industrious to enlarge their Dominions and Empiers, to add to their weight of, or multiply their Crowns. This makes many Rich men so thirsty to increase their Bags, and their fields. These and many other things demonstrate an intrinsic deficiency in all Earthly Substances, which renders them mean, and inconsiderable, what ever esteem men may have of them, that know no better: for of what little worth is that Drink which will not quench the thirst? or that Meat which cannot fill and satisfy the stomach; and so what little value is to be put upon all these worldly substances, that can never fill and satisfy the soul: But when the soul is possessed of this celestial substance, it shall say, I need no more, nor no other: According to that Axiom desiderium boni imperfectioris cessat, acquisito perfectiori. The supreme excellency of this substance is Rhetorically set forth, and displayed by the Apostle in 2 Cor. 4.17. where it's called a weight of glory, to show the abundance and greatness of it, and such an one as is far more exceeding. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Original, and its such an emphatical Graecism, that other tongues cannot, word by word, express it to the full; therefore they are necessitated to use other words and phrases, which exceeds all comparison; as Mire supra modum Erasmus, supra modum in sublimitate, Vulg. Lat. Excellenter Excellens, Beza. Exceedingly excelling, a most excellent, the Dutch Annot. and as our translation hath it, a far more exceeding: the Greek most properly is, A weight of glory, according to excellency unto excellency. It's as much as if the Apostle had said, that all Hyperbolical expressions fall far short of this glory; such is the transcendent excellency of it. Much might be spoken of it, but when all is said that the most Florid and Rhetorical Tongues of Men or Angels can, it will but disparage it. And when the Saints come to possess it, they will say as the Queen of Sheba did concerning Solomon's glory: The half of it was not told them. Finite created good is usually better in the expectation than fruition; but infinite increated good is infinitely better in the fruition, than it can be in the expectation.  
6. This shows that the happiness of the Soul is local. It is not every where, not any where, but limited, and confined to a particular place, and that this happiness is distinct from Heaven itself, as much as a Treasure is from the place where it is laid up, or a man from the Room where he lodgeth. There are a Generation of men (as hath been already said, and spoken to in part) that would possess the World with a belief, that all the Heaven, or Hell there is, is within a man, that is, all happiness or all misery, that he shall either enjoy, or suffer, is in his Soul, and where ever he is, and goes he carries his Heaven or Hell about with him. This is indeed a truth in a sense; but as it's opposed to a place where the righteous shall be felicitated, and to that which the wicked shall be tormented in for ever, or where more of God shall be enjoyed, and a deep sense of the loss of him, and pain shall be felt, is a most gross Error. And hereby they carry on a most pernicious design, (destructive to all Religion,) endeavouring thereby to vacate Gods rational, and mortal Government of rational Creatures; that is, his ruling, and governing them in a way, consisting with promises, and threats; and so opening a passage to all Licentiousness, and Profaneness, to the most Nefarious Courses, and profligated flagitious Practices in the World. Those that do read and believe the Holy Scripture (Rom. 3.2. Those Oracles of God which give clear and certain Answers, to all that do consult with them about their future state,) and do not pervert the proper sense and meaning thereof, nor wrest them to their own destruction; do know, that besides the Hell; (which every awakened, enraged guilty Conscience is; even the Hell of Hells, called therefore the Worm that never dieth, Mark 9.44. like the Vulture that the Poets feigned was always gnawing, and preying upon Prometheus his Liver while chained to the Mountain Caveasus) and the Heaven within a man, (which every one hath, to whom the Love of God through Jesus Christ is manifested, and the Remission of his Sins, is Sealed up in his most precious Blood) there is a Local Hell where as in a peculiar place the wicked shall be for ever tormented, and a Local Heaven, where they shall be for ever blessed. And this substance may be said to be there, as to be in no place else. The light of nature, doth so much attest this truth that none but such as imprison, and extinguish the same will deny it.  
3. It's a Substance that's better: that is, better than any Goods the Saints can be be rob, and bereft of, or the hands of violence can tear from them. But because I have spoken to, and explained in part this already, I shall only add these two things which it involves in it. 1. What encouragement Saints have, and how reasonable a thing it is, that they let go, and part with their Goods for pure Gospel Religion, and the sake of Christ, seeing they have that which is better. They have it in hope, and if they do this, they shalt certainly have it in fruition. Who will not part with a less perfect for a more perfect good? this every man's Reason will consent, and agree to. Who will not part with Brass for Gold, with pebble-Stones, or painted Glass for Orient Pearls, with Rags for Robes, with a poor Cottage for a Crown, and Court, with Puddle for Fountain waters? Much more highly rational is it, to part with all earthly Treasures, for that which is heavenly; seeing the disproportion is infinitely greater. And how much do many Professors of the Christian Religion discover an imbecility and impotency of Reason, as well as a want of Faith, and Religion itself to stick at this; and make it a Stone of stumbling; when called thereunto; seeing the possession of the one is depending upon the other. 2. How rational the Saints joys are, when they do thus take joyfully the spoiling of their Goods. A Beast hath no reason to guide him in his choice or rather pursuit of any good, suitable to his own Nature, he's only conducted and led by sense; hence that which ariseth from the good, proper to such unreasonoble nature, may rather (as some say) be called delight, than joy, this being thought more appropriate to reasonable nature, and intelligent beings. And though all men (as men) have a Principle of Reason inhereut in their Souls yet are they not directed, and guided thereby, but by sense in the prosecution of good: To its dictates they hearken, and by them are they determined to the Mark, and end which they eagerly pursue. The Reason which they have works only in a subservency to sense being its drudge, and Slave to form, and contrive those designs and methods which have a tendency, and are most conducible to its pleasures, and gratifications, and this makes most men's joys only bruittish and sensitive, for what else can they be, while they do not spring from any rational choice (which can never be, when Reason is inclined, and biased by sense;) but only from pleasing a sensual Appetite, and satisfying the sensitive and carnal appetions, such as the Apostle enumerates in 1 Joh. 2.16. The Lust of the Flesh, the Lust of the Eye, and the Pride of Life.  
Now this being so, all humane joy is only rational, when the understanding, and reason guides the noble elective faculty of the Soul, (the Will) chiefly in its choice of good. And the better the good is, which under Conduct of Reason is thus chosen, the more rational must the joy be that issues from it. It's such a joy as there is the strongest, and best Reason for a joy that most becomes, and is most agreeable to a rational immortal Soul.  
Hence it comes to pass, that the Saints in the faithful discharge of their duty towards God; parting with all inferior good; for this better Good, and Substance, it highly commends and justifies the rationality of their joys; resulting from such an Act, that involves a most rational, and wise choice; as any man's parting with a lesser, visible good for a greater, (and rejoicing in so doing;) before all understanding men would certainly do. It will not belong before all masked, and painted Hypocrites, that will not hazard their Estates, for Gospel Religion which they do profess; (with all Sensualists, and Epicures,) shall know to their everlasting shame, and sorrow, the irrationality of their joy (that's but like the crackling of Thorns under a Pot, Eccles. 7.6. Prov. 7.20. or like the laughing and singing of a Fool when he is going to the correction of the Stocks.) and how much their Reason was debased and trod under Foot by the usurped Dominion of sense, and their brutish passions over it; while they made choice of a flesh pleasing good, before this Heavenly substance; which is the commensurate end to their immortal Souls.  
4. It's a substance that's lasting and abiding; which (as hath been noted) is its immortal nature, and Eternal duration. Were this substance fleeting and fading, as all are here below, it were not so highly unvaluable, so eligible. Mortality which doth disparage, and disgrace all sublunary glory, and felicity, and because the fairest and most fragrant Flowers of all earthly comforts, do so quickly whither; therefore are they so inconsiderable, and so little to be regarded. And because all worldly honours are so soon Eternally clouded, and eclipsed, are they so little to be admired, and doted upon: The longest Eternity is the Glory of this substance, and this is the Reason why it so far surmounts them all, it's an abiding substance.  
1. Subjectively in itself considered, thus it's always the same, it's not capable of a more, or a less, of Augmentation, or Diminution; it's not like the Sea, that Ebbs, and Flows again, that is sometimes higher, and sometimes lower, nor like the Rivers that sometimes are so deep, and swell so high that they overflow their bounds, and Banks, and at other times are so shallow, that they are foordable, and may be waded over; nor like the Moon that's sometimes in her Wax, and sometimes in her Wain; nor like a Comet that blazeth for a time, and is soon extinct again. But like a Fountain that is always full, or like the Sun whose light and brightness in itself is always the same, or like the Laurel that is always Green, or the enduring Scarlet that is died in Grain.  
2. Objectively, To them that once possess it; when once it's ours, it's ours for ever. Many men are thrown out of their rightful Possessions, many men are necessitated to part with them to prevent some considerable mischief, and evil, and so to free themselves from a greater, must undergo a lesser misery. But the Saints shall never be cast out of theirs, or be under any Necessity to part with them. Sometimes men's Earthly substance, and Treasures do leave them, Prov. 23.5. Wilt thou set thine Eyes upon that which is not, for Riches certainly make themselves wings, they fly away as an Eagle towards Heaven, Prov. 27.24. For Riches are not for ever, etc. And if they do not leave them, they must certainly leave their Treasures; but this Celestial substance admits of no such thing. It's not like an Earthly Inheritance, in the Possession of which each one succeeds another, that's like a Stage whereon one Acts a part for a few days, and then goes of, and comes no more; to make way for another. Were it so in Heaven, the very foresight of the loss would quickly darken, and conclude their Joys, and make their Sun to set, and turn all their sweetness into bitterness. It would be a Hell in Heaven once to think of losing, and leaving Heaven. As it would be a kind of Heaven to the damned, had they but once hopes of escaping Hell, and that the Origenists Doctrine of a thousand years' torments were but true. But O! what can we Mortals and blind dust say, when we talk of Eternity, we may, and aught to be always admiring it; but there cannot by us. be any comprehending it; which is not measured by time; not by Minutes, Hours, Days, Weeks, Months nor Years; having a continuing Now: to rejoice, and ever rejoice; to be happy, and ever happy; rich, and ever rich; honourable, and ever honourable; what sweet and ravishing words are these? It's this word (Everlasting) that makes this substance so much better than all the riches that a thousand worlds can afford to us. Eternity is the only jewel in the Saint's Crown, Rev. 2.10. This is the Crown of their Crown to be flowering and flourishing upon their heads for ever. Prince's Crowns may be blown off their heads with the breath of Mortals, or snatched and plucked away with the hands of violence; their bright Diadems with scorn and contempt, may be cast to the ground, and trampled in the dirt; their Thrones may be shaken and tumbled down, but if this be not, ere long by inexorable and  death their heads shall be removed from their Crowns, and they shall be tumbled down from their Thrones. But the Saints, and their Crown and Throne shall continue for ever together, 2 Cor. 4.17. their Glory is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a weight, not only for the greatness, and abundance of it (as hath been noted) but the firm stability and immovableness of it, 
Possa ratio collationis ut gravis gloria dicatur nos quae sit molesta sed è contrario quae suo veluti pondere in aternum ma●eat immota. Beza upon the place.  like ponderous bodies that stand fast with their own weight like as the great hills, or mountains: It's therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eternal; this is the accomplished perfection of their Glory, of this their substance. How admirably wise then are those believing souls, that will adventure, and cheerfully part with that substance which is measured with a few moments of time, for that which is coextended with Eternity: And oh! what folly possesseth them, and what's their debility of reason, who will not do it Having now dispatched this third and most considerable particular in the proposition, I shall proceed to the next, in order as they were at first laid down to be spoken to: Therefore  
4. How comes this substance to be known to the Saints? or how come they to know they have such a substance in Heaven? Answ.  
1. By Divine Revelation. Had not God first made it known to them, it could never have been known by them: but it's clearly discovered in the sacred Scriptures, in the writings both of the Prophets and Apostles, though more plainly and fully in the latter. It's true, the dim twilight of Nature helps most men to some very low, imperfect and confused Notions, and obscure glimmerings of a future happiness in another world, when they depart this; but it can make no such discovery of an Heavenly Glory and Blessedness, what it is, and wherein it consists, as the word of God doth.  
