The Excellency of the Heavenly Substance, Treatise · Application

The Excellency of the Heavenly Substance · Treatise · Application

p. 136The Application of the Doctrine thus explained.

The firſt Uſe may be by way of Information.

1. Infer. FIRST from hence infer that the joy which ſprings from an Heavenly Subſtance, that's a ſweet ſtream from that upper fountain; can ſubſiſt, & live in the ſoul, in the want of outward, & earthly comforts. Its not depending upon ſenſible things, and preſent enjoyments; upon a great eſtate, and a copiouſneſs p. 137of wealth, dignities, and honours, or ſuch foeculent and droſſy things here below. This is too noble and ſweet a Lamp in the ſoul, to be maintained and fed with ſuch impure Oyle. This is the reaſon why Paul and Silas could ſing in a priſon, and in the ſtocks, Acts 16.25. why Paul was ſo filled with joy, and exceeding joyful in all his tribulations, 2 Cor. 7.4. why he could ſay; he, with others,foreign, it notes the moſt exuiting Joy. did glory in tribulations, Rom. 5.3. why the Prophet Habakkuk could ſay, chap. 3.17, 18. Although the Figg-tree ſhall not bloſſom, neither ſhall fruit be in the Vines: The labour of the Olive ſhall fail, and the fields ſhall yield no meat; the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls; yet will I rejoyce in the Lord; I will joy in the God of my ſalvation. And this is the reaſon why the Heroick and bleſſed Martyrs had ſuch a redundancy of joy in the midſt of torturing flames, and under the moſt exquiſite torments. And no leſs doth that great emboldening and encouraging promiſe hold forth, in Matth. 19.29. And every one that hath forſaken Houſes, or Brethren, or Siſters, or Father, or Mother, p. 138or Wife, or Children, or Lands (that is, the neareſt and deareſt relations, and all poſſeſſions) for my Name ſake, ſhall receive an hundred-fold, and ſhall inherit everlaſting life. The hundred-fold promiſed concerns not another world, but this; or not eternity, but time; as we may ſee by comparing this Scripture with Luke 18.30. Mark 10.30. And yet, though this may, and is ſometimes made good in the plain literal ſenſe (a certain number being put for an uncertain, an hundred-fold for manifold, as the other Evangeliſts explain it) and in ſpecie; yet it is not alwaies ſo: And though the former ſenſe, according to the judgment of ſome, may be true in part; yet its not in the whole only, ſo far as the nature of the thing will ordinarily admit of it; for an hundred Wives, and Fathers, and Mothers, &c. are not to be expected, though a far greater eſtate may, than that which is forſaken for the Name-ſake of Chriſt. Therefore the performance of the promiſe is to be underſtood eminenter; that though God doth not give thoſe things formally, and ſpecifically, yet he will do it eminently. What are relations and poſſeſſions for? but comfort: Now when there is by p. 139any a dereliction and forſaking of theſe for Chriſt, they ſhall have that in God, and receive ſuch exuberant conſolations from him, which all the creatures would be to him (yea and far more) if they were multiplied an hundred times. Did all that profeſs the Chriſtian Religion firmly believe this; or did they but feel and taſte, before they are called to ſuffer for their Religion, thoſe ſweet and pure joyes that are an effluence from God and Heaven; did they not really think their principal (if not all their) comforts to be wrapt, and bound up in their preſent enjoyments, and poſſeſſions; (and all becauſe Senſe is the great Dictator to them, and their ſouls lye ſo much under the dominion thereof) ſo many of them would not deſert in the day of tryal, their moſt noble Religion, as they do. The enemies of the Saints, when they drag them to priſons, and ſhut them up in dungeons, and ſpoil them of their goods, they conclude they have hereby made them miſerable, and revenged themſelves upon them, not knowing, nor conſidering what an effectual courſe they have taken to make them more happy: How they have taken away puddle waters, that they may p. 140more freely and plentifully drink of fountain waters; that they have removed their Candle-light, that they may enjoy more of the Sun; that they have deprived them of the Earth, and the creature, to make way for their poſſeſſing more of God and Heaven. Senſual ſouls, and worldly-minded men, wonder often at the Saints comforts, when they ſeem to be denuded and deveſted of all, not knowing, as our Saviour ſaid in another caſe, that they have meat to eat which they know not of, John 4.32. The ſweet effluvium's of theſe joyes, and their ſecret illapſes into holy ſouls, cannot by all humane or diabolical malice and power be obſtructed, or intercepted; they have their occult conveyances and communications to the ſouls of ſuffering Saints, elſe the Hebrews had not taken joyfully the ſpoiling of their goods.

2. Infer. Secondly, How wiſe a choice they make, that leave and abandon this world for the ſake of Chriſt; ſeeing they do not deprive themſelves of preſent joy and comfort; and likewiſe render themſelves capable of a better, and more excellent ſubſtance by it. It matters not what hypocritical Profeſſors cenſure them for, who think it their greateſt wiſdom p. 141to ſecure what they have, whatever becomes of the Goſpel, the pure Chriſtian Religion, and the Intereſt of Chriſt in the world. They may ſecretly deride them for imprudence, raſhneſs, inconſiderateneſs, and perhaps worſe; with the openly profeſt and declared enemies of the Lord Jeſus Chriſt; but when theſe children of the Kingdom are caſt out into utter darkneſs, Matth. 8.12. and ſee theſe (now judged fools) inheriting everlaſting life, and light; then, when its too late, will they be convinced of, and juſtifie their wiſdom. Its an amazing and confounding thing, to conſider how ſtrong, and unto how high a pitch mens reaſon is raiſed, when it's exerciſed about earthly things, and is to paſs a judgment upon them, and how enervated and enfeebled; and at what a low ebb it is, when it comes to be acted about heavenly things, and is to paſs a true judgment upon them. Its rare reſpectively to this, to find a man that's compos mentis, that hath his right wits; but moſt men here, are like to ſome mad-men, who will diſcourſe ſoberly and rationally, till that be the ſubject, which was the firſt occaſion and cauſe of their madneſs, and then they quickly p. 142diſcover their diſtemper: And as ſuch phrenetical perſons think all men ſo but themſelves, and judge the moſt ſage diſcourſes to be but folly: Even ſo world-minded Hypocrites, with the large generation of Senſualiſts in the world, think the wiſe traffick and trade of a few Saints for Heaven and Eternity, (while they adventure, and ſometimes loſe all their worldly enjoyments for the ſame) to be a moſt unadviſed undertaking, to bewray much debility of reaſon, if not ſome phrenſie, to have ſeized upon them. And though perhaps they will not alwaies; or all of them will not thus explicitly and openly brand them with folly and madneſs, yet they will do it implicitly and tacitly, either by aſcribing what they do, to ſome ſullen obſtinate humour (for they who will ſo gratifie this, hazard and loſe their eſtates, and outward comforts are moſt egregious and enormous fools; do I ſay fools? yea highly inſanous and ſit for Bedlam) or to too much niceneſs and and over-ſcrupleneſs of conſcience, which doth ſufficiently put the fool upon them, while it aſſerts the exility (and almoſt nothingneſs) of ther reaſon. But true Believers can live above all theſe reproaches, p. 143and patiently wait till their wiſdom in another world be avoucht & juſtified by Chriſt; or their viſible and moſt glorious enthronement there do clearly demonſtrate, not only the verity, but the ſupereminency thereof, and what it's moſt noble origin and diſcent was,James 3.17.Jas 3:17 when ſo much unknown unto, diſdained and viliſied by the World.

