The Excellency of the Heavenly Substance, Treatise · Introduction

The Excellency of the Heavenly Substance · Treatise · Introduction

p. 1The 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. p. 2Both becauſe all Antient Greek Writers, and alſo divers Latine, 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 releaſment: 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 it's conſentaneouſneſs, and congruity, with other parts of the ſacred Scriptures; and alſo p. 3from 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 antient 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 dwelt at Jeruſalem, and in the circumjacent places, who ſtill uſed the Hebrew or Syriack tongue, called therefore Hebrews, and thoſe who dwelt p. 4among the Greeks, called therefore Greecians. Thus they are diſtinguiſh'd Acts 6.1. The Latine Tranſlation hath Greecorum, but ſaith Druſ. de Praet. l. 5. in locum, Graecienſium potius. Nam Graecorum, id est foreign. Judaei ſic diſtinguebantur, Judaei Paleſtim, qui hic Ebraei vocantur, foreign, & foreign, 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 foreign 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 Apoſtatize and fall from the faith of Chriſt, into their former Judaiſm, by reaſon of thoſe ſtorms of perſecutions which violently, and impetuouſly did beat upon, and aſſault p. 5them: And which did ariſe from their own Countrymen and Natives, the unconverted Iews. 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 leaſt 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 immoveable 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 p. 6and excellency of Chriſts Nature, Perſon and Offices, eſpecially his Prieſtly Office, above that of Aarons, from the firſt Chap. to the 9th verſ. of the 10th Chap. And having performed that work with ſuch undeniable clearneſs and evictions, he advanceth, and proceeds to exhort them to a fixedneſs, and ſtedfaſtneſs in this 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 Apoſtacy; ſhewing how tremendous and terrible it is, that ſo if arguments drawn from the excellency of the former things would not prevail with them, and be cogent enough to hold faſt the profeſſion of their faith, and ſtand their ground, the conſideration of the dreadfulneſs of the latter might. This you have from the 26. to the 32. ver. where he urgeth a third Argument (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 p. 7were ſuch Babes and Children, endure ſo great a fight, and ſuch wreſtlings of afflictions (foreign. ſo is the Orig.) whereby Satan thought to overthrow your Faith: Could you then keep firm footing, and ſtand your ground? did ſuch Heroick Spirits then 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 proſeſſed. Your ſouls ſhould now be much more invigorated and ſtrengthned to receive the moſt wrathful Charge, and fierce Attaques of your Enemies. Without ſhrinking to ſtand before all the Batteries of Hell: Without flinching or fainting, to bear up againſt, and break through all the moſt bluſtering tempeſts in the world; that ſo at laſt you may win and wear the Crown of Eternal Life, and Immortal Glory, and arrive ſafe at the moſt placid Port, and calm Haven of everlaſting Reſt.

Have you already been before Beaſts in the publick Shews, or have you been placed, and ſhewed upon Theaters, and Stages?foreign, Orig. See the Dutch Annot. upon the place. So Beza, Calvin, Piſcator, and many others Interpreters. p. 8or in the Synagogues, and Judgment-Halls, ſhamefully to be made a ſpectacle, ſcorn'd and laugh'd at, verſ. 33. Endure this ſtill. Were you companions, and had communion with thoſe that were ſo uſed? (that is, by your compaſſion, brotherly help, and aſſiſtance which you afforded to them; as alſo by adjoyning your ſelves to them) not being diſcouraged by their afflictions, nor diſmayed at their bitter colluctations, and conflicts with all obloquies, 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 ſuffer'd the hands of violence to tear away with all immanity, and mercileſs cruelty your goods, your eſtates? rifling your houſes? diſpoſſeſſing you of you proper inheritances? and making themſelves Lords and Maſters of the ſame, whereby you that were rich, are made poor, that were full, are now empty, and ſubjected p. 9to 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 recompence 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 ſpoyling 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.foreign. 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 p. 10and 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 Tygers, and hungry Lyons, degenerating from all laudable humanity, to ſwallow up, and tear away their eſtates; ſhewing 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, foreign with joy, or joyfully. They did joyfully reſent ſuch a loſs, ſuch injury and wrong. Their ſouls were not ſunk into an Abyſs, nor plunged into a gulph of ſorrow: their ſpirits were not abſorp'd, or ſwallowed up of grief; their hearts were not put to pain, nor wounded hereby. Here were no ſighs, nor groans poured forth, or extorted from them. Succumbency, and ſincking 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 p. 11parted 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 Melancholly 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 tyranize 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-ey'd with weeping; No drops did diſtil, much leſs did floods, and p. 12cataracts 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 wayling, nor wringing of hands; crying out, Wo is us! We are undone, we are undone. Such Exclamations, and Lamentations, the ſerene ſedate compoſed temper of their ſpirits would not admit of. The Heavens are not more clear, nor their Aſpect, and face more amiable, and beautiful to behold, when the Sun ſhines forth in its Altitude and greateſt ſtrength, and diſplays all its lofty and ſupereminent Glory, and Majeſty; thereby diſipating, and ſcattering the miſts, chaſing away, and putting to flight the envious clouds which would diminiſh, and darken the ſame; than their hearts, and faces were free from all contracting, and wrinkling diſcontent. Such ſufferings could not be cauſative of one Paralyſis, or Convulſion in their Spirits. They were ſo ſtrengthned, Neh. 8.10. expanded, and dilated with joy, that ſuch trepidations and ſhakings, ſuch Spaſms and contractions they were not capable of.

It would have cauſed an extaſy (and no doubt was very aſtoniſhing to their Enemies) to behold how the inward unſeen p. 13joy 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 p. 14obruendis ita praevalet carnis affectus, quin erectis in Caelum mentibus, emergant in ſpirituale gaudium. They were like to the Apoſtles in Act. 5.40, 41. that when they were beaten, rejoyced that they were counted worthy to ſuffer for the Name of Chriſt. Or like Paul himſelf in 2 Cor. 7.4. they were filled with joy, they were exceeding joyful, or did, according to the Orig. ſuperabound with joy: foreign.they had a Pleoniſm thereof. They anſwered that Command of our Saviour, Mat. 5.11, 12. foreign the former word ſignifies ſimply to rejoyce, but the latter is more Emphatical, and therefore render'd, be exceeding glad. Ex foreign vald…, & foreign 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 Saviours Command, Luke 6.22, 23. foreign Leap for joy: let your hearts leap, ond ſpring within you for joy, like the Babe in Elizabeths womb foreign proprie dicuntur laſcivientes pecades: tranſlatitie ijs tribnitur qui prae gaudij abundantia non poſſunt ſe continere, quin varios gestus p. 15edant, hinc, & illinc ſubſilientes. Beza Brugen. in Har. Evang. It ſignifieth ſuch a leaping as wanton Cattel uſe, and thence is taken to expreſs ſuch a rejoycing, as ſo affecteth one that he cannot but leap for joy. Thus they were like men ſurprized with abundance of joy at ſome ſuddain and unexpected glad tiding that makes them to dance and leap again. They were like to the Wiſe men in the Eaſt, who when they ſaw the Star that directed them to Chriſt, foreign, Matth. 2.10. (which is an Attick Elegancy) rejoyced with exceeding great joy. Thus much for the manner of their ſuffering. Oh! that Chriſtians could ſuffer the ſpoiling of their goods ſo now.

2. In the ground and reaſon of their ſo ſuffering (Tranſlated, knowing in your ſelves that you have in Heaven a better, and and an enduring Subſtance; but it is according to the Orig. knowing that you have in your ſelves, 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 p. 16known. 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 comfor 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 ſupoſe 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 p. 17but an inſignificant image of a real good. Senſual Souls, and earthly-minded men who are moſt concern'd to pleaſe their bruitiſh fleſh; and gratifie their ſenſes; while they neglect, are unconcern'd, and inſolicitous for the happineſs of their immortal ſpirits; they indeed eagerly purſue ſhadows that fly from them; and fly from a real ſubſtance (even the ſupream good) that doth purſue them, and would gladly be elected, and choſen by them. But Heaven-born-ſouls have not their reaſon ſo debilitated, and dethron'd, nor can be guilty of ſuch monſtrous madneſs, and prodigious folly. Thoſe that are divinely illuminated cannot ly under ſuch groſs miſtakes concerning their true, and adaequate happineſs, or conceive falſe and deluſive Idea's of the ſame.