The Heathens had their Elysium, a place (as they conceived) of all pleasures, whither they thought the souls of all the virtuous went after death. The Mahometans have their pleasant Paradise, whither they believe their great Prophet Mahomet will convey the souls of all those that live agreeable to his Laws, but still are grossly ignorant of the true happiness in Heaven. All the most profound Philosophers in the world by their most diligent and laborious investigation and seach, cannot discover and find out this Mystery, though they can so many rare secrets of Nature; It's the Gospel that brings life and immortality to light, 2 Tim. 1.10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Res ipsas occultas in lucem proffer, seu reddere visibiles, & illuminare ipsos homines, ut qui in tenebris non poterant, ad presentiam Lucis ipsi etiam illustrati, possint videre, Zanch. That is, to bring occult and hidden things into light, or render them visible, and to illuminate men themselves; so that they who could not be seen at the presence of the light, they themselves also being illustrated might see. So that until the Gospel like the Sun shine unto men, this immortal blessedness and eternal life is hid, and kept secret, and all men are in darkness, and cannot possibly search and seek it out, no more than a man in the darkest night can distinctly see those objects that the light of the Sun only can clearly manifest. Hence till the Gospel be sent among a people, they are said to fit in darkness, and in the Region of the shadow of death, Luke. 1.79. Matth. 4.15. even deathful ignorance: This is the light that springs up among those involved, and enveloped in dreadful darkness, which they see the beatitude of Heaven by.  
2. By divine illumination of the Soul: For any man to know this Heavenly substance; it is not sufficient that there be a light without to manifest it, but there must be a light within (like an eye to the soul) to behold it. Let the Sun shine never so brightly; let all Clouds be chased and driven away, and the Heavens most serene and clear; yet a man that hath no eyes can neither behold the Sun, nor any objects it doth discover: So let the light of the Gospel shine round about us, yet unless its bright and blessed beams break into our souls for their illustration and illumination, we see nothing by it. And therefore as the Gospel doth enlighten the object, so God must enlighten the Intellect, which is the faculty the soul sees by. He must give the seeing eye, and actually enable to discern the illustrated object. Let the Gospel be preached unto an Heathen, or an Heathenish Congregation, yet they will not understand what the blessedness of another world is, till God in some measure shine into their souls; which is the opening of the blind eyes, and turning from darkness to light, that the Apostle speaks of in Acts 26.18. which fully proves this truth. This is the reason why so many in the Christian world, who have lived many years under the preaching of the Gospel, yet know so little of the life and immortality it brings to light: Alas! their souls are not from Heaven enlightened; and though the light doth shine, yet their souls are wrapped up in Clouds, and darkness; and that darkness cannot comprehend that light, 1 Joh. 5.  
Every man, according to the measure, and degree of divine light that shines into his soul, forms his Notions, and conceives Ideas of the future blessedness: If his light be but common, or of a low degree; then his Notions are less clear, more languid and feeble, less powerful and impressive upon the soul for its change and renovation, and rise no higher, or proceed no farther than some jejune and unaffectionate speculations, (and indeed this is the reason why we have so many speculative, but so few practical Christians:) But when this light is more special and saving, when it so irradiates the understanding, that it efficatiously works on the will to cause a choice of this object, and becomes transformative of the soul into the nature thereof; then are its Notions profund, and vigorous, and produce a firm belief thereof, with a frame of spirit, and conversation suitable thereunto; and no more than you can make a man that hath his eyes in his head, and his sight clear, believe that the Sun shines not at Noonday, or that he sees not Trees and Men distinct from Mountains; can you make a soul thus specially enlightened believe he is under a mistake as to his future happiness, or that he sees, and knows not such a substantial Glory in the other world.  
3. By Divine Promission, or the Promise of God. Had not the faithful and true God promised it to them; had they not the word of a God for it, they could not know it should be theirs: yea, it were sinful presumption for such finite crawling worms, and mortal defiled dust without this, so much as to hope for it: but they have the Promises of God (those sure Rocks of Eternity) to be the basis and foundation of such high expectations, Tit. 1.2. In hope of eternal life, which God that cannot lie, hath promised before the world began, Rev. 2.10. Rev. 3.21. If we firmly believe a man to be just, and honest, when he promiseth to lend, or give us so much money, or leave us such an estate and treasure when he dies; then we have a strong confidence that it shall be ours, and say we know it shall be so. So they are these Promises of God that cannot lie, nor deceive his Saints, that give birth, and life, and strength to all their hope, and makes them thus to know they have in Heaven a better and enduring substance.  
4. They know they have this substance in heaven, by the purchase that Christ hath made thereof for them: As when a man hath purchased an estate, he knows than it is his, or if it be by any other purchased for him. All men, as the Apostle saith, Eph. 2.3. are by nature the children of wrath: that is their proper portion; they are heirs of Hell by Adam's Covenant-breaking Fall, and so by their very original sin are they deprived of all right to the Heavenly inheritance; all is forfeited into the hands of Justice, who is the disseisor, and therefore that must be satisfied, and the debt of the sinner paid, before there can be either seisin in Law, a right to it, or seisin in fact, an actual possession taken. And this is that which none can, or could ever do, but he that hath done it, the Lord Jesus Christ, by his most precious blood, the effusion whereof was to satisfy the Law, whereby their title to this most blessed inheritance is renewed, and regained, and actual possession shall certainly follow for all those that believe in him. This is the sweet fruit of his sufferings, the chief fruit of his blood: And so far as they know by the testimony of the spirit, and have an assurance; or though they have not that, but a well grounded hope, that Christ died for them, and their sins for his sake, by the infinite freest mercies of God are pardoned, (so that all the strictest demands of vindictive justice are answered by him) so far they know they have this purchased possession in Heaven, and this knowledge shall never prove fallacious, it shall never deceive them; and indeed there is nothing in Heaven will make the Inheritance more sweet, and fill the souls of the glorified Saints more with perpetual ravishments than to see clearly, and know perfectly that unmatchable Love, that engaged, and prevailed with the Father to give his Son; and with the Son, so freely and readily to lay down his life, to purchase this immortal substance for them.  
5. And lastly, What is it to take joyfully the spoiling of our goods upon such a knowledge? this must imply these following particulars.  
1. An act of our Wills, and a prevailing act; the strongest bent thereof must be for it. No man can rejoice in doing or suffering any thing that his will (especially prevalently) is averse to; such reluctancy and repugnancy always hinders and prevents joy; for that always springs from an actual free choice, which supposeth a predominant inclination and propension of the Will towards the chosen Object. Hence it comes to pass that no man can be happy against, or without the consent of his Will. What's the reason that many Professors of the Christian Religion, sinfully comply with the Adversaries thereof, when there is danger to own it, when they do but hazard their Estates for so doing? It's because it ha● not so great an interest in their Wills a● it ought to have: for the preponderating bias of their Wills is towards the world and not God, nor Religion: No man ca● stick at the parting with his Wealth fo● this, but for want of Will; for the Wil● hath potentiam executrice●, and an imperative force, and commanding power over the man. Men know not what they say, (but deceive themselves, and put the grossest cheat upon their own souls) when they tell us their hearts are as much for religion, and truth, (though they cannot suffer so much for it, and so resolutely own it as others do) as the hearts of any Christians are: and it's the heart that God looks to and accepts: for if they have any heart or will at all, it's but remiss, and in a low degree; it's but a weaker inclination of the Will, some little, faint, and feeble velliety at the best, some motions of the Will that never come to the countenanced prevailing choice, and resolution: for where this is, the imperate acts follow, and are performed, if there be an outward ability and power to do it; and when the defect is a cannot, than the not doing it is excusable: As far example, If a rich man have a heart for acts of Charity, and to relieve the distressed and poor, he will proportionably do it; still his charity is answerable to his heart: and if he have an Estate, and do not give, he hath no heart at all, or gives not proportionably (though he give something) to them; he hath but very little, his Wills is remiss, & this is his great sin before God, and shall not excuse him from Soul-damning guilt to say he had a Will, and Heart (and that Will God accepts of) for such good Works, while he did nothing of them, are very little, but a man that hath no Estate to relieve the necessitous, or but a little one, and his charity is coequal with and proportioned to it, and he hath a a Heart to do more (which is known to the Searcher of Hearts) but cannot, then is he not culpable, or inexcusable, but God accepts thereof. If the Heart lead, all that have no impediment, and obstruction follow. All the Members, and Powers; and faculties of a man, say to the heart, and will as the People to Joshuah, chap. 1.16. All that thou commandest us We will do; and whither soever thou sendest us we will go, only the Lord be with thee.  
Though a remiss and inferior Will under a Physical, and Natural consideration is really a Will, and may be so called, yet morally it is no Will, for it's neither to denominate, (not being the prevailing choice) neither is it that God by his Law requireth, and is made the condition of our Salvation; only in thy sense qui mavult vult, he that rather wills, that wills most strongly; wills aright. Let us apply this to the Case in hand. There are many men of Estates (and some very considerable) who will own pure and undefiled Religion, and the instituted worship of God, and pretend much Love and Zeal for the same, till their Estates be in danger by a Rivality and Competitorship between them; when they must either lose their Estates wholly, or in part, or they must lose their Religion, and worship God in a way less pure, or that is false. When it comes to this pinch, they part and shake hands with their Religion, and do the latter to secure and preserve the former. When this is done; that they may have something to plead for themselves, and quiet their Consciences with, and prevent (for their shameful Cowardice, and Apostasy) their grumbling, or raging; they say their Hearts are for the truth, the best Religion; the purest way of worshipping God; and for the most profitable way of Preaching. And God accepts the Heart, and the Will for the Deed. O prodigious Hypocrite! be astonished, O yea Heavens at this, and be horribly afraid! We will grant that these men have an Heart, and a Will for Religion, but it's that which is Inferior, and not Superior to the Will, and Volitions they have for the World, and their Estates, it's divided between contrary objects, and it's strongest inclination is towards the more vile, and base, the Creature, and Earth as opposed to God, and Heaven; the former hath plainly their choosing Will, for to that do they adhere most, and cleave the fastest. That Will, and Heart which they then pretend to have, is abominated, and rejected by God, (who will either have our actual choice, and the prevailing part of our Wills, or he'll have none) and shall never stand them in steed, or be the least helpful and advantageous, to them at the day of Judgement, to prevent their being turned into Hell, with the greatest Opposers and Persecutors of Religion, Rom. 10.9, 10. Matt. 10.32, 33. Mark 8.38. Would this serve their turn, than might the grossest Sinners, who live where the Gospel is preached, and under the discoveries of salvation by Jesus Christ, escape everlasting Condemnation; because there is a willingness in all such to be saved, and this willingness is much stronger in some then in others, insomuch that many are willing to do many things for salvation, and some to perform the whole Gospel condition, but yet all their Wills are more strongly inclined towards, some Lust, or many Lusts and their actual choice is to please their Flesh; they would have Christ and Heaven, but yet they would have some inferior good, (that is what they judge to be so, though an evil, or perhaps in itself it may be a natural good) either equally with, or rather than them. How many Avaricious, Ambitious, Libidinous, and Ebrious Persons are there in the Christian World, who will their salvation by Christ, but yet they will their particular Lust, their Profits, and Honours, and unchaste impure Pleasures, and the gratifying of their sensitive Appetites, with their pleasant Cups more, and so, notwithstanding all their Wills, they eternaly perish; did these men prevalently will Christ and Salvation, then would they part with every thing that comes in competion therewith, which is coming up to the terms and conditions thereof: to take joyfully then the spoiling of our goods for the sake of Christ, implies as the principal, and chief thing, the strongest bias of our Wills towards Christ, and Heaven; for this was eligible to the Hebrews, and chosen by them: It was no force upon them, as in time of War; when, without the consent of any man's will, his Goods are often taken away. But as it's said of Moses, Heb. 11.25. They chose this rather than to betray the Truth.  
2. Great Patience, Patience which is the strength and power of the Soul to endure grievous things, which is the breath of the Soul, whereby it holds out long, and perseveres in the Race of Christianity to the end. To take joyfully the spoiling of our Goods, this must be in more than an ordinary measure, and degree in us; for one that's impatient under sufferings, that frets, and fumes, and chaces, and rageth, and rails at, and conceives revenge against persecuting Enemies, can never rejoice when thus wronged, and oppressed: Impatiency, and such joys are inconsistent. A Christian must be so patiented, as that the raging Sea of Passion may be ruled, the Waves of wrath appeased, and stilled, the Surges, and Billows of Fury, with all inward Storms, and Tumultations assuaged: We must be calm, sedate, and composed within if we will rejoice when we suffer for Religion. Patience is of a very great use, needful for the accomplishing, & atting of many things, which concern a Christian, so particularly this Joy whereby his cause is so much honoured, without this he cannot obey that Law, Jam. 1.2. Count it all joy when ye fall into divers temptations, nor that in 1 Pet. 4.14. But rejoice in as much as ye are Partakers of Christ's sufferings. This is one Reason among many why our Saviour exhorts Christians to possess their Souls in Patience, Luke 21.19. and the Apostle in Jam. 1.3. that Patience might have her perfect work in them, so in the 36. ver. of this 10. of the Heb. He tells the Hebrews ye have need of Patience, with many other places to the same purpose.  