3. Infer. Thirdly, That Aſſurance of Heaven is attainable here upon Earth; it may be had, though all the children of God have it not; it's no impoſſible thing to be obtained; for if it were, that counſel and command (which makes it a duty) were vain, which we have, 1 Pet. 1.10. Wherefore the rather, Brethren, give diligence to make your Calling and Election ſure: Which words are not to be underſtood of an objective, but ſubjective certainty, ſure to our ſelves in our own hearts and conſciences. When the Hebrews knew in themſelves that they had in Heaven this better and enduring ſubſtance, it implyes (as hath been noted) that they had ſome aſſurance of a right to it, and a poſſeſſion of it. But this was not proper and peculiar (as a priviledge) to p. 144them; but it's that which Saints now, and to the end of the world may have likewiſe. It muſt indeed be acknowledged, that aſſurance of our ſalvation is not with facility and eaſe, but with arduouſneſs and difficulty (as uſually the choiceſt and moſt excellent things are) obtained. This bright and precious Jewel cannot be brought into the ſoul, but by the greateſt aſſiduouſneſs, painful laboriouſneſs, higheſt and conſtant ſolicitude and care; as the Apoſtolical Exhortation imports; Give diligence, (foreign) which ſignifies all manner of ſtudiouſneſs, ſeriouſneſs, and intention in doing. It requires a cloſe walking with God; an obſervant watchfulneſs over our own hearts; a frequent, impartial, ſedulous exploration, and examination of them, 2 Cor. 13.5. Examine your ſelves whether ye be in the faith: Prove your own ſelves: Which things too many, Chriſtians being too often omiſſive and negligent of, they poſſeſs it not: And whatever aſſurance any man pretends to and boaſts of, that he obtains not in this way, it will prove falſe and deluding, and leave him ſhort of Heaven, and all his hopes of an eternal happineſs, under a moſt miſerable p. 145abortion and fruſtration. If the generality of Chriſtians want aſſurance, the fault is their own. The ſloth and lazineſs, the torpor and ſluggiſhneſs of their ſouls; their oſcitancy and careleſneſs, their inactivity, inſedulity and inconſtancy in the performance of all thoſe holy duties, which are the vital parts of Chriſtian piety, is too frequently the cauſe hereof. The want hereof likewiſe in many, is to be aſcribed to the not exerciſing of their reaſon vigorouſly, and enough; for its uſually (if not alwaies) wrought in a rational way: for as the ſoul of man hath the power of ratiocination; ſo hereby Gods Children muſt argue themſelves into this joyful Aſſurance, which is done by inferring one truth from another, and drawing true concluſions from right premiſes; which are two propoſitions that help them to ſyllogize. The firſt of theſe is Scriptutural, ſuch a Propoſition as is infallibly true, becauſe it is founded in the Word of God: As for example; let it be that, He that believeth on Chriſt, hath everlaſting life, Joh. 3.13. The other Propoſition is experimental. But I believe on Chriſt; now if after a ſerious, laborious diſquiſition, and thorow examination of our p. 142duplicate page p. 143duplicate page p. 144duplicate page p. 145duplicate page p. 146faith, we find it exactly to correſpond, and ſquare with that deſcription, and thoſe characters which God gives of a true and ſaving faith in his Word (which is not impoſſible to find and know, elſe that exhortation and command in the 2 Cor. 13.5. were very futilous and frivolous) then may the concluſion be rightly and confidently drawn, therefore I have everlaſting life. Much in ſuch a way as this (that requires the exerciſe of our reaſon) is Aſſurance wrought, which many ſincere Saints not taking, but waiting for, and expecting ſome immediate teſtimony and witneſs from Heaven, are longer clouded with fears and doubts as to their eternal eſtate. Its true, when all this is done, ſuch may want Aſſurance, both becauſe they may not after a diligent ſearch, experience ſuch a Propoſition (there being requiſite hereunto beſides reaſon, the ſpecial help of the Spirit, which may not alwaies be afforded) and though they may, yet may they haſitate and demurre, and not have the confidence to draw the concluſion; which muſt be done likewiſe by the aſſiſtance of the ſame Spirit; which is ſometimes (though for moſt wiſe ends) denyed them. But yet notwithſtanding p. 147this conceſſion, its moſt probable (if not an indubitable truth) a comfortable Aſſurance by ſuch means (the Spirit concurring therewith) is attained unto; though ſtill it muſt be confeſſed, it admits of ſeveral degrees, and durations, and ſo is not equally in all that have it; neither for meaſure, nor for time. I might diſcourſe much more largely of this Doctrine of Aſſurance, but that would not be pertinent here. I only ſpeak ſo much of it as ſhall make a clear way to the enſuing particular.

4. Infer. Fourthly, Then that this Aſſurance of an Heavenly Subſtance renders it very facil and eaſie to part with our earthly goods. The ſoul that can once ſay, I know in my ſelf that I have in Heaven a better, and an abiding Subſtance, an immortal Treaſure: Its never put to any hard ſtruglings and conflicts, to forſake all the treaſures in the world, when the glory of God, the intereſt of Chriſt and Religion calls him to do it; but with the greateſt promptitude and readineſs; with the higheſt alacrity and chearfulneſs he parts with all. Let the world court, and complement the ſoul never ſo much; make the largeſt promiſes to it; uſe all its blandiſhments and p. 148allurements, with the utmoſt of its craft and skill; and never ſo earneſtly ſolicit the ſame, to hold and keep it faſt, to adhere and ſtick to it; it is inflexible; it will not yield; no conqueſt can be made of it; its hardned againſt them all: It can be no more moved herewith, than a man would be with importunate intreaties and ſolicitations to continue in ſome petite and contemptible Cottage, and little ſpot of ground, when ſome magnificent Seraglio; ſome moſt illuſtrious Palace and mighty Empire were offered to him, and he had a full and infruſtrable aſſurance alwaies to poſſeſs the ſame. If a man were the Abſolute Lord of all the Eaſt and Weſt-Indies, and had as many Pearls, as there are Pebble-ſtones; could accumulate and heap up the Gold of O, hir, as high as the higheſt Mountain, or Pyramides; could he poſſeſs as many millions of the pureſt Gold and Silver, as there are grains of ſand, piles of graſs upon the earth, drops of water in the Ocean, Stars in the Firmament, and moments from the beginning to the end of time; Had he at once as many bright orient Gems and Jewels, with Imperial Crowns, as there are Atoms; as have, or ſhall be hairs upon all mens heads in the p. 149world: Or were he the poſſeſſor of as many Kingdoms; yea worlds, as there are fiſhes in the Sea, fowls of the Air, beaſts, reptiles, and inſects upon earth, yet would his Aſſurance of this one Celeſtial Subſtance (though it were but of the loweſt degree, and no pleropherie and full perſwaſion, that doth exclude, and will not admit of the leaſt doubt) it would make him abandon,Phil. 3.8.Phil 3:8 and reject all as dung and droſs for Chriſt; for his Goſpel, and any truth that hath the ſtamp of his Authority upon it: Yea and all this it would do without grudging, and murmuring; much more without abſorping ſorrow, if not without one penſive thought. The reaſon of this is evident and plain; becauſe there is not ſo great a diſproportion between a mite and all theſe numberleſs millions, as is between them and this one Subſtance, this one Inheritance in Heaven. And beſides, this Aſſurance is never wrought in, or obtained by any ſoul before the prevailing bent, and ſtrongeſt byaſs of its will be unto, and its actual choice be made of this immortal treaſure, which conquers the difficulty of parting with what is earthly.

5. Infer. Fifthly, Then (as connective p. 150with the former, and a further amplification of it) that they who will not chearfully part with, and take joyfully the ſpoiling of their goods for the ſake of Chriſt, cannot have any Aſſurance of this better Subſtance, or any real right and title to the ſame. Its true, ſuch men may be (and many of them uſually are) the greateſt pretenders to Aſſurance, and to the moſt confident Hopes of poſſeſſing Heaven. But alas! all will prove but a vain and vaniſhing dream in the end; and ere long they ſhall awake, and find it to be ſo; if not in this world to retrive the miſtake and errour; yet in another; covered with horrours, and clothed with conſternations; when eternal flames ſhall thorowly awaken, and effectually convince them of that moſt groſs deluſion they layd under; while they thought their right and title ſecured to the treaſures of eternity, yet to honour and glorifie God, (and ſo anſwer the ſupreme and higeſt ends of their lives and beings) and to maintain the Intereſt of their Redeemer in the world; they will not part with thoſe trifling treaſures that are circumſcrib'd, and bounded with a few moments of time, beyond which by the decree and p. 151determination of the Eternal God, they ſhall not paſs: And when they thus awake, and their eyes are thorowly opened, they ſhall ſee, and know, that the Aſſurance and hope which they had a firm and fixed dependence upon, were but like golden Chains (and ſo more pleaſing) that Satan detained, and held them as his priſoners in, till with himſelf he had brought them down into the moſt tremendous Chains of everlaſting darkneſs. Theſe perſons are like to a poor wretched man that I once ſaw in Bedlam, who did ſtronly fancy himſelf, and was fully aſſured that he was a King, and had a real right to a Crown and Kingdom: But alas! (while none could convince him of the contrary) all the while he was in Bedlam (a moſt miſerable Palace for this fanciful Prince to live in, and a very diſconſolate Throne to ſit and reign upon:) And though he would aſſume Imperial Grandeur, and with much ſtate and majeſty deport himſelf; yet he poſſeſſed nothing to maintain it, but in his own imagination. Such a Heaven, ſuch a Crown of life and Glory ſhall theſe one day find (after all their Aſſurance) they are the poſſeſſors of; who would not ſubordinate all p. 152their earthly intereſts and poſſeſſions to Jeſus Chriſt; and who would rather part with his pure Doctrine and Worſhip, than theſe ſhould ſuffer the leaſt impairment and diminution; much leſs would they ſuffer the loſs of all for the ſame. And though theſe men do think they are the only Sophies, the only Oracles for wiſdom in the world, and that the Syſteme of the beſt Politicks, and the Epitomy of all true prudence is in their brains; and apprehending themſelves to move in the higheſt ſphere of reaſon, to be Stars of the firſt magnitude for underſtanding; and admiring their own Intellects, as elevated to the higheſt Zeninth, and ſublimated to the moſt lofty pitch: they judge themſelves moſt worthy of the Chair, to be perpetual and dogmatical Dictators unto all others. Yet it is not long before it will appear both to themſelves, and all others; how much they were void of all true reaſon; what its tenuity and ſlenderneſs was, and how much more mad they were than any of thoſe ſent to Bedlam to be made ſober, to recover their loſt wits, to conſolidate their crackt brains, and redintegrate their crazy and ſhattered reaſon: Oh! you p. 153that are ſo tenacious of a little guilded earth, and glittering clay (as if it were your God, and Supreme Good) that will ſin againſt your very light, debauch your own conſciences, giving them many a deadly ſtab, and mortal wound (and after by various Narcotick and ſtupefactive potions; or by ſome ſtrong enchantments and charms (which are compoſed of a few fine-ſpun and Cobweb diſtinctions) making them for a few daies inſenſible, and laying them aſleep;) rather than you will hazard, or ſuffer the loſs of the ſame for the very Religion that you profeſs, and are denominated Chriſtians from; or for that Religion in its moſt pure and undefiled conſtitutions: Conſider, I pray, betimes, how inauſpicious and unhappy that tenure is like to prove to your immortal ſouls; how certainly and infallibly it doth augurate and portend your loſs of God and Heaven for ever; and that the Aſſurance and hope that now you think you have, will prove a heart-breaking cheat, and be one high aggravation of your miſery to eternity. For if you had ſuch an Aſſurance, you would take joyfully (with the Hebrews) the ſpoiling of your goods for the ſame p. 154pure Worſhip of Jeſus Chriſt. You may as rationally ſuppoſe that the Sun ſhould harden and ſoften the ſame Clay, and the Fire the ſame Wax; or any natural cauſe in an ordinary way of operation, produce the moſt contrary effects in the ſame ſpecifick matter; as that the Aſſurance of a future eternal happineſs, and immortal glory, ſhould make ſome ſo weaned from this world, and mortified to it; and in ſo great a meaſure draw off their hearts and affections from it, that with much facility & joy they can leave and forſake it, when called thereunto; and yet in others, it ſhould ſuffer their ſouls to be ſo faſt glued unto the world, to adhere and ſtick ſo cloſe to the ſame; to be ſo deeply ſunk into the earth, and their riches and treaſures to have that prevailing intereſt in them (as if they were incorporated) that, (though they have the ſame call, and have the ſame Cauſe to ſuffer for, as the propugnation and defence of Goſpel-truth) they will no more leave it, and ſuffer a ſeparation and divorce from it, than they will ſuffer their skin to be torn from their fleſh, or their fleſh and ſinews from their bones, when they can prevent it.