2. Comparatively, a better Subſtance. As always good, either real, or apparent is the object of a mans love, deſire, and choice; ſo it is an apprehended at leaſt, if not a certainly known Meliority of good, (either under a ſpecifick, or gradual conſideration) that induceth and prevails with us to chooſe it before another, and to ſhew our preference of it, by parting with the other in corrivalſhip for the ſame. When two good things are judged exactly p. 18to be equal, and a preponderation, (when they are weighed in the ballance of our judgments, can be aſcribed to neither of them) then the ſame right reaſon that doth dictate to us at firſt, and bring us 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 challeng 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 ſtigmatized, 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-complexion'd and melancholy-look'd earth, with all opacous terreſtrial bodies, they might with good reaſon have been made the objects of all mens ſcorn, & deriſion: for what wiſe man will leave his preſent Subſtance, and Comfort in his Native Country, for any in a forreign, and far remote one, unleſs there be a very great diſproportion betwixt them as to all excellency and worth, and it be p. 19very 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 ſupream 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 p. 20Juno, embrac'd, and hugg'd a deformed and ill-favoured Cloud: And diſcover no more true wiſdom than Children (whoſe Reaſon moves but in the loweſt Sphere) while they prefer ſome Pebble-ſtones or Painted-glaſs, before the moſt bright 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 foreign 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 thieves, 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 flouring, 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. p. 21the City that hath foundations, whoſe builder and maker is God, Heb. 11.16. This ſtands oppoſed to thoſe other goods which they loſt, and all earthly goods whatſoever, that are fluxous and evanid; that have a mortal dying nature, and diſpoſition in them, and which the worm of vanity doth ſo quickly wear, and waſt away.

3. The Aſſurance that they had of a right and title to this Object; to this better, and permanent heavenly Subſtance. Knowing in your ſelves that you have, &c. It's not knowing ſimply and ſpeculatively that there was ſuch a Subſtance; but knowing in themſelves that they had it. foreign. which the Dutch Annot. Tranſlate more exactly, knowing that you have in your ſelves. that is to ſay, in the hope which is in you. Calvin with ſome others, Tranſlate the words only, knowing that you have, Scientes vos habere, following ſome Greek Copies, which have only foreign, 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 foreign, without the Propoſition, and with this doth the Tranſlation of Junius and Tremel. ſeem to accord, p. 22and correſpond, which is this, Quoniam ſcitis quod eſt vobis Poſſeſſio in Coelis, &c. But Piſcator adheres to our Greek, and tranſlates it, Ʋt qui ſciretis vos habere apud vos, &c. Beza in his Commentary upon the place ſpeaks thus, Neque redundat foreign, 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 foreign (aptly tranſlated, knowing in your ſelves, or that you have in your ſelves) 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 vigor, 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 off-ſpring of the ſpirit of God, and product of Divine power in the ſoul, Rom. 15.13.) efficaciouſly makes a ſoul willing to part p. 23with all outward & earthly comforts, & patiently, undergo the ſpoyling of all inferior worldly goods for the ſake of Chriſt. Yet I think it muſt be a more ſtrong hope (a hope more highly elevated, & plum'd, and that is able upon its unwearied wings to bear up the ſoul that it doth poſſeſs, and inhabit, 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, explain'd, and paraphras'd 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 p. 24Commanded to contend earneſtly for, Jude 3. foreign, Contend as Wreſtlers, and Combatants do for Victory, as they were wont to ſtrive in the Olympick Games inſtituted by Hercules for the honor of Jupiter. The Verb being compounded hath a greater ſignificancy in it.The ſimple word ſignifieth, certamina propoſita, qualia ſunt inter Athletas ſed compoſitio illuſtior eſt, & ſignificat certare cum ſummo ſtudio. 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 ſhew what it is to know.

2. What it is which we muſt know in our ſelves.

3. Diſcourſe, and treat diſtinctly of the thing known.

4. Enquire how it comes to be known.

5. Diſcover what it is to take joyfully the ſpoyling of goods for ſuch a thing when thus known.

6. Apply the whole in ſeveral particulars.

p. 251. I ſhall ſhew what it is here to know. Though this hath various acceptations, and is of a large, extenſive ſignification in Scripture, yet I ſhall name no more than what I conceive may be the proper ſenſe and meaning of the Term here. Seeing God hath made Man ſo noble a Creature, and dignified him above the whole viſible Creation, by that intellective, and rational faculty which his ſoul is indued with. And becauſe God hath likewiſe appointed the ſame to have the ſteerage, conduct, and government of the ſoul, to which all other faculties muſt do obeyſance, and muſt follow, and wait on as their Captain, and Leader: in ſo much that the will it ſelf (which is only appropriated to 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 foreign, or be not in ſome meaſure according to the Rules of right Reaſon; for this is that which makes all the volitions of the Soul, laudable, and honorable: the foreign thereof being properly foreign, a deſire upon reaſon, p. 26or rational underſtanding, and knowledge. Hence not only in the holy Scriptures, but in profane Authors, this ſupreme faculty of the ſoul is put for all tho reſt, and expreſſeth the exerciſes of them by which the ſoul is capable of happineſs; as chooſing, loving, deſiring, delighting, &c. and ſo here we muſt determine that it ſignifies more than a meer ſimple, naked notion, or ſpeculation, to make way for this real, and ſolid joy. As

1. It ſignifies a certain underſtanding, ſuch as conquers, and removes all 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 it ſelf. Thus to know in Scripture, is ſometimes to know certainly, Judg. 18.5. Jer. 10.23. John 8.32. Judg. 6.37. 1 King. 2.42. 2 King. 10.10. Job 19.25. for had the Hebrews not thus known the Heavenly Subſtance, but in the leaſt had doubted of it; they could not have rejoyced as they did. They had therefore ſuch a certain knowledg of it as did beget a true, and through perſwaſion: for that is the ſenſe likewiſe of ſome of the former Scriptures.

2. Serious Conſideration when the ſoul p. 27is brought ſolidly, and judiciouſly to weigh in it ſelf, 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, then it knows aright, Pſal. 90.11. Who knows the power of thine anger? Some make the meaning of it to be, Who ſeriouſly conſiders it? Hoſ. 2.8. She did not know that I gave her Corn, and Oyl, and Wine, and multiplyed her Silver and Gold: that is, ſhe did not take it into conſideration; ſhe did not allow her thoughts time enough to work upon, and ponder this; to oblige her to obey and fear the Lord. For of a meer 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 intrinſick work, and excellency. For the more profound, and deep conſideration any man hath of the good he knows, the more joy and comfort he receiveth from it; as on the contrary, the more a man conſiders of any evil that befalls him which he knows, the more it racks, and tortures his mind, and cauſeth greater, heart-piercing, and breaking, p. 28ſorrows. 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. foreign, 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 ballance with it,) they could not poſſibly have rejoyced as they did when they were ſo cruelly and injuriouſly ſpoiled of their Goods. Moſt men in the Chriſtian world loſe this eternal Subſtance, this 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 Shipwrack 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. p. 29It's Conſideration that makes the …eepeſt impreſſion upon the Soul, that's moſt influential, and perſuaſive unto pract…ce. Whatever knowledg therefore men have of God, his Laws, the Revelations of his Will, the future Glory, the Goſpel Terms, and Conditions upon which they muſt be ſaved, if this be wanting, it never prevents their precipitatious into ſin, and the gulph of guilt, their Apoſtacies from God, and his truth, and ſo conſequentially neither their eternal ruine, and damnation. To be wiſe therefore, to underſtand, and conſider, are concatenated, and …ink'd together as a ſoveraign Remedy, and Antidote againſt a mans miſ-ſpending his moſt precious time, and his Souls 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 ſteddy conſideration of its worth, they would have been far from rejoycing 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 p. 30ſtrong 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 rejoyced; for no man is farther made glad with any good than he believes what its reality, worth, and excellency is. For men then to know this Subſtance in Heaven is inſuperably to believe not only what it is, that it exiſts there; but that it's what God hath reveal'd, and reported it to be: and without ſuch a Belief there can neither be a right rejoycing when we ſuffer, nor a perſeverance (approv'd of, and acceptable to God) in our ſuffering for him. If once Faith be foyl'd and conquer'd, a Chriſtian quickly gives over fighting, and ſuffering: then inſtead of forſaking the world, there will be a forſaking of God, and Chriſt. All Defections, and Apoſtacies 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, foreign, in turning Apoſtates, or forſaking, and quitting the ways of God, that p. 31our 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 Iohn 5.4. Heb. 11.24, 25, 26. but would rejoycingly, 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 ſhewed in the opening of the words p. 32before, they were aſſured that they had ſuch a Subſtance. A well grounded aſſurance of Heaven, though it be not abſolutly perfect, will make thoſe Souls where it is very cheerfully, and joyfully to ſuffer. And to know, and to be aſſured in 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 our ſelves? this, as hath been ſhewed in the opening of the words, is not without its Emphaſis, two things then 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 knowledg, conſideration, belief, and aſſurance, 1 Pet. 1.3. By knowledg Chriſtians reflect upon their hope, from whence ſprings their joy. There is a natural connection betwixt p. 33theſe two, as betwixt the Streams and the Fountain, the Beams and the Sun, which flow from the ſame, Rom. 5.8. Rom. 12.12. Rejoycing in the hope of the glory of God. Though Good be not in actual poſſeſſion, yet ſo long as it's an object of hope, 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 her ſelf 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 our ſelves, is to have or find in our ſelves 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 lite ruling, and governing the ſoul, and acting it towards God, the p. 34through change of our Natures, and regeneration of our Spirits, the transforming energy, and vertue of the ſpirit of God to have paſt 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 bottom'd 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 our ſelves, before we can challeng a right and title unto, and conclude that this immortal Subſtance belongs to us; and ſhall certainly be poſſeſſed by us. To know in our ſelves ſeems conſonant to that, 1 Iohn 5.10. He that believeth in the Son of God hath the witneſs in himſelf. Which is not only (if there be any ſuch thing) that witneſs, and teſtimony of the Holy Ghoſt in a more immediate way, but an inherent Principle of Grace, and Holineſs, firſt powerfully planted, and wrought by the ſpirit of God in the ſoul; and then halping, and enabling the ſoul to reflect upon p. 35it, 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, Iohn 6.61. thereby expreſſing his omniſciency, knowing in himſelf, it will illuſtrate this to be the ſenſe thereof; for how did Chriſt know in himſelf; Col. 2.9. but by that fulneſs of the Godhead that dwelt in him, foreign bodily, that is perſonally or ſubſtantially: As he was God he had Omniſciency in him, and ſo he knew in himſelf, by his own in-dwelling Divinity, or Godhead. So to know in our ſelves, is to know by ſome in-dwelling Purity, and Holineſs in our Souls, that we have this better Subſtance. Yet I will not poſſitively 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 judgment.