3. Courage previous, to our suffering joyfully, is great boldness, invincible magnanimity, and mightiness of Spirit, Pusillaminity (which by too many is called Prudence) and joyful suffering are inconsistent fear, and joy are exterminative, and exclusive of each other; had these Hebrews been dismayed, and their Hearts fainted through fear, they could not have taken joyfully the spoiling of their Goods, Fears, and Sorrows Courage and Comforts attend upon each other, and go together. He that doth not live above the fear of Poverty for the Gospel sake, will most dishonourably flinch, when his Estate is in danger for it, the loss of a little, (comparatively to the whole) will gall, and perplex him, and you shall seldom find him guilty of the same Error (as he counts it) twice his fears still make him keep out of harms way.  
4. Self-denial, that first Lesson which a Christian is to learn in the School of Christ, and which though he be always learning, he's never so perfect in as he should be. Matt. 16.24. Mark 8.34. Luke 9.23. In Self-denial consists the Vital part, and power of Godliness, and Religion, without which we can no more be sincere Christians (whatever our profession may be) than we can be Men without Reason; and this is highly requisite, yea absolutely necessary to the performing of this Act, the taking joyfully the spoiling of our Goods. Most Professors cannot deny themselves Superfluities, Superfluity of Dishes, of Diet, of Meat, and Drinks; Superfluity of Apparel, of costly Furniture for their Houses; with many other things which might be enumerated (and most men's Superfluities will bear, and defray the expenses, the costs and charges of Religion) much less those things that seem more necessary for the maintaining of their Lives, and beings in the World: but till a man be of that frame of Spirit, to deny his Wealth, and Riches, and so be willing to be made poor for the sake of Christ, (which both Ministers and private Christians must do, 1 Cor. 4.11. 2 Cor. 6.10. Phil. 4.12. Heb. 11.37, 38.) they cannot perform this duty of parting with their Goods joyfully for him.   

5ly. Contentation; to be contented with any state and condition, though it be never so mean and low. Contentment, indeed, implies the two former; but yet it's something more; it's a being well pleased with our present condition; a complacential acquiesce therein. This must be, or else a Christian cannot rejoice to be impoverished, or cheerfully undergo such losses for Religion. Phil. 4.11. To do this, we must learn what the Apostle there tells us he did; I have, saith he, learned, in whatsoever state I am, therewith to be content. And that Doctrine of the Apostles, in 1 Timoth. chap. 6. vers. 8. And, having food and raiment, let us be therewith content, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies, let us have enough, though we have neither delicates, nor ornaments; but any thing that may be called food and raiment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cover, any garments that will cover our nakedness, and shelter us from the cold; though but hair covering; though but such as those Worthies, had, in Heb. 11.37. They wandered about in Sheep Skins, and Goat Skins, etc. yet let us count this enough, and sufficient. Those that cannot deny their sensitive appetites, their flesh and senses (whether outward, or the fancy and imagination, which deservedly comes under the same denomination) their gratifications and satisfactions, that cannot live without full Tables, Silks and Satins, and a large confluence of more inferior comforts, and drossy pleasures; whose souls are not the Cabinet where this rare Jewel of Christian Contentment is to be found; will never do as the Hebrews did, i. e. take joyfully the spoiling of their goods.  
6ly. A low esteem of these worldly goods, especially compared with this Heavenly Substance. What a man estimates very highly, it's very ungrateful to him to part with it; he cannot do it with any joy. men's value of terrene Treasures, must be brought to a very low ebb (and that by an exceeding high appretiation of unseen immortal treasures,) before they can take joyfully the spoiling the same. The reason why so many Professors stick at this, is, because Earth outweighs in the balance of their esteem, Heaven. Those Saints that have their conversations in Heaven; that are frequently taken up into the Mount of Contemplation, to view and behold their most excellent Inheritance there; that often revolve in their minds the cogitations and thoughts of its inestimable pleasures and delights; the whole world, with all its glories, is no more to them, when compared therewith, than a drop is to the Ocean, a beam to the whole body of the Sun, or the smallest punct or point to the vast expanded and encompassing Heavens: After they have looked upwards a while, and pierced into eternity, and then cast their eyes upon the things of this lower world (which are admired so much by those that never beheld better) they all seem to vanish and disappear (as blushing, and being ashamed, from a consciousness of their vileness and imperfections to stand before those very mental Ideas that they have of what they have seen in the other world) and become very contemptible to them. It's from want of a superlative esteem of this better and abiding substance in Heaven, that men reluctate so much to part with for God, and Christ, the vacuous and flaccescous things here upon Earth; things that are so empty, and therefore cannot fill; things that are so transitory, and therefore must leave an immortal soul.  
7ly. The weaning of our affections from worldly good; from estates and riches; a considerable mortification and crucifixion to them, in respect of love and desire for them, and delight in them. What a man intensely loves, vehemently desires, and abundantly delights in; that he cannot joyfully part with; for that is a rending of the thing from the soul, which puts it to grievous pain. Every man's sorrow in losing any earthly good, is proportionable to the love he had for it, and delight he took in it. And when these affections are in excess, and acted beyond those due bounds and limits, that reason should, and which Divine Laws have prescribed, and set unto them; they make their darling objects at last the most smarting Rods to correct and lash them with for their folly: And sometimes they become sharp swords, cruelly and deeply to wound them, that had too kindly entertained them before. All that violent, and unbounded sorrow that we see in many, when some finite good flies away from them out of sight, and returns no more; proceeds from the deep possession it had in the soul by a no less imperious and commanding love before. This is so universally an experimented truth, that it clearly demonstrates and proves another, viz. That no man will, or can take joyfully the spoiling of his goods, till such affections be moderated towards them; or in a considerable degree be withdrawn from them. Can we that profess ourselves Christians, but follow, and put in practice the Psalmists advice, Psal. 62.10. If riches increase, set not thy heart upon them. And the Apostles, in Heb. 13.5. to have our conversation without covetousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the love of money, as that Greek word signifies; and that counsel of his which we have in Colos. 3.2. Set your affections upon things that are above. And were we but as the Apostle was in the 6th chap. of the Galatians, v. 14. crucified to the world, etc. & had the world crucified unto us, than would it be easily attainable for us to do what the Hebrews did; and the present Doctrine should not be judged so impracticable, or so little practised as it is. Let us but close, and shut our hearts against the world, while we have it in our hands, and then we shall neither sigh, nor sob, to let it go for the Gospel, and the great concerns and interest of Jesus Christ: But if this world be profoundly radicated and riveted in men's hearts, and have the prevailing interest in their affections, to speak to them, to use all the suasion and counsel that we can to make them lose and leave it thus joyfully for the same, is an attempt as vain as to command Mountains to remove out of their places, and fly up into the Air; or the Sun to forbear shining, and the Sea flowing at their stated times.  
8ly. And lastly, An act of deliberate Judgement, not a precipitous and rash act, for that would cause repentance and sorrow for our folly afterwards. men's timerarious actions are usually erroneous, and terminate in some angry, or pensive reflection upon their incogitant, hastiness, which they find hath discommoded them. So that to suffer joyfully for Christ (that such joy may not be turned into sorrow after from an apprehended mistake) must suppose some deep cogitancy, and consideration; a weighing in the judgement what the loss and gain will be thereby: This therefore results from a comparison made between these two, and a sober pondering judgement passed thereupon, which will prevent all after repentance; for the ruminating soul finding that the disproportion is so vast between what it shall lose, and what it shall gain; and that the former is so unworthy to be compared with the latter; it shall never befool itself for suffering, and learn to be wiser thereby for the future; to verify that old Proverb, That bought Wit is best; and that saying of the Heathen— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hesiod.  A fool is wise after he hath suffered. When the Apostle tells the Hebrews what they had suffered, and what joy they had therein; he makes it an argument why they should persevere and be constant in suffering; which implies, they had not declared any repentance or sorrow for their former folly. Such praeconsideration there was to part with their goods for the pure Doctrine of the Gospel. The reason of many men's inconstancy, and instability in suffering for Christ; (but after perhaps they have endured a little, they flinch, is, the want of a thorough deliberate judgement before they engage in such a sight. So much those words of our Saviour import in Luke 14.26, 27, 28, 30, 31, 32. But when Christians (to use the Apostles words, in James 1.2. Count it all joy (which is an act free from all temerity, and the doing this in their choicest deliberation) when they shall fall into divers temptations. And with the Apostle Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is not to be referred to Opinion, which is uncertain and doubtful, but to assuredness, & certainty; and is a metaphor taken from such as Casting Account find the true total sum, as if he should say, I have cast up the cross, with all the encumbrances of it. Par. in Loc.  Rom. 8.8. Reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in them. I say, when they do this, then is their joy durable and abiding; a joy that suffers no eclipse; a Sun that never sets in a Sea of sorrow. And such counting and reckoning there must be to take joyfully the spoiling of our goods.   

The Application of the Doctrine thus explained.  

The first Use may be by way of Information.  
1. Infer. FIRST from hence infer that the joy which springs from an Heavenly Substance, that's a sweet stream from that upper fountain; can subsist, & live in the soul, in the want of outward, & earthly comforts. It's not depending upon sensible things, and present enjoyments; upon a great estate, and a copiousness of wealth, dignities, and honours, or such feculent and drossy things here below. This is too noble and sweet a Lamp in the soul, to be maintained and fed with such impure Oil. This is the reason why Paul and Silas could sing in a prison, and in the stocks, Acts 16.25. why Paul was so filled with joy, and exceeding joyful in all his tribulations, 2 Cor. 7.4. why he could say; he, with others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it notes the most exuiting Joy.  did glory in tribulations, Rom. 5.3. why the Prophet Habakkuk could say, chap. 3.17, 18. Although the Figtree shall not blossom, neither shall fruit be in the Vines: The labour of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord; I will joy in the God of my salvation. And this is the reason why the Heroic and blessed Martyrs had such a redundancy of joy in the midst of torturing flames, and under the most exquisite torments. And no less doth that great emboldening and encouraging promise hold forth, in Matth. 19.29. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands (that is, the nearest and dearest relations, and all possessions) for my Name sake, shall receive an hundred-fold, and shall inherit everlasting life. The hundred-fold promised concerns not another world, but this; or not eternity, but time; as we may see by comparing this Scripture with Luke 18.30. Mark 10.30. And yet, though this may, and is sometimes made good in the plain literal sense (a certain number being put for an uncertain, an hundred-fold for manifold, as the other Evangelists explain it) and in specie; yet it is not always so: And though the former sense, according to the judgement of some, may be true in part; yet it's not in the whole only, so far as the nature of the thing will ordinarily admit of it; for an hundred Wives, and Fathers, and Mothers, etc. are not to be expected, though a far greater estate may, than that which is forsaken for the Namesake of Christ. Therefore the performance of the promise is to be understood eminenter; that though God doth not give those things formally, and specifically, yet he will do it eminently. What are relations and possessions for? but comfort: Now when there is by any a dereliction and forsaking of these for Christ, they shall have that in God, and receive such exuberant consolations from him, which all the creatures would be to him (yea and far more) if they were multiplied an hundred times. Did all that profess the Christian Religion firmly believe this; or did they but feel and taste, before they are called to suffer for their Religion, those sweet and pure joys that are an effluence from God and Heaven; did they not really think their principal (if not all their) comforts to be wrapped, and bound up in their present enjoyments, and possessions; (and all because Sense is the great Dictator to them, and their souls lie so much under the dominion thereof) so many of them would not desert in the day of trial, their most noble Religion, as they do. The enemies of the Saints, when they drag them to prisons, and shut them up in dungeons, and spoil them of their goods, they conclude they have hereby made them miserable, and revenged themselves upon them, not knowing, nor considering what an effectual course they have taken to make them more happy: How they have taken away puddle waters, that they may more freely and plentifully drink of fountain waters; that they have removed their Candle-light, that they may enjoy more of the Sun; that they have deprived them of the Earth, and the creature, to make way for their possessing more of God and Heaven. Sensual souls, and worldly-minded men, wonder often at the Saints comforts, when they seem to be denuded and devested of all, not knowing, as our Saviour said in another case, that they have meat to eat which they know not of, John 4.32. The sweet effluviums of these joys, and their secret illapses into holy souls, cannot by all humane or diabolical malice and power be obstructed, or intercepted; they have their occult conveyances and communications to the souls of suffering Saints, else the Hebrews had not taken joyfully the spoiling of their goods.  
