concerning the upright and good conversation of the saints in christ and in heaven fox, george, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) concerning the upright and good conversation of the saints in christ and in heaven fox, george, - . sheet ([ ] p.) printed by john bringhurst, printer and bookseller, at the sign of the book in grace-church-street, london : . signed at end: george fox. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . heaven -- christianity -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion concerning the upright and good conversation of the saints in christ and in heaven . david saith , the wicked have drawn out the sword , and have bent their bow , to cast down the poor and needy , and to slay such as be of an upright conversation : their sword shall enter into their own heart , and their bow shall be broken . here is david's judgment upon such , that cast down the poor and needy , and do slay such as be of an upright conversation . but whoso offereth praise , glorifieth me , saith the lord ; and to him that orders his conversation aright , will i shew the salvation of god. so all that will see the salvation of god , first to see your conversations to be ordered aright with the light , power and spirit of god ; for the apostle saith , by the grace of god we have had our conversation in the world , &c. so now are all by the grace of god to have their conversation preserved from the wickedness of the world , which grace brings their salvation . and the apostle saith to the ephesians , how that we all had our conversation in times past in the lusts of our flesh , fulfilling the desires of our flesh , and of our mind ; and were by nature the children of wrath , even as well as others : and therefore he exhorts them , to put off concerning the former conversation the old man , which is corrupt , according to the deceiptful lusts , and be ye renewed in the spirit of your mind , and only let your conversation be as becomes the gospel of christ , &c. that ye stand fast in one spirit , with one mind , striving together for the faith of the gospel ; for our conversati - is in heaven , from whence we look for the saviour , our lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body . so here the apostles and the saints had put off their former conversation according to the world , whose conversation was in heaven , where are all the true saints or christians . and the apostle exhorted timothy , and said , be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity : which is a good corversation to be followed . and the apostle saith to the hebrews , let your conversation be without covetousness ; & be content with such things as ye have : for the lord hath said , he will never leave thee nor forsake thee . and james saith in his general epistle , who is a wise man , and endew'd with knowledge among you ? let bim shew out of a good conversation his works with meekness of wisdom , for where envying and strife is , there is confusion , and every evil work. now this good conversation must be shewed forth in practice . and peter in his general epistle admonishes the church to be as obedient children , not fashioning your selves according to the former lusts in your ignorance , but as he which hath called you is holy , so be ye holy in all manner of conversation [ mark , all manner of conversation ] forasmuch as ye know , that ye were not redeemed with corruptible things , a● silver and gold , from your vain conversation , received by tradition from your fathers , but with the precious blood of christ , as of a lamb without blemish and without spot , &c. and likewise ye wives be subject to your own husbands , that if any obey not the word they also may without the word be won by the conversation of the wives , while they behold your chaste conversation , coupled with fear , &c. having a good conscience , tha● whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good conversation in christ . here you see the true christians conversations were in christ , which all christians are an● ought to be ; and they whose conversations are in christ jesus , are grieved and vexed with the filthy conversations of the wicked , as just lot was . george fox . london , printed by john bringhurst , printer and bookseller , at the sign of the book in grace-church-street . . a glance of heaven, or, a pretious taste of a glorious feast wherein thou mayst taste and see those things which god hath prepared for them that love him / by r. sibs ... sibbes, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a glance of heaven, or, a pretious taste of a glorious feast wherein thou mayst taste and see those things which god hath prepared for them that love him / by r. sibs ... sibbes, richard, - . seaman, lazarus, d. . [ ], , p. : front. printed by e. g. for iohn rothwell, at the sun in pauls church-yard, london : . numerous errors in paging. "to the christian reader" signed: l. seaman. imperfect: stained, tightly bound and with print show-through. signatures: a-m¹², n⁶. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng heaven. christian life. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a glance of heaven . or , a pretiovs taste of a glorious feast . wherein thou mayst taste and see those things which god hath prepared for them that love him . the secrets of the lord are with them that feare him , &c. psal . by r. sibs d. d. master of katherine hall , and preacher of grays inne london . london printed by e. g. for iohn rothwell , at the sun in pauls church-yard . to the christian reader . beloved , it 's growne a custome , that every booke , whose soever , or of whatsoever subject , must be presented to you in state , with some prescript purposely . were it not that custome is a tyrant , this labour might now be spared . such matter , from such an elder as here followes , needs no epistle of recommendation . the reverend au●hours ▪ is wel approved to be a man of god , a seer in israel , by those things which without controule , have already passed the presse . might i have my with , it should bee no more but a double portion of that spirit of god which was in him . the divine light , which radiated into his breast , displaies it selfe in many other of his labours , but yet is no where more condens'd than in this following . it 's truly sayd of moses , by faith hee saw him that was invisible , heb. . . and s. paul prayes for the ephesians , that they might know the love of that which passeth knowledge , eph . . these things imply a contradiction ; yet in like phrase i feare not to say of this father & brother , he saw those things which eye hath not seen , spake those things which eare hath not heard , and uttered those things which have not entred into the heart of man to conceive . this knot needs no cutting : hee that rightly understands the text , will easily looke through this mystery , without the helpe of an hyperbole . his scope was to stirre us up to love god : his motive to perswade , is taken from the excellencie of those things which god hath prepared for them who love him . that excellencie is expressed in a strange manner . by intimating it cannot be expressed , no nor so much as comprehended by any naturall abilitie of the body or minde ; yet it is expressed in the doctrine of the godpell sufficiently . so as herein , as in a glasse , we may behold the glory of god , and in beholding , bee changed from glory to glory . what duty more necessary than to love god ? what motive more effectuall than the gospell ? for what is the gospell but a revelation of such things as naturall men could never invent ? such things , that is , so pretious , so useful , so comfortable to us ; so divine , admirable , and transcendent in themselves . many of us are like the angell of ephesue , wee have lost our first love . rev. . . yea as our saviour prophesied , matth. . . the love of many maxes cold . one reason may bee , because to see to , wee reape so little fruit of our love . were it so , that we had nothing in hand , no present pay , that we served god altogether upon trust without so much as an earnest : yet there is something prepared . let us believe that , and our hearts cannot but bee warmed , wee shall then bee fervent in spirit , serving the lord. be we perswaded of that , god is not unrighteous , to forget your worke , and labour of love , which you h●ve she●ed to wards his name , heb. . . and then wee may triumphantly insult with paul , who shall separate us from the love of christ ? rom. . . there is this difference between natural sight and spirituall . the one requires some nearnesse of the object : the other perceives things at greatest distance as faith makes future things present , so it makes remote things near , & things prepared to affect as if they were enjoyed . but what hath god prepared ? if i could answer this , it might not onely ●atisfie , but in●briate . such as eye hath not seene , &c. it seemes to bee a proverbial forme of speech , whereby the rich plenty of the divine blessings and benefits which god intendeth to us in and by christ , according to the gospel is shadowed forth . the words are to see to , as a riddle ; but here is one of a thousand an interpreter , at hand to unfold them : i could say much to invite you , but that the matter it selfe is as a loadstone . my testimony will adde little weight ; yet having some care committed to me by mr. p. n. whom this businesse chiefly concerned , i could doe no lesse then let you understand , here is one rich piece of spirituall workmanship , wrought by a master-builder , very usefull for the building up , and beautifying of gods temples . the blessing of god almightie bee with it , and upon the whole israel of god. so prayes l. seaman . a table of the contents of this booke . the coherence . pag. the best ministers will not shun to bee tryed by the best judgements . p. . the scope of the words and explication . p. . the mystery of the gospell hid from naturall men . p. the excellency of the gospell declared by way of negation . . what is meant by those things that eye hath not seene . p. . doct. god hath a company of beloved children in the world that he meanes a speciall good unto . p. . doct. that god hath prepared great matters for them idem , obj . if these excellent things in the gospell bee secret , how come we to know them ? p. . three degrees of revelation . p. . the gospell is hid without the spirit , discover the mind of god. p. . vse . of instruction to shew there is no principle at all of the gospell in nature . why so many heresies have sprung out of the gospell . vse . in divine truths above nature wee are not too much to trust to beason . p. . vse . how to study and read divine truthes . p. . ths course that god takes to shew his children these mysteries . p. supernaturall ●objects require supernatur all senses . p. knowledge joyned with feeling p. . of spirituall sight . p. nature cannot shew divine mysteries . p. vse . value things as they are in another world . p. it is the best wisdome to be wise to salvation . p. a ground of the martyrs patience . p. a godly man suffers those things in his senses for those things that are above his senses . p. what popery is . merit hath no proportion with glory . we cannot be too exact in holy duties . wisedome of god hid from wise men . wicked men talke of repentance , but do not repent . p. . a holy man feels sin heavy . p . carnall men have the light . pag. . they know them but by a common light . p. . what true riches and beauty is . p. . gods people have a tast of heaven before they come there . p. . what peace in heaven is . p. . how to come to know the things of heaven , reason from the lesse to the greater . p. . ioyes of heaven are pure . p. . heaven on earth . p. reasons why god hath prepared such great things in heaven . p. . we are not capable of the joyes of heaven here . p. . meditation of heaven steeres a christians life here . p. . faith sets heaven in our eye , by it conquers the world . p. . the nature of hope . id . what inforceth to keepe a good conscience . p. . vse . how to abase our selves . p. . vse . of thankefulnesse . p. every petty crosse will not cast downe a believer . p. . vse . comfort our selves against the slightings of the world . p. . why men are drowned in the world . p. . how to get the conquest in any temptation . p. . religion not an empty thing . p. . what are the greatest ils . . they that desire to growbetter , they shall grow to perfection . p. . rejoyce in beginnings of grace admire at those things that eye hath not , &c. to know whether these things are prepared for us , or no. labour to know thine inheritance more and more . ibid. god prepares them for grea● matters for whom they are prepared . for whom all these things are prepared . faith a hidden grace . obs. god doth qualifie all those in this world , that hee hath prepared happinesse for in an other wo●ld . a natural man cannot see heaven , nor desire it as holy . take heed of vaine hopes . look within thee for thy evidences . look to thy affection . god prepared happinesse before all eternitie . that happinesse which the world shewes , is not the true happinesse , because it can be seene . it 's base to be too much in love with the world try thy selfe by this love . wee may know heaven to bee ours by the disposition of our hearts . god hath not ordained heaven for his enemies . merit confuted . there goes somewhat of ours , and somewhat of gods together , to witnes to us what god doth . love a commanding affection . our actions are but still-borne without affection . begin not first with election , but see if god hath taught thee to love god. p. . what it is to love god. p. . foure things in this sweet affection of love observeable . p. . when a man puts god in stead of himselfe . p. how to know we have a sanctified judgement . p. if we esteeme god we shall part with any thing besides . . where is true love , there is a desire of union . p. try whether wee have this branch of love . p. where wee love wee shall consult . p. . where union , there is a desire of death it selfe . p. god able to fill our soule . p. whither to fly , if a confusion of all things should come . p. in losses and crosses thou wilt fetch what thou loosest out of the love of god. p. . provide that for god that hee loves . p. . love will purge your heart . love from faith wounds christ men under the gospell live unworthy of it those that love god love his members . if wee love god wee shall love whatever is divine . love wil make us please god in all things . love to god studies how to please god. study in thy place how to put out the best of thy endeavour in heaven all promises are fulfilled indeed . p. . god gives his a taste aforehand . . a christians knowledge of his title to heaven , makes him work . . love the fittest grace to describe a christian. . what the affection , passion , grace of love is . . vse of examination , how our affections are byassed . . ob. may we not love the creatures at all ? . ob. how shall i know i love god ? . ob. my love to god is saint , how to be maintained and cherished . . ob. why mean poore christians have more tender love to god than great schollers . . how to love god with all our might . . god expects more love in a magistrate , than other● . . the may to love god , is to see our misery . . another way , consider gods mercie ▪ goodnesse . . hee feedes our soules with his owne son . . benefites will worke on a beast . . consider with what love those of old loved the law , when we have gospell , and yet love not . . converse much with those that love god. . get a new nature , & then thou wilt love without provocation . . dwell on the meditation of the love of god. . love will carry us through all duties and difficulties . love increaseth by suffering . . consider the vanitie of our affections being set on any thing else . . be ashamed of the want of love to god , when thou hast such meanes to kindle it . . hidden secrets revealed by the gospel . cor. . . but as it is written , eye hath not seen , nor eare heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . the holy apostle st. paul , ( the trumpet of the gospell , the vessell of election ) was ordained to bee a messenger of reconciliation , and to spread the sweet savour of the gospell every where : and answerably to his calling , hee makes way for the excellencie of his ambassage into the hearts of those he had to deale with . this he doth by the commendation of his function . and that he might the better prevaile , hee removes all objections to the contrary . there were some that would debase his office , saying , that the gospell he taught ( christ crucified ) was no such great matter : therefore in the . verse of this chapter , hee shewes , that the gospell is wisedome , and that among them that are perfect ; among the best and ablest to judge . st. paul did not build as the papists doe now , upon the blindnesse of the people . but it were not poperie , if they did not infatuate the people . st. paul sayth to this effect : wee dare appeale to those that are the best , and of the best judgement , let them judge whether it be wisedome or no : the more perfect men are , the more able they are to judge of our wisedome . it might bee objected again , you see who ●ares for your wisedome , neither herod , nor pilate , nor the greatmen and potentates , the scribes , and pharisees , great , learned men , and withall , men of innocent lives , notable for carriage . therefore , sayth he , wee speak not the wisedome of this world , or the princes of this world , that come to nought . doe not tell us of such mens wisedome , they and their wisedome will come to nought too . wee teach wisedome of things that are eternall , to make men eternall . as for the princes of the world , they and all that they know , their thoughts , and all their plots and devises perish . but wee speake the wisedome of god in a mysterie , that is the wisedome of gods revealing , a deepe wisedome , a mysterie , that god or dained before the world . ancient wisedom , not a yesterdayes knowledge , tho lately discovered : the preaching of the gospell is the discovery of that wisdome that was hidden before the world was . and to invite you , and make you more in love with it , it is a wisedome to your glory . god hath a delight to shew himselfe wise in devising a plot to glorifie poore wretched man. as for the words themselves , they are a proofe of what he had sayd before , why none of the princes of the world knew this great mysterie . if so be that the eye of any man hath not seene , nor the eare of any man hath heard , nor the heart of any man hath conceived , what doe you tell us of the wise men , which were not all , nay what should i speake of men ? the very angels ( as we know by other places ) are excluded from a full knowledge of these mysteries . therefore it is no mervaile , though none of the princes of this world knew them . they are universally hidden from all naturall men . this i take to be the sence of the words . they are taken out of isaiah : s. paul delights to prove things by the prophets : but here it is not so much a proofe as an allusion ; which we must observe to understand many such places . for isaiah there speakes of the great things god had done for his church , such as eye had not seene , nor ea e heard : and the apostle alludes to it here , and addes somewhat , this clause ( nor hath entred into the heart of man ) is not in that place : but it is necessarily understood : for if the eye doe not see , and the eare heare , it never enters into the heart of man. for whatsoever enters into the heart of man , it must be by those passages and windowes , the gates of the soule , the sences . and whereas st. paul sayth , for them that love him , it is for them that expect him , as in isaiah . the sence is all one : whosoever love god , they expect and wait for him , where there is no expectation , there is no love . this is the apostles drift , if god did doe such great matters for his church , as eye hath not seen , nor ●are