3. I proceed now to diſcourſe, and diſtinctly to treat of the thing known; A Subſtance, with thoſe other things it is p. 36amplyfied by, which have been already in part explain'd: but I ſhall now give a more particular account of them. And,

1. I ſhall begin with the Subſtance ſpoken of.foreign, 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 it ſelf, but then it is not expreſſed by foreign, but foreign (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 its ſet forth by the word foreign, 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 p. 37ſome 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 dream'd 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's 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 Princes Crown; that he is ſet upon a Regal Throne, ſways an Imperial Scepter, Commands, and Governs Kingdoms, and is advanced to the higheſt pitch, and pinacle of worldly Power, and Pomp: But when all theſe awake, Alas! they find all thoſe things are but luſorious dreams, there's no reality in them; and ſo they vaniſh leaving them all penſive, and ſad at ſo miſerable a diſappointment. But this is a Subſtance, a real thing, or Good indeed; that the ſuffering Saints know they have. Vain toyes and trifles, froth and foam, bubbles and ſhadows, and p. 38ſuch deluding dreams do not conſtitute the ſame, the Joys, and Pleaſures the Saints ſhall have ſuch an exuberancy of the Honor, and the Glory they ſhall be 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 ſatisfie them; and make their conſtant cravings, and painful gnawings to ceaſe. This then being Subſtance, it's that which ſhall fully ſatisfie their ſouls, being an edaequate, commenſurate happineſs both to their Nature as immaterial, and immortal, and alſo to their capacity which is ſo immenſe, and vaſtly larg. 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. p. 39The ſubſtantial joy in Heaven,Ʋt 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 fulneſs, Pſal. 16.11. When once the Soul comes to ſwim, and bath it ſelf 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 ſuſpence, to ſeek for ſatisfaction and reſt: if ſuch a ſoul never be uncertain, or unſatisfied more as to its ſupreme object and main happineſs; if hereby all its reſtleſs fluctuations, and aeſtuations; all its toſſings and ragings for want of a chief Good, ſhall ceaſe ſo much: p. 40How 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 foot-stool. It's that Heaven where Chriſt Reigneth; The Angels ſhine in Glory, and all the Saints are Crowned and Enthron'd. Such a Heaven there is where God more 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; p. 41and 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. Its 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. foreign, 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 then which in Scripture is called the Highest Heaven, Luke 2.14. foreign, in Coelis Altiſſimis, as Eeza tranſlates it, or rather interprets it, the Higheſt Heavens, p. 42Mat. 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. foreign where is underſtood foreign) 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 p. 43the 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 diſcent, 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 foreign 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 p. 44accounted 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, foreign. 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 knowledg 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 Latine Poet **Ovid. lib. 1 Metamorph. fab. 6. Olympus by the P…ets (it being a very high hill) was taken for Heaven, vel quaſi foreign tanta ejus altitudine ut pedes aſcendentium non poſſunt conſp…ci vel quaſi foreign quod illic oculi frigore vitiuntur, vel quaſi, foreign; totus Lucidus & Iympidus: and ſo both for its Altitude and Clearneſs made Jupiters Heaven.as deſcending from above in theſe words, Summo delabor Olympo; ſo when he deſcribes him ſitting in Counſel among the other p. 45Gods, advanceth him above them in theſe words, Celſior ipſe loco; ſo by the Greek Poet foreign 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 judg 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 Romantick Ʋtopia, but ſo certainly as there is a Heaven (than which nothing is more certain) ſo certainly is there this moſt ſubſtantial bleſſedneſs to be enjoyed by the p. 46Saints. Certainly, and Reality are diſtinct, A good may be real, but yet not certain, becauſe that reſpects either our knowledg, or enjoyment of it, or both. To ſay it's a Subſtance as hath been already ſhewd, proves the reality of the Saints felicity, but to ſay it's in Heaven, expreſſeth the 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. p. 47God doth not intend a perfect happineſs for his Saints here upon earth; or that they ſhall have no better, and higher bleſſedneſs than what is to be enjoyed in this world. Here they are not to be rewarded fully for their ſufferings, and loſſes for righteouſneſs and Religions 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 Harbours mouth; they will accompany them to their very Arrival at the Haven of everlaſting Reſt, Act. 14.22. Here they live by hope, the object whereof is not a preſent, but a future good, Rom. 8.24. and not ſuch a good whoſe futurity is in time, but eternity, 1 Cor. 15.19. While Gods Children are in this world they are Minors, like Heirs under age that muſt not take poſſeſſion of their Inheritance, it's reſerved in Heaven for them, 1 Pet. 1.4. They have much laid up under hope, but little in hand; the higheſt, and greateſt things under expectation, but little in poſſeſſion. Their Subſtance p. 48is 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 immixt 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 Rivolets 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 it ſelf, which is future and to come.