2. Infer. Secondly, How wise a choice they make, that leave and abandon this world for the sake of Christ; seeing they do not deprive themselves of present joy and comfort; and likewise render themselves capable of a better, and more excellent substance by it. It matters not what hypocritical Professors censure them for, who think it their greatest wisdom to secure what they have, whatever becomes of the Gospel, the pure Christian Religion, and the Interest of Christ in the world. They may secretly deride them for imprudence, rashness, inconsiderateness, and perhaps worse; with the openly professed and declared enemies of the Lord Jesus Christ; but when these children of the Kingdom are cast out into utter darkness, Matth. 8.12. and see these (now judged fools) inheriting everlasting life, and light; then, when it's too late, will they be convinced of, and justify their wisdom. It's an amazing and confounding thing, to consider how strong, and unto how high a pitch men's reason is raised, when it's exercised about earthly things, and is to pass a judgement upon them, and how enervated and enfeebled; and at what a low ebb it is, when it comes to be acted about heavenly things, and is to pass a true judgement upon them. It's rare respectively to this, to find a man that's compos mentis, that hath his right wits; but most men here, are like to some madmen, who will discourse soberly and rationally, till that be the subject, which was the first occasion and cause of their madness, and then they quickly discover their distemper: And as such phrenetical persons think all men so but themselves, and judge the most sage discourses to be but folly: Even so world-minded Hypocrites, with the large generation of Sensualists in the world, think the wise traffic and trade of a few Saints for Heaven and Eternity, (while they adventure, and sometimes lose all their worldly enjoyments for the same) to be a most unadvised undertaking, to bewray much debility of reason, if not some frenzy, to have seized upon them. And though perhaps they will not always; or all of them will not thus explicitly and openly brand them with folly and madness, yet they will do it implicitly and tacitly, either by ascribing what they do, to some sullen obstinate humour (for they who will so gratify this, hazard and lose their estates, and outward comforts are most egregious and enormous fools; do I say fools? yea highly insanous and sit for Bedlam) or to too much niceness and and over-scrupleness of conscience, which doth sufficiently put the fool upon them, while it asserts the exility (and almost nothingness) of their reason. But true Believers can live above all these reproaches, and patiently wait till their wisdom in another world be avoucht & justified by Christ; or their visible and most glorious enthronement there do clearly demonstrate, not only the verity, but the supereminency thereof, and what it's most noble origin and descent was, 
James 3.17.  when so much unknown unto, disdained and vilisied by the World.  
3. Infer. Thirdly, That Assurance of Heaven is attainable here upon Earth; it may be had, though all the children of God have it not; it's no impossible thing to be obtained; for if it were, that counsel and command (which makes it a duty) were vain, which we have, 1 Pet. 1.10. Wherefore the rather, Brethren, give diligence to make your Calling and Election sure: Which words are not to be understood of an objective, but subjective certainty, sure to ourselves in our own hearts and consciences. When the Hebrews knew in themselves that they had in Heaven this better and enduring substance, it implies (as hath been noted) that they had some assurance of a right to it, and a possession of it. But this was not proper and peculiar (as a privilege) to them; but it's that which Saints now, and to the end of the world may have likewise. It must indeed be acknowledged, that assurance of our salvation is not with facility and ease, but with arduousness and difficulty (as usually the choicest and most excellent things are) obtained. This bright and precious Jewel cannot be brought into the soul, but by the greatest assiduousness, painful laboriousness, highest and constant solicitude and care; as the Apostolical Exhortation imports; Give diligence, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies all manner of studiousness, seriousness, and intention in doing. It requires a close walking with God; an observant watchfulness over our own hearts; a frequent, impartial, sedulous exploration, and examination of them, 2 Cor. 13.5. Examine yourselves whether ye be in the faith: Prove your own selves: Which things too many, Christians being too often omissive and negligent of, they possess it not: And whatever assurance any man pretends to and boasts of, that he obtains not in this way, it will prove false and deluding, and leave him short of Heaven, and all his hopes of an eternal happiness, under a most miserable abortion and frustration. If the generality of Christians want assurance, the fault is their own. The sloth and laziness, the torpor and sluggishness of their souls; their oscitancy and carelessness, their inactivity, insedulity and inconstancy in the performance of all those holy duties, which are the vital parts of Christian piety, is too frequently the cause hereof. The want hereof likewise in many, is to be ascribed to the not exercising of their reason vigorously, and enough; for its usually (if not always) wrought in a rational way: for as the soul of man hath the power of ratiocination; so hereby God's Children must argue themselves into this joyful Assurance, which is done by inferring one truth from another, and drawing true conclusions from right premises; which are two propositions that help them to syllogise. The first of these is Scriptutural, such a Proposition as is infallibly true, because it is founded in the Word of God: As for example; let it be that, He that believeth on Christ, hath everlasting life, Joh. 3.13. The other Proposition is experimental. But I believe on Christ; now if after a serious, laborious disquisition, and thorough examination of our faith, we find it exactly to correspond, and square with that description, and those characters which God gives of a true and saving faith in his Word (which is not impossible to find and know, else that exhortation and command in the 2 Cor. 13.5. were very futilous and frivolous) then may the conclusion be rightly and confidently drawn, therefore I have everlasting life. Much in such a way as this (that requires the exercise of our reason) is Assurance wrought, which many sincere Saints not taking, but waiting for, and expecting some immediate testimony and witness from Heaven, are longer clouded with fears and doubts as to their eternal estate. It's true, when all this is done, such may want Assurance, both because they may not after a diligent search, experience such a Proposition (there being requisite hereunto besides reason, the special help of the Spirit, which may not always be afforded) and though they may, yet may they hasitate and demur, and not have the confidence to draw the conclusion; which must be done likewise by the assistance of the same Spirit; which is sometimes (though for most wise ends) denied them. But yet notwithstanding this concession, its most probable (if not an indubitable truth) a comfortable Assurance by such means (the Spirit concurring therewith) is attained unto; though still it must be confessed, it admits of several degrees, and durations, and so is not equally in all that have it; neither for measure, nor for time. I might discourse much more largely of this Doctrine of Assurance, but that would not be pertinent here. I only speak so much of it as shall make a clear way to the ensuing particular.  
4. Infer. Fourthly, Then that this Assurance of an Heavenly Substance renders it very facile and easy to part with our earthly goods. The soul that can once say, I know in myself that I have in Heaven a better, and an abiding Substance, an immortal Treasure: Its never put to any hard struggle and conflicts, to forsake all the treasures in the world, when the glory of God, the interest of Christ and Religion calls him to do it; but with the greatest promptitude and readiness; with the highest alacrity and cheerfulness he parts with all. Let the world court, and compliment the soul never so much; make the largest promises to it; use all its blandishments and allurements, with the utmost of its craft and skill; and never so earnestly solicit the same, to hold and keep it fast, to adhere and stick to it; it is inflexible; it will not yield; no conquest can be made of it; its hardened against them all: It can be no more moved herewith, than a man would be with importunate entreaties and solicitations to continue in some petite and contemptible Cottage, and little spot of ground, when some magnificent Seraglio; some most illustrious Palace and mighty Empire were offered to him, and he had a full and infrustrable assurance always to possess the same. If a man were the Absolute Lord of all the East and West-Indies, and had as many Pearls, as there are Pebble-stones; could accumulate and heap up the Gold of O, her, as high as the highest Mountain, or Pyramids; could he possess as many millions of the purest Gold and Silver, as there are grains of sand, piles of grass upon the earth, drops of water in the Ocean, Stars in the Firmament, and moments from the beginning to the end of time; Had he at once as many bright orient Gems and Jewels, with Imperial Crowns, as there are Atoms; as have, or shall be hairs upon all men's heads in the world: Or were he the possessor of as many Kingdoms; yea worlds, as there are fishes in the Sea, fowls of the Air, beasts, reptiles, and infects upon earth, yet would his Assurance of this one Celestial Substance (though it were but of the lowest degree, and no pleropherie and full persuasion, that doth exclude, and will not admit of the least doubt) it would make him abandon, 
Phil. 3.8.  and reject all as dung and dross for Christ; for his Gospel, and any truth that hath the stamp of his Authority upon it: Yea and all this it would do without grudging, and murmuring; much more without absorping sorrow, if not without one pensive thought. The reason of this is evident and plain; because there is not so great a disproportion between a mite and all these numberless millions, as is between them and this one Substance, this one Inheritance in Heaven. And besides, this Assurance is never wrought in, or obtained by any soul before the prevailing bent, and strongest bias of its will be unto, and its actual choice be made of this immortal treasure, which conquers the difficulty of parting with what is earthly.  
5. Infer. Fifthly, Then (as connective with the former, and a further amplification of it) that they who will not cheerfully part with, and take joyfully the spoiling of their goods for the sake of Christ, cannot have any Assurance of this better Substance, or any real right and title to the same. It's true, such men may be (and many of them usually are) the greatest pretenders to Assurance, and to the most confident Hopes of possessing Heaven. But alas! all will prove but a vain and vanishing dream in the end; and ere long they shall awake, and find it to be so; if not in this world to retrieve the mistake and error; yet in another; covered with horrors, and clothed with consternations; when eternal flames shall thoroughly awaken, and effectually convince them of that most gross delusion they laid under; while they thought their right and title secured to the treasures of eternity, yet to honour and glorify God, (and so answer the supreme and higest ends of their lives and beings) and to maintain the Interest of their Redeemer in the world; they will not part with those trifling treasures that are circumscribed, and bounded with a few moments of time, beyond which by the decree and determination of the Eternal God, they shall not pass: And when they thus awake, and their eyes are thoroughly opened, they shall see, and know, that the Assurance and hope which they had a firm and fixed dependence upon, were but like golden Chains (and so more pleasing) that Satan detained, and held them as his prisoners in, till with himself he had brought them down into the most tremendous Chains of everlasting darkness. These persons are like to a poor wretched man that I once saw in Bedlam, who did stronly fancy himself, and was fully assured that he was a King, and had a real right to a Crown and Kingdom: But alas! (while none could convince him of the contrary) all the while he was in Bedlam (a most miserable Palace for this fanciful Prince to live in, and a very disconsolate Throne to sit and reign upon:) And though he would assume Imperial Grandeur, and with much state and majesty deport himself; yet he possessed nothing to maintain it, but in his own imagination. Such a Heaven, such a Crown of life and Glory shall these one day find (after all their Assurance) they are the possessors of; who would not subordinate all their earthly interests and possessions to Jesus Christ; and who would rather part with his pure Doctrine and Worship, than these should suffer the least impairment and diminution; much less would they suffer the loss of all for the same. And though these men do think they are the only Sophies, the only Oracles for wisdom in the world, and that the Systeme of the best Politics, and the Epitome of all true prudence is in their brains; and apprehending themselves to move in the highest sphere of reason, to be Stars of the first magnitude for understanding; and admiring their own Intellects, as elevated to the highest Zeninth, and sublimated to the most lofty pitch: they judge themselves most worthy of the Chair, to be perpetual and dogmatical Dictator's unto all others. Yet it is not long before it will appear both to themselves, and all others; how much they were void of all true reason; what its tenuity and slenderness was, and how much more mad they were than any of those sent to Bedlam to be made sober, to recover their lost wits, to consolidate their cracked brains, and redintegrate their crazy and shattered reason: Oh! you that are so tenacious of a little guilded earth, and glittering clay (as if it were your God, and Supreme Good) that will sin against your very light, debauch your own consciences, giving them many a deadly stab, and mortal wound (and after by various Narcotick and stupefactive potions; or by some strong enchantments and charms (which are composed of a few finespun and Cobweb distinctions) making them for a few days insensible, and laying them asleep;) rather than you will hazard, or suffer the loss of the same for the very Religion that you profess, and are denominated Christians from; or for that Religion in its most pure and undefiled constitutions: Consider, I pray, betimes, how inauspicious and unhappy that tenure is like to prove to your immortal souls; how certainly and infallibly it doth augurate and portend your loss of God and Heaven for ever; and that the Assurance and hope that now you think you have, will prove a heart-breaking cheat, and be one high aggravation of your misery to eternity. For if you had such an Assurance, you would take joyfully (with the Hebrews) the spoiling of your goods for the same pure Worship of Jesus Christ. You may as rationally suppose that the Sun should harden and soften the same Clay, and the Fire the same Wax; or any natural cause in an ordinary way of operation, produce the most contrary effects in the same specific matter; as that the Assurance of a future eternal happiness, and immortal glory, should make some so weaned from this world, and mortified to it; and in so great a measure draw off their hearts and affections from it, that with much facility & joy they can leave and forsake it, when called thereunto; and yet in others, it should suffer their souls to be so fast glued unto the world, to adhere and stick so close to the same; to be so deeply sunk into the earth, and their riches and treasures to have that prevailing interest in them (as if they were incorporated) that, (though they have the same call, and have the same Cause to suffer for, as the propugnation and defence of Gospel-truth) they will no more leave it, and suffer a separation and divorce from it, than they will suffer their skin to be torn from their flesh, or their flesh and sinews from their bones, when they can prevent it.  