heard , according to the prophet isuiah , what shall we thinke he will do in the kingdome of grace here , and of glory hereafter . the words then as wee see , containe the excellencie of the mysteries of the gospell , described first by the hiddennesse of it to men at first . secondly , by the goodnesse of the things revealed , such as neither eye hath seene , &c. the hiddennesse and excellency of the gospell in that respect , is set forth by way of negation , eye hath not seen , nor eare heard , nor heart conceived . and indeed this is the way to set forth excellent divine things . god himselfe is set out by way of deniall ; by removing imperfections , he is invisible , immortall , &c. and so heaven , that is neare to god , as being prepared by him , it is set out by way of deniall , as s. peter sayth , it is an inheritance immortall , undefiled , &c. . pet. . so here , positive words could not be found sufficient to set out the excellencie of the things that god hath prepared . as for the knowledge of the mysterie of salvation in jesus christ , we neither can come to it by naturall invention , nor by naturall discipline . all the things that we know naturally , we know by one of these two wayes , but divine things are knowne neither way . where could there have been any knowledge of christ , if god had not opened his breast in the gospell , and come forth of his hidden light , and shewed himselfe in christ , god-man , and in publishing the gospell , established an ordinance of preaching for this purpose , where had the knowledge of salvation in christ been ? to prove this , wee have here a gradation : the eye sees many things ; but wee heare more things than we see , yet neither eye hath seen , nor eare hea●d : i but the conceits of the heart , are larger than the sight of the eye , or the hearing of the eare ; yet neither eye hath seen , nor eare hath heard , nor hath entred into the heart of man to conceive , &c. the philosopher sayth , there is nothing in the understanding , but it came into the sences before : and therefore it cannnot enter into the heart of man , if it enter not by the eye , or by the eare . the things here spoken of , be especially the graces , and comforts , and priviledges to bee enjoyed in this life , and the consummation , and perfection of them in heaven . christ brings peace , and joy , justification , & sanctification , &c. the like . and even in this life ; the perfection of these is in heaven , where the soul and the body shall be both glorified , in a glorious place , together with glorious , company , the father , sonne , and holy ghost , innumerable angels and justmen . these are those things that eye hath not seen , &c. the beginnings here , and the perfection and consummation of them hereafter . having thus farre unfolded the words , i come to the poynts considerable . first , god hath a company of beloved children in the world , that he means a speciall good unto . the second , god hath prepared great matters for them . if great persons prepare great things for those whom they greatly affect , shall we not thinke that the great god will prepare great things for those that hee hath affection to , and that have affection to him ? if god be a friend to the llect , & they be his friends , surely he wil answer friendship to the utmost : answerable to the great love he beares his children , he hath provided great things for them . if that bee excellent that is long in preparing , then those things which belong to gods children , must needs be excellent : for they were preparing even before the world was . salomons temple was an excellent fabrick , it had long preparation . ahasueros made a feast to . provinces , it was long in preparing : great things have great preparation . now these things that god intends his children , have been preparing even from everlasting , and they are from everlasting to everlasting : they must needs bee excellent . but before i dwell on any particular poyn● , here is a question to be answered . if the things that god hath prepared for his children , be secret and excellent , how then come we to know them at all ? we come to know them . by divine revelation . god must reveale them first , as it is in the next vers . god hath revealed them by his spirit ▪ the spirit reveales them by way of negation , and indefinitely , as also by way of eminence . whatsoever is excellent in the world , god borrowes it , to set out the excellencie of the things that hee hath provided for his children in grace , and glory . a feast is a comfortable things they are called a feast . a kingdome is a glorious thing ; they are called a kingdome . marriage is a sweet thing ; they are set forth by that , by an inheritance , and adoption of children , and such like : so that all these things are taken to ●e shadowes of those things . and indeed they are but shadows , the realitie is the heavenly kingdome of grace and glory : the heavenly riches , the heavenly inheritance , the heavenly sonship : when all these things vanish , and come to nothing : then comes in the true kingdome , sonship , and inheritance . againe , . wee know them in this world by way of taste : for the things of the life to come , there are few of them , but gods children have some experimentall taste of them in this world : god reserves not all for the life to come , but he gives a grape of canaan in this wildernesse . thirdly , by arguing from the lesse to the greater : if peace of conscience bee so sweet here ; what is eternall peace ? if a litle joy here bee so pleasant and comfortable , that it makes us forget our selves , what will bee that eternall joy there ? if the delights of a kingdome bee such , that they fill mens hearts so full of contentment , that oft-times they know not themselves , what shall we think of that excellent kingdom ? so by way of taste and rellish , we may rise from these pettie things , to those excellent things , which indeed are scarce a beame , scarce a drop of those excellencies . if peter and iohn when they were in the mountain , were not their owne men , when they saw but a glimpse , but a little glorie of christ manifested in the mount , what shal we think , when there is the fulnesse of that glorious revelation , at the right hand of god , where there is fulnesse of pleasures for ever ? how shall our soules be filled at that time ? thus by way of rising from the lesser to the greater , by tasting , feeling , and by divine revelation , wee may know in some measure the excellencie of those things prepared for us . now to cleare this thing more fully , know that there are three degrees of revelation . first there must bee a revelation of the things themselves , by word , and writing , or speech , and the like , as we know not the minde of a man , but either by speech , or writing : so there must bee a revelation of these things ; or else the wit of angels could never have devised , how to reconcile justice and mercie , by infinite wisedome ; by sending a mediator to procure peace , god-man , to worke our salvation . therefore wee could not know them without a revelation , and discoverie outward : this is the first degree that wee may call revelation by scripture , or by the doctrine of the gospel . who could discover those things that are meerly supernaturall , but god himselfe ? then againe . when they are revealed by the word of god , and by men that have a function to unfold the unsearchable riches of christ , by the ministerie of the gospell , yet notwithstanding they are hidden riddles still , to a company of carnall men . put case the vaile be taken off from the things themselves ; yet if the vaile bee over the soule , the understanding , will , and affections , there is no apprehension of them : therefore there must bee a second revelation , that is , by the spirit of god. ofnecessitie this must bee : for even as the apostle sayth in this chapter , none knoweth the minde of man , but the spirit that is in man : so none knoweth the mind of god , but the spirit of god. what is the gospel without the spirit of christ , to discover the minde of god to us ? we know not the good meaning of god to us in particular : wee know in generall that such things are revealed in scripture : but what is that to us , if christ bee not our saviour , and god our father ? unlesse we can say as s. paul sayth , he loved me , and gave himselfe for mee . therefore you see a necessitie of revelation by the spirit . but this is not all that is here meant , there is ly a higher discovery , and that is in heaven ▪ that that is revealed here , is but in part . and thereupon if wee believe , wee believe but in part , and wee love but in part , if our knowledge , which is the ground of all other graces and affections , be imperfect , all that followes must needs bee imperfect also . therefore st. iohn sayth , we know that wee are the sonnes of god , but it appeares not what we shall bee . what we shall be in heaven it doth not appeare now ; there must bee a further revelation , and that will bee hereafter , when our soules shall bee united together with our bodies : and then indeed our eyes shall see , our ears heare , and hearts shall conceive those things that while wee are here in the wombe of the church , wee neither can see nor heare , nor understand , more than the childe in the wombe of the mother can conceive the excellencies in this civill life . thus we see these truths a little more unfolded . i will now adde somewhat to make use of what hath been spoken . first of all therefore for matter of instruction , if it be so , that the things of the gospell bee such , as that without a revelation from god , they could not bee knowen , then we see , that there is no principle at all of the gospel in nature . there is not a sparke of light , or any inclination to the gospell but it is meerly above nature : for hee removes here , all naturall wayes of knowing the gospell , eye , eare , & understanding : therfore the knowledge of it is meerly supernaturall . for if god had not revealed it , who could ever have devised it ? and when hee revealed it , to discover it by his spirit , it is supernatural : but in heaven much more , which is the third degree i spake of . therfore ( by the way ) you may know the reason why so many heresies have sprung out of the gospel , more than out of he law , & the misunderstāding of it . there are few or no heresies from that , because the principles of the law are writtē in the heart : men naturally know that whoredome , and adulterie , and filthy living , &c. are sins ; men have not so quenched nature , but that they know that those things are naught : therefore there have been excellent law-makers amōg the heathens . but the gospel is a meere mystery discoured out of the breast of god , without all principles of nature : there are thousands of errors that are not to be reckoned , about the nature , the person & the benefits of christ , about justification , and sanctification , and free will and grace , and such things , what a world of heresies , have proud wits continually started up ? this would never have beene but that the gospell is a thing above nature . therefore when a proud wit , and supernaturall knowledge revealed meete together : the proude heart stormes , and loves to struggle , and deviseth this thing and that thing to commend it selfe , and hereupon comes heresies , the mingling of naturall wit with divine truthes . if men had had passive wits to submit to divine truthes , and to worke nothing out of themselves , as the spider out of her own bowells , there had not beene such heresies in the church , but their hearts meeting with supernaturall truthes , their proud hearts mingling with it , they have devised these errours that i note in the first place . then againe if the things that wee have in the gospell be such divine truthes above nature altogether : then we must not stand to looke for reason too much , nor trust the reason or wit of any man , but divine authority her● especially . for if divine authority cease in the gospel , what were it ? nothing ; the law is written in mens hearts : but we must trust divine authoritie in the gospel above al other portions of scripture , and not to the wit of any man whatsoever . the church of rome that is possest with a spirit of pride , and ignorance and tyranny ; they will force knowledge on them that be under them , from their sole authoritie ; the church , saith so ; and wee are the church , and it is not for you to know , &c. and scriptures are so and so ; but is the gospell a supernaturall mysterie above the capacitie of any man ? and shall we build upon the authoritie of the church for these truthes ? oh no! there must bee no forcing of evangelicall truthes from the authority or parts of any man. but these are not things that wee stand in so much need of , therefore i hasten to that which is more usefull . eye hath not seene , nor eare heard , &c. here then we have an use of direction how to carrie our selves in reading , and studying holy truths , especially the sacred mysteries of the gospel , how shall we study them ? wee thinke to breake into them with the engine of our wit , and to understand them , and never come to god for his spirit : god will curse such proud attempts . who ●nowes the things of man but the spirit of a man ? and who knowes the things of god , but the spirit of god ? therefore in studying the gospell , let us come with a spirit of faith , and a spirit of humility , and meeknesse there is no breaking into these things with the strength of parts ; that hath been the ground of so many heresies as have beene in the church . only christ 〈◊〉 the key of david that shutteth and no man openeth , and openeth and no man shutteth , he hath the key of the scripture , and the key to open the understanding . and to presse this poynt a little ; if eye hath not seene , nor eare heard , nor hath entred into the heart of man to conceive , the things of the gospell without the revelation of the spirit ; then we must come with this mind , when wee come to heare the things of the gospell : lord , without thy holy spirit they are all as a clasped booke , they are hidden mysteries to mee , though they be revealed in the gospell . if my heart be shut to them , they are all hidden to me . wee see men of excellent parts are enemies to that they teach themselves , opposing the power of the gospell : whence is all this ? because they thinke only the opening of these things makes them divines , wheras without the holy ghost sanctifying , and altering the heart in some measure , to tast , and rellish these things , that as they are divine in themselves , so to have some what divine in the heart to tast these things , it is impossible but that the heart should rise against them ; and so it doth : for when it comes to particulars , you must deny your selfe in this honour , in this pleasure , & cōmoditie , now you must venture the displeasure ▪ of man for this , and that truth : the heart riseth in scorn , and loathing of divine truth : when it comes to particulars they know nothing as they should . for when is truth knowne , but when in particulars wee stand for it , and will neither betray it , nor do any thing that doth not benefit a christian ? if we have not the spirit of god to relish truthes in particular , they will doe us no good . and except the spirit sanctifie the heart of man first by these truthes , the truth will never be understood by the proud , naturall heart of man. therefore the course that god takes with his children is this ; those that he meanes to have ; he first inspires into their hearts some desire to come to heare , and attend upon the meanes of salvation , to understand the gospell , and then under the means of salvation , he shines into the understanding by a heavenly light ; and inspires into the will and affections some heavenly inclination to this truth of the gospell , to justification , sanctification , selfe-denyall , and the like : and workes a new life , and new sences , and upon them wrought under the meanes comes the soul to relish , and to understand these mysteries , and then the eares , and the eies are open to see these things , and never before . a holy man that hath his heart subdued by the spirit of god in the use of the meanes , oh , he relisheth the point of forgivenesse of sins , hee relisheth the point of sanctification , he studies it daily more , and more , and nearer communion with god , hee relisheth peace of conscience , and joy in the holy ghost , they are sweete things , and all the duties of christianity , because hee makes it his maine busines to adorne his pro●ession : and to live here , so , as hee may live for ever hereafter . and this must be of necessitie : for marke out of the text ; if the naturall eye , and eare , and heart can never see nor heare , nor conceive the things of god , must there not be a supernaturall eare , and eye , and heart put into the soule ? must not the heart , and all be new molded againe ? if the former frame bee not sufficient for these things , of necessitie it must be so . from hence learne to arme your selves against all scandalls : when ye see men of parts , and account , ( and such there may be ) men of deepe apprehensions , and understanding in the scripture for matter of notion , and for the language of the scripture exquisite , and yet to be proud , malicious , haters of sanctity , next to divells , none greater ; consider what is the reason : either they have proud spirits that despise , and neglect the meanes of salvation altogether ; or if they doe come , they come as iudges , they will not submit their proud hearts to the sweet motions of the spirit : stumble not at it , if such men bee both enemies to that they teach themselves , and those that practise it , the reason is , because their proud hearts were never subdued by the spirit to understand the things they speake of . for such a teacher understands supernaturall things by a naturall light , and by humane reason ; that is , to talk , and discourse , &c. but hee sees not supernaturall things by a supernaturall light , divine things by a divine light . therefore a poore soule that heares the things published by him , understands them better by the helpe of the spirit , than he that speakes them : better indeed for his use , and comfort . as we see , there are some that can measure land exactly ; but the man that oweth the land measured , he knowes the use of the ground , and delights in it as his owne : the other can tell , here is so much ground , &c. so some divines , they can tell there are such poynts , and so they are raysed ; and they can bee exquisite in this : but what profite have they by it ? the poore soule that heares these things , by the helpe of the spirit , hee can say , these are mine , as the man for whom the ground is measured . as it is with those that come to a feast , the physitian comes , and sayes , this is wholsome , and good ; and this is good for this and that , but eates nothing : others that know not these things , they eare the meate , and are nourished in the meane time : so when such men discourse of this and that , a poore man that hath the spirit , he relisheth these things , as his owne ; the other goes away , onely discourseth as a philosopher of the meate , and eates nothing . and therfore when you read & heare these things , content not your selves with the first degree of revelation : no , that is not enough ; when you have done that , desire of god to joyne his spirit , to give you spirituall eyes , and hearts , that you may close with divine truths , and be divine as the truths are ; that there may bee a consent of the heart with the truth : then the word of god will be sweet indeed . againe , here we see this divine truth , that a man when he hath the spirit of god , knowes things otherwise than hee did know them before , though he did not know them by outward revelation of hearing and reading , &c. and hee believes them otherwise than he did before : he sees them by a new light . it is not the same knowledge that an