6. Infer. Sixthly That it's not enough p. 155to take the ſpoiling of our goods for Chriſt, unleſs it be done with joy. Some mens darling luſt is more pride, than covetouſneſs; and therefore to keep their credit and reputation among the Profeſſors of Religion, they may run an equal hazard of their eſtates with others in ſerving and worſhiping God; and ſometimes may actually loſe as much as others; yet it's with much more inward diſquietneſs, and diſcompoſure of mind; the reminiſcence of, and reflection upon their loſſes (eſpecially if conſiderable) is with much ſadneſs and ſorrow: Their preſent parting with their goods puts them to much pain, though they will conceal it, that their honour may not be clouded: But this is not acceptable to God, nor approved of by him, becauſe it ſprings not from any prevailing love to him, and his Goſpel; or from a predominant intereſt that they have in their affections. The conflict is not between grace and corruption, or between it and temptation; but between two different luſts, and the one muſt yield to the other; which never demonſtrates heart-uprightneſs and ſincerity.

7. Infer. Seventhly, That both the p. 156taking joyfully the ſpoiling of our goods, or ſuffering for our Religion here depends upon the knowledge and hope of a reward hereafter; and the poſſeſſion of that reward hereafter depends (when called to it) upon taking joyfully the ſpoiling of our goods, or ſuffering for Religion here. This is likewiſe implyed in the Propoſition. The Hebrews doing the one upon the knowledge of the other, ſuppoſeth a neceſſary connexion between them; and that they were convinced effectually of this truth. For who would caſt away that which conſtitutes his happineſs in this world, were it not to gain a greater in another? or who would make himſelf miſerable here, were it not to avoid eternal miſery hereafter? and had not God by an irrepealable Law, and wiſe Sanction, made the one the condition of the other. If it were granted that man, as he is Gods creature, and hath his being from him (which his ſubject ſtate, and and Gods abſolute ſoveraignty and dominion over him are a reſultancy from) ſtands obliged, and ought contentedly to act in pure obedience to him, though he ſhould not hereafter enjoy any unchangeable ſtate of bleſſedneſs, as a conſequent p. 157reward; but after he had done and ſuffered all that's required by his Makers command, he ſhould periſh for ever, or be annihilated, and reduced to nothing: I ſay, if this were granted, how ſoon (what-ever ſome men may talk) would Religion languiſh and expire in the world? what an allay and abatement would it be to the vigour, and fervour of divine affections in the beſt? how would it damp and ſtifle all readineſs unto, and cheerfulneſs in the loyal ſervice of God, and ſuffering for him. So that if God ſhould ſignifie his will, that we ſhould loſe our goods, and ſuffer impriſonment, to maintain his intereſt, and advance his glory in the world, without the promiſe of any future happineſs, and ſo to leave us without any hope of compenſation by it. We ſhould ſoon ſee a prevailing averſeneſs and unwillingneſs in all to it: And we ſhould never have read that the Hebrews, and ſuch a cloud of witneſſes in former Ages, had done it: For we find, that notwithſtanding both the clear revelations, and ſure promiſes of ſuch a bleſſed immortality, and permanent Subſtance in Heaven, with what a paucity and inconſiderable number of men it hath any efficacy, and power p. 158to command and govern their lives, and be prevalently influential upon them to do (but) this one thing for the honour of their Creatour and Redeemer. It's true, all our doing and ſuffering cannot merit ſuch a compenſating faelicity; but yet God (dealing with us as we are men, and have a principle of ſelf-preſervation in us) promiſeth this for our great encouragnment hereunto. And indeed it ſeems very inconſiſtent, both with the wiſdom and goodneſs of that Eternal Being, that's the Supreme Rector and Governour of the world; and a very unlikely and inefficacious way to maintain the juſt honour and reputation of his Government over rational creatures, to command the one, without the promiſe of the other.

And yet it would be as incompitable with, and diſagreeing from theſe and other glorious Attributes of God, to confer upon us, and crown us with the latter, without our doing of the former: And to aſſert the contrary, is a prodigious ſolaeciſm and abſurdity both in divinity and right reaſon; for it were unwarrantably to maim the Notion of God; to conceive and bear in our minds an Idea of him, altogether incongruous p. 159to his very Juſtice and Holineſs. Seeing in complyance herewith, he muſt own them as Heirs of the incorruptible Inheritance in Heaven, who have diſowned and denyed him upon earth; and have preferrd a finite, before his infinite goodneſs and glory. But let the Word of God ſpeak fully in the defence of this truth, Matth. 19. v. 29. And every one that hath forſaken houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands, for my Names ſake, ſhall receive an hundred-fold, and inherit everlaſting life. Now, though this be a poſitive aſſertion, yet it includes a negative (as in Scripture it's frequent) none but ſuch ſhall inherit this everlaſting life; and this will appear to be the proper genuine ſenſe of it, if we compare it with Luke 14.33. So likewiſe whoſoever he be of you that forſaketh not all that he hath, he cannot be my Diſciple. And if no Diſciple of Chriſt, then no Heir of the future glory. All this ſhews us how many (now) of the Viſible Church of Chriſt ſhall be excluded the Kingdom of Heaven, and meet with that moſt dreadful repute, and eternal ſeparation from God. Depart from me ye workers of iniquity, I know not whence ye p. 160are. Luke 13.27. But I having intermixt this Diſcourſe with other foregoing particulars, I ſhall not expiate and enlarge it further, though it cannot be too induſtriouſly and frequently inculcated upon us, who are ſo backward firmly to believe, and to be brought under the powerful and effectual conviction of ſuch a truth.

8. Infer. Eightly, How vaſt a diſproportion there is between the Saints preſent loſſes, and their future gain. This is that which makes them ſo joyfully ſuffer the loſs of all things. The ineffable and unutterable inequality between them is the ſourſe and ſpring of their joy: They have a ſubſtance for a ſhadow; a ſubſtance that's permanent, and perpetual, for that which is withering and fading. Who will not rejoyce to part with a penny for a pound? with one pound for an hundred? with a hundred for a thouſand? with a thouſand for a million? &c. but yet what's the diſproportion between the leaſt of theſe, and the greateſt ſumme, to that which is between an earthly and an heavenly Subſtance? But my purpoſe is not to dilate and amplifie this great truth; having already in part gloſt, and paraphraſ'd upon p. 161it. I ſay but in parts; for who can ſpeak to that fully, which is ſo infinitely above, and beyond the graſp, and reach of his Reaſon; the comprehenſion of his capacity, and the compaſs of his underſtanding? But it is to raiſe the Souls of Saints to a more ſublime, and frequent admiration of the unſearchable Riches of God's free Grace, and exurbetant Mercies, and to fill them with more raviſhing contemplations thereof; which this diſproportion doth ſo much illuſtrate and celebrate; varniſh, and beautify with a matchleſs Glory. That there ſhould be an infinite, and eternal reward for a finite, and temporary Act; and that which we are under an indiſpenſable Obligation to do; and when we have done it, to be ſtill unprofitable Servants. That an Act ſhould be thus rewarded by God, that he ſtands in no need of, that he hath no dependance upon, as Augmentative of, and and additional to his bleſſedneſs; for the uttermoſt contributions of men, and Angels, with all other Creatures, can add nothing to him) And that an Act ſhall be ſo ſuperabundanly recompenced, which is but the employing for Gods glory, and the returning to him what is his own, and what we firſt received from him, what he hath but lent us; or we are ſtill but Tenants p. 162at Will (his property never being alienated.) That we ſhould have as the Apoſtle ſaith in 2 Cor. 4.17. Glory for afflictions; a weight of glory for light afflictions; an exceeding Eternal glory for momentary afflictions. (O! aſtoniſhing Antitheſis) In what extatical, and tranſporting admirations hereof, ſhould the Souls of Saints be in; and certainly more frequently (than they are) they would be ſo, were they but more with the Apoſtle in Reckoning that the ſufferings of this preſent time, are not worthy to be compared with the Glory, that ſhall be revealed in him, Rom. 8.18. And would we but fixedly and ſteddily meditate hereon; our Souls would not be ſo effaete, and barren of praiſes to God as they are. But we ſhould be ever bleſſing, and adoring him for that ſuperfluous, and reabundant compenſation of the very little that we can do, or ſuffer for him. And ſeeing time is too little for this work, we ſhould more ardently long to Triumph in his Praiſes to Eternity.