6. Infer. Sixthly That it's not enough to take the spoiling of our goods for Christ, unless it be done with joy. Some men's darling lust is more pride, than covetousness; and therefore to keep their credit and reputation among the Professors of Religion, they may run an equal hazard of their estates with others in serving and worshipping God; and sometimes may actually lose as much as others; yet it's with much more inward disquietness, and discomposure of mind; the reminiscence of, and reflection upon their losses (especially if considerable) is with much sadness and sorrow: Their present parting with their goods puts them to much pain, though they will conceal it, that their honour may not be clouded: But this is not acceptable to God, nor approved of by him, because it springs not from any prevailing love to him, and his Gospel; or from a predominant interest that they have in their affections. The conflict is not between grace and corruption, or between it and temptation; but between two different lusts, and the one must yield to the other; which never demonstrates heart-uprightness and sincerity.  
7. Infer. Seventhly, That both the taking joyfully the spoiling of our goods, or suffering for our Religion here depends upon the knowledge and hope of a reward hereafter; and the possession of that reward hereafter depends (when called to it) upon taking joyfully the spoiling of our goods, or suffering for Religion here. This is likewise employed in the Proposition. The Hebrews doing the one upon the knowledge of the other, supposeth a necessary connexion between them; and that they were convinced effectually of this truth. For who would cast away that which constitutes his happiness in this world, were it not to gain a greater in another? or who would make himself miserable here, were it not to avoid eternal misery hereafter? and had not God by an irrepealable Law, and wise Sanction, made the one the condition of the other. If it were granted that man, as he is God's creature, and hath his being from him (which his subject state, and and Gods absolute sovereignty and dominion over him are a resultancy from) stands obliged, and ought contentedly to act in pure obedience to him, though he should not hereafter enjoy any unchangeable state of blessedness, as a consequent reward; but after he had done and suffered all that's required by his Maker's command, he should perish for ever, or be annihilated, and reduced to nothing: I say, if this were granted, how soon ( some men may talk) would Religion languish and expire in the world? what an allay and abatement would it be to the vigour, and fervour of divine affections in the best? how would it damp and stifle all readiness unto, and cheerfulness in the loyal service of God, and suffering for him. So that if God should signify his will, that we should lose our goods, and suffer imprisonment, to maintain his interest, and advance his glory in the world, without the promise of any future happiness, and so to leave us without any hope of compensation by it. We should soon see a prevailing averseness and unwillingness in all to it: And we should never have read that the Hebrews, and such a cloud of witnesses in former Ages, had done it: For we find, that notwithstanding both the clear revelations, and sure promises of such a blessed immortality, and permanent Substance in Heaven, with what a paucity and inconsiderable number of men it hath any efficacy, and power to command and govern their lives, and be prevalently influential upon them to do (but) this one thing for the honour of their Creator and Redeemer. It's true, all our doing and suffering cannot merit such a compensating felicity; but yet God (dealing with us as we are men, and have a principle of self-preservation in us) promiseth this for our great encouragnment hereunto. And indeed it seems very inconsistent, both with the wisdom and goodness of that Eternal Being, that's the Supreme Rector and Governor of the world; and a very unlikely and inefficacious way to maintain the just honour and reputation of his Government over rational creatures, to command the one, without the promise of the other.  
And yet it would be as incompitable with, and disagreeing from these and other glorious Attributes of God, to confer upon us, and crown us with the latter, without our doing of the former: And to assert the contrary, is a prodigious solaecism and absurdity both in divinity and right reason; for it were unwarrantably to maim the Notion of God; to conceive and bear in our minds an Idea of him, altogether incongruous to his very Justice and Holiness. Seeing in compliance herewith, he must own them as Heirs of the incorruptible Inheritance in Heaven, who have disowned and denied him upon earth; and have preferred a finite, before his infinite goodness and glory. But let the Word of God speak fully in the defence of this truth, Matth. 19 v. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, shall receive an hundred-fold, and inherit everlasting life. Now, though this be a positive assertion, yet it includes a negative (as in Scripture it's frequent) none but such shall inherit this everlasting life; and this will appear to be the proper genuine sense of it, if we compare it with Luke 14.33. So likewise whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. And if no Disciple of Christ, than no Heir of the future glory. All this shows us how many (now) of the Visible Church of Christ shall be excluded the Kingdom of Heaven, and meet with that most dreadful repute, and eternal separation from God. Depart from me ye workers of iniquity, I know not whence ye are. Luke 13.27. But I having intermixed this Discourse with other foregoing particulars, I shall not expiate and enlarge it further, though it cannot be too industriously and frequently inculcated upon us, who are so backward firmly to believe, and to be brought under the powerful and effectual conviction of such a truth.  
8. Infer. Eightly, How vast a disproportion there is between the Saints present losses, and their future gain. This is that which makes them so joyfully suffer the loss of all things. The ineffable and unutterable inequality between them is the source and spring of their joy: They have a substance for a shadow; a substance that's permanent, and perpetual, for that which is withering and fading. Who will not rejoice to part with a penny for a pound? with one pound for an hundred? with a hundred for a thousand? with a thousand for a million? etc. but yet what's the disproportion between the least of these, and the greatest sum, to that which is between an earthly and an heavenly Substance? But my purpose is not to dilate and amplify this great truth; having already in part glost, and paraphrased upon it. I say but in parts; for who can speak to that fully, which is so infinitely above, and beyond the grasp, and reach of his Reason; the comprehension of his capacity, and the compass of his understanding? But it is to raise the Souls of Saints to a more sublime, and frequent admiration of the unsearchable Riches of God's free Grace, and exurbetant Mercies, and to fill them with more ravishing contemplations thereof; which this disproportion doth so much illustrate and celebrate; varnish, and beautify with a matchless Glory. That there should be an infinite, and eternal reward for a finite, and temporary Act; and that which we are under an indispensable Obligation to do; and when we have done it, to be still unprofitable Servants. That an Act should be thus rewarded by God, that he stands in no need of, that he hath no dependence upon, as Augmentative of, and and additional to his blessedness; for the uttermost contributions of men, and Angels, with all other Creatures, can add nothing to him) And that an Act shall be so superabundanly recompensed, which is but the employing for God's glory, and the returning to him what is his own, and what we first received from him, what he hath but lent us; or we are still but Tenants at Will (his property never being alienated.) That we should have as the Apostle saith in 2 Cor. 4.17. Glory for afflictions; a weight of glory for light afflictions; an exceeding Eternal glory for momentary afflictions. (O! astonishing Antithesis) In what ecstatical, and transporting admirations hereof, should the Souls of Saints be in; and certainly more frequently (than they are) they would be so, were they but more with the Apostle in Reckoning that the sufferings of this present time, are not worthy to be compared with the Glory, that shall be revealed in him, Rom. 8.18. And would we but fixedly and steadily meditate hereon; our Souls would not be so effaete, and barren of praises to God as they are. But we should be ever blessing, and adoring him for that superfluous, and reabundant compensation of the very little that we can do, or suffer for him. And seeing time is too little for this work, we should more ardently long to Triumph in his Praises to Eternity.  
The consideration of this vast disproportion between our losses and our gain, our sufferings, and our reward, should wonderfully animate, and encourage us to suffer the loss of all things: it should ●l and strengthen our hearts, and fortify our Spirits to endure the utmost extremity of misery, and to be insuperable, and unconquerable in a patiented toleration of all Tribulations for the sake of Christ, to promote and advance his interest in the World. And certainly were there but an immoration, and dwelling of our most serious thoughts hereon; we should never dread such sufferings (which are ever worse in fearing, then in feeling them) as we do; not be so averse to undergo them as we are.  
9 Infer. Ninthly, That one and the same Heavenly substance belongs to all Saints and all Sufferers, for their Lord and Master Jesus Christ. There is but one Kingdom, Matt. 25.34. one Inheritance, 1 Pet. 1.4. One Crown, Rev. 1.10. one Throne, Rev. 3.21. that belongs to them all. It's in the Text, one substance that all the Hebrews knew they had. If an Earthly Father have many Children usually the firstborn Son, or the eldest living inherits his Estate, if a King have many Sons, the eldest usually is Heir to the Crown. When Jehoshaphat died the Text tells us, 2 Chron. 21.3. He gave great Gifts of Silver, and of Gold, and precious things, with fenced Cities in Judah: But the Kingdom gave he to Jehoram, because he was the firstborn. This right of Primogeniture unto Earthly Inheritances, hath some Foundation in the Law of Nature. But in Heaven there is no difference, nor distinction made among all the Children of God: one inheritance he hath provided for them all, and every individual shall have the whole, as all the Inhabitants upon Earth equally enjoy the light of the Sun, when it shines unto them, (provided their visive faculty be alike) so shall all the Inhabitants in Heaven equally enjoy a Kingdom. Indeed God puts a difference, and makes distinctions between his Children in this World; some are rich (though but a very few) some are poor, some noble, (though not many) and some ignoble; and he will have the order of Superiority, and Inferiority maintained among them, and to break it is a sin. Servants though Godly must keep in their proper Station, and know their distance from their Godly Masters, and Mistresses; and greatly fear and reverence them, and the base for their Piety, must not think themselves equal with the honourable, nor behave themselves the more immodestly, and disrespectively towards them (for such a procacious carriage, and malapert deportment, is a violiation of the Law of God, Nature.) But in Heaven all these distinctions shall cease, Masters and Servants, Parents and Children, the High, and the Low, the Rich and the Poor, the Noble and the Ignoble, Kings and their Subjects shall stand upon equal ground; therefore they shall be all Kings, Rev. 1.6. What those different degrees of Glory are, that some assert shall be in Heaven, proportioned to the attained degrees of Grace upon Earth, (and which some places of Scripture seem to point at,) is something difficult to understand, and to give satisfactory Answers to those Objections which might be raised against the same. The essential blessedness, and glory of the Saints is the same, it's one Substance, but something accidental there may be to increase, and heighten the joy; as there will be in Hell to increase the Sorrows and Misery of the damned; and to make the damnation of some greater than others, Matt. 23.14. This truth I thought fit to infer, to comfort those that are the Children of God, but whose condition is low and mean, and exposeth them to the slights, and contempt of the World. And to make them contented therewith for a few days; notwithstanding all the affronts and indignities they meet with from the Strutting Gallants upon Earth, and while perhaps they meet with too disdainful, and disrespectful a carriage from their fellow Christians, and Brethren who are Superior to them for wealth. It likewise may administer abundant consolation to those that have but a very little lose for to Christ, whose Estates are so exigious, and small that it's perhaps their grief, and trouble, they have no more to adventure, and part with for him. Let all such know they shall be as well rewarded in Heaven, as those who forsake the greatest Treasures for him; for it's their All and so demonstrates their sincerity, and the supremacy of God's interest in their Souls: Therefore as our Saviour saith, whosoever shall give to drink a Cup of cold Water (that is when he hath no better Liquor to give) in his Name to his Disciples, and because they belong to Christ, shall not lose their reward, Matt. 10.42. Mark 9.40. And as when the poor Widow cast her two Mites into the Treasury, it was highly applauded and approved by Christ, and as acceptable to him as the much which was thrown in by the rich, and no doubt as highly rewarded by him in Heaven, Mark 9.41, 42, 43, 44. so those that lose their Mites for Christ (and have no more) shall, be compensated with as massy a Crown of immortal glory, as they that lose their Millions. (if any such can be found) And as our Saviour saith concerning that poor Widow that she threw more in, than all the rich that cast into the Treasury, ver. 43. For saith he all they did cast in of their abundance (what they might well spare) but she of her want did cast in all that she had, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her life.  even all her living; so those Christians that leave and lose that which in itself is most contemptibly minute for Christ, when it's their living (that is all their means that have to live on, or to maintain their Lives) it's of greater value, and more in the account of Christ, then that which is lost by the rich, when it's not their All; not the total of their Estates: but still a sufficiency is reserved to live upon. What is translated the Widows living properly signifies her Life. When a poor Christian, therefore offers and sacrificeth his petite substance, his tenuous and small pittance to Christ, to advance his glory, and Kingdom in the World, he seem to offer, and sacrifice his life, and it's as grateful, and acceptable to Christ as if it were the same. And I think that Christian who will lose his whole Estate (be it more or less) for Christ, will lose his life too: But this is certain, that he who will not adventure, and forsake the one, will not hazard, nor lay down the other.  