unregenerate man hath , with that he hath after , when god workes upon his heart : for then it is a divine supernatural knowledge . and it is not the same faith , and beliefe : the spirit of god raiseth a man up in a degree of creatures above other men , as other men are above beasts : hee gives new eyes , new ears , & a new heart ; he moulds him anew every way . therefore you have good men , somtimes wonder at themselves ( when god hath touched their hearts ) that they have had such shallow conceits of this and that truth before . now they see that they were in the darke , that they were in a dampe before , that they conceived things to be so and so , and thought themselves some body ; but when god opens their eyes , and takes away the skales , and lets them see things in their proper light , heavenly things , by a heavenly light , and with a heavenly eye ; they wonder at their former foolishnesse in divinity , especially so farre as concernes the gospell : for there is more in the scripture then pure supernaturall divinity , there are many other arts in the scripture . the gospell i say is a knowledge not of naturall men , or great wits , but of holy sanctified men . therefore we must not think that these things may be known by nature , &c. it is a sacred knowledge so much as will bring us to heaven , it is a knowledge of holy men , that have their hearts brought to love and tast , and relish that they know . therefore it is no wonder though a company of men of great partes live naughtily , they are no true divines , because they have no true knowledge . the divell is no divine , nor a wicked man properly ; though hee can discourse of such things , yet he is not properly a divine : because he knowes not things by a divine light , or heavenly things by a heavenly light . the knowledge of the gospell , it is a knowledge of sanctified , holy men : but to come neerer to our practise . if eye hath not seene , nor eare heard , nor hath entered into the heart of man , to conceive those things that god hath prepared for his : then let us make this the rule of our esteeme of any thing that is good , or any thing that is ill , make it a rule of valuation . the apostle here you see , hath a ranke of things above the sight of the eye , or the hearing of the eare , or the conceiving of the heart of man : if there be such a ranke of things above this ; then the greatest ills are those that eye hath not seene , nor eare heard , nor hath entred into the heart of man : and indeed they are so . wee grieve at the ague , and at the stone , and the goute , they are grievous things indeed ; oh ! but what bee these things that wee feele , and see , to those in another world , that wee cannot apprehend for the greatnesse of them ? the torments of hell wee cannot conceive , and understand them here : for it is indeed to bee in hell it selfe , to conceive what hell is : and therfore when god enlargeth mens spirits to see them , they make away themselves . and so for the greatest good ; these goods here , this outward glory , we can see through it . christ could see through all the glory in the world , that the divell shewed him . and these are things that wee can heare of , and here the utmost that can be spoken of them : therefore surely they are not the greatest good , there are more excellent things than they , because the eye sees them , the eare heares of them , and the understanding can conceive of them ; but there be things that the eye hath not seene , nor eare heard , not the soule conceived ; and those bee the joyes of heaven . and thereupon ( to descend to practise ) if this bee a rule to value things , that the best things are transcendent , beyond sence and comprehension : then shall i for those things that i can see , & can heare , and feele , and understand , shall i lose those excellent good things , tha● neither eye hath seen , nor eare heard ? &c. is not this desperate folly , to venture the losse of the best things , of the most transcendent things , that are above the capacitie of the greatest reaches of the world ? shall i lose all for pettie poore things , that are within my owne reach and compasse ? how foolish therefore are those that are given to pleasures ! they feele the pleasure indeed ; but the sting comes after . they delight in those ill things that they can heare , and heare al that can be spoken of them , and never thinke of the excellent things that eye hath not seen , nor eare heard , &c. let this make us in love with divine truthes in the scripture , with the gospel , that part of the scripture that promiseth salvation by christ , and all the graces , and priviledges of christianity , they are above our reach . wee study other things , we can reach them , we can reach the mysteries of the law by long study , and the mysteries of physicke , and to the mysteries of trades by understanding , & when men have done all , they may be fooles in the maine ; solomons fooles : they may do al these things , and be wise for particular things , by particular reaches of that which eie hath seen , and eare heard , &c. and then for the best things that are above the capacitie of men , they may die empty of all , and goe to the place o● the damned . to bee wise to salvation is the best wisdome . what a pittifull case is this , that god should give us our understandings for better things then wee can see or heare in this world , yet we imploy thē in things of the world wholly ? let us not doe as some shallow , proud heads , that regard not divine things ; the holy scriptures they will not vouchsafe to read once a day , perhaps not once a weeke ; nay , some scarce have a bible in their studies . for shame , shall we be so atheisticall ? when god hath provided such excellent things conteined in this booke of god , the testament , shall wee slight these excellent things for knowledge that shall perish with us ? as st. paul saith before the text : the knowledge of all other things is perishing , knowledge of perishing men . learne on earth that that will abide in heaven , sayth s. austin . if wee bee wise , let us know those things on earth , that the comfort of them may abide with us in heaven . therefore let us be stirred up to value the scriptures , the mysteries of salvation in the gospel , they are things that eye hath not seene , nor eare heard , &c. nay , i say more , that little that wee have here , by hearing truths unfolded , whereby the spirit of god slides into our hearts , and workes with them : there is that peace that a man hath in his heart , in the unfolding of the poynt of iustification , or adoption , or any divine comfort , that it breeds such inward peace and joy as is unspeakable and glorious . all that we have in the world is not worth those little beginings that are wrought by the hearing of the word of god here . if the first fruits here be joy oftimes unspeakable , and glorious , if the first fruits be peace that passeth understanding ; what will the consūmation , and perfection of these things be at that day ? againe here you see a ground of the wonderfull patience of the martyrs . you wonder that they would suffer their bodies to be torne , and have their soules severed so violently from their bodies : alas ; cease to wonder ; when they had a sence wrought in them by the spirit of god of the things that eye hath not seene , nor eare heard . if a man should have asked them why they wold suffer their bodies to be misused thus when they might have redeemed all this with a little quiet ? oh ! they would have answered presently , as some of them have done ; wee suffer these things in our bodies , and in our sences , for those that are above our sences , wee know there are things layd up for us that eye hath not seene , nor eare heard , &c. what doe you tell us of this torment , and that torment ? we shall have more glory in heaven then wee can have misery here : for wee can see this , and there is an end of it ▪ but wee shall have joy that eye hath not seene , nor eare heard , &c. as st. paul most divinely in diverse places in rom. . the things that wee suffer here are not worthy of the glory that shall be revealed . therefore let us not wonder so much at their patience as to lay up this ground of patience against an evill day when we may be drawne to seale the truth with our blood . by the way learne what popery is , they thinke to merit by their doing , but especially by their sufferings , though they be ill doers , and suffer for their demerits ; this is their glory . shall those stayned good workes ( put case they were good workes , they be defiled , and stayned , and as menstruous cloathes , as it is isaiah . ) shall they merit the glory to bee revealed , that is so great that eye hath not seene , &c. what proportion is there ? in merit there must be a proportion betweene the deed done , and the glory : what proportion is there betweene stayned imperfect defiled workes , and the glory to bee revealed ? should not our lives be almost angecall ? what manner of men should wee be in all holy conversation , considering what things are layd up in heavē , & we have the first fruits of them here ? can men be too holy and exact in their lives , that looke for things , that eye hath not seene , nor eare heard , &c. i wonder at the stupiditie , and hellish pride , and malice of mens hearts , that thinke any man can be too exact in the maine duties of christianity , in the expression of their love to god , in the obedience of their lives , in abstinence from the filthinesse of the world , and the like . can a man that lookes for these excellent transcendent things , be too careful of his life ? i beseech you your selves be judges . the end of the first sermon . hidden secrets revealed by the gospel . the second sermon . i. cor. . . as it is written , eye hath not seene nor eare heard , &c. the apostle sets out the gospell here with all the commendations that any skill in the world can be commended by . from the authour of it , god. from the depth of it , it is wisedome , in a mystery , hidden wisedome . from the antiquity of it , it was ordained before the world was . from the benefite and use of it , for our glory . god is content his wisedome should be honoured in glorifying us , such is his love . and then when it was revealed , that none of the princes of the world ( he meanes not onely commanding potentates , but he being a scholar himself , esteemed philosophers , pharisees , and learned men to be princes : because the excellencie of a man is in the refined part of man his soul ) none of these princes of the world , for all their skill and knowledge , knew this . in this verse hee shewes the reason why eye hath not seene , nor eare heard , &c. he removes knowledge , by removing the way and means of knowledge . the meanes of knowledge in this world is by the passage and entrance of the sences : now this heavenly mystery of the gospell , it is such a knowledge as doth not enter into the soule by the sences . the poynts we propounded , were these , i that god hath a people in the world , whom he favours in a speciall manner . then secondly , for these that he accounts his friends he hath prepared great matters . kings prepare great matters for those they meane to advance : what shall wee thinke then god will doe for his friends ? now these things prepared , they are great matters indeed , for in the third place they are such as eye hath not seene , nor eare heard , &c. and then in the fourth place the disposition , and qualification of those for whom god hath prepared such great matters , it is for those that love him , not for his enemies , or for all men indifferently , but for those that love him . of the first , and second i spake in the former , and i wil not now stand to speake of them , but enlarge my selfe in the two last . the things that god hath prepared for them that love him , are such excellent things , as neither eye hath seene , nor eare heard , &c. he meanes the naturall eye , and eare , and understanding or heart of man. there bee . degrees of discovery of heavenly things . first in the doctrine of them , and so they are hid to them that are out of the church . and then secondly , in the spirituall meaning of them , and so they are hid to carnall men in the church . and then thirdly , in regard of the full comprehension of them , as they are indeed , and so they are reserved for heaven : wee have but a little glimpse of them , a little light into them in this world . now in this place is meant the things that are discovered in the gospell , especially as they are apprehended by the spirit , together with the consummation of them in heaven . for they differ onely in degree , the discovery of the heavenly things in the gospell here the priviledges , and graces , and comforts of gods children , and the consummation of them in heaven . and wee may reason from the lesser to the greater , if so be that a naturall man , ( though hee have naturall eyes , and eares , and wits about him ) cannot conceive the hidden mysteries of the gospell , spiritually with application : much more unable is he , and much lesse can hee conceive those things of a better life . now the things of the gospell , the priviledges , the graces and comforts which christ the spring and head of them all , in whom all are , and whence we have all , cannot be comprehended by a naturall man , he can discourse of them as far as his natural wit conceives them ; but not understand heavenly things in their owne light as heavenly things , as the things of the gospell . they can talke of repentance ( that wee commonly speake of , which is a mystery ) but notwithstanding who knowes repentance by the light proper to it , but he that by the spirit of god hath sinne discovered to him in its owne colours ? h● knowes what it is to grieve for sin . the sicke man knowes what it is to bee sicke : the phisitian knows it by definition , by books , and so he can inlarge it : but if he be not sicke , the sicke patient will speake to better purpose . so there is a mysteryin the common things of the gospell ; repentance , and griefe for sinne . a holy man feels it another matter because he feeles sinne discovered by the spirit of god : and so in faith , in the love of god , and every grace of the gospell is a mystery . if one come to the schoolemen , they will tell you of faith , and dispute learnedly of it , and deduce this from that : but when he comes to be in extremitie ? when the terrours of the lord are upon him , when he comes to use it , he is a meere stranger to it : to cast himselfe being a sinfull creature into the armes of gods mercy , hee cannot doe it without a further light of the spirit discovering the hidden love of god to him in particular ; and so for other graces . therefore they do but speake of these things , ( men that are unsanctified ) as a blind man doth of colours , they inwardly scorne the truth they speake of : and those to whom they speake , if by the power of gods spirit they come to profit by the things they teach , if themselves be carnall , they hate them . a carnall man believes not a whit of what hee sayth : hee hath onely a common light for the good of others : a common illumination to understand and discover things , and a doctrinall gift to unfold things for other , and not for themselves : for themselves they scorne them in their hearts , and in their lives & conversations ; and they will speake as much , when it comes to selfe-deniall in preferment , in pleasures , in anything that is gainfull : tush tell him what hee hath taught , or what hee knowes out of the booke of god , he cares not , hee knowes them onely by a common light : but for a particular heavenly light with application , and taste to himself , springing from an alteration by the spirit , hee never knowes them so . therefore content not thy selfe with a common light : for together with our understanding , god alters the taste of the whole soule : he gives a new eye , a new eare , to see and heare to purpose , and a new heart to conceive things in another manner than he did before . but you will aske , how can a godly man know them at all , seeing eye hath not seen , nor eare heard , &c. i answer : first , the things of another life ( as wee see here ) are knowne by negation , as god is , by way of removing imperfections . the naturall eye sees them not , nor the naturall eare heares them not , &c. no , nor the spirituall eye , nor eare , in a full measure : so things transcendent , that are above the reach of man , are described in the scriptures by the way of denial , which is one good way of knowledge . that yee may know the love of god that is above knowledge , sayth the apostle , ephes. . that yee may know it more and more : but it is above all knowledge in regard of the perfection of it . as a man may see the sea , but hee cannot comprehend the sea : hee may be much delighted in seeing the sea , but hee sees neither the bottome nor the bankes , he cannot comprehend such a vaste body : he may see the heavens , but hee cannot comprehend them . so a man may know the things when they are revealed , but hee cannot comprehend them : apprehension is one thing , and comprehension is another ; there may be apprehension in a poore degree , sutable to the capacitie of the soule here : but alas it is farre from the comprehension that we shall have in heaven . that is one way of knowing them by way of negation , and deniall of imperfections to them . and then secondly , they are knowne ( as wee call it ) by way of eminence ; that is , by comparing them with other things , and preferring them before all other excellencies whatsoever ; as wee may see the sunne in water by resemblance : for god borrowes from nature termes to set out grace , and glory , because god will speake in our language , for they are called a kingdome and a feast , and a crowne by way of comparison . shallow men thinke there is a great deale in a kingdome ; and indeed so there is , if there were no other . there is great matters in a crowne , in the feasts of kings , and the like : but alas these be shaddowes , and there is no rhetoricke or amplification in this , to say they be shaddowes ; a shaddow is as much in proportion to the body , as these are to eternall good things ; the true reality of things , are in the things of another world , for eternity . if wee talke of a kingdome , let us talke of that in heaven . if of a crowne , of that wherewith the saints are crowned in heaven . if we talke of riches , they are those that make a man eternally rich , that hee shall carrie with him when he goes out of the world , what riches are those , that a man shall out live , and die a begger , and not have a drop to comfort him , as we see dives in hell had not ? here are riches indeed . so if we talke of beauty , it is the image of god that sets a beauty on the soule , that makes a man lovely in the eye of god. true beauty is to be like god. and to bee borne a new to that glorious condition , is the birth and inheritance . all these poore things , are but acting a part upon a stage for a while , as the proudest creature of all that is invested in them will judge ere long ; none better judges then they . this is one way of knowing the things of the gospell , by naming of them in our owne language . as if a man go into a forraine country , he must learn that language , or else hold his peace : so god is forced to speake in our owne language , to tell us of glory , and happinesse to come under the name of crownes , and kingdomes , and riches here . if god should set them out in their owne lustre , wee could not conceive of them . but thirdly , the most comfortable way , whereby gods people know the things of heaven , and of the life to come , is in regard of some tast , for there is nothing in heaven but gods children have a tast of it before they come there , in some measure : they have a taste of the communion that is in heaven in the communion they have on earth : they have a taste of that eternall sabbath , by some relish they have of holy exercises in these christian sabbaths . a christian is as