3. The Inviſibility of it to outward ſenſe. This Heaven not being expos'd to the view of ſenſe, this Subſtance which is in it 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 enlightned eye of Faith, which it is the proper object of. The ſufferings of the Saints p. 49would not be ſo highly laudable, and commendable, could they by external ſenſe ſee the glorious reward that they muſt fetch their encouragment from, to endure the ſame. God will have their Spirits ſteeled, and ſtrengthned; their Souls fortifyed; their hearts enboldned, and raiſed to an high pitch of invincible Magnanimity, from an inviſible crown; and all for the tryal and exerciſe of Faith; the ſweet, and ſure, and noble life whereof, he intends (as he hath enjoynd 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 pretious, 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 immoveably 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 chearfully, and joyfully a good that is preſent, and conquers p. 50things viſible by the ſight of things inviſible. Did all that profeſs themſelves Believers really live by Faith, then none would in a day of temptation faint, and finally fall away, Heb. 10.38. Now the juſt ſhall live by Faith; which implies ſmal perſeverance, for it's ſtands oppoſed to drawing back, which the want of Faith is the cauſe of, and all a Chriſtians Conqueſts over the World, are aſcribed to Faith, 1 John 5.4. The Reaſon of this is, becauſe Faith (which ultimately reſolves it ſelf 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 foreign tranſlated ſubſtance ſignifies the making things ſo really to ſubſiſt, as begets a wonderful unſhaken confidence in the ſoul. p. 51So 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 it ſelf, but ſupports, & upholds other things, ſo it's the ground, and Baſis of a Chriſtians hope **foreign.it ſignifies a firm,Metaphora ducta a venatoribus qui feram dicuntur, foreign cum cam constanter expectant & irrututem fortiter excipiunt. and ſettled perſwaſion of the mind, the moſt conſtant expectation of the Soul. The ſum of what it ſignifies is this, that it makes the inviſible Coeleſtial happineſs ſo viſible, and ſo really to ſubſiſt before, and unto the Soul, that it affords moſt true, and ſolid matter of confident glorying to it, and makes it imperterritous and undaunted. The other word foreign 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 it's …oubts, and removing all …'s fears. Now ſeeing …aith doth all this, it's no …onder though the Coe…e…ſtial ſubſtance be inviſible, that the Saints …ho have it, can with triumphant Joys …art with all their wordly comforts for the …ke of Chriſt, that they may enjoy the p. 52ſame. The Apoſtle further ſhews us that things not ſeen, are ſo clearly ſeen and lookt upon by believing; that the Soul is kept from fainting, and ſinking under the moſt ponderous Preſſures, and 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 couragiously Heb. 11.27. To ſee what is not ſeen; to have that viſible which is inviſible, is a ſtrange Paradox, yea and ſeems to imply a groſs contradiction to ſenſual Souls, and earthly minded men. It's a myſtery they cannot plum, or fathome the depth of. If at any time notionally, or by the report of others they ſpeak, and diſcourſe of it, it's but as a blind man doth of the beauty, and brightneſs of Sun, and Moon, and Stars, which is inviſible to him: but to believing Souls, that are not immerſt in ſenſuality, and buried in the Earth, but have a Spiritual Viſive faculty, ſuted and proportion'd 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 p. 53it 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 lye under the Dominion of their Senſes) and many carnal Hypocritical Profeſſors (in whoſe hearts Earth, and not Heaven is moſt regnant, the World, and inferiour good, and not God, the Supream good, hath the prevailing, and 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, ſtrangly 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 alwayes make their Conſciences ſubſervient p. 54to 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 ſubtil 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 ſteddily beheld with their Eyes; yea, had they but the leaſt tranſient view, and ſmalleſt momentary glimps 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; p. 55yet 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 Coeleſtial 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 Reflexion upon their former madneſs, begin to tear, and torment themſelves; as it is in 5. Chapter of Wiſdom. from Ver. 1. to 14. Then ſhall the Righteous ſtand in great boldneſs, before the Face of ſuch as have tormented him, and taken away his labours. When they ſee him, they ſhall be vexed with horrible fear, and ſhall be amazed for his wonderful deliverance. And ſhall change their minds, and ſigh for grief of mind: Say within themſelves; this is He Whom we ſometimes had p. 56in 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 roſe not upon us. We wearied our ſelves in the way of wickedneſs and deſtruction; yea, we have gone thorow Deſarts, where there lay no way: But as for the way of the Lord, we have not known it. What hath Pride profited us? or what good hath Riches with our vanting brought us? All thoſe things are paſſed 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 thorow the Air, there is no token of her way to be found, but the light Air being beaten with the ſtroke of her Wings, and parted with the violent noiſe and motion of them, is paſſed thorow, and therein afterwards no ſign where ſhe went is to be found. Or like as when an Arrow is ſhot at a Mark, it parteth the Air, which immediately cometh together again: So that a Man cannot know where it went thorow p. 57Even ſo in like manner, as ſoon as we were born, began to draw to our end, and had no ſign of vertue to ſhew: but were conſumed in our own wickedneſs.

4. The Security and ſafety of it: It's that which neither force, nor fraud, 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 foreign ſignifies ſometimes ſollicitouſly to keep ſomething, leſt it ſhould be loſt and taken away by others, Matth. 23.3. John 8.55. 1 John 5.18. Thus is this heavenly ſubſtance kept that it cannot be taken away, by the moſt mortal and immortal enemies the Saints have. Heaven is a place that 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 p. 56and ferocity, ſwallow up (as their prey) the eſtates, and all the outward comforts of Gods children; Yet however in this they may rejoyce, and it may be ſufficient to put their pious ſouls into an exulting poſture; to conſider how they have a ſubſtance in Heaven. Suppoſe plundering Sabeans, and ſpoiling Caldeans, come to a mans houſe, and by violence take away his Lumber ſtuff, and ſome leſs conſiderable goods; yet this begets ſcarce any diſcompoſure of mind, ſo long as his Jewels, his Silver, and Gold, his principal Treaſure, is ſafe and ſecure. So when perſevering Saints are ſpoil'd of their earthly Goods, it ſhould produce no commotions nor diſquietudes in their ſouls; ſeeing their principal and chief ſubſtance, their choiceſt treaſure, is in ſafe cuſtody, guarded by all the heavenly hoſt; and encompaſs'd with the omnipotent Power of God, which is more for it's ſecurity than the higheſt and ſtrongeſt walls of braſs and marble. Who will be dejected, or drownd in ſorrow, to loſe the ſtreams, when he hath the fountain? or who will be penſive and ſad, to loſe the Candle-light, or leſſer Lamps, when he hath the light of the Sun, the principal Lamp of Heaven.