Tenthly, From hence infer, that the possession of this Heavenly Substance will not admit of, nor consist with any grief and sorrow. If sincere Christians can joyfully suffer from the very foreviews of this substance, and the praebibations and foretastes of its effluent sweetnesses and pleasures; certainly no mortal can declare what joy the full possession of it will afford. The hope that Princes have of Crowns and Kingdoms, raiseth their joy above an ordinary pitch: but when the day of actual Coronation and Inthronization comes, than their triumphs surpass. Thus God's children rejoice in hope of a future Crown, Rom. 5.2. and their joy surmounts the joy of Princes: but when they hear those words, Matth. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. And when they shall be crowned by their dearest Redeemer in the presence of all the holy Angels: And he shall further say unto them; Seeing you have overcome the world, and the flesh, now boldly ascend my Throne, and sit with me thereon: even as I also overcame, and am set down with my Father in his Throne, Rev. 3.21. What shouting for joy will there then be? All Triumphs, and Exultations at Inaugurations and Instalments here, are but dark resemblances of what will then be. Certainly sighs, and groans, and tears they shall know no more. To use those words of the Prophet Isaiah, Chap. 51. ver. 11. The redeemed of the Lord shall return, and come with singing into heaven (instead of Zion) and everlasting joy shall be upon their head: They shall obtain gladness, and joy; and sorrow, and mourning shall flee away. How inconceivably sweet must their solace then be? What voluptuousness, and delectations can be like to theirs, who can imbibe and drink in fresh pleasures from the fountain like to them? But in the explicatory part of the Proposition, having said so much to this already, I will extend the discourse no further; yet I thought fit to add this little, (it being a rational deduction from the Doctrine) to renew the Gusto and taste of the former, and to refresh the Readers memory of what hath been spoken of the Delectability of this Substance as it's in Heaven.   

Use 2. The second Use.  
Secondly, Than it may be useful by way of Counsel and Exhortation, unto all that profess the true and pure Christian Religion, and Apostolic Faith, that they would put this Doctrine in practice when called to it: that they would never betray nor renounce it, nor in the least recede from it, to have an Estate (though never so great) or that they may proceed in the coacervation and heaping up of their riches and treasures. If we acknowledge and believe the Sacred Scriptures to be the only directive, and conductive Rule to our supreme, and ultimate End; our everlasting, and future Blessedness; and that nothing can be constitutive of God's Worship, but his own Commands, and Institutions: and that whosoever would mix any thing therewith, or add any thing thereunto, as parts of that Worship; do usurp and invade the Divine Prerogatives, and violate the peculiarities of the Godhead. Why should we wrong our own souls in contracting such great guilt, either by forsaking that Rule for another, to avoid some pecuniary mulct imposed upon us, or by neglecting the true and pure Worship of God, and complying with that which is false and corrupt; and not from any conscience (though erroneous) or blind zeal (which many have) but to secure a base sordid interest. To be content to hear 
* 2 Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. By fraud, and base acts, play the Hucksters with the Word of God; or like deceitful Vintners, who for gain mix Water with Wine, or decayed Wine with that which is generous and good.  sophisticated Doctrine, and join with others in an adulterated vitiated worship (and which we know to be so) for some worldly advantage; either to prevent the total loss, or some diminution of our Estates, (which alas! too many do;) is a most clear demonstration that we are not acted by the same spirit the Hebrews were, nor possessed with the same Principles of Religion which they had. This Counsel belongs  
First, To the Ministers of the Gospel. Reverend Sirs: Though I am unworthy to give advice and counsel unto you, from whom I should receive it: yet as Elihu said in another case, Suffer me a little to speak on God's behalf; and if it may consist with modesty, let me say as he said, Job 32.10. I also will show my opinion. You have an high and honourable calling; which doth not slain the noblest blood (for however it be undervalved and had in contempt now, yet one day the Ministerial function will appear to be no blot to any the most honourable persons Eschutcheon.) And as it derives its honour from its Author, (the great and eternal God, whose Ambassadors you are, and who hath advanced you to this dignity above others, (and from its object, (the glorious Gospel of Jesus Christ:) So you stand obliged to do every thing that may maintain the Honour of the one, and promote the Interest of the other in the world. And there is nothing that doth more efficaciously conduce hereunto than your Assiduous and faithful, and constant preaching, whatever sufferings you expose yourselves unto, and undergo thereby; for otherwise how can it be evinced to an opposing world, that you really believe the goodness of your Cause, the verity and truth of that Doctrine which you preach, the future immortal Glory which it doth discover, and that it is a sufficient compensation for all your troubles and sufferings; Or how shall others be convinced of, and believe the excellency of that Gospel that God hath invested you with the Ministry of, (see the Apostles sentiments hereof, and heroic resolutions thereupon, 2 Cor. 4.1. Having therefore this ministry, (the excellency and dignity whereof he had proved and discoursed of in the former Chapter (for to that do these words refer) we faint not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shrink not back, or grow weary and slothful. 
English Annotations.  Though we are broken in pieces with heart griefs and calamities, yet we yield not; notwithstanding all the discouragements we find in the world, we slack not our pace, nor remit any thing of our zeal for God's Glory; which like fire is kindled more, and not at all quenched by the blasts of opposition:) or how shall it appear that you have your firm dependence upon God, and strong confidence in him, as one that will stand by you, and own you, in supporting you under, and comforting you in all your troubles; as one that's faithful to make good all his promises to you. Or how shall it be known that you were upright, and sincere in taking upon you this noble Office, and that you have not made it subservient to some by-ends (as the principal, and chief) of your own, not ultimately designing the glory of your Lord and Master, Jesus Christ. And as your sufferings maintains the honour of your calling; (in these, and many other respects as might further be evinced) so they do promote the Interest of God, and the Gospel in the world. You know how fully the New Testament, and Ecclesiastical Histories do prove this truth. That they never lost, but gained exceedingly, an interest by the persecutions of faithful Ministers, when they courageously endured the same. And though this be so unlikely a Cause, (and seemingly so contradictory to Reason;) to produce such an effect; yet God will have it so that the Divinity of his Gospel may be demonstrated, (whilst it flourisheth in the midst of; and the more by opposition,) and grows stronger, and more victorious and triumphant, by that which seems the most likely way to weaken, and vanquish it, and to extirpate, and banish it out of the world, or else the Reason of its implacable Enemies would not in all Ages, and Places dictate unto, and prompt them ●e this course, as a most effectual to accomplish such an end.) And those Ministers that this doth not weigh, and signify more with, than an Estate, their ease, liberty, or any outward comforts in this World, let their parts be never so florid, their Tongues never so Rhetorically fluent; and let them Preach to admiration of all that hear them; to the gaining of the greatest applause, and the largest Encomiums, yet their eternal State, is likely to be the same with those that we read of in Mat. 7.22, 23.  
Did you in the day of your Ordination Covenant with God that you would only preach his Gospel, and serve him in the work of the Ministry in Halcyon, and serene days? when the Sun of outward prosperity shines bright upon you? when it consists with Peace and Plenty; with your credits, with the respects and honours of the World? Is this to answer the great, and dreadful charge of the Apostle, 2 Tim. 4.1, 2. (which concerns every Minister to the end of the World) I charge thee therefore before God, and the Lord Jesus Christ; who shall judge the quick, and the dead at his appearing, and his Kingdom: Preach the Word, be instant in Season, out of Season; (which latter words answer most Objections that Summer Preachers can make against this work, when accompanied with dangers and difficulties, and when it's to be done against humane Laws, in obedience to the Law of God the Supreme Legislator) if these were your secret, and inward thoughts, the Allseeing, and Heart-searching God will one day discover it, and declare (though in a terrible manner) he will not be thus mocked.  
Do not all your Titles oblige you to faithfulness in your work, what ever you suffer by it? You are called Ambassadors, 2 Cor. 5.20. you are so for Christ: And if an Ambassador do not boldly assert and maintain the Rights, and honour of his Master (though there be danger in so doing) he deserves severely to suffer. You are the Lords Labourers in his Harvest, Matt. 9.37. Luke 16.7. 1 Tim. 1.16. 1 Cor. 3.9. and will you not endure the heat, and burden of the day? You are the Lords Shepherds, he hath appointed you to feed his Flock; to be the Overseers thereof, Acts 20.28. 1 Pet. 5.2. And will you do this only when there is no danger? when no Wolves, and devouring Beasts appear, when no Storms arise? or will you be with them in the day, and not in the night also? or in the Summer, and not in the Winter? Will you then departed from them, and leave them to the roaring Lion? if so, expect not, as the Apostle saith, 1 Pet. 5.4. When the chief shepherd shall appear, that ye shall receive a crown of glory that fadeth not away. You are God's Stewards, 1 Cor. 4.1. Tit. 1.7. Will you then neglect God's household, and family, and not provide for the same when you meet with troubles? Is this to be faithful in the discharge of your Office? Or is this the way to render a good account of your Stewardship at the great Audit? You are God's trusties, or as it were his Feoffees: the Gospel is his Feoffment of trust, 1 Tim. 1.11. 1 Tim. 6.20. It's a most sacred and precious Depositum which God (like a Feoffor) hath committed to every Minister to keep it safely himself, and carefully to transmit to posterity. Will you then betray your trust by a sinful silence, and sitting still? Shall the next Generation want this inestimable treasure, for want of your laboriousness, industry, and sufferings? If you above all others contend not earnestly (Judas 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agonistically) for the saith; God, who hath put you into the Ministry, will never count you faithful, as he did the Apostle Paul, 1 Tim. 1.12. You are God's Pilots; by your steerage must the Ship of the Church be conducted, and brought safe to the port of Eternity, and haven of everlasting rest. Will you then leave it in the greatest danger, when the Seas are rough, and raging, and the winds most tempestuous, and so expose it to all Rocks, and Quicksands? As if God had made you Pilots only for fair weather and smooth waters, and would have you put to Sea, only as many do for delight and pleasure. You are God's Military Officers, (in a spiritual sense) set for the defence of the Gospel, Phil. 1.17. he hath made you his Captains to fight the Battles of the Lord of Hosts: you are to lead the Van, and charge in the Front; And will you be the first that will run away, and cowardly quit the Field? (You know such Captains deserve to have their Commissions taken from them, and their Swords, to their eternal disgrace and dishonour, broken over their heads, as most notorious and enormous Cowards.) If you be perseveringly guilty hereof, What do you think will God do with you, or how will he reward you? Is this to act according to the Apostles Counsel, 2 Tim. 2.3. to endure hardness as good Soldiers of Jesus Christ. Or do you think that Counsel once concerned Timothy, or was calculated for the Primitive Age of the Church? Is this, to act according to the Apostles call, and counsel to Archippus, Col. 4.17. To take heed to the ministry which you have received in the Lord, that you fulfil it? Or is it to make full proof of your ministry, according to 2 Tim. 4.5. where you find the enduring of afflictions to be one ingredient thereof.  