much in heaven , as he can be , when hee sanctifies the holy sabbath , speaking to god in the congregation by prayer , and hearing god speake to him in the preaching of the word . that peace that wee shall have in heaven , which is a peace uninterrupted , without any disturbance , it is understood by that sweet peace of conscience here that passeth all understanding . we may know therefore what the sight of christ face to face will be , by the sight wee have of christ now in the word and promises : if it so transforme and affect us , that sight that we have by knowledge and faith here ; what will those sights doe ? so that by a grape wee may know what canaan is : as the spies , they brought of the grapes of canaan into the desart : we may know by this little taste , what those excellent things are . the fourth way is by authoritie , and discoverie . st. paul was wrapped up in the third heaven , he sayth , they were such things that he saw , that could not bee spoken of , strange things . and christ tels us of a kingdome . christ knew what they were , and the word tells us what they are : our faith lookes to the authoritie of the word . if wee had not the first fruits , nor any other discoverie . god that hath prepared them , hee sayth so in his word , and we must rest in his authoritie . and there are some that have been in heaven : christ our blessed saviour that hath taken into a perpetual union , the man-hood with the second person , which he hath knit unto it , he knowes what is there , and by this meanes wee come to have some kind of knowledge of the things to come . againe by a kind of reasoning likewise from the lesser to the greater , we may come to know not only the things , but the greatnesse of them . as , is there not cōfort now in a litle glimpse , when god shines upon a christians soule , when he is as it were in heaven ? is there such contenment in holy company●here ? what shall there be in heaven ? is there such contentment in the delights of this world , that are the delights of our pilgrimage ? they are no better , our houses are houses of our pilgrimage , our contentments are contentments of passengers , if the way , the gallery that leads to heaven , bee so spread with comforts , what bee those that are reserved in another world ? a man may know by raysing his soule from the lesser to the greater . and if the things that god hath provided in common for his enemies as wel as his friends : ( as all the comforts of this world ; all the delicacies , and all the objects of the sences , they are comforts that are common to the enemies of god , as well as his friends ) if these things be so excellent , that men venture their soules for them , and lose all to bee drowned in these things : oh ! what peculiar things are they that god hath reserved for his owne children , for those that love him ? when those that are common with his enemies , are so glorious and excellent ! these kind of wayes we may come to know them by the helpe of the spirit . those unmixed joyes , those pure joyes , that are full of themselves , and have no tincture in heaven , are understood by those joyes we feele on earth , the joy of the holy ghost , which is after conflict with temptations , or after afflictions , or after hearing , and meditating on good things : the heavenly joyes that flow into the soule , they give us a taste of that full joy that we shall have at the right hand of god for evermore . that comfort that we shall have in heaven , in the presence of god , and of christ , and his holy angels , is understood in some little way by the comfortable presence of god to the soule of a christian , when hee findes the spirit of god raising him , and chearing him up , and witnessing his presence : as oft-times to the comfort of gods people , the holy ghost witnesseth a presence , that now the soule can say , god is present with me , he smiles on me , and strengtheneth mee , and leads mee along . this comfortable way gods children have to understand the things of heaven , by the first fruits they have here : for god is so farre in love with his children here on earth , and so tender over them , that hee purposes not to reserve all for another world ; but gives them some taste before hand , to make them better in love with the things there ; and better to beare the troubles of this world . but alas , what is it to that that they shall know ? as it is ioh. . now wee are the sonnes of god , but it appeares not what we shall bee : that shall bee so great in comparison of that we are , that it is sayd not to appeare at all : it appeares in the first fruits in a little beginnings ; but alas , what is that to that glory that shall bee ? our life is hid with christ in god. it is hid , there is no man knowes it in regard of the full manifestation : because here it is covered with so many infirmities , & afflictions , and so many scornes of the world are cast upon the beautie of a christian life : it is hid in our head christ. it is not altogether hid : for there is a life that comes from the root , from the head christ to the members , that quickens them ; but in regard of the glory that shall be , it is a hidden life . let us consider the reasons why god will have it thus ( to make it cleare ) before i goe further : we must be modest in reasons when we speake of gods counsels and courses . i will onely name them to open our understandings a little . first , it is enough that god will have it so : a modest christian will be satisfied with that , that god will have a difference betweene heaven and earth , gods dispensation may satisfie them . . god wil have a difference betweene the warring church , and the triumphing church . this life is a life of faith , and not of sight . we walke and live by faith . why ? partly to try the truth of our faith , and partly for the glory of god , that he hath such servants inn the world here , that will depend upon him , upon termes of faith , upon his bare word , that can say , there are such things reserved in heaven for me , i have enough : what a glory is it to god , that he hath those that will trust him upon his bare word ? it were no commendation for a christian to live here in a beautifull glorious manner , if hee should see all , and live by sight . if he should see hell open , & the terrours there , for him then to abstraine from sinne , what glory were it ? the sight would force abstinence . if he should see heaven open , and the joyes of it present , it were no thanks to be a good man : for sight would force it . the second reason is this , that god will have a known difference , between hypocrites , and the true children of god. if heaven were upon earth , and nothing reserved in faith , and in promise , every one would be a christian : but now the greatest things being laid up in promises , wee must excercise our faith to waite for them ; now there are none that will honour god in his word , but the true christian : that there are such excellent things reserved in another world , in comparison of which all these are base : there is none but a true christian that will honour god upon his word , that will venter the losse of these things here for them in heaven , that wil not lose those things that they have in reversion and promise for the present delights of sinne for a season ? wheras the common sort , they heare say of a heaven , and happinesse , and a day of judgement , &c. but in the meane time they will not deny their base pleasures and their rebellious dispositions , they wil crosse themselves in nothing : doe wee thinke that god hath prepared heaven for such wretches as these ? oh , let us never thinke of it . god therefore hath reserved the best excellencies for the time to come , in promises , and in his word , if we have grace to depend upon his word : and in the meane time goe on , and crosse our corruptions , it is an excellent condition to be so , it shewes the difference that god will have between us , and other men . againe thirdly , our vessells could not containe it : wee are uncapable , our braine is not strong enough for these things : as weake braines cannot digest hote liquors : so we cannot digest a large revelation of these things . as wee see st. peter was not himselfe in the transfiguration , hee forgot himselfe ; and was spiritually drunke with joy , with that hee saw in the mount ; hee wote not what hee said as the scripture saith , when hee said , master let us make three tabernacles , &c. nay saint paul himself , the great apostle , when hee saw things in heaven , above expression , that could not , nor might not be uttered , could not digest them . they were so great , that if he had not had somewhat to weigh him downe , to ballance him , hee had been overturned with pride : therefore there was a pricke in the flesh sent to paul himselfe to humble him . are wee greater than paul and peter , the great apostles of the jewes and gentiles ? when these grand apostles could not containe themselves , when they see these heavenly things , and but a glimpse of them , the one did not know what he said , and the other was humbled by way of prevention , with a pricke in the flesh ; and shal we think to conceive of these things ? no , we cannot : for that is to be in heaven before our time . these and the like reasons wee may have to satisfie us in this , why wee cannot conceive of the things to come as they are in their proper nature . god sayth to moses , when moses would have a fairer manifestation of god , no man can see me and live . if we would see god as he is , we must die . if we would see heaven , and the joyes of it as it is , wee must die first . no man can see the things that the apostle here speakes of , in their proper light and excellencie , but he must die first . they are not proportionable to our condition here : for god hath resolved that this life shall bee a life of imperfection , and that that shall be a perfect estate of perfect glory . alas , our capacities now are not capable , our affections wil not containe those excellent things ; therefore god traines us up by little , and little , to the full fruition , and enjoying of it . thus we see how wee come to have some knowledge of them , and why we have not a full knowledge of them here . well , to leave this , and goe on ; if this be so , then let us oft thinke of these things . the life of a christian is wondrously ruled in this world , by the consideratiō , and meditation of the life of another world , nothing more steeres the life of a christian here , then the consideration of the life hereafter : not only by way of comfort , that the consideration of immortal life , & glory , is the comfort of this mortall base life : but likewise by way of disposition , and framing a man to all courses that are good . there is no grace of the spirit ( in a manner ) but it is set on worke by the consideration of the estate that is to come , no not one . what is the worke of faith ? it is the evidence of things not seene . it sets the things of another world present before the eye of the soule , and in that respect it is victorious , it conquers the world ; because it sets a better world in the eye . where were the exercise of faith , if it were not for hope of such an estate which feeds faith ? the excellencie of faith is , that it is about things not seene : it makes things that are not seene to be seene ; it hath a kind of omnipotent power : it gives a being to things that have none , but in the promise of the speaker . and for hope , the very nature of hope is to expect those things that faith believes . were it not for the joyes of heaven , where were hope ? it is the helmet of the soule , to keepe it from blowes , and temptations . it is the anchor of the soule , that being cast within the vaile into heaven , stayes the soule in all the waves and troubles in this world : the consideration of the things to come , exerciseth this grace of hope ; we looke within the vaile , and cast anchor there upward , and not downeward , and there wee stay our selves in all combustions , and confusions by the exercise of hope . and where were patience ? if it were not for a better estate in another world , a christian of all men were most miserable . who would endure any thing for christ , if it were not for a better estate afterwards ? and so for sobrietie ; what forceth a moderate use of all things here ? the consideration of future judgement , that made even felix to tremble . the consideration of the estate to come , causes that we surfet not with the cares of the world , and excesse , but doe all that may make way for such a glorious condition . what enforceth the keeping of a good conscience in all things ? st. paul looked to the resurrection of the just and of the unjust ; and this made him exercise himselfe to keepe a good conscience . and so puritie and holinesse , that we take heed of all defilements in the world , that we bee not led away with the errour of the wicked : but keepe our selves unspotted . what forceth this , but the consideration of a glorious condition in another world ? he that hath this hope , purgeth himselfe . there is a purgative power in hope , a cleansing efficacie , that a man cannot hope for this excellent condition , but it will frame and fit the soule for that condition . can a man hope to appeare before a great person , and not fit himselfe in his deportment and attire before hand , to please the person before whom hee appeares ? so whosoever hopes to appeare before christ , and god , of necessitie that hope will force him to purge himselfe . let us not stand to search curiously into particulars , what the glory of the soule or of the body shall bee , ( the apostle discovers it in generall , we shall bee conformed to christ our head in soule and body ) but rather study how to make good use of them : for therefore they are revealed before hand in generall . and with all to humble our selves , and to say with the psalmist , lord what is man , that thon so farre considerest him ? sinfull man , that hath lost his first condition , and hath betrayed himselfe to thine , and his enemy , to advance him to that estate , that neither eye hath seene , nor eare heard , &c. this consideration will make us base in our owne eyes . shall not wee presently disdaine any proud conceits ? shall wee talke of merit ? what can come from a creature that shall deserve things that eie hath not seen nor eare heard ; that such proud conceits should enter into the heart of man ? surely grace never entred into that mans heart that hath such a conceite to entertaine merit . shall a man thinke by a penny to merit a thousand pound , by a little performance to merit things that are above the conceit of men and angels ? but a word is enough that way . and with humiliation , take that which alwayes goes with humiliation , thankefulnesse , even before hand . when the apostle s. peter thought of the inheritance immortall , and undefiled , &c. he begins , blessed be god , the father of our lord iesus christ , &c. hee could not think of these things without thankfulnesse to god. for wee should begin the life of heaven , upon earth , as much as may bee ; and what is that , but a blessing and praising of god ? now we cannot more effectually and feelingly praise god , than by the cōsideration of what great things are reserved for us : for faith sets them before the soule as present , as invested into them . now if we were in heaven already , we : should praise god , and do nothing else ; therfore faith making them sure to the soule , as if we had them , sets the soule on worke to praise god , as in ephes. . and in pet. . saint peter and paul , they could never have enough of this . thus wee should doe , and cheare and joy our hearts in the consideration of these things in all conflicts , & desolations : wee little thinke of these things , and that is our fault : wee are like little children that are born to great matters , notwithstanding not knowing of them , they carry not themselves answerable to their hopes : but the more the children grow into yeares , the more they grow in spirit and conceits , and carriage sitting the estates they hope for . so it is with christians at the first , when they are weake , they are troubled with this temptation , and with that , with this losse , and with that crosse : but when a christian growes to a full stature in christ , every petty crosse doth not cast him downe : hee thinkes , what shall i be dejected with this losse , that have heaven reserved for mee ? shall i bee cast downe with this crosse , that have things that eye hath not seene , nor eare heard , &c. prepared for me ? he will not ; he makes use of his faith to fetch comfort from these things that are reserved for him , that are unexpressible , and unconceiveable . and let us comfort our selves in all the slightings of the world. a man that hath great hopes in his own coūtry , if he be slighted abroad , he thinkes with himselfe , i have other matters reserved elsewhere , and i shall have another manner of respect when i come home . the world it knowes not god , nor christ , nor us : shall not we be content to go up and downe as unknowne men here , when god the father , and christ our saviour are unknowne ? there are better things reserved at home for us : therfore let us digest all the slightings and abusage of carnal men . and let us not envy them their condition that is but for terme of life , use it as well as they will ; that hath a date that will bee out wee know not how soone ? alas all their happinesse it is but a measured happinesse , it is within their understandings , their eyes can see it , and their eares can heare it : and when they can neither see nor conceive more in this world , then there is an end of all their sensible happinesse . shall we envie when they shall shortly be turned naked out of this world to the place of torment ? we should present them to us as objects of pitie , even the greatest men in the world , if wee see by their carriage they be void of grace ; but not envy any condition in this world . but what affection is due and suiting to the estate of a christian ? if we would have the true affection , it is admiration , and wonderment . what is wonderment ? it is the state , and disposition of the soule toward things that are new , and rare , and strange , that we can give no reason of , that are beyond our reach . for wise men wonder not , because they see a reason , they can compass things : but a christian cannot but wōder : because the things prepared , are above his reach : yea when he is in heaven , he shall not be able to conceive the glory of it : he shall enter into it , it shall bee above him , he shall have more joy , and peace then he can comprehend , the joy that hee hath there , it is beyond his ability , and capacity , beyond his power ; he shall not be able to compasse all . it shall be a matter of wonder , even in heaven it selfe ; much more should it bee here below . therefore the holy apostles when they speake in the scriptures of these things , it is with termes of admiration and wonderment , joy unspeakeable & glorious , & peace that passeth understanding , & when they speake of our deliverance , out of the state of darknesse into the state of grace , they call it a being brought out of darknesse into his mervailous light . and so god loved the world , he cannot expresse how , i ioh. . behold what love hath the father shewed us , that we should bee called the sonnes of god ? to be called , and to be , is all one with god , both beyond expression . againe , if this be so , that god hath provided such things as neither eye hath seen , nor eare hath heard , &c. begge of god first , the spirit of grace to conceive of them as the scripture reveals them : and then begge of god a further degree of revelation , that hee would more and more reveale to us by his spirit those excellent things . for the soule is never in a better frame , than when it is lift up above earthly things . when shall a man use the world , as though hee used it not ? when he goes about his businesse in a commanding