p. 575. 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? Bartons, 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, Lev. 20.24. nor in the Garden of Eden, nor in any earthly Paradiſe, but in Heaven; where the moſt bleſſed God ſhines forth in his Glory. What then can be wanting to make it moſt delectable to the glorified Saints, who muſt be the eternal 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 p. 60fleſh-pleaſing good and delights in a higher meaſure: (I might quote much out of Mahomets Alchoran to this purpoſe, but one paſſage ſhall ſerve for all, which is this: I will cauſe thoſe that have believed in God, and have performed good works, to enter into Gardens wherein flow many Rivers, where they ſhall dwell eternally with moſt beautiful Women. I will give them the ſhade of Paradiſe, Pag. 52. in the Chapter of Women, written at Medina: Thus here and in other places alſo, we find the Beatitude which Mahomet promiſeth to the faithful keepers of his Laws, is accommodated to their fleſh and ſenſes, which I forbear to mention, becauſe it would be too far a digreſſion) For I intend no other but what are Intellectual and ſpiritual, which are the nobleſt and 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 p. 61ſouls and ſpirits.See Mr. Baxters Saints Rest, Pag. 84, 85. more largely treating of this particular. Their pleaſures ſhal 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, &c. as they have in this world whereby they become more mixt, and leſs delicious; but they ſhall be as that pure River of Water of Life, clear as Cryſtal, proceeding out of the Throne of God, and of the Lamb, Rev. 22.1.2. They ſhall ſee God face to face, and ſtand continually in his preſence; and ſo their comforts muſt flow more immediately from himſelf. Pſal. 16. In thy preſence there is fulneſs 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, p. 60whoſe Being implyeth their Uſe, and whoſe Uſe ſuppoſeth our preſent ſtate of Imperfection; For ſeeing in Heaven the Saints Beings ſhall not be maintained in the uſe of means, as eating, and 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 H…avenly 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. p. 61Phil. 3. ver. 21.foreign eſt tranſfigu…are, in aliam figuram & ſormam Converterè, Cornel. a Lap. Who ſhall change (foreign, which properly ſignifies to transfigurate, ſhall convert them into another figure or form) our vile body (foreign, 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 prey upon, gradually conſume and waſte and at laſt reſolve into the Duſt, for the word in this ſenſe is uſed by the Sep. Gen. 29.31.foreign, Pſa. 25.18.Ps 25:18 foreign 2 K. 14.26.) that it may be faſhioned, (foreign that it may be made conformable unto) like unto his glorious body (foreign his body of glory, another Heb. that is, his moſt glorious, or glorified body) So then their Bodies ſhall not be thoſe fraile 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, p. 64and 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 ſubtilty, as is not now to be comprehended by us. And if the Saints Bodies be thus changed we may rationally conclude the change of the ſenſes ſhall be commenſurate, and equal to the ſame. And as they ſhall hereby be advanc'd, and their capacity and vivacity be amplified and enlarged; ſo ſhall they have an happineſs, and delights adequate thereunto: And though we know not what theſe ſenſes ſhall be, yet we call them ſeeing, and hearing; but what ſhall be ſeen and heard as beautiful and delightful, that we cannot tell. But certainly the pulchritude and fairneſs, the beauty, and brightneſs of Sun, Moon, and Stars, and all the Lamps of Heaven, with all the 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 concenter in one perſon, and ſparkle forth in one face, and whatever amiableneſs is diffuſed through the whole creation, were made to meet, and become p. 65all viſible at one view in any one ſingle object; and our eyes dazled, and overpower'd at the emiſſion and efflux of its beams, yet all would be but a very dark repreſentation, a very imperfect miſerable glimmering of that bright ſhining Sun of immortal glory, and the incomprehenſi…le Beauty of the Face of God, that the Eyes of the glorified Saints ſhall be ſtrengthened to behold. It's true, a full proper, and 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. 17.1 Tim 6:16Col 1:15 which is but finite (as finite objects may, whoſe ſplendor 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 it's ſight being united to the object, by the help of the ſenſible Species, i. e. the ſimilitudes or Image of the object, the 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 p. 66ſimilitude 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, &c. 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 it's finite created, but then enlarged and perfected capacity of the underſtanding) ſo as it cannot proceed further in point of knowledge concerning God, or that great Queſtion What God is. But though this felicitating Viſion be principally that of p. 67the 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 Veiw of the Face of God in this ſenſe, ſeeing Jacob had it (though in a lower degree becauſe his mortal ſtate would not bear ſuch a ſight as is proper to a ſtate immortal) upon Earth, Gen. 33.30. I have ſeen, ſaith he, God, Face to Face, though it was not God's Eſſence that was diſcernable at that time, yet, beſides that humane form, and ſhape that God 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 it's 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 p. 68is 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 it's clearneſs, or in it's brightneſs, Exod. 33.18. Moſes ſupplicates God that he would ſhew him his glory, ſhew 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 my ſelf will paſs before thee and with my ſelf all my goodneſs, and glory, p. 69but 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 mortallity was not capable of …; therefore God promiſeth to help the imperfection and dimneſs of ſight, by the …tion of his Ear, as followeth, I will proclaim my name, i. e. my nature. Now that Moſes might know that God was not unkind to him, while he denied to 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 cloathed 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 p. 70nature, 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 ſence of the words is this; No man while he lives in a mortal condition here upon earth, can ſee my face: which interpretation I do not approve of (becauſe it contradicts other Scriptures already ſpoken to and explain'd) without another, which is; That the full manifeſtations of my glory are too much for mans infirmity to bear, and apprehend: Thus for man to ſee me, would ſo aſtoniſh him, as to make him a dead man, Rev. 1.16, 17. Dan. 10.8, 9. This is that glory which Moſes deſired to ſee, which God tells him he was not capable of beholding, as he was a meer mortal man. But yet it's clear from verſ. 23. that God did manifeſt ſo much of his glory to him as was ſufficient for his diſcerning, and for his deſire. When he ſaith thou ſhalt ſee my back-parts, he ſpeaks here as if he appeared in humane ſhape at this time, who though he hid his glory from Moſes his eyes (as if an hand p. 71had been ſpread over his face to cover him) while he paſſed before him, yet was he priviledged with a glimpſe of his glory coming after, behind he might ſee him as in a ſhadow. And it's probable when Moſes came down from Mount 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 reflexion of a divine glory and ſplendor 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 transfigur'd, Matth. 17.2.9.2. and his face and countenance irradiated with coeleſtial glory, yet thoſe Diſciples which were with him, had ocular views of it, though in reſpect of their mortal condition they could ſcarce bear and endure the ſparkling rayes 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, p. 72more acute and quick than now it is: And if a ſmall beam, or glympſe thereof was ſo delectable to Peter, John, and James, that were with Chriſt in the Mount that they were loath to leave it, but were very deſirous to take up their abode there; how infinitely more pleaſant and raviſhing will thoſe more open, and ample 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 coeleſtial qualities of his moſt glorious body, will render heaven a place full of delectableneſs. This muſt be the next object to the Beatifical Viſion it ſelf. To have the fulneſs of the Godhead, that which dwelleth in him bodily, Col. 2.9. radiating, as it were, through his tranſparent body, muſt afford exceſſive delights to the beholder. That Glory of the Manhood, which is out of meaſure (that is reſpectively, in regard p. 73of 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 obloquies, and evomition of all blaſphemies upon him, who was every way moſt opprobriouſly and contumiliouſly uſed; Who was ſcourged and whipt, Matth. 27.26. Who when he was in the prime and flower of his youth, had his beauty ſo much withered and decayed, and his body ſo much macera…ed through want, and poverty, and variety of ſorrows, as if wrinckling and ſurrowing old age had overtaken and ſeized upon him, or did very nearly approach him, Joh. 8.57. Whoſe innocent and pure p. 74ſoul 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. foreign, 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; crown'd with thorns (as a ſign of the greateſt contempt) and after all this condemned and executed upon the Croſs; crucified for the greater contempt between two Thieves, moſt ſcornfully there inſulted over, having his ſides pierced with the ſpear, to let forth a pure ſtream of his moſt precious blood, and not only to endure that moſt ſhameful, ignominious tormenting death of the Croſs, but the whole weight, and burden of his Fathers 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 p. 75ſtrength, 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 enamour'd of him) moſt paſſionately and Rhetorically deſcribes him to be, Cant. 5.10, 11, 12, 13, 14, 15, 16. To ſee as much of the Creator, and the Divine Nature in Chriſt, as is poſſibly viſible in the nature of man; and not only to ſee Chriſt in all that eminency of his glory, but (if we be Saints) to ſee Chriſt in it as ours, as we are intereſted in this object, will make it moſt delectable, Joh. 17.24. We find this is the great happineſs, honour, and priviledg that Chriſt Wills for all true 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 Will'd 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 p. 76upon 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, &c. And if death be deſirable by the Saints for this end, certainly the object will be proportionably delightful.

We may likewiſe rationally conceive the glorified bodies of the Saints will be very delightful objects, whoſe conſtantly flowring and radiant beauty ſhall never be incentives and baits to luſt; ſhall not beget unchaſt thoughts, nor allure and tempt to unclean embraces. There ſhall be no need of Ornaments to cover any deformities of the body, or to add a grace and comlineſs to any of i'ts parts; all meretricious Painting, and Patching; all p. 77the 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 darkned it's luſtre, and ſtain'd it's glory, or in the leaſt withered it's flower; was not to be compared with this. Then (ſaith our Saviour) ſhall the righteous ſhine forth as the ſun, in the kingdom of their father. Which may very well be underſtood (as one ſenſe, if not the chief) of their corporeal brightneſs; and it's probable, had there been a more ſplended creature in the whole viſible Creation than the Sun, our Saviour would have made uſe of it, to expreſs the formoſity of the Saints bodies by in heaven.

To ſee then Heaven full of thoſe bodies, which perhaps were once cloathed with ulcerous ſoars, with loathſome and nauceating deformities, and liable to ſo great variety of diſeaſes; and though many of them were freed from theſe unamiable things, yet at laſt their rareſt p. 78Beauties were expoſed to blaſting Old age, which planted deep Furrows in their ſmooth Brows, ſhrunk and ſhriveld up their plump, and comely Checks, and cauſing their moſt ſtraight, and upright 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 al ſupplements are excluded; what delight muſt this afford? what a ſtrange magnetick vertue is there in imperfect Beauty upon earth? Scarce an Eye can come within the reach and view of it, but more or leſs it doth attract it, how much more com…ti… then muſt it's attractions … compleat in Heaven.