The conſideration of this vaſt diſproportion between our loſſes and our gain, our ſufferings, and our reward, ſhould wonderfully animate, and encourage us to ſuffer the loſs of all things: it ſhould …l and ſtrengthen our hearts, and fortifie p. 163our Spirits to endure the utmoſt extremity of miſery, and to be inſuperable, and unconquerable in a patient toleration of all Tribulations for the ſake of Chriſt, to promote and advance his intereſt in the World. And certainly were there but an immoration, and dwelling of our moſt ſerious thoughts hereon; we ſhould never dread ſuch ſufferings (which are ever worſe in fearing, then in feeling them) as we do; not be ſo averſe to undergo them as we are.

9. Infer. Ninthly, That one and the ſame Heavenly ſubſtance belongs to all Saints and all Sufferers, for their Lord and Master Jeſus Chriſt. There is but one Kingdom, Matt. 25.34. one Inheritance, 1 Pet. 1.4. One Crown, Rev. 1.10. one Throne, Rev. 3.21. that belongs to them all. It's in the Text, one ſubſtance that all the Hebrews knew they had. If an Earthly Father have many Children uſually the firſt-born Son, or the eldeſt living inherits his Eſtate, if a King have many Sons, the eldeſt uſually is Heir to the Crown. When Jehoſhaphat died the Text tells us, 2 Chron. 21.3. He gave great Gifts of Silver, and of Gold, and pretious things, with fenced Cities in Judah: But the Kingdom gave he to Jehoram, becauſe p. 160duplicate page p. 161duplicate page p. 162duplicate page p. 163duplicate page p. 144he was the first-born. This right of Primogeniture unto Earthly Inheritances, hath ſome Foundation in the Law of Nature. But in Heaven there is no difference, nor diſtinction made among all the Children of God: one inheritance he hath provided for them all, and every individual ſhall have the whole, as all the Inhabitants upon Earth equally enjoy the light of the Sun, when it ſhines unto them, (provided their viſive faculty be alike) ſo ſhall all the Inhabitants in Heaven equally enjoy a Kingdom. Indeed God puts a difference, and makes diſtinctions between his Children in this World; ſome are rich (though but a very few) ſome are poor, ſome noble, (though not many) and ſome ignoble; and he will have the order of Superiority, and Inferiority maintained among them, and to break it is a ſin. Servants though Godly muſt keep in their proper Station, and know their diſtance from their Godly Maſters, and Miſtreſſes; and greatly fear and reverence them, and the baſe for their Piety, muſt not think themſelves equal with the honourable, nor behave themſelves the more immodeſtly, and diſreſpectively towards them (for ſuch a procacious carriage, and malepart deportment, p. 165is a violiation of the Law of God, Nature.) But in Heaven all theſe diſtinctions ſhall ceaſe, Maſters and Servants, Parents and Children, the High, and the Low, the Rich and the Poor, the Noble and the Ignoble, Kings and their Subjects ſhall ſtand upon equal ground; therefore they ſhall be all Kings, Rev. 1.6. What thoſe different degrees of Glory are, that ſome aſſert ſhall be in Heaven, proportioned to the attained degrees of Grace upon Earth, (and which ſome places of Scripture ſeem to point at,) is ſomething difficult to underſtand, and to give ſatisfactory Anſwers to thoſe Objections which might be raiſed againſt the ſame. The eſſential bleſſedneſs, and glory of the Saints is the ſame, its one Subſtance, but ſomething accidental there may be to increaſe, and heighten the joy; as there will be in Hell to increaſe the Sorrows and Miſery of the damned; and to make the damnation of ſome greater than others, Matt. 23.14. This truth I thought fit to infer, to comfort thoſe that are the Children of God, but whoſe condition is low and mean, and expoſeth them to the ſlights, and contempt of the World. And to make them contented therewith for a few dayes; notwithſtanding all the affronts and indignities p. 166they meet with from the Strutting Gallants upon Earth, and while perhaps they meet with too diſdainful, and diſreſpectful a carriage from their fellow Chriſtians, and Brethren who are Superiour to them for wealth. It likewiſe may adminiſter abundant conſolation to thoſe that have but a very little loſe for to Chriſt, whoſe Eſtates are ſo exigious, and ſmall that its perhaps their grief, and trouble, they have no more to adventure, and part with for him. Let all ſuch know they ſhall be as well rewarded in Heaven, as thoſe who forſake the greateſt Treaſures for him; for its their All and ſo demonſtrates their ſincerity, and the ſupremacy of Gods intereſt in their Souls: Therefore as our Saviour ſaith, whoſoever ſhall give to drink a Cup of cold Water (that is when he hath no better Liquor to give) in his Name to his Diſciples, and becauſe they belong to Chriſt, ſhall not loſe their reward, Matt. 10.42. Mark 9.40. And as when the poor Widdow caſt her two Mites into the Treaſury, it was highly applauded and approved by Chriſt, and as acceptable to him as the much which was thrown in by the rich, and no doubt as highly rewarded by him in Heaven, Mark 9.41, 42, 43, 44. ſo thoſe that loſe their p. 167Mites for Chriſt (and have no more) ſhall, be compenſated with as maſſie a Crown of immortal glory, as they that loſe their Millions. (if any ſuch can be found) And as our Saviour ſaith concerning that poor Widdow that ſhe threw more in, then all the rich that caſt into the Treaſury, ver. 43. For ſaith he all they did caſt in of their abundance (what they might well ſpare) but ſhe of her want did caſt in all that ſhe had,foreign all her life. even all her living; ſo thoſe Chriſtians that leave and loſe that which in it ſelf is moſt contemptibly minute for Chriſt, when its their living (that is all their means that have to live on, or to maintain their Lives) its of greater value, and more in the account of Chriſt, then that which is loſt by the rich, when its not their All; not the total of their Eſtates: but ſtill a ſufficiency is reſerved to live upon. VVhat is tranſlated the VViddows living properly ſignifies her Life. VVhen a poor Chriſtian, therefore offers and ſacrificeth his petite ſubſtance, his tenuous and ſmall pittance to Chriſt, to advance his glory, and Kingdom in the VVorld, he ſeem to offer, and ſacrifice his life, and its as greatful, and acceptable to Chriſt as if it were the ſame. And p. 168I think that Chriſtian who will loſe his whole Eſtate (be it more or leſs) for Chriſt, will loſe his life too: But this is certain, that he who will not adventure, and forſake the one, will not hazard, nor lay down the other.

Tenthly, From hence infer, that the poſſeſſion of this Heavenly Subſtance will not admit of, nor conſiſt with any grief and ſorrow. If ſincere Chriſtians can joyfully ſuffer from the very foreviews of this ſubſtance, and the praebibations and foretaſts of its effluent ſweetneſſes and pleaſures; certainly no mortal can declare what joy the full poſſeſſion of it will afford. The hope that Princes have of Crowns and Kingdoms, raiſeth their joy above an ordinary pitch: but when the day of actual Coronation and Inthronization comes, then their triumphs ſurpaſs. Thus Gods children rejoyce in hope of a future Crown, Rom. 5.2. and their joy ſurmounts the joy of Princes: but when they hear thoſe words, Matth. 25.34. Come ye bleſſed of my Father, inherit the kingdom prepared for you from the foundation of the world. And when they ſhall be crown'd by their deareſt Redeemer in the preſence of all the holy p. 169Angels: And he ſhall further ſay unto them; Seeing you have overcome the world, and the fleſh, now boldly aſcend my Throne, and ſit with me thereon: even as I alſo overcame, and am ſet down with my Father in his Throne, Rev. 3.21. What ſhouting for joy will there then be? All Triumphs, and Exultations at Inaugurations and Inſtalments here, are but dark reſemblances of what will then be. Certainly ſighs, and groans, and tears they ſhall know no more. To uſe thoſe words of the Prophet Iſaiah, Chap. 51. ver. 11. The redeemed of the Lord ſhall return, and come with ſinging into heaven (inſtead of Zion) and everlaſting joy ſhall be upon their head: They ſhall obtain gladneſs, and joy; and ſorrow, and mourning ſhall flee away. How inconceivably ſweet muſt their ſolace then be? What voluptuouſneſs, and delectations can be like to theirs, who can imbibe and drink in freſh pleaſures from the fountain like to them? But in the explicatory part of the Propoſition, having ſaid ſo much to this already, I will extend the diſcourſe no further; yet I thought fit to add this little, (it being a rational deduction from the Doctrine) to renew the Guſto and taſte of the former, and to refreſh the Readers p. 170memory of what hath been ſpoken of the Delectability of this Subſtance as it's in Heaven.

Ʋſe 2. The ſecond Uſe.