It's true, you may hereby be reduced to poverty; And were not the Apostles so? 1 Cor. 4.11. For even unto this present hour we both hunger and thirst, and are naked, and have no certain dwelling place, and labour, working with our hands, etc. And many thousands more, who are now enriched with the treasures of Eternity. Poverty indeed will expose you to contempt, and make you less honourable in the eyes of the world: But what then, did not this befall the Apostles likewise? 1 Cor. 4.13. We are made as the filth of the world, and are the offscouring of all unto this day. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. We are as the filth or dirt scraped off men's shoes, or any filth that comes off the most squalid and nasty thing that is cleansed: we are a Purgament, or we are as the Dung-Cart that goes through the City, unto which every one brings his filth, and casts in: Or it's an allusion to the lustrations and expiations in use among the Heathens; which was done by sacrificing unto their gods some most facinorous and profligated men, to propitiate and appease them when they apprehended them angry: especially in time of Pestilence, or such contageous infections: which men were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so the meaning is, we are as dispicable, and as abominable, and as much loaded with the curses and calumniations of the multitude, as those execrable persons who were offered up by way of public expiation. The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same sense and signification in all respects, and so is a Rhetorical amplification.) Can your honour then be at a lower ebb, and be more laid in the dust than theirs? And why should you be more concerned for a little popular breath, for a mere bubble, than they were? But what though this be so in respect of the greatest part of the world; yet though you be as poor as Job, you will be honourable in the eyes of all those that highly value and prise the Gospel, that account it a glorious thing. This you will be for your work sake, as the Apostle saith, 1 Thes. 5.13. if you be faithful therein, (for its a certain truth, that every man esteems of a faithful Minister, whatever his outward condition be, is proportionable to his esteem of Jesus Christ and his Gospel, and the want of the one, hath always its Foundation laid in the want of the other.) with what an humble disdainful patience, then may you pass by, and overlook the disrespcts, the scorn, and contempt of others. Your Souls should be more highly generous, and more greatly ennobled then to receive any impressions, or yield to any passionate Resentments hereof. What though a Dunghill Cock contemn a pearl from the ignorance of its worth, or its unsutableness to his vile, degenerous nature; it's a Pearl still, and highly valued by a man. What though a filthy Swine may trample the purest Gold with his unclean Feet in the mire; and besmear it all with Dirt, it's Gold still? whose worth is owned, and acknowledge by a man. What though a dull and sordid Ass when phalerated, and in trappings; or loaden with Gold, attract the Eyes and admiration of the vulgar, and more ignoble Natures; while a more generous Creature (as a sprightly beautiful, and well proportioned Horse, whose Neck is clothed with Thunder, the glory of whose Nostrils is terrible. Who rejoiceth in his strength, and goeth to meet the armed men. Who mocket at fear and is not affrighten, neither turneth his back from the Sword: Who swalloweth up the ground with fierceness and rage. And saith among the Trumpets Ha', Ha', who smelleth the Battle a far off; the Thunder of the Captains, and the shouting, Job. 39.19, 20, 21, 22, 23, 24, 25.) passeth by without any observant respect, but yet is more highly valued, and more delightfully viewed, by a noble Spirit. Let Asses (in another sense) loaden with Gold, and Earthly Treasures be honoured by men like to themselves, whose souls are sordid, and of a Dunghill constitution, yet you shall have a venerable respect and honour from those that have the true Sentiments thereof; who value men, not as Beasts, but from an internal, and intellectual worth.  
But suppose you are contemned of all by reason of your poverty, yet is not the glory of God; the Crown of Glory? the Honours of the other World, which shall shortly be conferred upon you, (to which an immercessence, and immortality is appropriate) be sufficient for you, have you not the lively hope hereof; do you never rejoice in the hope of the same? are you without the foreveiw, and prospect of it? while you preach it to others. Do not you see a superabundant fullness in it to compensate all the contempt, and dishonour you meet with in a world (where your worth is not known) for a few days.  
Have you not often preached up a life of Faith, and pressed others to live, have you not by many rational, and strong Arguments urged and persuaded others, to be courageous, and to live above the fear of suffering, and will you not live upon your own Doctrine? will you not be exemplary for the practical Part? will you be the first that shall discover unbelief? shall there be any cause to say of you, as Christ said by way of a smart reprehension, and objurgation to his Disciples, Matt. 8.26. Why are ye fearful, O ye of little Faith? or as Mark hath it. why are ye so fearful? How is it that ye have no Faith, (as if weak Faith sometimes will stand the Soul in no more steed, then If it were none at all.) how unanswerable a thing is this before God.  
It's granted indeed you do not stand obliged to preach at all times, nor in all places, as things may be circunmstantiated; but if you cannot without manifest, and apparent ruin, to yourselves and your Congregations and without constant opposition in one place, preach publicly, than you must do it more privately, and secretly. (which is clear from the Word of God) For hazards you must run, and dangers you must expose yourselves to in preaching the Gospel either publicly, or privately. And though God doth allow you the use of your own Prudence to guide you in the management of this, aswel as other Affairs; yet beware it be not sometimes carnal Policy, or degenerous Pusillanimity, that withholds you from a more public appearing for God, and Jesus Christ in the discharge of your duty.  
Blessed be God, there are many of you; who have with wonderful, and laudable Resolution, and boldness preached the Gospel, who I hope will still persevere, and endure to the end. But as for those that quit their work, and whollay it aside, either from danger, or because they have found a more plentiful way of living in the World (and probably with greater credit, and reputation) perhaps one day they may find what's here assered to be a truth: If they think there's no need of their ministerial labours where they are; or that they ought to silence themselves, when others would silence them. Let them then consider how they are to teach all Nations, Matt. 28.19. and and therefore stand obliged by their calling, to go among those that want the Gospel (if they may be received) to propagate it, and plant Christianity.  
Such of you, as of late, have been very much alarmed with Popery and do now profess great fears of its invading and overspreading us, (though while your Protestant Brethren were in a suffering condition, were trampled under Foot, were trod in the Dirt; and their Wounds were bleeding afresh (till his Majesty's mercy was in some measure a Sovereign Balsam to heal them) And all the while you were helping forwards their sufferings, and rejoicing therein; when at the same time, not the edge of any one parnal Law, and Statute was turned against the Roman Catholics, nor they in the least valuerated and wounded therewith: Yea when at the same time they were your intimate Companions, and you had your mutual Carasses, none of them were presented at your Courts, for their Nonconformity, nor were excommunicated, nor were ever plagued and pestered with writs De Excorm. Cap. were not therewith driven from their Wives, and Children, nor hunted like Patridges upon the Mountains.) I beseech you if your fears (which God prevent) come to pass, approve yourselves to be firm, and well grounded Protestants; and of the true reformed Religion, by taking joyfully the spoiling of your Goods for the pure worship, and doctrine of Jesus Christ. Look to it that you leave your Benefices, your Ecclesiastical Dignities, Promotions and Preferments, and that you zealously show yourselves Non-conformists to the corrupt, adulterated Romish Doctrines. Take heed that after you have boasted yourselves so much (exclusively of all others) to be the true Children, and Legitimate offspring of your Mother the Church, you do not at last publish a contract of Matrimony betwixt Her, and his Holiness at Rome; or at least prostitute her to his filthy Stupratious. And beware (lest to save what you have) you do not (as persons well Skilled in Rhetoric,) by some Synaresis contract two opposite Doctrines into one, or by some new contrived Crasis make a meddle, and mixture of them together.  
Secondly, To the people that hear them. Consider the duty is not incumbent upon your Ministers only thus to suffer, but as much upon yourselves: You are apt enough, many of you, to spur them forwards, to adventure their all for Religion, but draw back yourselves: If they will not make themselves poor for Christ, and expose their Wives and Children to beggary, or much penury and misery; than you are apt to reprove them as covetous, and worldly-minded: Many of you will make plentiful provision for your own Families, and leave hundreds and thousands to your Children; but concern not yourselves how little theirs have, or what becomes of their Posterity. Consider, all the Hebrews were not Ministers, nor the greatest part (if any of them;) what was therefore their duty, is yours. Let me now to conclude this discourse, speak jointly to all, and offer a few Arguments for Consideration.  
First, Have you not a cloud of Witnesses? the Hebrews, Primitive Christians without number, that have done this; have suffered the loss of all things for the sake of Christ? You are not the first; you are not called to break the ice, that you should shrink and be startled at it. How cogent an Argument doth the Apostle make the suffering of a multitude before us, why we should suffer, Heb. 12.1. Did God call us to that which never any in the preceding ages of the Church underwent and suffered, we might perhaps have a better plea and pretence for our refusal, but it is not so: he calls us to go in a beaten path, and common road; why should we then stick at it, or be afraid to enter, and hold on in it? This is an encouragement to other Enterprises and Achievements, and produceth a daring boldness in us many times; and is it not as rational that it should heighten our courage, and prevail with us to do this? What are we better than such multitudes that have gone before us, that we should be exempt from this kind of suffering? or why should our Estates be preferred before Jesus Christ, his Gospel, and pure Worship, more than theirs? or can we think to enter into the fullness of everlasting joy in another way than they have done?  
Secondly, Have you not many promises of the faithful God to make you willing, and encourage you hereunto. God is so abundantly Gracious, and merciful, that he never from an absolute sovereign Power and Authority, commands us either to serve him, or suffer for him, but he annexeth the promise of an ample reward. You do but lose, to gain; you do but make yourselves poor, to be rich. Though I might produce a large Catalogue of Promises, yet that in Matth. 19.29. shall serve for all: Shall this and other Promises be of no value or account with us? Shall it not signify more than this world? Will we prefer some mountainous Dunghill, or shining Dust, and Earth before it? Certainly if we refuse to do this for our Lord Jesus, this and other Promises cannot be exceeding great and precious to us, as the Apostle saith, 2 Pet. 1.4. And hereby we do declare to the world, that the Word of God is less valued by us, than the word of many men (who are of credit and reputation among us;) And that we actually and practically renounce and disclaim (though we may profess, and pretend the contrary) all right unto, and interest in this, and all other promises, (that the pages of the Holy Bible are be spangled with, as the Firmament with Stars.) It's also plain & evident hereby that we have no dependence upon them; they are not the Basis of our Hope, the food of our Faith, the support of our Spirits; but that they are very impertinences, and signify as much as nothing to us: that they are like Wells without water; Breasts without milk, that never revive and refresh us; that we derive and fetch no comfort from. The Apostle in Heb. 10.23. makes it a valid and nervous Argument why we should hold fast the profession of our faith; because he is faithful that hath promised. To hold fast then our possessions, and let go our profession, is a reflecting of unfaithfulness upon God, or ascribing an insufficieny to what he hath promised, to make us happy; and an implicit asserting that the Apostles reason, is no reason at all.  
Thirdly, Consider Christ took joyfully the spoiling of all for your sakes: How influential then should this be upon your souls to take joyfully the spoiling of all that you have for his sake? He that is Lord of all things, was content to have nothing; to be in a worse condition than the fowls of the air, and beasts of the earth, Matth. 8.20. The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. Phil. 2.7. The Text tells us, he made himself of no reputation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word, he evacuated, or emptied himself: He not only devested himself of his robes of Majesty and Glory, but he brought himself, as it were, to nothing; or made himself worth nothing: and all this he did for your sakes. 2 Cor. 8.9. the Apostle tells us, That though Christ was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (A most clear demonstration of the exuberancy of his Grace, as in the Text it is showed.) And Christ did all this as a most free undertaking, when we could lay no obligation upon him, (but the contrary, as being enemies to him) But he having done this voluntarily and freely, it brings you under a necessary and indispensible obligation, (even by the very law of Gratitude) to make yourselves poor for him, that he through your poverty may be rich; though not in the same sense, that you might be rich by his; But that his Interest thereby might be advanced, and the light of his Gospel more diffused; and by all, much glory be brought unto his Name. And oh! how unthankful are they to their Redeemer, and how little are they affected with all that he hath done, and suffered for them; that will not part cheerfully with all earthly treasures, and submit to the lowest, and most ignominious condition in this world for him.  