Through the corruption, and depravi… of … nature, how fatal, and pernic… … been to mankind in this lower … by it's effaſcinations, and … hath wofully, and miſerably … many thouſands. What an … and Queen is ſhe in the W…ld? … …i…ions, and Soveraignty …ding as far as there are any reaſon… … the Earth. And with … …neſs, and great authority … ſhe command? To fulfil her pleaſure … ſometimes makes wiſe Men Fools p. 79couragious Men Cowards, and Cowards ſometimes couragious 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 ruines 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 Kingdomes, and goodly Politick Bodies (as ere the Earth bore, or the Sun ſhined upon) hath She laid waſte and deſtroyed? How many thouſands hath She given to the devouring Sword, the mortal Dagger, and the p. 80ignominious Halter? How often hath She fill'd the World with Blood, or made it a Sanguineous Stage, and Theatre? How frequently hath She made the ſtricteſt Bonds of Nature to be broken? to make her Commands to take place, and her Laws to be kept inviolable by her Captives; She hath made the neareſt, and deareſt Relations cruel unto, and to embrew 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 miſcheif of all that ſhe doth to the world, that as ſhe hath a power to effect it, ſo She ſports and delights her ſelf in nothing more, then in brutifying (and yet with their own conſent, which with ſome bewitching charm She ſtrangly gains) her Devotees, 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 diſpiſe, and contemn one of the moſt excellent outward gifts of God, and Nature, it were to beſmear and caſt p. 81Dirt 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 it's Throne in the Soul, and hold the Reins of Government over the ſame in its hands, exerciſing like a King it's Regiment over the inferiour faculties, curbing and reſtraining a bruitiſh, extravagant appetite; and then a due, and right improvement will be made of it, which is to admire the wiſdome and power of it's Original and Creator, and to celebrate him for the ſame. And thus ſhall the glorified do in Heaven, they will always celebrate that infinite wiſdom and omnipotent power which could cloath ſo many Myraids of 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 p. 82ſhines forth in it, and guided tke Pencil to the perfection of the Draught. How much more ſhall God be prais'd 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 then the Moon, (which hath her ſpots) and clearer then the Sun. To know and conſider their Beauty, to be the effect of ſo many of Gods glorious attributes, will makt 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 ſteddy hand of ſome rare, and moſt ingenious Apelles. Certainly then to ſee conſtantly, ſo many Millions of Bodies beautified by all that wiſdom, skill and power that is in the Creator of the Heavens and the Earth, muſt make this Heaven where the Saints ſubſtance is, a place of admirable Delectability. The Firmament when moſt beſpangled with innumerable ſparkling Stars, is but a dull, p. 83deformed 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 equalize the pulcritude of one Saints Body in Heaven; Therefore as our Saviour tell us, that Solomon in all his glory was not cloathed like one Lilly, ſo all Lillies and other Flowers are not in all their glory, cloathed like one Saint in Heaven.

We may not without good reaſon alſo conceive that the ſenſe of Hearing, ſhall have it's delights in Heaven, as well as that of ſeeing. For the ſpeaking Tongue (that is the glory of man above a Beaſt, while upon Earth,) methinks ſhould not be uſeleſs in Heaven, and there all the Saints be Dumb, Pſal. 16.9.57.8. **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 Angelicall manner, but alſo (vocally when they pleaſe) after the manner of humane Locution here, p. 84though 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 Halelujahs, and Songs of Thankfulneſs in Heaven, which the Tongues of the Saints, ſhall be employed to ſing forth to God, Re.v. 19.1, 3, 4, 6. beſides the high and conſtant inward Admirations and 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, then any Inſtrumental and vocal Muſick upon Earth, that hath the ſweeteſt Air. But though it may be above the graſp of our capacities now inffallible to determine how their Tongues ſhall every way be employed, to pleaſe and delight their Ears; yet we certainly know they ſhall never be uſed to grate and moleſt them; All Tongues ſins there ſhall ceaſe. Heaven knows not p. 85what 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 boſome 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 it's powers and capacities being exceeding great, it's actions exceeding vigorous and ſtrong, it's enjoyments muſt be moſt ſweet. The pleaſant knowledg 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, p. 86unclean Senſualiſts, filthy Voluptuiſts, rich and illiterate Clowns, and covetous Miſers in the world. But when this moſt noble faculty of the ſoul is matcht with, and hath for it's unchangeable object the prime Truth, God himſelf; how unſpeakably raviſhing muſt it's delights then be? It is impoſſible for the underſtanding to acquieſce, except it be in the higheſt Being; for as Being and Truth are convertible, ſo is the higheſt Being, and the higheſt Truth. The underſtanding then having arrived at this, all it's reſtleſs ſearch and enquiries after truth muſt be terminated and concluded, and when it hath found this moſt 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 it ſelf, which beatifical object in an incomprehenſible manner applyeth it ſelf to the ſame. This is expreſſed by Schoolmen various ways; ſome ſaying, that it is an actual 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 it ſelf to the underſtanding, p. 87together with the underſtanding, cauſing a moſt bleſſed viſion; and when others call the light of glory, a perfection ſuper-added to the underſtanding, whereby it's made able to ſee God, the ſence is the ſame; and this is that which will be the joy of joys, and afford the moſt quinteſcential delights, and elixorated pleaſures to the ſoul; for in the perfect knowledg of God, the glorified underſtanding ſhall know all other things cognoſcible; for then ſhall all Philoſophical, as well as Theological doubts be reſolved; ſuch as we have in Job 38.16, 17, 18, 19, 20. For the will of God repreſenting the creature, is that eternal Idea, where, as in a glaſs, the Works of God are more perfectly ſeen, than in themſelves. God is an infinite Eſſence, and containeth 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 p. 88the perfect conception of the Artificer, we ſhould ſee it in a more excellent manner than in the Edifice, or work it ſelf. When once the perfected underſtanding fully knows the firſt cauſe, and original truth, it ſhall be liable to no miſtakes nor errors more, which do ſo much 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.—foreign. Ʋnae 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 Soveraign, Supreme Will of God, and its attain'd reſt in its utmoſt and perfecting end;) for as Love is the Eſſence of God, 1 Joh. 4.8, 16. ſo Love is the Eſſence of the Soul, and the nobleſt pleaſures, and pureſt joys, are p. 89fetcht in, and conveyed by love into it: every man by ſenſe and feeling knows what a ſecret emanation of ſweetneſs there is from a good that's loved. Its by Love, that every good communicates it ſelf to our ſouls, and they are made capable of a participation thereof, by; and the greater the good is, (provided the actings of love be proportion'd 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 lov'd in Heaven? This it that which will make the joys of glorified Saints, to flower, and ſpring up for ever.

When love is not mutual, and reciprocal, when it is not reflected back again, and the ſoul cannot hear the pleaſant, and earneſtly expected Eccho (I love thee) from the amorated object: And when no alternate exerciſes of this paſſion can be perceived, then many times it produceth ſtrange inquietudes, and perturbations of mind, exceſs of grief, beſotting Melancholy, reſtleſs commotions of ſpirit, and ſometimes wearineſs of ones preſent life, p. 90and being, and then its ſo far from being the cauſe of the Amoriſts felicity, that it creates his greateſt miſery; and when all its hopes of a ſutable reſponſe and anſwer from its object are exſpired, then 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 Maſterdome over the ſoul, (enfeebled and conſumed with its flames) Nero-like, it would rip up the womb, and tear out the bowels of its own Mother. And under this miſerable fruſtration, and deplorable diſappointment, its like an enrag'd man, who when he cannot be revenged upon the perſon, that hath highly affronted, and offered great indignities to him, he will tear his own hair, and fleſh, and execute his fury upon his neareſt relation, or the man that is next to him.

But Heaven admits of no ſuch thing; for there the glorified Saints ſhall not, yea cannot poſſibly love God ſo much, as they ſhall be loved by him; for they love him but according to their perfect, finite goodneſs; but he loves them according p. 91to 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 ſhal their pure and holy ſouls be lodged for ever. O how ſweet, and pleaſant will that Heaven be, where perfect created, and perfect intreated love ſhall meet 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 p. 92counſel which we have in Iſa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voyce of his ſervants, that ſitteth in darkneſs, and ſeeth no light: let him trust in the Lord, and ſtay himſelf upon his God. That text, ſhall never be preach'd upon in heaven, for the 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-judgings, Miſ-conſtuctions, Hard-cenſures of each others Actions, Quarrelling about Property, too much Self-love, Difference in Judgments, Pride, and Emulation, Imbetter 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 p. 93be 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, then 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.Rev 4:8Rev 4:5Rev 4:7Rev 4:9 and as they do dwell together, ſo we may rationally ſuppoſe p. 94they 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 joyns all hearts together? When conjugal Love is kept up in it's truth, and ſtrength: How delightful and unwearied a converſe is there betwixt Man and Wife? And if uniting and knitting Love (according to Pſal. 133.3.) render all Communities and Societies ſo ſweet, how incomparably pleaſant then p. 95muſt Heaven be, which is perfumed throughout with Love, where Love is moſt immixt and pure, where the Love both of God, Angels and Saints meet together. Where Love is not only compleat, but perpetual, which ſhall never be ſhut up, and buried in the depths of ſorrows, nor breath out its laſt by violent and forced ſeparations, as the Love of the neareſt Friends and the deareſt Relations ſoon-or later doth.