manner , as seeing all things under him , when he is raysed up to conceive the things that are reserved for him above the world : that keepes a man from being drowned in the world : what makes men drowned in the world ? to be earth-wormes : they think of no other heaven but this , they have no other thing in their eye . now by the spirit discovering these things to the● that have weaned soules , it makes them goe about the things of the world in another manner , they will doe them , and doe them exactly , with conscience , and care , considering that they must give an account of all : but they wil doe them with reserved affections to better thing . therefore let us oft thinke of this , and labour to have a spirit of faith to believe them , that they are so , that there are such great things ; and then upon believing , the meditation of such excellent things will keepe the soule in such a frame , as it will bee fit for any thing without defiling of it selfe . a man that hath first faith , that these things are so : and then that hath faith exercised to thinke , and meditate what these things are , he may bee turned loose to any temptation whatsoever : for first of all , if there be any solicitation to any base sin , what will he thinke ? shall i for the pleasures of sin for a season , if not lose the joyes of heaven and happinesse , that eye hath not seene , &c. yet surely i shall lose the comfort and assurance of them . a man cannot enjoy the comfort of heaven upon earth , without self-deniall , and mortification : shall i lose peace of conscience , and joy in the holy ghost for these things ? when sathan comes with any bait , let us thinke hee comes to rob us of better than he can give : his bait is some present pleasure , or preferment , or contentment here ; but what doth he take from us ? that which eye hath not seene , nor eare heard , &c. hee gives adam an apple , and takes away paradise : therefore in all temptations consider not what he offers , but what we shall lose ; at least the comfort of what we shall lose ; we shall lose the comfort of heaven , and bring our selves to terrours of conscience . religion is not so empty a thing , as that wee need to be beholding to the divell for any preferment , or riches , or contentment , or pleasure . hath god set up a profession of religion , and doe wee thinke that we must bee beholding to his , and our enemy for any base contentments ? no ; it is a disparagment to our religion , to our profession and calling , and to our lord and master we serve , to thinke that hee will not provide richly for his : you see here he hath prepared things that eye hath not seene , &c. and by this likwise wee may judge of the difference of excellencies , the difference of degrees of excellencies may bee fetched from hence . the things that the eye can see , they may be excellent good things ; but if the eye can see them , there is no great matters in them . the thing that the eare heares by reports , are more than the eye sees ; wee may heare much that we never saw : yet if we can heare them , and conceive of them upon the hearing , they are no great matters : for the soule is larger than they . we conceive more than wee can heare ; the conceit is beyond sight , and hearing , if we can conceive the compasse , and latitude of any thing it is no great matter : for it is within the reach , and module , and apprehension of mans braine , it is no wondrous matter . i but then the things that are most excellent of all , they are above sight , and beholding , and hearing : and conceite , that the soule cannot wholly compasse , and reach them , those are the excellent things of a●l . the rule of excellencie is to know what wee can conceive , and what is beyond our comprehension : the wit of man can conceive all things under the heavens . all the knowledge we have comes within the braine of man , the government of states , and the like . oh! but the things that god hath provided for his , never came wholly within the braine of man ; and therefore they are the most excellent . and so by way of contraries for ills , what are the greatest ills ? those that the eye can see , that wee can feele , and heare of , and conceive ? oh! no , the greatest ills are those torments that never eye saw , that eare never heard of , it is to be in hell to know these things ; they are beyond our conceit , the worme that dies not , fire unquenchable , the things above our apprehension are the most terrible things . it is not the gout , or the stone ; men feel these things , and yet suffer them with some patience : these are not the greatest ills , but those of another world that are reserved for gods enemies , as the best things are those that are reserved for his friends . therefore let us make use of our understandings in laying things together , and make use of gods discovery of the state of christianitie , the excellencies of religion . why doth god reveale these things in the word ? that wee should oft meditate of them , and study them , that we may bee heavenly minded : for there are none that come to heaven , but they must have a taste of these before hand ; there are none ever enjoy them in perfection ; when the day of revelation shall come ( the gospell now is the time of revelation , but ) the day of revelation is the time of judgement , then we shall wee be revealed what we are . but in the meane time there is a revelation by the spirit in some beginnings of these things , or else we shall never come to have the perfection of them in heaven . if wee know not what peace , and joy , and comfort , and the communion of the saints , and the change of nature is here in sanctification , wee shall never know in heaven the fulfilling of it . and those that have the first fruits here , if they bee in a state of growth , that they desire to grow better continually , they shall no question come to the perfection : for god will not lose his beginnings : where hee gives earnest , he will make up the bargaine . therefore let us all that know a little what these things are by the revelation of the spirit , let us be glad of our portion : for god that hath begun , hee will surely make an end . the affection , and bent , and frame of soule due to these things is admiration , and not only simple hearing . if these things in their beginnings here , be set out by words of admiration , peace that passeth understanding , and joy unspeakable , and glorious : what affection , and frame of spirit is sutable to the hearing of those things that are kept for us in another world ? if the light that wee are brought into here bee admirable , great , wee are brought out of darknesse , into admirable wonderfull light : if the light of grace bee so wonderfull to a man that comes out of the state of nature , as it is indeed ; a man comes out of a dampe into a wonderfull cleare light ; what then is the light of glory ? therefore let us often think of it . those that are borne in a prison , they heare great talke of the light , and of the sunne , of such a glorious creature ; but being borne in prison they know not what it is in it selfe : so those that are in the prison of nature , they know not what the light of grace is : they heare talke of glorious things , and have conceits of them . and those that here know not the glory that shall bee after , when they are revealed , that affection that is due to them is admiration and wonderment . so god loved the world , that he gave his only begotten sonne ; and behold what love the father hath shewed to us , that wee should bee called the sonnes of god! what love ! he could not tell what , it is so admirable , and to know the love of god that is above all knowledge ! who can comprehend the love of god , that gave his sonne ? who can comprehend the excellency of christs gift ? the joyes of heaven by christ , and the misery of hell , from which wee are delivered , and redeemed by christ ? these things come from the gospell , and the spring from whence they come , is the large , and infinite , and incomprehensible love of god. and if it bee so , what affection is answerable but admiration ? behold what love ! if god have so loved flesh , and blood , poore dust & ashes ; so as to be heires of heaven , and of such glory as eye seesnot , nor cannot in this world , nor eare heares not , nor hath entred into the heart of man , till we come fully to possesse them ; let us labour to admire the love of god herein . and labour to know more and more our inheritance , as we grow in yeares , as children doe , they search into the great matters their parents leave them , and the nearer they come to enjoy them , the more skill they have to talke of them : so should wee , the more wee grow in christianity , and in knowledge , the more we should bee inquisitive after those great things that our father hath provided in another world : but to goe on . how shall we know whether these things be prepared for us or no ? whether wee bee capable of these things or no ? god hath prepared them , and he hath prepared them for those that love him ; but how shall wee know that god hath prepared them for us ? in a word , whom god hath prepared great matters for , hee prepares them for great matters : we may know by gods preparing of us , whether he hath prepared for us . god prepared paradise before adam was created : so god prepares paradise , he prepares heaven before wee come there ; and wee may know that wee shall come to possesse that , if we be prepared for it . what preparation ? if we be prepared by a spirit of sanctification ; and have holy desires , and longing after those excellent things : for certainly there is preparation on both sides . it is prepared for us , and us for it ; it is kept for us , and wee are kept for it : whom god keepes heaven for , he keeps them for heaven in a course of pietie and obedience . we may know it by gods preparing of us , by loosing us from the world , and sanctifying us to himselfe . thus a man may know whether those great things bee prepared for him , or no. but the especiall thing to know whether they be provided for us , or no , is love . god hath prepared them for them that love him : not for his enemies : hee hath prepared another place , and other things for them , those torments that eye hath not seene , nor eare heard , nor hath entred into the heart of man , for those that are his enemies , that would not come under his government : but these things are prepared for those that love him . for those that love him : especially that love is all in all , in the disposition of a holy man : all graces are one in the spring , which is love : they are severall in the branches , but they are one in the root . thus you have heard the use we are to make of this , that there is a reservation of a glorious condition for the people of god , so great , that neither eye hath seene , &c. but who bee the parties , that god hath prepared these things for ? for them that love him . this is the fourth part , the disposition of the parties for whom , for them that love him . why not for those that god hath elected ? why doth he not goe to the root of all ? the great things that god hath prepared for those that he hath chosen to salvation ? no , that is out of our reach ; hee would not have us goe to heaven , but rather goe to our owne hearts ; wee must search f●r our election not above our selves , but within our selves . why doth he not say , to them that believe in h●m ? because faith is the radical grace from whence the rest spring . but faith is a hidden grace many times , and the apostles scope is to poynt to such a disposition , that every one may know , that is more familiar . somtimes faith is hidden in the root , and it is shewed in the effect more th●n in it selfe , in love. a poore christian that is in the state of grace , that sayth , oh! i cannot b●lieve , aske him if hee love god ; oh , yes , he loves the preaching of the word , hee loves good people , and good bookes , and the like : when hee cannot discover his faith , hee can his love ; therefore the holy ghost sets it out by the more familiar disposition , by love , rather than faith . why doth hee not say , for those that god loves ? gods love is the cause of our love . because gods love is manifested more familiarly by our love to him : for that is alwaies supposed ; wheresoever there is love to god , and good things , there is gods love first . for our love to god is but a reflexion of that love hee beares to us : first , hee shines on us , and then the beames of our love reflect upon him ; therefore hee need not say , whom god loves ( though that be the cause of all ) but who love god , and know thereby that hee loves them . but why for them that love him , more than for any other thing ? because all can love , therefore hee sets downe this affection : there is no man living , not the poorest lazar in the world , that hath a heart , and affections , but he can love . he doth not say , that are prepared for this great christian , and that learned rabbi ; no , but for all that love him , bee they poore or rich , great or small , all those that love him . therefore hee sets down that to cut off all excuses : yea , and all that love him , bee they never so many , are sure to have these great things prepared for them . god hath prepared these things for those that love him . to come therefore to some observations . the first generall thing is this , that god d●th qualifie all those in this world , that he hath prepared heaven and happinesse for in another world . the cause of it is his free love : but if you aske mee what qualification the persons must have ? they are such as love him . this is not the proper cause why , but t●e qualification of the persons ●on ●hom these things are . there must bee an inward disposition and qualification , before wee come to heaven : all those that hope for heaven without presumption , must have this qualification , they must bee such as love him . why ? the scripture is plaine , . no uncleane thing shall enter into heaven : no whoremonger , or drunkard , or filthy person : bee not deceived sayth the apostle , you thi●ke god is merciful , and christ died , &c. but neither such , nor such as you are , ( and your consciences tell you so ) shall ever enter into heaven . we must not think to come è coeno in coelum , out of the mire and dirt of sin , into heaven : there is no such sudden getting into heaven ; but there must be an alteration of our dispositions , wrought by the spirit of god , fitting us for heaven . . another is that that i touched before , that heaven and earth differ but in degrees : therefore what is there in perfection , must be begun here . then againe thirdly , it is impossible for a man if he be not truly altered , to desire or wish heaven as it is holy . he may wish for it under the notion of a kingdome , of pleasure , and the like : but as heaven containes a state of perfect holinesse , and freedome from sinne , hee cares not for it . a man that is out of relish with heavenly things , and can taste onely his base sinnes , whereon his affections are set and exercised , cannot rellish heaven it selfe . a common base sinner , his desires are not there . there must bee some proportion between the thing desired , and the desire ; but here is none , hee is not fit for that place , being an unholy wretch . therefore his own heart tells him , i had rather have this pleasure and honour that my heart stands to , than to have heaven , while hee is in that frame of desire : therefore there is no man that can desire heaven , that is not disposed aright to heaven before . beetles love dunghils better than oyntments , and swine love mud better than a garden ; they are in their element in these things : so take a swinish base creature , he loves to wallow in this world : tell him of heaven , hee hath no eyes to see it , no eares to heare it , except hee may have that in heaven , that his heart stands too ( which hee shall never have ) he hath no desire of heaven . therfore in these , and the like respects , of necessitie there must be a disposition wrought before wee come there . these things are prepared for those that love god. if this be so , let us not feed our selves with vaine hopes : there are none of us , but we desire , at least wee pretend that we desire heaven ; but most men conceive it onely as a place free from trouble and annoyance , and there are goodly things they heare of , kingdomes , crownes , and the like ; but except thou have a holy , gracious heart , and desir●st heaven that thou mayest be free from si●ne , and to have communion with christ , and his saints , to have the image of god , the divine nature perfect in thee , thou art an hypocrite , thou carriest a presumptuous conceit of these things , thy hope will delude thee , it is a false hope . every one that hath this hope , purgeth hims●lfe : every one , hee excludes none . doest thou defile thy selfe , and live in sinful courses , and hast thou this hope ? thou hast a hope , but it is not this hope : for every one that hath this hope , purgeth himselfe . no , no , how ever in time of peace , and pleasure , and contentment that god followes thee with in this world , thou hast a vaine hope ; yet in a little trouble , or sicknesse , &c. thy owne conscience will tell thee another place is provided for thee , a place of torment , that neither eye hath seene , nor eare heard , nor hath entred into the heart of man to conceive the misery of it . there is not the greatest man living , when hee is troubled , if he be a sinfull man , whose greatnesse can content him : all his honour , and friends , cannot pacifie that poore conscience of his ; but death , the king of feares , wil affright him : he thinks , i have some trouble in this world , but there is worse that rem●ines , things that he is not able to conceive of . let us not therfore delude our selves , there is nothing will stand out but the new creature , that we finde a change wrought by the spirit of god ; then wee may without presumption , hope for the good things which neither eye hath seene , &c. againe , we see in the second place , gods mercie to us , the qualification is within us , that we need not goe farre to know what our evidence is . sathan abuseth many poore christians ; oh , i am not elected , i am not the childe of god. whither goest thou man ? doest thou breake into heaven ? when thou carriest a soule in thy breast , and in that soule the affection of love , how is that set ? whither is thy love carried , and thy delight , and joy , those affections that spring from love ? thy evidence is in thine own heart , our title is by faith in christ ; his righteousnesse gives us title to heaven : but how knowest thou that thou pretendest a just title ? thou hast the evidence in thy heart . what is the bent of thy soule ? whither is the poynt of it set ? which way goes that ? doest thou love god , and divine things , and delight in them ? then thou mayst assure thy selfe that those things belong to thee , as verily as the scriptures are the word of god , and god a god of truth . when thou findest the love of god in thy heart , that thy heart is taught by his spirit to love him , then surely thou mayst say , oh , blessed be god that hath kindled this holy fire in my heart . now i know that neither eye hath seene , nor eare heard , nor hath ent●ed into the heart of man , those excellent things that are layd up for me . the end of the second sermon . hidden secrets revealed by the gospel . the third sermon . . cor. . . eye hath not seene , &c. saint paul as we heard before , gives a reason in these words , why the princes of this world , ( not onely the great men , that oft-times are not the greatest clerkes , but the learned men of the world , princes for knowledge ) why they were ignorant of the mysteries of the gospell . now the fourth is the disposition of those for whom he doth all this , the qualitie hee infuseth into them ; they are such as love him . . he hath prepared them before all eternitie , he prepared happinesse for us before we were ; nay , before the