Secondly, Then it may be uſeful by way of Counſel and Exhortation, unto all that profeſs the true and pure Chriſtian Religion, and Apoſtolick Faith, that they would put this Doctrine in practice when call'd to it: that they would never betray nor renounce it, nor in the leaſt recede from it, to have an Eſtate (though never ſo great) or that they may proceed in the coacervation and heaping up of their riches and treaſures. If we acknowledg and believe the Sacred Scriptures to be the only directive, and conductive Rule to our ſupreme, and ultimate End; our everlaſting, and future Bleſſedneſs; and that nothing can be conſtitutive of Gods Worſhip, but his own Commands, and Inſtitutions: and that whoſoever would mix any thing therewith, or add any thing thereunto, as parts of that Worſhip; do uſurp and invade the Divine Prerogatives, and violate the peculiarities of the Godhead. Why ſhould we wrong our own ſouls in contracting p. 171ſuch great guilt, either by forſaking that Rule for another, to avoid ſome pecuniary mulct impos'd upon us, or by neglecting the true and pure Worſhip of God, and complying with that which is falſe and corrupt; and not from any conſcience (though erroneous) or blind zeal (which many have) but to ſecure a baſe ſordid intereſt. To be content to hear **2 Cor. 2.17. foreign. i. e. By fraud, and baſe acts, play the Huckſters with the Word of God; or like deceitful Vintners, who for gain mix Water with Wine, or decayed Wine with that which is generous and good.2 Cor 2:17ſophiſticated Doctrine, and joyn with others in an adulterated vitiated worſhip (and which we know to be ſo) for ſome worldly advantage; either to prevent the total loſs, or ſome diminution of our Eſtates, (which alas! too many do;) is a moſt clear demonſtration that we are not acted by the ſame ſpirit the Hebrews were, nor poſſeſſed with the ſame Principles of Religion which they had. This Counſel belongs

Firſt, To the Miniſters of the Goſpel. Reverend Sirs: Though I am unworthy to give advice and counſel unto you, from whom I ſhould receive it: yet as Elihu ſaid in another caſe, Suffer me a little p. 172to ſpeak on Gods behalf; and if it may conſiſt with modeſty, let me ſay as he ſaid, Job 32.10. I alſo will ſhew my opinion. You have an high and honourable calling; which doth not ſtain the nobleſt bloud (for however it be undervalued and had in contempt now, yet one day the Miniſterial function will appear to be no blot to any the moſt honourable perſons Eſchutcheon.) And as it derives its honour from its Authour, (the great and eternal God, whoſe Embaſſadors you are, and who hath advanc'd you to this dignity above others, (and from its object, (the glorious Goſpel of Jeſus Chriſt:) So you ſtand oblig'd to do every thing that may maintain the Honour of the one, and promote the Intereſt of the other in the world. And there is nothing that doth more efficaciouſly conduce hereunto than your Aſſiduous and faithful, and conſtant preaching, whatever ſufferings you expoſe your ſelves unto, and undergo thereby; for otherwiſe how can it be evinced to an oppoſing world, that you really believe the goodneſs of your Cauſe, the verity and truth of that Doctrine which you preach, the future immortal Glory which it doth diſcover, and that it is a ſufficient compenſation p. 173for all your troubles and ſufferings; Or how ſhall others be convinced of, and believe the excellency of that Goſpel that God hath inveſted you with the Miniſtry of, (ſee the Apoſtles ſentiments hereof, and heroick reſolutions thereupon, 2 Cor. 4.1. Having therefore this miniſtry, (the excellency and dignity whereof he had prov'd and diſcours'd of in the former Chapter (for to that do theſe words refer) we faint not, foreign, we ſhrink not back, or grow weary and ſlothful.Engliſh Annotations. Though we are broken in pieces with heart griefs and calamities, yet we yield not; notwithſtanding all the diſcouragements we find in the world, we ſlack not our pace, nor remit any thing of our zeal for God's Glory; which like fire is kindled more, and not at all quenched by the blaſts of oppoſition:) or how ſhall it appear that you have your firm dependance upon God, and ſtrong confidence in him, as one that will ſtand by you, and own you, in ſupporting you under, and comforting you in all your troubles; as one that's faithful to make good all his promiſes to you. Or how ſhall it be known that you were upright, and ſincere in p. 174taking upon you this noble Office, and that you have not made it ſubſervient to ſome by-ends (as the principal, and chief) of your own, not ultimately deſigning the glory of your Lord and Maſter, Jeſus Chriſt. And as your ſufferings maintains the honour of your calling; (in theſe, and many other reſpects as might further be evinced) ſo they do promote the Intereſt of God, and the Goſpel in the world. You know how fully the New Teſtament, and Eccleſiaſtical Hiſtories do prove this truth. That they never loſt, but gained exceedingly, an intereſt by the perſecutions of faithful Miniſters, when they couragiouſly endured the ſame. And though this be ſo unlikely a Cauſe, (and ſeemingly ſo contradictory to Reaſon;) to produce ſuch an effect; yet God will have it ſo that the Divinity of his Goſpel may be demonſtrated, (whilſt it flouriſheth in the midſt of; and the more by oppoſition,) and grows ſtronger, and more victorious and triumphant, by that which ſeems the moſt likely way to weaken, and vanquiſh it, and to extirpate, and baniſh it out of the world, or elſe the Reaſon of its implacable Enemies would not in all Ages, and Places dictate unto, and prompt them …e this courſe, as a moſt effectual to p. 175accompliſh ſuch an end.) And thoſe Miniſters that this doth not weigh, and ſignifie more with, than an Estate, their eaſe, liberty, or any outward comforts in this World, let their parts be never ſo florid, their Tongues never ſo Rhetorically fluent; and let them Preach to admiration of all that hear them; to the gaining of the greateſt applauſe, and the largeſt Encomiums, yet their eternal State, is likely to be the ſame with thoſe that we read of in Mat. 7.22, 23.

Did you in the day of your Ordination Covenant with God that you would only preach his Goſpel, and ſerve him in the work of the Miniſtry in Halcyon, and ſerene days? when the Sun of outward proſperity ſhines bright upon you? when it conſiſts with Peace and Plenty; with your credits, with the reſpects and honors of the World? Is this to anſwer the great, and dreadful charge of the Apoſtle, 2 Tim. 4.1, 2. (which concerns every Miniſter to the end of the World) I charge thee therefore before God, and the Lord Jeſus Christ; who ſhall judge the quick, and the dead at his appearing, and his Kingdom: Preach the Word, be inſtant in Seaſon, out of Seaſon; (which latter words anſwer moſt Objections that Summer p. 176Preachers can make againſt this work, when accompanied with dangers and difficulties, and when it's to be done againſt humane Laws, in obedience to the Law of God the Supream Legiſlator) if theſe were your ſecret, and inward thoughts, the All-ſeeing, and Heart-ſearching God will one day diſcover it, and declare (though in a terrible manner) he will not be thus mockt.

Do not all your Titles oblige you to faithfulneſs in your work, what ever you ſuffer by it? You are called Embaſſadours, 2 Cor. 5.20. you are ſo for Chriſt: And if an Embaſſadour do not boldly aſſert and maintain the Rights, and honour of his Maſter (though there be danger in ſo doing) he deſerves ſeverely to ſuffer. You are the Lords Labourers in his Harveſt, Matt. 9.37. Luke 16.7. 1 Tim. 1.16. 1 Cor. 3.9. and will you not endure the heat, and burden of the day? You are the Lords Shepherds, he hath appointed you to feed his Flock; to be the Overſeers thereof, Acts 20.28. 1 Pet. 5.2. And will you do this only when there is no danger? when no Wolves, and devouring Beaſts appear, when no Storms ariſe? or will you be with them in the day, and not in the night alſo? or in the Summer, and not in the p. 177Winter? Will you then depart from them, and leave them to the roaring Lion? if ſo, expect not, as the Apoſtle ſaith, 1 Pet. 5.4. When the chief ſhepherd ſhall appear, that ye ſhall receive a crown of glory that fadeth not away. You are God's Stewards, 1 Cor. 4.1. Tit. 1.7. Will you then neglect God's houſhold, and family, and not provide for the ſame when you meet with troubles? Is this to be faithful in the diſcharge of your Office? Or is this the way to render a good account of your Stewardſhip at the great Audit? You are God's Truſtees, or as it were his Feoffees: the Goſpel is his Feoffment of truſt, 1 Tim. 1.11. 1 Tim. 6.20. It's a moſt ſacred and precious Depoſitum which God (like a Feoffor) hath committed to every Miniſter to keep it ſafely himſelf, and carefully to tranſmit to poſterity. Will you then betray your truſt by a ſinful ſilence, and ſitting ſtill? Shall the next Generation want this ineſtimable treaſure, for want of your laboriouſneſs, induſtry, and ſufferings? If you above all others contend not earneſtly (Jude 3. foreign, Agoniſtically) for the ſaith; God, who hath put you into the Miniſtry, will never count you faithful, as he did the Apoſtle Paul, 1 Tim. 1.12. You p. 178are God's Pilots; by your ſteerage muſt the Ship of the Church be conducted, and brought ſafe to the port of Eternity, and haven of everlaſting reſt. Will you then leave it in the greateſt danger, when the Seas are rough, and raging, and the winds moſt tempeſtuous, and ſo expoſe it to all Rocks, and Quickſands? As if God had made you Pilots only for fair weather and ſmooth waters, and would have you put to Sea, only as many do for delight and pleaſure. You are God's Military Officers, (in a ſpiritual ſenſe) ſet for the defence of the Goſpel, Phil. 1.17. he hath made you his Captains to fight the Battels of the Lord of Hoſts: you are to lead the Van, and charge in the Front; And will you be the firſt that will run away, and cowardly quit the Field? (You know ſuch Captains deſerve to have their Commiſſions taken from them, and their Swords, to their eternal diſgrace and diſhonour, broken over their heads, as moſt notorious and enormous Cowards.) If you be perſeveringly guilty hereof, What do you think will God do with you, or how will he reward you? Is this to act according to the Apoſtles Counſel, 2 Tim. 2.3. to endure hardneſs as good Souldiers of Jeſus Christ. Or do you think that p. 179Counſel once concern'd Timothy, or was calculated for the Primitive Age of the Church? Is this, to act according to the Apoſtles call, and counſel to Archippus, Col. 4.17. To take heed to the miniſtry which you have received in the Lord, that you fulfil it? Or is it to make full proof of your miniſtry, according to 2 Tim. 4.5. where you find the enduring of afflictions to be one ingredient thereof.