Fourthly, Consider how soon God can take away an Estate, and Riches from you; or you from an Estate, and Riches. Do you not see the former frequently? many who thought their Mountain of Wealth stood firm, and fast, have it quickly removed, and overturned, and it flies away like a Feather, or like the light Chaff, and the small Dust before the stormy Winds, and the Whirlwinds, how often doth God give Riches a Commission to leave such a man, and such a Family (perhaps, sometimes because he who is the great Heart-Sercher, knows will never honour him therewith, by suffering the loss of them) and when he doth it, who can put a stop to them; how quickly, and and irresistably are they gone? as the Wiseman saith, Prov. 23.5. They make themselves Wings; they fly away as an Eagle towards Heaven. Fire, and Water, and Winds, and sometimes the Earth itself, devours and swallows them up. And so God after makes the very Womb wherein they were first conceived, and which traveled with them till it had brought them forth, to be the Grave that they shall be buried in; and where they first (as it were) received their life, there they shall receive their death and destruction: And God by a course of such common Providence doth many times recall and take back from men more, than perhaps they would be necessitated to lose for Christ, had they but hearts to do it. How are we exhorted, and cautioned, not to trust in riches, because they are uncertain, 1 Tim. 6.17. But it's plain our dependence is upon them (as durable and permanent things,) when we will not part with them for the Gospel sake: But suppose they do continue with us, and stick close to us, and prove fast friends indeed, affording all the support and comfort to us they can, clothing and feeding us most sumptuously and deliciously, while we act our part upon this terrestrial stage; yet but a very few moments of time, and puffs of breath more must pass away, before we take a solemn leave of, and bid an everlasting farewell and adieu to them: Let them clapse about us, and let us cling never so fast about them, yet inflexible death will rend, and tear us each from other. Perhaps many may think within themselves, and say to their own souls, as we have it, Luke 12.19. Souls you have much goods laid up for many years, tak● your case, eat, drink, and be merry. But ye fools, do you know how soon you shall efflate and breathe out your souls, give up the Ghost, and your murmuring breath; and when your souls are required by God of you, then as it follows in ver. 20. Whose shall all these things be which you have provided? And not only so, but what relief will they aford to your trembling and amazed souls, and to your guilty, enraged Consciences before the Bar of Christ, wh●re you must certainly stand to be judged for holding fast, and keeping close your goods when you should have parted with them for his sake. And as it followeth in ver. 20. so is he that layeth up treasures for himself, and is not rich towards God; (and he that makes himself most poor for him, is most rich towards him.) Oh! how much more comfortable will the reflection be in another world, upon all that we suffer the loss of for Christ, than upon that which we detain from him, and deny him when he calls for it, and requires it at our hands.  
Fifthly, Consider though you may keep your worldly goods when you should part with them for Christ; and though you may make yourselves rich, and flourish, when others make themselves poor, yet all shall be a curse, and not a blessing to you. Whatever we withhold from God that he calls for, it will prove at last like Achans wedg of Gold, an accursed thing to us. As God suffers many men to wallow in wealth, and increase in riches, according to the vastness and vehemency of their desires, and most insatiable appetite after the same, not for a blessing, but a curse to them (though they apprehend it not, but the contrary, i. e. that their prospering after this manner is rather an evidence of God's favour towards them:) So when we deny God our Estates, to advance his Honour and Interest in the world; then doth he, as we have it in Mal. 2.2. curse such blessings, though for present we feel, and perceive it not. Sometimes indeed the curse is outward and visible, when God blasts men's Estates, and causeth them to whither and moulder away before their eyes; or after they are dead to melt away like snow, when their posterity doth possess them. Yet if this never come to pass, it proves inward and invisible (which is far more dreadful) a curse upon their souls; so that they never thrive, nor prosper after. What the Psalmist speaks concerning God's gratifying the desires of the children of Israel when they lusted after flesh, Psal. 106.15. that he gave them their request, but sent leanness into their soul; the same may I say concerning these men for their resolute and strong tenaciousness of this world, when they should adventure and part with it for Christ; he lets them alone to enjoy it, and perhaps abundantly to coacervate, and add to it; but he at the same time sends leanness into their souls; they starve and famish, and pine away; while they satin, and fill their Purses: And as the Prophet Isaiah saith, Chap. 10. ver. 16. (though not in the same sense,) God sends among these fat ones leanness. As the Wise man saith, Prov. 11.25. (to which I only allude) The liberal soul (towards God) shall be made fat; but for others, he withholds the dews of heaven from them, and they are not watered from those upper Living springs. So that an incurable atrophy is now the disease and distemper of their spirits: And in this respect they have cause to say as the Prophet said in another case, Isa. 24.16. Our leanness, our leanness, woe unto us! And so they would; but that like men that are consumptive, by reason of a Cachexy, and an evil disposition of body, they gradually waste, and languish, and are very insensible of it, because they feel no pain. We can never wish them as the Apostle John did Gaius in his third Epistle, ver. 2. That above all things they may prosper, and be in health, even as their souls prosper. This is the sin that provokes God to curse them, as our Saviour did the fruitless Figtree; Saying unto them, Let no fruit grow on you hence forward, and for ever. And when this is done, presently they whither away, as there the Text hath it, Matth. 21.19. Many professors of Religion may date their spiritual languishments and decays, from the time of their refusing to suffer in this, or other ways for the pure Doctrine of Christ. A refusal to part with these perishing treasures upon this account, proceeds always from an high degree of avarice, and excess of covetousness, which is the rust and canker of Religion; and having now obtained so great a dominion over the soul, it keeps it bound, and chained down to this Earth, and imprisoned within the narrow confines of this lower world, where it can never thrive or flourish, it being none of its proper Element to abide and converso in: for now it's at so remote a distance from the fountain of living waters, and the pure salubrious fresh gales of heaven, (which are most proper for it, and which it cannot live and prosper without) that a great lanquor must seize upon it, and Religion can no longer grow and spring up in it. This is one of the thorns that suffocate and chaoks this spiritual seed, Matth. 13.22.  
Sixthly, and lastly: Consider, if you refuse to suffer the loss of your Estates for Christ, he will never own you for his Disciples: This is the very condition made by himself of true Discipleship, Luke 14.33. So likewise, whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple. He may be nominally, but he cannot be really so: And it's as much as if Christ should say, Let never such an one expect to be saved by me, or have any benefit by my blood; I will reject and discard him for ever. Would you have your Redeemer to confess you before his Father, and not be ashamed of you, when he cometh in his Glory, accompanied with the Holy Angels? Mark 8.38. Would you have him then, in the presence and hearing of God, Angels, and men, (to your exceeding great joy, and everlasting consolation) say, Father lo, here are my fast and faithful Friends, that loved me more than the world, that gave up their whole hearts, and all their affections to me, that preferred me before all their outward and Earthly comforts, that were willing to divest themselves of all, to become poor; cheerfully to submit to the lowest and most despicable condition for my sake. Therefore now let them be rewarded with all thy Glory, with this incorruptible inheritance, with these eternal Treasures; or would have him say to your everlasting confusion.) These are the worldlings, and Earthly minded Wretches; who esteemed a little mouldering Clay and Dirt, before me and my Gospel, they were for gratifying their sensitive Appetites, than for honouring me. I now am ashamed of them, they had the Name, but not the nature of my Desciples. Let them now eternally perish, and be for ever banished thy presence and separated from thy Glory.  
Seventhly, and Lastly, If you will not part with your Estates for Christ, you will never part with your Lives, or resist unto Blood for him; if you will not do the lesser, you will never do the greater. Nature doth most regret, and reluctate at this, it abhors dissolution, and so the conflict is more sharp, and the trial far greater, when you are called to lay down your Lives for truth. It's a sad Omen that you will betray the Cause of Christ, when he calls you to be faithful to the death. I do not much doubt that man's dying for Christ that can be joyfully poor for him; but he that will not, how can we hope he will endure the torturing Racks, the tormenting Flames, and such cruelties as we read the Martyrs in former and latter times have done. Though death is worse in the fears of it, then in the real suffering it; and most Men that die a natural death, feel as much (if not more) pain than they that die a violent one for Christ, yet because the other is unavoidable, and  (there being no discharge in that War) and this being voluntary and chosen, most men cannot bring their Wills to it. And they whose Wills are not effectually bowed, and inclined to the former, there is little ground to hope. they will be to the latter. Let the Cause be never so good, or the ground of their sufferings never so clear. (He that will not endure a few drops or a shower of Rain, it's very unlikely he will endure a blustering Tempest, and boisterous Storm.) Those that will be Christians indeed (thorough paced) should inure themselves to hardships, like good Soldiers as they have opportunities; and are called thereunto, they should proceed from a lower to an higher degree, from a less to a more grievous kind of suffering, till they can suffer to the utmost extremity for Christ. But I shall say no more by way of Arguments to persuade hereunto. I shall now answer an Objection or two.  
The first Objection is this, I have much to lose, were it but a little I could part with it for Christ. Ans. 1. Who gave thee, or rather lent thee all that thou hast? who is the high Lord of all thy great Possessions? Job 1.21. Job did acquiesces in Gods taking away, 〈◊〉 his giving, and judged it reason enough ●n so doing. Why then should not 〈◊〉 giving, be a reason cogent, and suffi● for thy leaving all that thou hast; s●g all are but Talents that God hath entrusted thee with to improve for his glor● When therefore that ultimate end is more attained by losing, than keeping them, thou stands obliged thereunto; or else it's clear ●m enjoyest an Estate for its own sake; and ●o makest a God thereof, or self is thy supreme end, and so thou art guilty of damning Idolatry.  
2. Consider the Text; they are Goods indefinitely, so Mat. 19.29. and so the quantity, and measure, or kind doth not after, nor vary the Case, be it more, or less Christ requires of the; to make an offering of it to him, to maintain his Cause, and advance his interest in the World. This will be no Plea at the Bar of Christ, when thou art judged for this refusal to tell him thy Estate was larger than another man's. Let it be never so voluminous and vast, is it of more worth than Christ? and his Gospel? What vain things do men make their refuge for a while in this World.  
3. He that hath but a little, it's his all, and as much to him, as all thy Revenues are, so that in this respect God calls him to suffer the loss of as much, as he doth thee. This I might enlarge but I hasten to conclude, and wind up this Discourse.  
4. If thou hast so much thou hast the more than to glorify God with, and in this shouldest thou rejoice; as he that hath the highest measures of Reason, and Learning, and all intellectual, and corporeal Abiliments, hath more than others to honour God with. And, he strictly requires, that all these should be employed and improved for this supreme end; so he that enjoys most of worldly Treasures, is in the best capacity to do what God commands, in Prov. 3.9. Honour the Lord with thy Substance, and God is never so highly honoured with that, as when the loss of it is suffered for his sake, as might be largely, and strongly evinced.  
5. This proves the more rotten at the Heart, whatever fair Paint is upon thy Face, and one day after all thy most specious Profession of Religion, thou wilt appear no more Religious than that young man spoken of, Math. 19.22. For it's not God (the supreme good God) but inferior good that hath the predominant interest in thy Heart, which is damnable Hypocrisy. And when thy Heart is eviscerated, and unboweld, when thy Soul is exenterated, and all its secrets exposed to open view, and thy paint falls of before the Fire of God's wrath, and the hand of revengful justice plucks of thy mask, and Vizard than shall it appear to be so before Angels, and men.  
2. Object. The second is, I have a Family (Wife and Children) to provide for? An.  
1. This results from infidelity and unbelief, that thou canst not trust God with thy Family, in the discharge of thy duty. That thou hast Faith to believe no further than thy sense can reach, or thou canst see with thy Eyes. Hath God commanded thee to do this, and will he forsake thy Wife and Children, when thou art obedient to his command. But what satisfactory answer can be given to men that are under the power of unbelief.  
2. Consider what an effectual course thou takest to provoke God against thy Family; how justly may that which thou detainest, and withholdest from God be a consuming Moth in all the rest, that thou hoordest, and heapest up for the same.  
3. If thou dost lose, or impair thy estate for God he will take a more signal, and eminent care of thy Family, when thou art dead and laid in thy Bed of Dust, there's no doubt but the faithful God, will make good his promises to thy Wife and Children, a multitude of instances, might be produced to confirm this.  
4. Be more deeply concerned to get thy Children into Covenant with God; if this once be, he stands obliged to provide for them, only be thou (as thou oughtest to be) contented that he provide for them, as he according to his infinite wisdom, think fit. If they be not in covenant with him, but disobedient to his Laws, and Rebels against his Majesty; they deserve no Provision (much less that which is plentiful, to be Fuel for their Lusts) in this World.  
5. It's better however thy Family suffer, and be in want for a few days here, than that thy soul should eternally perish hereafter: It's thy great wisdom to hazard the former, rather than the latter: It will be little comfort to thy soul, when it's in unquenchable flames, and feels the gnawings of the never-dying worm; to reflect upon a large Estate, and treasure left to thy Wife, and Children! Having said all this, let me now desire you to keep out of your hearts, what you have in your hands; with the Apostle, Phil. 4.12. Know both how to be abased, and how to abound: every where, and in all things to be instructed both to be full and to be hungry, both to abound and to suffer need. Get your affections fixed upon things that are above, Col. 3.2. Eye and view more this better and enduring substance frequently, revolve it in your thoughts, and forsake all things dispositively, and then it will be easy to do it declaritively, and actually: Then let persecuting and sanguinary Popery come, or whoever you shall be persecuted by for your Religion; to secure your Estates, you will not forsake the assembling of yourselves together (as the manner of some is) Heb. 10.25. purely to worship your God; if you cannot do it publicly, you will privately; that so you may possess this blessed Substance for ever, Amen.    
FINIS.   

The Heavenly Substance