world was . as hee prepared for adam a paradise before he was ; hee created him , and then brought him into paradise : so hee prepared for us a kingdome with hims●lfe in heaven , a blessed estate before wee were : i. e. in election , before the heavens were . and then in creation , hee prepapared the blessed place of the happy soules of happy persons hereafter , where he himselfe is ; he prepared it for himselfe , and for all those that he meanes to set his love upon from the beginning to the end . and then secondly , hee prepared them more effectually in time , he prepared these things when christ came in the flesh , and wrought all things for us , in whom we have all . of these things thus prepared , he sayth , eye hath not seene , nor eare heard them , &c. in what sence it is meant , wee heard before . now take the whole of the matter , the meaning is , the matters of grace , the kingdome of grace , and the kingdome of glory , they are but one . for ( to adde this by the way ) the kingdome of heaven in the gospell , includes three thing . first , the doctrine of the gospell , the publishing of it . and then secondly , grace by that doctrine . and thirdly , glory upon grace , the consummation of all . so the mysteries of salvation , is first the doctrine it selfe , that is the first degree of the kingdome . the doctrine it selfe is a mysterie to all those that never heard of it : for what creature could ever conceive how to reconcile iustiee and mercie , by devising such a way , as for god to become man , to reconcile god and man together ? that emmanuel , hee that is god with us , should make god and us one in love : this could bee no more thought of , than adam could thinke of himselfe to bee made a man ▪ when hee was dust of the earth . could man when he was worse then dust , in a lost damned estate , think of redemption ? it is impossible for a man that cannot tell the forme , and the quintessence , that cannot enter into the depth of the flowers , or the grasse that hee tramples on with his feet , that hee should have the wit to enter into the deepe things of god , that have been concealed even from the angels themselves , till god discover them . i adde this , to illustrate what i sayd before : therefore the doctrine it selfe , till god discover it out of his owne breast , was concealed to the angels themselves ; and since the discovery , they are students in it , and looke and pry into it . but where the doctrine is no mysterie , but is discovered : there the application , and spirituall understanding , to those that have not the light of the spirit , is such a thing , as eye hath not seene , nor eare heard ; and therfore we must have a new light , a new eye , a new eare , and a new heart , before wee can apprehend the gospell , though we understand it for the literall truth . as for the things of glory , wee have no conceit of them fully , but by a glimpse , and weak apprehension ; as a childe conceives of the things of a man , by some poore , weake resemblances . as st. paul sayth , when i was a childe , i spake as a childe , i thought as a childe : so when we are now children , in comparison of that perfect estate wee shall attaine in heaven , we think and speake as children , of these holy and heavenly things that shall be accomplished in another world . and observe this too , that when wee would understand any thing of heaven , and see any thing , say , this is not that happinesse i look for , i can see this , but that is not to be seene . and when we heare of any thing that is excellent , i can heare this , it is not my happinesse : and when we comprehend any thing , i can comprehend this , therefore it is not the happinesse i looke for : but those things that are above my comprehension , that are unutterable , and unexpressible . moreover , let us bee stirred up to thinke it a base thing for a christian to lose the comfort and assurance hee hath of these thing : that eye hath not seene , nor eare heard , for any earthly thing whatsoever . wee account it a poore thing of esau , to sell his birth-right for a messe of pottage . and we all smart for adams ill bargaine that hee made , to sell paradise for an apple . and it was a cursed sale that iudas made , that sold christ himselfe for pieces of silver : surely it is that that every carnall man doth , and howsoever wee cannot lose heaven , yet it should be our indeavour to enjoy heaven upon earth , to enjoy the assurance of this condition . when we doe any thing to weaken our assurance , and to weaken our comfort , what do we but with adam lose heaven for an apple , and with esau , part with our birth-right , as much as the assurance , and comfort of it is , for a messe of pottage ? therefore let us account it a base thing to bee overmuch in love with any earthly thing , whereby we may weaken , though wee could lose the comfort , and assurance of this happy condition , which is so transcendent . all wicked men , and indeed all men , whether good or bad , as farre as they fall into sinne , are fooles ; the scripture termes them so . there is none wise indeed but the true christian , and that christian that preserves the sence and feeling , and assurance of his happy condition . for those that love him . the disposition of the parties is , they are such as love god. he sayth not , such as are elected , because that is a thing out of our reach to know ; but by going upward , by going backward , to goe from our grace to our calling ; & from thence , to election . nor such as believe , because that is lesse discernable than love . nor the love of god to us : for that is supposed when wee love him ; our hearts being cold , they cannot be warme in love to him , but his love must warme them first . love is such an affection as commands all other things , therefore hee names that above all . and love is such a thing as every one may try himself by : if he had named either giving , or doing of this or that , men might have sayd , i cannot doe it , or i cannot part with it ; but when he names love , there is none but they may love . the poynt considered was , that there must be a qualification of those that heaven is provided for . they must bee such as love god , such as are altered and changed , and sanctified to love him ; because no uncleane thing shall enter in thither ; because wee cannot so much as desire heaven without a change ; we cannot have communion there with christ , and those blessed soules , without likenesse to them , which must be by a spirit of love : our natures must bee altered : therefore it is a vaine presumption for any man to thinke of heaven , unlesse he finde his disposition altered . for wee may read our eternall condition in heaven , by our disposition upon earth . the apostle peter sayth , pet. . blessed bee god , the father of our lord iesus christ , that hath begotten us to a lively hope of an inheritance immortall , and undefiled ▪ reserved in heaven . so that the inheritance in heaven , wee are begotten to it , wee must be new borne , we must have a new birth before wee can inherit it , hee hath begotten us to an inheritance immortall , &c. hee that is not a childe , may not thinke of an inheritance . put case there bee never so many glorious things in heaven , that eye hath never seene , nor eare ever heard , &c. if our names be not in christs will , that we are not his , and prove our selves to be his , by the alteration of our dispositions , what are all those good things to us , when our names are not contained there ? it is called a hope of life , a lively hope ; because hee that hath this hope , purgeth himselfe , it makes him vigorous and active in good : if his hope of life make him not lively , he hath no hope of life at all . therefore those that will looke for heaven , that sathan abuse them not by false confidence , let them looke whether god have altered their hearts , that the worke of grace be wrought in some measure . for god hath not ordained these great things for his enemies , for blasphemers , that take gods name in vaine , that run on in courses contrary to his will , and word , that live in sinnes against the light of nature ; do you thinke he hath provided these great matters for them ? he hath another place for them . therefore let us not be abused by our owne false hearts , to thinke of such a happy condition : unlesse we finde our selves changed , unlesse we be new borne , we shall never enter into heaven . lord , lord , say they , christ brings them in pleading so , lord , lord ; not that they shall say so then , that is not the meaning : but now they cherish such a confidence ; oh , we can speake well , and we can pray wel , lord , lord. oh , thou vaine confident person , thy confession , and profession , lord , lord , shall doe thee no good . i will not so much as owne thee , away hence thou worker of iniquitie , thy heart tels thee , thou livest in sinnes against conscience ; away , avaunt , i will none of thee . god in mercie to us will have the triall of the truth of our evidence in us . the ground of all our salvation is his grace , his free favour , and mercie , in his owne heart ; but we cannot goe thither , he would have us to search within our selves , and there we shall finde love. — god hath prepared for those that love him . in particular therefore , those that god hath provided so excellent things for , they are such as love him . they are such first of all that are beloved of him ; and shew that they are beloved of him , by their love to him . therefore when the papists meet with such phrases , they think of merit : he hath provided heaven for them that love him , and shew their love in good workes . but we must know , that this is not brought in as a cause why , but as a qualification of the persons who ; who shall inherit heaven , and who shall have these great things ? it is idle for them to thinke , that these things are prepared for those , whom god foresees would doe such and such good workes : it is as if we should thinke hee hath provided these happy things for those that are his enemies . for how could he look for love from us in a state of corruption , when the best thing in us was enmitie to him ? is it not a vaine thing to looke for light from darknesse ? to look for love from enmity and hatred ? therefore how could god foresee any thing in us , when he could see nothing but enmity and darknesse in our dispositions by nature ? and then ( as we shall see afterward ) this love in us , it must bee with all our heart , and soule , and might , it is required and commanded ; and when wee doe all this , wee doe but what wee are bound to doe . but they abuse such places upon so shallow ground , that indeed it deserves not so much as to be mentioned . to come then to the poynt it selfe , the disposition of those that shal come to heaven then , is , they must be such as love god. now hee names this , because these two goe alwayes together : there goes somewhat of ours together with somewhat of gods to witnesse to us what god doth . there goes our choyce of god , with his chusing of us ; our knowing of god , with his knowledge of us ; our love to him , with his love to us ▪ therefore because these are so connexed , and knit together , hee takes the one for the other ; and to make it familiar to us , hee takes that which is most familiar to us , our love to him . now hee names this above all other affections ; because love is the commanding affection of the soule , it is that affection that rules all other affections , hatred , and anger , and joy , and delight , and desire ; they all spring from love : & because all duties spring from love both to god and man , therefore both tables are included in love . and when the apostle would set downe the qualification of those that shall enjoy these things , he sayth , they are for those that love him . because it stirres up to all dutie , and addes a sweet qualification to every duty , and makes it acceptable , and to rellish with god ; it stirres up to doe , and qualifies the actions that come from love , to bee accepted . all duties to man , spring from love to man ; and love to man from love to god : it is the affection that stirres up the dutie , and stirres up the affection fit for the dutie : it stirres up to doe the thing , and to do all in love . whatsoever wee doe to god , or man , it must bee in love ; all that god doth to us , it is in love , hee chuseth us in love , and doth every thing in love ; and all that wee doe to god , it must be in love . therfore he names no other affection but this , because it is the ground , the first borne affection of the soule : therefore christ sayth , it is the great commandement to love god ; it is the great commanding commandement , that commands all other duties whatsoever , it is the first wheele that turnes the whole soule about . againe , it is such an affection as cannot bee dissembled : a man may paint fire , but hee cannot paint heat ; a man may dissemble actions in religion , but he cannot affections : love is the very best affection of truth : a man may counterterfeit actions ; but there is none that can love but the childe of god. god hath prepared these things for those that love him . then againe , without this , all that we doe is nothing , and wee are nothing : wee are nothing but an emptie cymball : whatsoever we doe is nothing ; all is emptie without love . my sonne , give me thy heart , that is , if thou wilt give mee any thing , give mee thy affections , or else they are still-borne actions , that have no life in them . if wee doe any thing to god , and doe it not in love , hee regards it not ; that is the reason why hee mentions love in stead of all : it is so sweet an affection , and so easie , what is more easie than to love ? it is comfortable to us to consider that god hath made this a qualification of those that hee brings to heaven , they are such as love him . but why doth he set down any qualification at all , and not say , for christians ? because profession must have expression : when god sets down a professor of religion , hee sets him downe by some character that shall discover him to be as hee is termed . how doest tho● know thou art good ? doest thou love god ? or call upon god ? as it is in other places , to all those that call upon his name . to let us know that religion and holinesse is a matter of power , wouldst thou know what thou art in religion ? doest thou love god ? or call upon god ? it is not to be tolerated , to be christians , to professe as demas : oh no ; but they must bee such , as from the heart root are good , such as love god. therefore darke disputes of election & predestination , at the first especially , let them go : how standest thou affected to god , and to good things ? look to thy heart , whether god have taught it to love or no , and to relish heavenly things : if he hath , thy state is good ; and then thou mayest ascend to those great matters of predestination , and election : but begin not with those , but goe first to thine owne heart , and then to those deep mysteries afterward . if a man love god , hee may looke back to election , and forward to glorification , to the things that eye hath not seene , nor eare heard , &c. but see first what god hath wrought in thy heart , what affection to heavenly things ; & thence from thy affections to goe backward to election , and forward to glorification , there is no danger in it . to come therfore to expresse more particularly this affection of love , which is the disposition that god requires and workes in all those that hee intends heaven to . let us search into the nature of this love to god. what it is to love , we need not bee taught , for all men know it well enough ; it is better knowne indeed by the affection , than by discourse ; what it is to love , is knowne by those that love , better than by any books or treatises whatsoever : for it is the affection that is in all men . naturall love , it is in those that have no grace at all ; and civill love , in those that are evill men . they know what it is to love , by reason of that wilde fire , that carnall love that is in them , that transports them . a man may see the nature of it in those , as well as in any : for set aside the extravagant nature of it , in such kinde of persons , we may see the nature of it : therefore i wil not meddle with that poynt , it is needlesse . i come therefore to this love of god , to shew how this streame of affection shold be caried in the right chanel to god the right object of it , who onely can make us happy by loving of him . other things by loving of them , they make us worse , if they bee worse than our selves : for such as we love , such we are . indeed our understandings make us not good or ill , but our love doth . by loving god , & heavenly things , wee become good : our affections shew what we are in religion . there bee foure things in this sweet affection , in true naturall love . there is an estimation & valuing of some good thing , especially when the love is to a better , when it is not between equals . now there is a great distance betweene god and us . there is a high esteeme in common love , love will not stoope to nothing : there cannot be love maintained , but upon sight of a supposed excellencie : love will not stoope , but where it sees somewhat worth the valuing : therefore there is a high esteeme of somewhat as the spring of it . and that is the reason that wee say a man cannot bee wise , and love , in earthly things : because love will make a man too much to value those things that hee that apprehends better would not . in the second place , there is a desire to be joyned to it , that we cal the desire of union in the third place , upon union , and joyning to it , there is a resting , a complacencie , and contentment in the thing to which wee are united : for what is happinesse it selfe , but fully to enjoy what we love ? when we love upon judgement , and a right esteeme , to enjoy , that is happinesse , and contentment indeed . in the fourth place , where this true affection is , there is a desire of contentment to the party loved , to please him , to approve our selves to him , to displease him in nothing . every one knowes that these things are in that affection by nature . look to carnal self-love , a man may know what it is to love : the affection is all one in both . take a man when hee makes himselfe his idoll , as till a man love god , hee loves himselfe above all , hee is the idoll , and the idolater : hee hath a high esteeme of himselfe ; and those that doe not highly esteeme him , hee swels against them . againe selfe-love makes a man desire to enjoy himselfe , and to enjoy his content , to procure all things that may serve for his contentment . now when the spirit of god hath purged our hearts of this carnall idolatry of selfe-love , and selfe-seeking , and sufficiencie , & contentment ; in himselfe ; then a man puts god in stead of himselfe , grace , and the spirit doth so ; and in stead of highly esteeming of himselfe , hee esteemes highly of god , and of christ , and religion : then in stead of placing a sufficiencie in himselfe , and the things of this life , and resting in them , there is a placing of sufficiencie in god all-sufficient : and in stead of seeking his owne will , and content in all things . mens mihi pro regno . my minde is to mee a kingdome : then a man seeks to give contentment to god in all things , and to bee a foole , that hee may be wise ; and to have no will , and no delight in any thing that cannot stand with the pleasure of , and obedience to god. thus a man by knowing what his owne naturall corruption is , he may know what his affection is to better things . first of all , there must bee an estimation , an esteeme of god , and christ ; for to avoyd misconceit , wee take both these to bee one , god our father in christ , and christ. whatsoever christ did for us in love , hee did it from the love of the father , who gave him : and when we speake of the love of god , wee speake of the love of christ to us . therfore there must bee a high esteeming , and valuing , and prizing of god above all things in the world , and of his love . now this must needs be so : for where grace is , it gives a sanctified judgment ; a sanctified judgement values and esteemes things as they are . now the judgement apprehending god and his love to bee the best thing to make us happy , prizeth it above all , whom have i in heaven but thee ? psal. . and what have i in earth in comparison of thee ● he prizeth god and his love above all things in the world . now if we would know if we have this judgement , wee may know it by our choyce ; this valuing it is known by choyce : for what a man esteemes and values highly , hee makes choyce of above all things in the world . what men make choyce of , is seene by their courses : we see it in holy moses , heb. . hee had a high esteeme of the estate of gods people that afflicted people : as afflicted as they were , yet hee saw they were gods people , in covenant with him , and more regarded of him , than all the people in the world besides : and upon his estimation hee made a choyce , hee chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sinne for a season his choyce followed his esteeme : so if we value and esteeme god , and religion , and love god above all things , we wil make choice of the lord. as saint peter sayth , iohn . when christ asked them , will you also forsake me ? sayth hee , lord , whither shall wee goe ? wee have made choyce of thee , whither shall wee goe ? thou hast the words of eternall life . let us doe that in truth , that hee for a time failed to doe , when hee sayd , though all forsake thee , yet will not i. if wee make this choyce of christ , from the truth of our hearts , this shewes our esteeme . what is thy choyce ? is it religious wayes , and religious company ? is it the feare of god above all things ? one thing have i desired , that i may dwell in the house of god for ever , and visit his temple . psalm . . hast thou with mary , made choyce of the better part ? doest thou value thy selfe as a member of christ , and an heire of heaven , as a christian above all conditions in this world ? ( for what a man esteemes , hee values himselfe by ) then thou art a true lover , thou hast this love planted in thy heart ; because thou hast a true esteeme ? you see paul accounted all dung and drosse in comparison of the excellent knowledge of christ. oh! that wee could come to that excellent affection of saint paul , to undervalue all things to christ , and the good things by christ , and religion . certainly it is universally true , where christ is loved , and god in christ , the price of all things else fall in the soule : for when we welcome christ , then farewell all that cannot stand with christ. againe , our esteeme is knowne by our willing parting with any thing for that that we esteeme , as a wise merchant doth sell all for the pearle . wee may know therefore that wee esteeme god , and his truth : for they goe together , god , and his truth , and religion ; wee must take god with all that hee is cloathed with , wherein he shewes himselfe unto us . if wee sell all for the truth of god , and part with all , & deny all for the love , and obedience of it , it is a signe wee have an esteeme answerable to his worth , and that we love him . those therfore that will part with nothing for god , nor for religion , and the truth , when they are called to it , doe they talke of love to god ? they have no esteeme , they value not god ; if they did esteeme him , they would sell all for the pearl . therefore those that halt in religion , that care not which way religion and the truth goes , so they may have honour , and pleasures in this world , where is their esteeme of the gospell , and of the truth of christ , and of god ? they have no love , because they have no estimation . againe , what we esteem highly of , wee speake largely of . a man is alwayes eloquent in that hee esteemes : it will put him to the extent of his abilities , to bee as eloquent as possible hee can bee : you never knew a man want words for that hee prized , to set it out . therefore when wee want words to prayse god , and to set out the value of the best things , it is an argument wee have poore esteeme of them . all goe together , god , and the things of god : what doe wee talke of loving god , and despise christians , and religion ? they are never severed . if a man esteeme the best things , hee will be often speaking of them . if a man set his affections upon a thing , it will suggest words at will. therefore those that are cleane out of their theame , when they speake of good things , are to seeke . alas , where is the affection of love ? where is esteeme ? esteeme it makes a readinesse to speake . esteeme likewise carries our thoughts : wouldest thou know what thou esteemest highly ? what doest thou thinke of most , and highest ? thou mayest know it by that . wee see the first branch , how wee may know we love god , if wee have a high esteeme , and valuing of god , by these signes . secondly , where there is true love , and affection , there is a desire of union , of knitting and coupling with the thing loved , of necessi●tie it must be so : for love is such a kinde of affection , it drawes the soule all it can to the thing loved ; it hath a magneticall force , the force of a load-stone . every one knowes what this meanes . this affection of love makes us one with that wee love . if a man love the world , hee is a worldling ; a man of the world ; because affection breeds union : though a man bee never so base in choosing , whatsoever a man loves , he desires union with it , and being so , hee hath his name from that hee loves : hee that loves the world , is a worldling , an earth-worm . now if there be the love of god , as in covenant , as a father in christ , for so we must conceive of god , there will bee a desire of fellowship and communion with him by all meanes , in the word and sacrament , &c. if a man desire strangenesse , that he cares not how seldome hee receive the sacrament , or come into gods presence , is here love ? how can love and strangenesse stand together ? thou art a strange person from god , and the things of god , thou hast no joy in his presence , where thou mayest enjoy his presence here in holy things in this world , if thou delight not in his presence , and in union with him , how canst thou say , thou lovest him ? can a man say he loves him , whose company hee cares not for ? thou carest not for gods company , thou mayest meete him in the word and sacraments , and in good company , where two or three are gathered together , i will be in the middest . doest thou pretend thou lovest god , if thou carest not for these ? thou hast no fellowship in this businesse : all that rellish not heavenly things , they doe not love . now to try whether we have this branch of love , that is , a desire of union . where therefore there is a desire of union with the partie loved , of uniting to that person ( for we speake of persons ) there wil bee a desire of communion ▪ a desire of vnion will breed a desire of communion ; that is , there will be a course taken to open our mindes : if we have a desire of communion with god , wee will open our soules often to him in prayer ; and we will desire that hee will open himselfe in speaking to our hearts by his spirit : and wee will desire that he will open his minde to us in his word : wee will bee carefull to heare his word , and so maintain that sweet and heavenly commerce betweene him and our soules , by this entercourse of hearing him , and speaking to him . where two or three are gathered together , i will bee in the midst . therefore th●se that make no conscience either of hearing the word , or of prayer publicke and private , a●d of using the glorious libertie wee have in christ , of free accesse to the throne of grace , that doe not use this prerogative and priviledge to cherish that union and communion they may have with god , they love not god , and christ ▪ strangenesse is opposite to love , and it dissolves , and disunites affections ; therefore when wee are strange to god , that we can goe from one end of the weeke to the other , and from the beginning of the day , to the end of it , & not be acquainted with god , and not open our soules to him , it is a signe wee have no love , because there is no desire of union , and communion with him . againe , where wee love , we consult and advise , and rest in that advice , as comming from a loving person ; especially if he bee as wise as loving : so in all our consultations , wee will goe to god , and take his counsell ; and when wee have it , wee will account it the counsell of one that is wise and loving . those therefore that trust to their owne wits , to policie , and such like , what doe they speake of love , when they make not use of that covenant that is betweene god and them ? they consult not with him , they make not his word , the man of their counsell ; they goe not to him by prayer for advice , they commit not their wayes to him , as the psalmist speaketh . and this distinguisheth a good christian from another man. a good christian hee is such a one as acquaints himselfe with his god , and wil not loose that entercourse hee hath with god , for all the world . as daniel , hee would not but pray , they could not get him from it with the hazard of his life . againe , where this desire of union , and joyning is , there is a desire even of death it selfe , that there may be a fuller union , and a desire of the consummation of all things . therefore so farre as wee are afraid of death , and tremble at it , so farre we want love . when the contract is once made betweene christ and the soule of a christian , for him to feare the making up of the mariage , when wee are now absent from the lord , to feare the sweet , eternal communion wee shall have in heaven , where we shall have all things in greater excellencie , and abundance , it is from want of faith and love . therefore we should bee ashamed of our selves , when wee finde such thoughts rising in our hearts ( as they will naturally ) to bee basely and distrustfully afrayd of death . saint paul sayth , i desire to be dissolved , and to bee with christ , that is good , nay it is much better for mee ; nay , it is best of all to bee with christ : therefore you see it stirred up his desire , i desire to bee dissolved , and to bee with christ. come lord iesus , come quickly , sayth the church , revel . . and the spirit in the spouse , stirres up this desire likewise , come , the spirit and the spouse say , come . and wee should rejoyce to thinke there are happier times to come , wherein there will bee an eternall meeting together that nothing shall dissolve , as the apostle sayth , thessal . . . when wee shall bee for ever with the lord . oh! those times cheare up the heart of a christian before hand . now where these things possesse not the soule , how can wee say , that wee love god ? in cant. . the church beginnes , let him kisse mee with the kisses of his mouth : shee desires a familiar communion with christ in his word and ordinances , let him kisse me , &c. let him speake by his spirit to my heart . in this world christ kisseth his church with the kisses of his mouth . but in the latter end of the canticles , make haste my beloved ; she desires his second coming : thinks it not enough to have the kisses of his mouth , make haste my beloved , and bee as the young roes upon the mountaines of spices , that is , come hastily from heaven , the mountaine of spices , and let us meet together my beloved . these things be somwhat strange to our carnall dispositions : but if wee hope ever to attaine to the comfort of what i say , wee must labour that our hearts may bee brought to this excellent condition , to desire the presence of christ ; that is , the second propertie of love . the third is to rest pleased and contented in the thing when wee are joyned with it , so farre as wee are joyned with it , to place our contentment in it , and it is in the nature of that affection to place contentment in the thing wee desire to have , whenwe have it once . now wee may know this our contentment , whether wee rest in god , or no , by the in ward quiet and peace of the soule in all conditions ; when whatsoever our condition be in this world , yet wee know wee have the light of gods countenance , and can rest , and bee content in it , more than worldly men in their corne , and wine , and oyle , as david sayth , psalm . . i rejoyce more in the light of thy countenance , than when they have their corne , and wine , and oyle . when wee can joy , and solace our selves with the assurance of gods favour , and love in jesus christ. being justified by faith , we have peace with god , and rejoyce in god , as it is rom. . wee rejoyce in god as ours . therfore those that goe to outward contentments , that run out to them , as if there were not enough in god , and divine things , to content their soules , but they must be beholding to the divell , a●d to the flesh , for contentments ; this is not to rest in god. hee is over-covetous whom god cannot content . if we be in covenant with him , hee is able to fill our soule , and all the corners of it : hee is able to satisfie all the delights and desires of it : hee is a gracious father in christ. whither should wee goe from him for contentment ? why should wee goe out of religion to content our selves in ●vain recreations & pleasures of sinne for a season , when wee have abundance in god ? and where there is contentment , there will be trusting in him , and relying upon him . a man will not rely upon riches , or friends , or any thing : for where we place our contentment , we place our trust . so farre as we love god , so farre wee repose affiance and trust in him ; he will be our rock , & castle & strength ▪ wouldest thou know whether , thou restest in him or no ? in the time of danger , whither doth thy soule run ? to thy purse , if thou bee a rich man ? or to thy friends if thou bee a worldly minded man ? every man hath his castle to flye to . but the name of the lord is a strong tower : hee that is a childe of god , flieth thither for refuge , and there hee covereth himselfe , and is safe . he enters into those chambers of divine providence , and goodnesse , and there he rests in all troubles . therefore aske thy affections whither thou wouldest runne , if there should come a confusion of all things : when men are apt to say , oh! what will become of us ? and they think of this and that : a good christian hath god to rest in ; he hath god reconciled in christ , and in his love he plants himselfe in life and death . he makes god his habitation and his castle , as it is psalm . . i love the lord dearly , my rock and my fortresse . and moses in psalm . . for his psalme it is , thou hast been our habitation from everlasting to everlasting . wee dwell in thee ; though in the world we are tossed up and downe , and live and die , yet wee alway dwell with thee . so a christian hath his contentment , and his habitation in god , he is his house he dwells in , his rocke , his resting place , his centre in which he rests , come unto mee , and yee shall finde rest to your soules . when a man is beat out of all contentments he may know by this , whether he love god , or no : as david when hee was beat out of all , and they were ready to stone him ; but hee trusted in the lord his god. so in losses , and crosses , hast thou contentment in god , thou wilt fetch what thou losest out of the love of god ; and what thou art crossed in , thou wilt fetch out of gods love : thou wilt say , this and that is taken from mee , but god is mine , i can fetch more good by faith from him , than i can lose in the world . a soule that is acquainted with god , when hee loseth any thing in the world , he can fetch it out of the ●cuntain and spring . he is taught to love god , he is skilfull this way , to pitch his hope and affiance in god , where he hath enough for all crosses . let us labour to bring our souls more and more to this , and then wee shal know what it is to love god , by this placing of our contentment in him . take all from me , sayth holy a●stin , so thou leave mee thy selfe : so a christian can say , take all from mee , so i have god. indeed where shall a man have comfort in many passages of his life , if he finde it not in religion ? what will become of a man in this uncertaine world , if hee have not somewhat where hee may place his content ? oh! he will finde before hee die , that hee is a wretched man , hee knowes not where to finde rest , and contentment before he die ; hee will bee beat out of all his holds here , either by sicknesse , or one thing or other . the fourth and last is , where the true affection of love to god is , it stirs up the soule to give all contentment to god , to doe all things that may please him . this is the nature of love , it stirs up to please the partie loved . isaacks sons saw that their father loved venison , therfore they provided venison for him . those that know what god loves , will provide what they can , that that god may delight in . he loves a humble , and a believing heart . thou hast wounded me with one of thine eyes . the eye of faith , when the soule can trust in the word , & humbly go out of it self : his delight is in a broken yeelding heart , that hardnes not it selfe against his instructions , but yeelds . a broken heart that lies low , & heares all that god saith , oh , it is a sacrifice that god is much delighted in : a humble spirit is such a spirit as god dwels in . he that dwels in the highest heavens , dwels in a humble spirit . doth god delight in a meeke , broken , humble spirit ? oh , then it will be the desire of a christian to have such a spirit as god may delight in . a meeke soule is much esteemed , the hidden man of the heart is much prized ; search in gods word what hee delights in , and let us labour to bring our selves to such a condition as god may delight in us , and we in him , & then it is a signe wee love him , when wee labour to procure all things that may give him content . you know that love where it is , it stirres up the affections of the partie to remove all things that are distastfull to the partie it loves . therefore it is a neat affection ; for it will make those neat , that otherwise are not so , because it will not offend : much more this divine heavenly affection , when it is set on a right object , upon god , it is a neat , cleanly affection , it will purge the soule , it will worke upon the soule a desire to bee cleane , as much as can bee , because god is a pure , holy god , and it will have no fellowship with the workes of darknesse . therfore as much as humane frailtie will permit , the soule that loves god , it will studie puritie , to keep it selfe unspotted of the world . it will not willingly cherish any sinne that may offend the spirit . those therefore that are carelesse of their wayes , and carriage , and affections , that make nothing of polluting , and defiling their affectictions , and their wayes , there is not the love of god in their hearts . it stirres up shame to be offensive , in the eyes of such a one , especially if they be great , there is both love and respect meet together , where it is a reverentiall love with respect , there is a shame to bee in a base , filthy , displeasing cōdition . god hates pride and idolatry , &c. therefore a man that loves god , will hate idols , and all false doctrine , and worship that tends this way : his heart will rise against them ; because hee knows god hates it , and all that take that course ; he observes what is most offensive to god , and hee will avoyd it , and seeke what is pleasing to him . god and christ are wondrously pleased with faith . thou ha●t wounded mee with one of thine eyes . faith , and love from faith wounds the breast of christ : therefore let us labour for faith . oh woman , great is thy faith . it it is such a grace , as bindes and overcomes god , it honours him so much . let us ther●fore labour for faith , and in believing