It's true, you may hereby be reduc'd to poverty; And were not the Apoſtles ſo? 1 Cor. 4.11. For even unto this preſent hour we both hunger and thirſt, and are naked, and have no certain dwelling place, and labour, working with our hands, &c. And many thouſands more, who are now enriched with the treaſures of Eternity. Poverty indeed will expoſe you to contempt, and make you leſs honourable in the eyes of the world: But what then, did not this befal the Apoſtles likewiſe? 1 Cor. 4.13. We are made as the filth of the world, and are the off-ſcouring of all unto this day. (foreign, i. e. We are as the filth or dirt ſcraped off mens ſhoes, or any filth that comes off the moſt ſqualid and naſty thing that is cleanſed: we are a Purgament, or we are as the Dung-Cart that goes through the City, unto p. 180which every one brings his filth, and caſts in: Or its an alluſion to the luſtrations and expiations in uſe among the Heathens; which was done by ſacrificing unto their gods ſome moſt facinorous and profligated men, to propitiate and appeaſe them when they apprehended them angry: eſpecially in time of Peſtilence, or ſuch contageous infections: which men were termed foreign. And ſo the meaning is, we are as diſpicable, and as abominable, and as much loaded with the curſes and calumniations of the multitude, as thoſe execrable perſons who were offered up by way of publick expiation. The other word foreign hath the ſame ſenſe and ſignification in all reſpects, and ſo is a Rhetorical amplification.) Can your honour then be at a lower ebb, and be more laid in the duſt than theirs? And why ſhould you be more concern'd for a little popular breath, for a meer bubble, than they were? But what though this be ſo in reſpect of the greateſt part of the world; yet though you be as poor as Job, you will be honourable in the eyes of all thoſe that highly value and prize the Goſpel, that account it a glorious thing. This you will be for your work ſake, as the Apoſtle ſaith, 1 Theſ. 5.13. if you be faithful therein, (for its a certain truth, that every man eſteems of a faithful Miniſter, whatever his outward condition be, is proportionable to his eſteem of Jeſus Chriſt and his Goſpel, and the want of the one, hath always it's Fountion laid in the want of the other.) with what an humble diſdainful patience, then may you paſs by, and overlook the diſreſpcts, the ſcorn, and contempt of others. Your Souls ſhould be more highly generous, and more greatly enobled then to receive any impreſſions, or yeild to any paſſionate Reſentments hereof. What though a Dunghill Cock contemn a pearl from the ignorance of its worth, or its unſutableneſs to his vile, degenerous nature; it's a Pearl ſtill, and highly valued by a man. What though a filthy Swine may trample the pureſt Gold with his unclean Feet in the mire; and beſmear it all with Dirt, it's Gold ſtill? whoſe worth is owned, and acknowledge by a man. What though a dull and ſordid Aſs when phalerated, and in trappings; or loaden with Gold, attract the Eyes and admiration of the vulgar, and more ignoble Natures; while a more generous Creature (as a ſprightly beautiful, and well proportioned Horſe, whoſe Neck is clothed p. 182with Thunder, the glory of whoſe Noſtrils is terible. Who rejoyceth in his ſtrength, and goeth to meet the armed men. Who mocket at fear and is not affrighten, neither turneth his back from the Sword: Who ſwalloweth up the ground with fierceneſs and rage. And ſaith among the Trumpets Ha, Ha, who ſmelleth the Battel a far off; the Thunder of the Captains, and the ſhouting, Job. 39.19, 20, 21, 22, 23, 24, 25.) paſſeth by without any obſervant reſpect, but yet is more highly valued, and more delightfully viewed, by a noble Spirit. Let Aſſes (in another ſenſe) loaden with Gold, and Earthly Treaſures be honoured by men like to themſelves, whoſe ſouls are ſordid, and of a Dunghil conſtitution, yet you ſhall have a venerable reſpect and honour from thoſe that have the true Sentiments thereof; who value men, not as Beaſts, but from an internal, and intellectual worth.

But ſuppoſe you are contemned of all by reaſon of your poverty, yet is not the glory of God; the Crown of Glory? the Honours of the other World, which ſhall ſhortly be conferred upon you, (to which an immerceſſence, and immortality is appropriate) be ſufficient for you, have you not the lively hope hereof; do you never p. 183rejoyce in the hope of the ſame? are you without the foreveiw, and proſpect of it? while you preach it to others. Do not you ſee a ſuperabundant fulneſs in it to compenſate all the contempt, and diſhonour you meet with in a world (where your worth is not known) for a few days.

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

It's granted indeed you do not ſtand obliged to preach at all times, nor in all places, as things may be circunmſtantiated; but if you cannot without manifeſt, p. 184and apparent ruine, to your ſelves and your Congregations and without conſtant oppoſition in one place, preach publickly, then you muſt do it more privately, and ſecretly. (which is clear from the Word of God) For hazards you muſt run, and dangers you muſt expoſe your ſelves to in preaching the Goſpel either publickly, or privately. And though God doth allow you the uſe of your own Prudence to guide you in the management of this, aſwel as other Affairs; yet beware it be not ſometimes carnal Policy, or degenerous Puſillanimity, that withholds you from a more publick appearing for God, and Jeſus Chriſt in the diſcharge of your duty.

Bleſſed be God, there are many of you; who have with wonderful, and laudable Reſolution, and boldneſs preached the Goſpel, who I hope will ſtill perſevere, and endure to the end. But as for thoſe that quit their work, and whollay it aſide, either from danger, or becauſe they have found a more plentiful way of living in the World (and probably with greater credit, and reputation) perhaps one day they may find what's here aſſered to be a truth: If they think there's no need of their miniſterial labours where p. 185they are; or that they ought to ſilence themſelves, when others would ſilence them. Let them then conſider how they are to teach all Nations, Matt. 28.19. and and therefore ſtand obliged by their calling, to go among thoſe that want the Goſpel (if they may be received) to propogate it, and plant Chriſtianity.

Such of you, as of late, have been very much alarum'd with Popery and do now profeſs great fears of it's invading and overſpreading us, (though while your Proteſtant Brethren were in a ſuffering condition, were trampled under Foot, were trod in the Dirt; and their Wounds were bleeding afreſh (till his Majeſties mercy was in ſome meaſure a Soveraign Balſome to heal them) And all the while you were helping forwards their ſufferings, and rejoycing therein; when at the ſame time, not the edge of any one parnal Law, and Statute was turned againſt the Roman Catholicks, nor they in the leaſt valuerated and wounded therewith: Yea when at the ſame time they were your intimate Companions, and you had your mutual Caraſſes, none of them were preſented at your Courts, for their Non-conformity, nor were excommunicated, nor were ever plagued and peſtered with writs p. 186De Excorm. Cap. were not therewith driven from their Wives, and Children, nor hunted like Patridges upon the Mountains.) I beſeech you if your fears (which God prevent) come to paſs, approve your ſelves to be firm, and well grounded Proteſtants; and of the true reformed Religion, by taking joyfully the ſpoiling of your Goods for the pure worſhip, and doctrine of Jeſus Chriſt. Look to it that you leave your Benefices, your Eccleſiaſtical Dignities, Promotions and Preferments, and that you zealouſly ſhew your ſelves Non-conformiſts to the corrupt, adulterated Romiſh Doctrines. Take heed that after you have boaſted your ſelves ſo much (excluſively of all others) to be the true Children, and Legitimate off-Spring of your Mother the Church, you do not at laſt publiſh a contract of Matrimony betwixt Her, and his Holineſs at Rome; or at leaſt proſtitute her to his filthy Stupratious. And beware (leaſt to ſave what you have) you do not (as perſons well Skilled in Rhetorick,) by ſome Synareſis contract two oppoſite Doctrines into one, or by ſome new contrived Craſis make a meddle, and mixture of them together.

p. 187Secondly, To the people that hear them. Conſider the duty is not incumbent upon your Miniſters only thus to ſuffer, but as much upon your ſelves: You are apt enough, many of you, to ſpur them forwards, to adventure their all for Religion, but draw back your ſelves: If they will not make themſelves poor for Chriſt, and expoſe their Wives and Children to beggery, or much penury and miſery; then you are apt to reprove them as covetous, and worldly-minded: Many of you will make plentiful proviſion for your own Families, and leave hundreds and thouſands to your Children; but concern not your ſelves how little theirs have, or what becomes of their Poſterity. Conſider, all the Hebrews were not Miniſters, nor the greateſt part (if any of them;) what was therefore their duty, is yours. Let me now to conclude this diſcourſe, ſpeak joyntly to all, and offer a few Arguments for Conſideration.