And hath Love ſuch a vertue in it that if Friends be caſt into a loathſome Priſon together, it can turn it into a pleaſant 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 fulneſs of Love.

5. Superlative Excellency, this I have ſpoken to before, and therefore ſhall not dwell long upon it now, but ſeeing its a a ſubſtance in Heaven, it muſt be moſt excellent. 1. Specifically, and in reſpect of kind. This ſubſtance being in Heaven, p. 96it muſt be diſtinct from any ſubſtance here upon Earth; and as far as the Coeleſtial Bodies excel Terreſtrial, ſo far muſt this ſurpaſs the other. And being Eſſentially the very glory, and bleſſedneſs of God himſelf, what can compare with it? Not Gold, nor Pearls, nor Princes Crowns, though they could be heaped up, as high as the higheſt Mountains, or could be made to reach the Sun, and Stars; yea, the higheſt Heavens. 2. Gradually, for meaſure here is nothing wanting. Heaven imports moſt abſolute Perefection. All earthly Subſtances are defective, and imperfect, and therefore uſually they that have moſt of them, would have more, and ſeldome ſit down, and ſay they have enough. This makes Kings ſo deſirous, and induſtrious to enlarge their 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 intrinſick 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 p. 97cannot fill and ſatisfie the ſtomach; and ſo what little value is to be put upon all theſe worldly ſubſtances, that can never fill and ſatisfie the ſoul: But when the ſoul is poſſeſt of this celeſtial ſubſtance, it ſhall ſay, I need no more, nor no other: According to that Axiome deſiderium boni imperfectioris ceſſat, acquiſito perfectiori. The ſupream excellency of this ſubſtance is Rhetorically ſet forth, and diſplayed by the Apoſtle in 2 Cor. 4.17. where its called a weight of glory, to ſhew the abundance and greatneſs of it, and ſuch an one as is far more exceeding. foreign, 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. Its as much as if the Apoſtle had ſaid, that all Hyperbolical expreſſions fall far ſhort of this glory; ſuch is the tranſcendent p. 98excellency of it. Much might be ſpoken of it, but when all is ſaid that the moſt Florid and Rhetorical Tongues of Men or Angels can, it will but diſparage it. And when the Saints come to poſſeſs it, they will ſay as the Queen of Sheba did concerning Solomons glory: The half of it was not told them. Finite created good is uſually better in the expectation then fruition; but infinite increated good is infinitely better in the fruition, than it can be in the expectation.

6. This ſhews that the happineſs of the Soul is local. It is not every where, not any where, but limited, and confined to a particular place, and that this happineſs is diſtinct from Heaven it ſelf, as much as a Treaſure is from the place where it is laid up, or a man from the Room where he lodgeth. There are a Generation of men (as hath been already ſaid, and ſpoken to in part) that would poſſeſs the World with a beleif, that all the Heaven, or Hell there is, is within a man, that is, all happineſs or all miſery, that he ſhall either enjoy, or ſuffer, is in his Soul, and where ever he is, and goes he carries his Heaven or Hell about with him. This is indeed a truth in a ſenſe; but as it's oppoſed to a place where the p. 99righteous 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 Prophaneſs, to the moſt Nefarious Courſes, and profligated flagitious Practiſes in the World. Thoſe that do read and believe the Holy Scripture (Rom. 3.2. Thoſe Oracles of God which give clear and 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 fain'd was alwayes gnawing, and preying upon Prometheus his Liver while chain'd to the Mountain Caveaſus) and p. 100the Heaven within a man, (which every one hath, to whom the Love of God through Jeſus Chriſt is manifeſted, and the Remiſſion of his Sins, is Seal'd up in his moſt precious Blood) there is a Local Hell where as in a 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, bettter than any Goods the Saints can be be robbed, and bereaved of, or the hands of violence can tear from them. But becauſe I have ſpoken to, and explained in part this already, I ſhall onelyonly add theſe two things which it involves in it. 1. What encouragement Saints have, and how reaſonable a thing it is, that they let go, and part with their Goods for pure Goſpel Religion, and the ſake of Chriſt, ſeeing they have that which is better. They have it in hope, and if they do this, they ſhalt certainly have it in fruition. Who will not part with a leſs perfect for a more perfect good? this every mans Reaſon p. 101will 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 imbecillity and impotency of Reaſon, as well as a want of Faith, and Religion it ſelf to ſtick at this; and make it a Stone of 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, ſutable to his own Nature, hee's only conducted and led by ſenſe; hence that which ariſeth from the good, proper to ſuch unreaſonoble nature, may rather (as ſome ſay) be called delight, then 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, p. 102and 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 onelyonly 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 mens joys onelyonly 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 byaſſed 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 onelyonly rational, when the underſtanding, and reaſon guides the noble elective faculty of the Soul, (the Will) cheifly in its choice of good. And the better the good is, which under Conduct of Reaſon is thus choſen, the more rational muſt the joy be that iſſues from it. Its ſuch a joy as there is the ſtrongeſt, and beſt Reaſon for a joy p. 103that moſt becomes, and is moſt agreeable to a rational immortal Soul.

Hence it comes to paſs, that the Saints in the faithful diſcharge of their duty towards God; parting with all inferiour good; for this better Good, and 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 mans parting with a leſſer, viſible good for a greater, (and rejoycing 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 irrationallity of their joy (that's but like the crackling of Thornes under a Pot, Eccleſ. 7.6. Prov. 7.20. or like the laughing and ſinging of a Fool when he is going to the correction of the Stocks.) and how much their Reaſon was debaſed and trod under Foot by the uſurpt Dominion of ſenſe, and their bruitiſh paſſions over it; while they made choice of a fleſh pleaſing good, p. 104before 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 it's immortal nature, and Eternal duration. Were this ſubſtance fleeting and fading, as all are here below, it were not ſo highly unvaluable, ſo eligible. 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 wither; therefore are they ſo inconſiderable, and ſo little to be regarded. And becauſe all worldly honours are ſo ſoon Eternally clouded, and ecclipſed, are they ſo little to be admired, and doted upon: The longeſt Eternity is the Glory of this ſubſtance, and this is the Reaſon why it ſo far ſurmounts them all, it's an abiding ſubſtance.

1. Subjectively in it ſelf conſidered, thus it's always the ſame, it's not 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 p. 105lower, 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 it ſelf is always the ſame, or like the Lawrel that is alwayes Green, or the enduring Scarlet that is died in Grain.

2. Objectively, To them that once poſſeſs it; when once it's ours, it's ours for ever. Many men are thrown out of their rightful Poſſeſſions, many men are neceſſitated to part with them to prevent ſome conſiderable miſchief, and evil, and ſo to free themſelves from a greater, muſt undergo a leſſer miſery. But the Saints ſhall never be caſt out of theirs, or be under any Neceſſity to part with them. Sometimes Mens Earthly ſubſtance, and Treaſures do leave them, Prov. 23.5. Wilt thou ſet thine Eyes upon that which is not, for Riches p. 106certainly make themſelves wings, they fly away as an Eagle towards Heaven, Prov. 27.24. For Riches are not for ever, &c. And if they do not leave them, they muſt certainly leave their Treaſures; but this Coeleſtial ſubſtance admits of no ſuch thing. It's not like an Earthly Inheritance, in the Poſſeſſion of which each one ſucceeds another, that's like a Stage whereon one Acts a part for a few dayes, and then goes of, and comes no more; to make way for another. Were it ſo in Heaven, the very foreſight of the loſs would quickly darken, and conclude their Joys, and make their Sun to ſet, and turn all their ſweetneſs into 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 ought 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, Moneths nor Years; p. 107having a continuing Now: to rejoyce, and ever rejoyce; to be happy, and ever happy; rich, and ever rich; honourable, and ever honourable; what ſweet and raviſhing words are theſe? It's this word (Everlasting) that makes this ſubſtance ſo much better than all the riches that a thouſand worlds can afford to us. Eternity is the only jewel in the Saints Crown, Rev. 2.10. This is the Crown of their Crown to be flouring and flouriſhing upon their heads for ever. Princes Crowns may be blown off their heads with the breath of Mortals, or ſnatcht and pluckt away with the hands of 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 irreſiſtable death their heads ſhall be removed from their Crowns, and they ſhall be tumbled down from their Thrones. But the Saints, and their Crown and Throne ſhall continue for ever together, 2 Cor. 4.17. their Glory is called foreign, a weight, not only for the greatneſs, and abundance of it (as hath been noted) but the firm ſtability and immovableneſs p. 108of 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: Its therefore foreign, 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 chearfully part with that ſubſtance which is meaſured with a few moments of time, for that which is coextended with Eternity: And oh! what folly poſſeſſeth them, and what's their debility of reaſon, who will not do it Having now diſpatcht this third and moſt conſiderable particular in the propoſition, I ſhall proceed to the next, in order as they were at firſt laid down to be ſpoken to: Therefore