Firſt, Have you not a cloud of Witneſſes? the Hebrews, Primitive Chriſtians without number, that have done this; have ſuffered the loſs of all things for the ſake of Chriſt? You are not the firſt; you are not called to break the ice, that you ſhould ſhrink and be ſtartled at it. How p. 188cogent an Argument doth the Apoſtle make the ſuffering of a multitude before us, why we ſhould ſuffer, Heb. 12.1. Did God call us to that which never any in the preceeding ages of the Church underwent and ſuffer'd, we might perhaps have a better plea and pretence for our refuſal, but it is not ſo: he calls us to go in a beaten path, and common road; why ſhould we then ſtick at it, or be affraid to enter, and hold on in it? This is an encouragement to other Enterpriſes and Atchievements, and produceth a daring boldneſs in us many times; and is it not as rational that it ſhould heighten our courage, and prevail with us to do this? What are we better than ſuch multitudes that have gone before us, that we ſhould be exempt from this kind of ſuffering? or why ſhould our Eſtates be prefer'd before Jeſus Chriſt, his Goſpel, and pure Worſhip, more than theirs? or can we think to enter into the fulneſs of everlaſting joy in another way than they have done?

Secondly, Have you not many promiſes of the faithful God to make you willing, and encourage you hereunto. God is ſo abundantly Gracious, and merciful, that he never from an abſolute ſoveraign p. 189Power and Authority, commands us either to ſerve him, or ſuffer for him, but he annexeth the promiſe of an ample reward. You do but loſe, to gain; you do but make your ſelves poor, to be rich. Though I might produce a large Catalogue of Promiſes, yet that in Matth. 19.29. ſhall ſerve for all: Shall this and other Promiſes be of no value or account with us? Shall it not ſignifie more than this world? Will we prefer ſome mountanous Dunghill, or ſhining Duſt, and Earth before it? Certainly if we refuſe to do this for our Lord Jeſus, this and other Promiſes cannot be exceeding great and precious to us, as the Apoſtle ſaith, 2 Pet. 1.4. And hereby we do declare to the world, that the Word of God is leſs valued by us, than the word of many men (who are of credit and reputation among us;) And that we actually and practically renounce and diſclaim (though we may profeſs, and pretend the contrary) all right unto, and intereſt in this, and all other promiſes, (that the pages of the Holy Bible are be ſpangled with, as the Firmament with Stars.) It's alſo plain & evident hereby that we have no dependance upon them; they are not the Baſis of our Hope, the food of our Faith, the p. 190ſupport of our Spirits; but that they are very impertinences, and ſignifie as much as nothing to us: that they are like Wells without water; Breaſts without milk, that never revive and refreſh us; that we derive and fetch no comfort from. The Apoſtle in Heb. 10.23. makes it a valid and nervous Argument why we ſhould hold fast the profeſſion of our faith; becauſe he is faithful that hath promiſed. To hold faſt then our poſſeſſions, and let go our profeſſion, is a reflecting of unfaithfulneſs upon God, or aſcribing an inſufficieny to what he hath promiſed, to make us happy; and an implicit aſſerting that the Apoſtles reaſon, is no reaſon at all.

Thirdly, Conſider Chriſt took joyfully the ſpoiling of all for your ſakes: How influential then ſhould this be upon your ſouls to take joyfully the ſpoiling of all that you have for his ſake? He that is Lord of all things, was content to have nothing; to be in a worſe condition than the fowls of the air, and beaſts of the earth, Matth. 8.20. The foxes have holes, and the birds of the air have neſts; but the Son of man hath not where to lay his head. Phil. 2.7. The Text tells us, he made himſelf of no reputation: foreign, word for p. 191word, he evacuated, or emptied himſelf: He not only deveſted himſelf of his robes of Majeſty and Glory, but he brought himſelf, as it were, to nothing; or made himſelf worth nothing: and all this he did for your ſakes. 2 Cor. 8.9. the Apoſtle tells us, That though Christ was rich, yet for your ſakes he became poor, that ye through his poverty might be rich. (A moſt clear demonſtration of the exuberancy of his Grace, as in the Text it is ſhewed.) And Chriſt did all this as a moſt free undertaking, when we could lay no obligation upon him, (but the contrary, as being enemies to him) But he having done this voluntarily and freely, it brings you under a neceſſary and indiſpenſible obligation, (even by the very law of Gratitude) to make your ſelves poor for him, that he through your poverty may be rich; though not in the ſame ſence, that you might be rich by his; But that his Intereſt thereby might be advanced, and the light of his Goſpel more diffuſed; and by all, much glory be brought unto his Name. And oh! how unthankful are they to their Redeemer, and how little are they affected with all that he hath done, and ſuffered for them; that will not part chearfully with all earthly treaſures, p. 192and ſubmit to the loweſt, and moſt ignominious condition in this world for him.

Fourthly, Conſider how ſoon God can take away an Eſtate, and Riches from you; or you from an Eſtate, and Riches. Do you not ſee the former frequently? many who thought their Mountain of Wealth ſtood firm, and faſt, have it quickly removed, and overturned, and it flies away like a Feather, or like the light Chaff, and the ſmall Duſt before the ſtormy Winds, and the Whirlwinds, how often doth God give Riches a Commiſſion to leave ſuch a man, and ſuch a Family (perhaps, ſometimes becauſe he who is the great Heart-Sercher, knows will never honour him therewith, by ſuffering the loſs of them) and when he doth it, who can put a ſtop to them; how quickly, and and irreſiſtably are they gone? as the Wiſeman ſaith, Prov. 23.5. They make themſelves Wings; they fly away as an Eagle towards Heaven. Fire, and Water, and Winds, and ſometimes the Earth it ſelf, devours and ſwallows them up. And ſo God after makes the very Womb wherein they were firſt conceived, and which travelled with them till it had brought them forth, to be the Grave that they ſhall be buried in; and where they p. 193firſt (as it were) receiv'd their life, there they ſhall receive their death and deſtruction: And God by a courſe of ſuch common Providence doth many times recal and take back from men more, than perhaps they would be neceſſitated to loſe for Chriſt, had they but hearts to do it. How are we exhorted, and caution'd, not to truſt in riches, becauſe they are uncertain, 1 Tim. 6.17. But its plain our dependance is upon them (as durable and permanent things,) when we will not part with them for the Goſpel ſake: But ſuppoſe they do continue with us, and ſtick cloſe to us, and prove faſt friends indeed, affording all the ſupport and comfort to us they can, cloathing and feeding us moſt ſumptuouſly and deliciouſly, while we act our part upon this terreſtrial ſtage; yet but a very few moments of time, and puffs of breath more muſt paſs away, before we take a ſolemn leave of, and bid an everlaſting farewell and adiew to them: Let them clapſe about us, and let us cling never ſo faſt about them, yet inflexible death will rend, and tear us each from other. Perhaps many may think within themſelves, and ſay to their own ſouls, as we have it, Luke 12.19. Souls you have much goods laid up for many years, p. 194tak… your caſe, eat, drink, and be merry. But ye fools, do you know how ſoon you ſhal efflate and breathe out your ſouls, give up the Ghoſt, and your murmurring breath; and when your ſouls are required by God of you, then as it follows in ver. 20. Whoſe ſhall all theſe things be which you have provided? And not only ſo, but what relief will they aford to your trembling and amazed ſouls, and to your guilty, enraged Conſciences before the Bar of Chriſt, wh…re you muſt certainly ſtand to be judged for holding faſt, and keeping cloſe your goods when you ſhould have parted with them for his ſake. And as it followeth in ver. 20. ſo is he that layeth up treaſures for himſelf, and is not rich towards God; (and he that makes himſelf moſt poor for him, is moſt rich towards him.) Oh! how much more comfortable will the reflection be in another world, upon all that we ſuffer the loſs of for Chriſt, than upon that which we detain from him, and deny him when he calls for it, and requires it at our hands.

Fifthly, Conſider though you may keep your wordly goods when you ſhould part with them for Chriſt; and though you may make your ſelves rich, and flouriſh, p. 195when others make themſelves poor, yet all ſhall be a curſe, and not a bleſſing to you. Whatever we withhold from God that he calls for, it will prove at laſt like Achans wedg of Gold, an accurſed thing to us. As God ſuffers many men to wallow in wealth, and increaſe in riches, according to the vaſtneſs and vehemency of their deſires, and moſt inſatiable appetite after the ſame, not for a bleſſing, but a curſe to them (though they apprehend it not, but the contrary, i. e. that their proſpering after this manner is rather an evidence of God's favour towards them:) So when we deny God our Eſtates, to advance his Honour and Intereſt in the world; then doth he, as we have it in Mal. 2.2. curſe ſuch bleſſings, though for preſent we feel, and perceive it not. Sometimes indeed the curſe is outward and viſible, when God blaſts mens Eſtates, and cauſeth them to wither and moulder away before their eyes; or after they are dead to melt away like ſnow, when their poſterity doth poſſeſs them. Yet if this never come to paſs, it proves inward and inviſible (which is far more dreadful) a curſe upon their ſouls; ſo that they never thrive, nor proſper after. What the Pſalmiſt ſpeaks concerning p. 196God's gratifying the deſires of the children of Iſrael when they luſted after fleſh, Pſal. 106.15. that he gave them their requeſt, but ſent leanneſs into their ſoul; the ſame may I ſay concerning theſe men for their reſolute and ſtrong tenaciouſneſs of this world, when they ſhould adventure and part with it for Chriſt; he lets them alone to enjoy it, and perhaps abundantly to coacervate, and add to it; but he at the ſame time ſends leanneſs into their ſouls; they ſtarve and famiſh, and pine away; while they ſatten, and fill their Purſes: And as the Prophet Iſaiah ſaith, Chap. 10. ver. 16. (though not in the ſame ſence,) God ſends among theſe fat ones leanneſs. As the Wiſe man ſaith, Prov. 11.25. (to which I only allude) The liberal ſoul (towards God) ſhall be made fat; but for others, he withholds the dews of heaven from them, and they are not water'd from thoſe upper Living ſprings. So that an incurable atrophy is now the diſeaſe and diſtemper of their ſpirits: And in this reſpect they have cauſe to ſay as the Prophet ſaid in another caſe, Iſa. 24.16. Our leanneſs, our leanneſs, wo unto us! And ſo they would; but that like men that are conſumptive, by reaſon of a Cachexy, and an evil diſpoſition p. 197of body, they gradually waſte, and languiſh, and are very inſenſible of it, becauſe they feel no pain. We can never wiſh them as the Apoſtle John did Gaius in his third Epiſtle, ver. 2. That above all things they may proſper, and be in health, even as their ſouls proſper. This is the ſin that provokes God to curſe them, as our Saviour did the fruitleſs Fig-tree; Saying unto them, Let no fruit grow on you hence forward, and for ever. And when this is done, preſently they wither away, as there the Text hath it, Matth. 21.19. Many profeſſors of Religion may date their ſpiritual languiſhments and decays, from the time of their refuſing to ſuffer in this, or other ways for the pure Doctrine of Chriſt. A refuſal to part with theſe periſhing treaſures upon this account, proceeds always from an high degree of avarice, and exceſs of covetouſneſs, which is the ruſt and canker of Religion; and having now obtain'd ſo great a dominion over the ſoul, it keeps it bound, and chain'd down to this Earth, and impriſon'd within the narrow confines of this lower world, where it can never thrive or flouriſh, it being none of its proper Element to abide and converſo in: for now its at ſo remote a diſtance p. 198from the fountain of living waters, and the pure ſalubrious freſh gales of heaven, (which are moſt proper for it, and which it cannot live and proſper without) that a great lanquor muſt ſeize upon it, and Religion can no longer grow and ſpring up in it. This is one of the thorns that ſuffocate and chaoks this ſpiritual ſeed, Matth. 13.22.

Sixthly, and laſtly: Conſider, if you refuſe to ſuffer the loſs of your Eſtates for Chriſt, he will never own you for his Diſciples: This is the very condition made by himſelf of true Diſcipleſhip, Luke 14.33. So likewiſe, whoſoever he be of you, that forſaketh not all that he hath, he cannot be my diſciple. He may be nominally, but he cannot be really ſo: And its as much as if Chriſt ſhould ſay, Let never ſuch an one expect to be ſaved by me, or have any benefit by my bloud; I will reject and diſcard him for ever. Would you have your Redeemer to confeſs you before his Father, and not be aſhamed of you, when he cometh in his Glory, accompanied with the Holy Angels? Mark 8.38. Would you have him then, in the peſence and hearing of God, Angels, and men, (to your exceeding great joy, and everlaſting conſolation) p. 199ſay, Father lo, here are my faſt and faithful Friends, that loved me more then the world, that gave up their whole hearts, and all their affections to me, that preferred me before all their outward and Earthly comforts, that were willing to deveſt themſelves of all, to become poor; chearfully to ſubmit to the loweſt and moſt deſpicable condition for my ſake. Therefore now let them be rewarded with all thy Glory, with this incorruptible inheritance, with theſe eternal Treaſures; or would have him ſay to your everlaſting confuſion.) Theſe are the worldlings, and Earthly minded Wretches; who eſteemed a little mouldring Clay and Dirt, before me and my Goſpel, they were for gratifying their ſenſitive Appetites, than for honouring me. I now am aſhamed of them, they had the Name, but not the nature of my Deſciples. Let them now eternally periſh, and be for ever baniſhed thy preſence and ſeparated from thy Glory.

Seventhly, and Laſtly, If you will not part with your Eſtates for Chriſt, you will never part with your Lives, or reſiſt unto Blood for him; if you will not do the leſſer, you will never do the greater. Nature doth moſt regret, and reluctate at p. 200this, it abhors diſſolution, and ſo the conflict is more ſharp, and the tryal far greater, when you are called to lay down your Lives for truth. Its a ſad Omen that you will betray the Cauſe of Chriſt, when he calls you to be faithful to the death. I do not much doubt that mans dying for Chriſt that can be joyfully poor for him; but he that will not, how can we hope he will endure the torturing Racks, the tormenting Flames, and ſuch cruelties as we read the Martyrs in former and latter times have done. Though death is worſe in the fears of it, then in the real ſuffering it; and moſt Men that dye a natural death, feel as much (if not more) pain than they that dye a violent one for Chriſt, yet becauſe the other is unavoidable, and irreſiſtable (there being no diſcharg in that War) and this being voluntary and choſen, moſt men cannot bring their Wills to it. And they whoſe Wills are not effectually bowed, and inclined to the former, there is little ground to hope. they will be to the latter. Let the Cauſe be never ſo good, or the ground of their ſufferings never ſo clear. (He that will not endure a few drops or a ſhower of Rain, it's very unlikely he will endure a bluſtering Tempeſt, and boiſterous Storm.) p. 201Thoſe that will be Chriſtians indeed (thorow paced) ſhould inure themſelves to hardſhips, like good Souldiers as they have opportunities; and are called thereunto, they ſhould proceed from a lower to an higer degree, from a leſs to a more grievous kind of ſuffering, till they can ſuffer to the utmoſt extremity for Chriſt. But I ſhall ſay no more by way of Arguments to perſwade hereunto. I ſhall now anſwer an Objection or two.

The firſt Objection is this, I have much to loſe, were it but a little I could part with it for Chriſt. Anſ. 1. Who gave thee, or rather lent thee all that thou haſt? who is the high Lord of all thy great Poſſeſſions? Job 1.21. Job did acquieſces in Gods taking away, … his giving, and judged it reaſon enough …n ſo doing. Why then ſhould not … giving, be a reaſon cogent, and ſuffi… for thy leaving all that thou haſt; ſ…g all are but Talents that God hath entruſted thee with to improve for his glor… When therfore that ultimate end is more attain'd by loſing, than keeping them, thou ſtands obliged thereunto; or elſe it's clear …m enjoyeſt an Eſtate for it's own ſake; and …o makeſt a God thereof, or ſelf is thy p. 202ſupream end, and ſo thou art guilty of damning Idolatry.

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

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

4. If thou haſt ſo much thou haſt the more then to glorifie God with, and in this ſhouldeſt thou rejoyce; as he that hath the higheſt meaſures of Reaſon, and Learning, and all intellectual, and corporeal Abiliments, hath more than others to honour God with. And, he ſtrictly requires, p. 203that all theſe ſhould be imployed and improved for this ſupream end; ſo he that enjoys moſt of worldly Treaſures, is in the beſt capacity to do what God commands, in Prov. 3.9. Honour the Lord with thy Subſtance, and God is never ſo highly honoured with that, as when the loſs of it is ſuffered for his ſake, as might be largely, and ſtrongly evinced.

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

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

1. This reſults from infidelity and unbelief, p. 204that thou canſt not truſt God with thy Family, in the diſcharge of thy duty. That thou haſt Faith to believe no further than thy ſenſe can reach, or thou canſt ſee with thy Eyes. Hath God commanded thee to do this, and will he forſake thy Wife and Children, when thou art obedient to his command. But what ſatisfactory anſwer can be given to men that are under the power of unbelief.

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

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

4. Be more deeply concern'd to get thy Children into Covenant with God; if this once be, he ſtands obliged to provide for them, only be thou (as thou oughteſt to be) contented that he provide for p. 205them, as he according to his infinite wiſdom, think fit. If they be not in covenant with him, but diſobedient to his Laws, and Rebels againſt his Majeſty; they deſerve no Proviſion (much leſs that which is plentiful, to be Fuel for their Luſts) in this World.

5. Its better however thy Family ſuffer, and be in want for a few days here, than that thy ſoul ſhould eternally periſh hereafter: It's thy great wiſdom to hazard the former, rather than the latter: It will be little comfort to thy ſoul, when it's in unquenchable flames, and feels the gnawings of the never-dying worm; to reflect upon a large Eſtate, and treaſure left to thy Wife, and Children! Having ſaid all this, let me now deſire you to keep out of your hearts, what you have in your hands; with the Apoſtle, Phil. 4.12. Know both how to be abaſed, and how to abound: every where, and in all things to be inſtructed both to be full and to be hungry, both to abound and to ſuffer need. Get your affections fixt upon things that are above, Col. 3.2. Eye and view more this better and enduring ſubſtance frequently, revolve it in your thoughts, and forſake all things diſpoſitively, and then it will be eaſie to do it declaritively, and actually: p. 208Then let perſecuting and ſanguinary Popery come, or whoever you ſhall be perſecuted by for your Religion; to ſecure your Eſtates, you will not forſake the aſſembling of your ſelves together (as the manner of ſome is) Heb. 10.25. purely to worſhip your God; if you cannot do it publickly, you will privately; that ſo you may poſſeſs this bleſſed Subſtance for ever, Amen.

FINIS.

The Heavenly Subſtance

End of the text · John Hickes, The Excellency of the Heavenly Substance (1673)