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

1. By Divine Revelation. Had not God firſt made it known to them, it could never have been known by them: but its clearly diſcovered in the ſacred Scriptures, p. 109in the writings both of the Prophets and Apoſtles, though more plainly and fully in the latter. Its true, the dim twi-light of Nature helps moſt men to ſome very low, imperfect and confuſed Notions, and obſcure glimmerings of a future happineſs in another world, when they depart this; but it can make no ſuch diſcovery of an Heavenly Glory and Bleſſedneſs, what it is, and wherein it conſiſts, as the word of God doth.

The Heathens had their Elyſium, a place (as they conceiv'd) of all 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 agreable to his Laws, but ſtill are groſly 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; Its the Goſpel that brings life and immortality to light, 2 Tim. 1.10. The word foreign ſignifies Res ipſas occultas in lucem proferre, ſeu reddere viſibiles, p. 110& 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 involv'd, and envelop'd in dreadful darkneſs, which they ſee the beatitude of Heaven by.

2. By divine illumination of the Soul: For any man to know this Heavenly ſubſtance; it is not ſufficient that there be a light without to manifeſt it, but there p. 111muſt be a light within (like an eye to the ſoul) to behold it. Let the Sun ſhine never ſo brightly; let all Clouds be chas'd and driven away, and the 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 p. 112and immortality it brings to light: Alas! their ſouls are not from Heaven enlightned; and though the light doth ſhine, yet their ſouls are wrapt up in Clouds, and darkneſs; and that darkneſs cannot comprehend that light, 1 Joh. 5.

Every man, according to the meaſure, and degree of divine light that ſhines into his ſoul, forms his Notions, and conceives Idea's of the future bleſſedneſs: If his light be but common, or of a low degree; then his Notions are leſs clear, more 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 ſutable thereunto; and no more than you can make a man p. 113that hath his eyes in his head, and his ſight clear, believe that the Sun ſhines not at Noon-day, or that he ſees not Trees and Men diſtinct from Mountains; can you make a ſoul thus ſpecially enlightned 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. p. 114So 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 then 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 Adams 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 payed, before there can be either ſeiſin in Law, a right to it, or ſeiſin in fact, an actual poſſeſſion taken. And this is that which none can, or could ever do, but he that hath done it, the Lord Jeſus Chriſt, by his moſt precious blood, the effuſion whereof was to ſatisfie the Law, whereby p. 115their title to this moſt bleſſed inheritance is renewed, and regain'd, 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 anſwer'd by him) ſo far they know they have this purchaſed poſſeſſion in Heaven, and this knowledg ſhall never prove fallacious, it ſhall never deceive them; and indeed there is nothing in Heaven will make the Inheritance more ſweet, and fill the ſouls of the glorified Saints more with perpetual raviſhments than to ſee clearly, and know perfectly that unmatchable Love, that engaged, and prevail'd 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 p. 116the ſpoiling of our goods upon ſuch a knowledg? 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 rejoyce 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? Its becauſe it ha… not ſo great an intereſt in their Wills a… it ought to have: for the preponderating byaſs of their Wills is towards the world and not God, nor Religion: No man ca… ſtick at the parting with his Wealth fo… this, but for want of Will; for the Wil… hath potentiam executrice…, and an imperative p. 117force, 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, then 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; p. 118he 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 co-equal with and proportioned to it, and he hath a a Heart to do more (which is known to the Sercher of Hearts) but cannot, then is he not culpable, or inexcuſable, but God accepts thereof. If the Heart lead, all that have no impediment, and 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, onelyonly the Lord be with thee.

Though a remiſs and inferiour 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 p. 119of our Salvation; onelyonly 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 Apoſtacy) their grumbling, or raging; they ſay their Hearts are for the truth, the beſt Religion; the pureſt way of worſhiping God; and for the moſt profitable way of Preaching. And God accepts the Heart, and the Will for the Deed. O prodigious Hypocrite! be aſtoniſhed, O yea Heavens at p. 120this, and be horribly afraid! We will grant that theſe men have an Heart, and a Will for Religion, but it's that which is Inferiour, and not Superiour to the Will, and Volitions they have for the World, and their Eſtates, it's divided between contrary objects, and it's ſtrongeſt inclination is towards the more vile, and baſe, the Creature, and Earth as oppoſed to God, and Heaven; the former hath plainly their chuſing Will, for to that do they adhere moſt, and cleave the faſteſt. That Will, and Heart which they then pretend to have, is abominated, and rejected by God, (who will either have our actual choice, and the prevailing part of our Wills, or hee'l have none) and ſhall never ſtand them in ſteed, or be the leaſt helpful and advantageous, to them at the day of Judgement, to prevent their being turned into Hell, with the greateſt Oppoſers and Perſecutors of Religion, Rom. 10.9, 10. Matt. 10.32, 33. Mark 8.38. Would this ſerve their turn, then might the groſſeſt Sinners, who live where the Goſpel is preached, and under the diſcoveries of ſalvation by Jeſus Chriſt, eſcape everlaſting Condemnation; becauſe there is a willingneſs in all p. 121ſuch 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 inferiour good, (that is what they judge to be ſo, though an evil, or perhaps in it ſelf it may be a natural good) either equally with, or rather then them. How many Avaritious, 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 Honors, and unchaſt 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 p. 122Chriſt, implies as the principal, and cheif thing, the ſtrongeſt byaſs of our Wills towards Chriſt, and Heaven; for this was eligible to the Hebrews, and choſen by them: It was no force upon them, as in time of War; when, without the conſent of any mans will, his Goods are often taken away. But as it's ſaid of Moſes, Heb. 11.25. They choſe this rather than to betray the Truth.

2. Great Patience, Patience which is the ſtrength and power of the Soul to endure greivous things, which is the breath of the Soul, whereby it holds out long, and perſeveres in the Race of Chriſtianity to the end. To take joyfully the ſpoiling of our Goods, this muſt be in more then an ordinary meaſure, and degree in us; for one that's impatient under ſufferings, that frets, and fumes, and chaſes, and rageth, and railes at, and conceives revenge againſt perſecuting Enemies, can never rejoyce when thus wronged, and oppreſt: Impatiency, and ſuch joys are inconſiſtent. A Chriſtian muſt be ſo patient, as that the raging Sea of Paſſion may be ruled, the Waves of wrath appeaſed, and ſtilled, the Surges, and Billows of Fury, with all p. 23inward Storms, and Tumultations aſſwaged: We muſt be calm, ſedate, and compoſed within if we will rejoyce when we ſuffer for Religion. Patience is of a very great uſe, needful for the accompliſhing, & atting of many things, which concern a Chriſtian, ſo particularly this Joy whereby his cauſe is ſo much honoured, without this he 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 rejoyce in as much as ye are Partakers of Christs 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 p. 124Hebrews 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 ſeldome 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 alwayes learning, he's never ſo perfect in as he ſhould be. Matt. 16.24. Mark 8.34. Luke 9.23. In Self-denial conſiſts the Vital part, and power of Godlineſs, and Religion, without which we can no more be ſincere Chriſtians (whatever our profeſſion may be) then 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 Profeſſours cannot p. 125deny 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 mens Superfluities will bear, and defray the expences, the coſts and charges of Religion) much leſs thoſe things that ſeem more neceſſary for the maintaining of their Lives, and beings in the World: but till a man be of that frame of Spirit, to deny his Wealth, and Riches, and ſo be willing to be made poor for the ſake of Chriſt, (which both Ministers and private Chriſtians muſt do, 1 Cor. 4.11. 2 Cor. 6.10. Phil. 4.12. Heb. 11.37, 38.) they cannot perform this duty of parting with their Goods joyfully for him.