for all graces : they are things that god loves , therefore let us labour to be furnished with all things that he loves , especially those graces that have some excellencie set upon them in the scripture , wee should most esteeme . isaac when he was to marry rebecca , he sends her jewels beforehand , that having them , shee might bee more lovely in his eye . so christ , the husband of his church , that hee might take more delight and content in his church , hee sends her iewels before hand , that is , hee enricheth his church with the spirit of faith , meeknes , humilitie and love , and all graces , that he may delight , and take content in his spouse . those that have not somwhat that god may d●light in them , they have not the spirit of love . those therfore that rebell in stead of giving god content , that resist the spirit , and the motions of it , in the ministery , and in reprehension , and the like : those that live in sinnes directly against gods command , that are common swearers , and filthy persons , neglecters of holy things , prophane , godlesse persons ; doe they talke of the love of god , and of heaven ? you may see the filthinesse of their hearts , by the filthiness that issues from them . god keepes not such excellencies for such persons : the love of god , and living in sinnes against conscience , will not stand together . a demonstration of love is , exhibitio operis , the exhibition of somewhat to pleas● god. shew me in thy course what thou doest to please god. if thou live in courses that are condem red , never talke of love . it is a pittifull thing , to see in the boso●e of the church , under the glorious revelation of divine truth , that men should live apparantly , and impudently in sins against conscience , that glory in in theirshame . it is a strange thing that they should glory in their prophanenesse , and swaggering , that they should glory in a kinde of atheistical carriage : as they have beene bred , so they will bee still . many are marred in that , they are either poysoned in their first breeding , or neglected in it . to see under the glorious gospel of christ , that those that thinke they have soules eternall , that they should live in impudēt base courses , voyd of religion and humanitie , onely to satisfie their owne lu●ts , in stead of satisfying and obeying god ; men that live in the bosome of the church , as beasts , and yet hope to be saved as well as the best : oh! but the hope of the hypocrite , the hope of such persons will deceive them . oh! let us labour therefore to have this affection of love planted in our hearts ; that god by his spi●it would teach us to love him , and to love one another . this affection of love must bee taught by god , it is not a matter of the braine to teach that , but a matter of the heart . god only is the great schoolmast●r and teacher of the heart , he must not onely command us to love , but teach our affections by his holy spirit , to enable our affections to love him . where love is in this regard likewise to give content , there will bee love of all those whom the partie we approve our selves to , loves . is there any of ionathans posterity , saith david , that i may doe good to them for his sake . the soule that loves god , and christ , sayth , is there any good people , any that carry the image of god , and christ ? it will bee sure to love them , it will doe good to ionathans posteritie . those that hate them that carry the image of god , and christ , that their stomacke riseth against good men ; how do they love him that begets when they love not him that is begotten ? there cannot be the love of god in such a man : undoubtedly if we love god , wee shall love his children , and any thing that hath gods stamp upon it : wee shall lov● his truth , and his cause , and religion , and , whatsoever is divine , and toucheth upon god , wee shall love it , because it is his . it is such an affection as sets the soule on worke to thinke , wherein may i give content to such a person ? it is full of devices & inventions to please : therefore ●t thinkes , can i give consent in loving such , and such ? as christ sayth , he that respects these little ones it is to me , it is accountable on my part , i will see it answered . if the love of christ be in us , wee will regard this because wee will thinke , christ will regard me for the good i doe for his sake , and in his name , to this and that partie . thus we see how we may try this sweet aff●ction , and not deceive our owne soules . and therefore where there is a desire of giving content , there will bee a zeale against all things , to remove all things in our places , and callings , that may offend : it will carry us through all difficulties , to please him , it will make us willing to suffer . i will please him , by suffering some indignitie for his cause . i will doe it , that i may ingage his affection to mee . therefore the disciples gloried in this , when they were thought worthy to suffer for christs sake . where there is a desire to please god , it is so farre from being ashamed , or afraid to suffer , that it joyes in this : oh! now there is , occasion given to shew that god respects me more , if i , for his sake , stand out in his quarrel , and breake through all difficulties . it will make us please him in all things that wee are capable , in all things that we can doe any way in our standings ; as christ describes it out of moses , to love god with all our minde , with all our soule , and with all our strength , where love is , it sets all on worke to please , and give content . it sets the minde on worke to studie , wherein shall i please god ? and it will study gods truth , and not serve him by our owne inventions : wee must serve and love god after his minde ; that is , as hee hath commanded . it will set the wits on work to understand how he will be served , and to love him with all our soule , & with all our heart , that is with all our heart , that is with the marrow and strength of our affections , with all my strength , bee a man what hee will be ; if hee bee a magistrate , with the strength of his magistracy , if he be a minister , with the strength of his ministeriall calling : in any ●●ndition i must love him , with al that that condition inableth me to . for it is a commanding affection , and being so it commands all within and without to give content to the person loved : it commands the wit to devise , and the memorie to retaine good things ; it commands joy , and delight , it commands anger to remove hindrances : and so all outward actions , love commands the doing of all things , it sets all on worke . it is a most active affection , it is like to fire , it is compared to it , it sets all on worke and commands all that man is able to doe . therefore those that studie not in all their indeavours according to their callings and places according to every thing that god hath intrusted them with , to please god , and to honour him in their conditions , they love not god. what a shame is it , that when god hath given us such a sweet affection as love , that hee should not have our love againe ? when wee make our selves happy in loving him . he is happy in his owne love , the father , sonne , and holy ghost , but when hee intends to make us happy , it is a shame that wee should not bestow our affections upon him . much might bee sayd to this purpose for the triall of our selves whether we love god , or no. let us not then forget these things : for it is the command both of the old and new testament , they run both upon love . i give you a new command , sayth christ , and yet it is no new command , but old and ordinarie . but it is commanded now in the gospell ; that is , it is renewed by new experiments of gods love in christ , that we should love him , as hee hath loved us , which is wonderfully ; that wee should love him , and love one another . and all this is in this affection , as we see when the holy ghost would set out the disposition and qualification of such , as those great things are prepared for , that neither eye hath seen , nor care heard , nor hath entred into the heart of man , hee sets it downe by this , they are for those that love him . finis . sermon the fourth . cor. . . as it is written eye hath not seene , nore care heard , nor hath entred into the heart of man , the things that god hath prepared for them that love him . that which hath already been sayd should force us to begge the spirit of god to teach the heart , to teach us the things themselves the inside of them : for a spirituall holy man hath a spirituall knowledge of outward things , of the creatures , hee fees another manner of thing in the creature then other men doe . as another man hath a naturall knowledge of spirituall things , so a holy man hath a spirituall knowledge even of the ordinary workes of god , and rayseth , and extracts a quintessence out of them , that a worldly man cannot see to glorifie god , and to buyld up his faith in the sense of gods favour , &c. this i adde by the way to that . but the highest performance of this that there are things provided for gods people , that neither eye hath seene , nor eare hath heard , &c. it is reserved for another world : for the promises of the gospell have then their fulfilling indeed . these words are true of the state of the gospell here now : but they have their accomplishment in heaven , for whatsoever is begun here , is ended there : peace , begun here , is ended there ; joy that is begunne here , it shal bee ended there ; communion of saints that is begun here , it shall be ended there ; sanctification that is begun here , it shall be ended there : so all graces shall be perfect , and all promises performed then . that is the time indeed when god shall discover things that neither eye hath seene , nor eare heard &c. in the meane time , let us learne to beleive them , and to live by faith in them , that the●e are such things . and god resetves not all ●or another world , but gives his children a tast of those things before hand to comfort th●m in their distresses in this world ; as indeed there is nothing in this world of greater use , and comfort to rayse them , then the beginnings of heaven upon earth : a little peace , & joy in the holy ghost will make a man swallow all the discontents in the world . now god is so far good to us , as that he lets us have som● drops of these things before . hand to rayse up our spirits , that by a tast we may know what great things hee hath reserved for us : but of these things , and the use of them i spake before . we came then to speake of the qualificatiō of the persons for them that love him . not that we love god first , and then god prepares these things for us : but god prepares them , and acquaints us what he meanes to doe with us , and then we love him . a christian knowes before , what title he hath in christ to heaven , and then he works : he knowes christ hath wrought salvation for him , and then he workes out his salvation in a course tending to salvation in a course tending to salvation : for there must be working in a course tending to the possession of salvation , that christ hath purchased , wee must not worke , and thinke by it to merit heaven : wee know wee have heaven , and those great things in the title of christ , and then wee fall on loving , and working . there is a cleane contrary order , betweene us , and those mercinaries , they invert the order of god , for , for whom god hath prepared these things , hee discovers them to the eye of faith , and then faith works by love : this i adde by the way . now he sets downe this description of those persons for whom these excellent things are prepared , by this affection of love , by this grace of love , as being the fittest for that purpose to describe a christian. faith is not so fit , because it is not so discernable ; we may know our love , when wee cannot know our faith. oft times those that are excellent christians , they doubt whether they beleive or no : but aske them , whether they love god , and his truth , and children or no ? oh yes ! they doe . now god intending to comfort us , sets out such an affection , as , a christian may best discerne : for of all affections , we can discerne best of our love . but to come to the affection it selfe , there are . things in love . there is the affection , passion , grace , of love wee speake of the grace here . the affection is naturall . the passion is the excesse of the naturall affection , when it over flowes its bound . grace is the rectifying of the naturall affection , and the elevating , and raysing it up to a higher object then nature can pitch on . the spirit of god turnes nature into grace , and workes corruption , and passion out of nature , and passion out of nature , and elevates , and rayseth that , which is naturally good , the affection of love , to be a grace of love , hee rayseth it up to love god ( which nature cannot discover ) by spiritualizing of it , hee makes it the most excellent grace of all . so that while i speake of the love of god , thinke not that i speake of the meet aff●ction , but of the affection that hath a stamp of grace upon it : for affections are graces , when they are sa●ctified . and indeed all graces ( set illu●ination a side which is in the understanding ) spring from this . what is true grace , but joy , and love and delight in the best things , and all others spring from love ? what doe wee hate , but what is opposite to that we love ? and when are we angry , but when that we love is opposed , and wronged ? then there is a ho●y zeale : so that indeed all grace is in the aff●ctions , and all affections are in this one primitive affection , this first borne , and bred affection , love . i speake of it then as a speciall grace . now the way of discerning of it wee heard partly before . the way to discerne of this sanctified affection , this grace , is to know what wee esteeme : for love it is from an estimation . and likewise in the second place esteeme breeds a desire of union . and desire of union breeds content in the thing , when wee have it . and contentment in the person breeds desire of contenting backe againe . these things i stood on , and will not presse further . let us examine , and trie our selves oft by our affections , how they stand biassed , and poynted , whether to god , and heaven whether to god , and heaven ward , or to the world : for we are , as we love . for what wee love , we ( as it were ) marry ; and if wee joyne our love to baser things , we marry baser things and so debase our selves : if wee joyne in our affections to things above our selves , to god , and spirituall things , we become spirituall as they are . so that a man stands in the world betweene two goods , somewhat that is better then himselfe , and something that is meaner ; and thereafter as hee joynes in his affections , thereafter hee is : for the affection of love to god , and to the best things makes him exellent ; and his affection to baser things make him base . let a man be never so great in the world , if his affections to base , he is a base person : therefore wee have the more need ●o trie our affections . but to answere some cases breifly . it will be objected , may we not love any thing but god , and holy things ? may we not love the creatures , because it is here specified as a note of those , that these things are prepared for those that love god ? yes ; we may love them , as we see somewhat of god in them ; as every creature hath somewhat of god in them ; whereupon god hath the style of every creature that hath good in it . hee is called a fountaine , a rocke , a shield , every thing that is good : to shew that the creatures , every one hath somewhat of god ; hee would not have taken the style of the creature else . we may love the creature as it hath somewhat of god in it , a being , or comfortable being , or somewhat , and as it conveyes the love of god to us , and leads us back againe to god. there is no creature , but it convey●s , some love , and beames , & excellency of god to us , in some kinde , and leads us to god : so we may love other things . we may love men and love god in them , and love them for god , to bring them to god , to leave a holy impression in them , to bee like god , there is no question of this : but the love of god that is the spring of all . but it will bee sayd by some weake conscience , how shall i know i love god , when i love the world , and worldly things ? i love my children , and other things ( perhaps that are not ill ) i feare i love them more then god. we must know for this , that when two streames run in one channell , they runne stronger then one streame , when a man loves other good things ; nature goes with grace , so nature going with grace , the streame is strong : but when a man loves god and christ , and heavenly things , there is grace only , nature yeilds nothing to that . when a man loves his children or his intimate friends , &c. nature going with grace , it is no wonder , if the streame bee stronger when two streames runne in one . so corruption in ill actions oft times carry the affections strong . as in many of our loves there is somewhat naturall , that is good , yet there is some corruption , as to love a man for ill ; here nature , and corruption is strong : but in supernaturall things grace goes alone . then againe we must not judge by an indeliberate passion , by what our affection is carried suddenly , and indeliberately to : for so wee may joy more in a sudden thing , then in the best things of all , as in the sight of a friend there may bee a sudden affection : but the love of god it is a constant streame , it is not a torrent but a current , that runnes all our life-time : therefore those affections to god , and heavenly things in a christian they are perpetuall ; they make no great noyse perhaps , but they are perpetuall in the hear● of a christian : a sudden torrent , and passion ●nay transport a man , but yet he may have a holy and heavenly heart . i speake this for comfort . i , but my love to god is faint and little . well , but it is a heavenly sparke , and hath divinity in it ; it is from heaven , and is growing , and vigorous and efficacious : and a little heavenly love , will wast all carnall love at length , it is of so vigorous , and constant a nature . it is fed still by the spirit ; and a little that is fedde , and maintained , that is growing , that hath a blessing in it , ( as the love of god in the hearts of his hath : for god continually cherrisheth his owne beginning ) that little shall never be quenched , but shall overgrow nature at length ; and eate out corruption , and all contrary love whatsoever . though for the present wee see corruption over-power , and oppresse grace : yet the love of god being a divine sparke , and therefore being more powerfull ( though it bee little ) then the contrary , it hath a blessing in it to grow till at length it consume all . for love is like fire ; as in other properties so in this , it wasts , and consumes the contrary ; and rayseth up to heaven , and quickens , and enlivens the persons , as fire doth : and it makes lightsome dead bodies , it transformes them all into fire like it selfe . so the love of god by little and little transformes us all to bee fiery , it transformes us to be lovers . these cases needed a little touching to satisfie some , that are good , and growing christians , and must have some satisfaction . but it may bee asked againe , ( as indeed wee see it is true , ) what is the reason that sometime meaner christians have more loving soules , then great schollers , men of great parts ? one would thinke that knowledge should increase love , and affection . so it doth if it be a cleare knowledge ; but great wits and pates and great schollers busie themselves about questions , and intricacies , and so they are not so much about the affections a poore christian oft times takes those things for granted , that they study , and dispute , and canvasse , and question : there is a heavenly light in his soule that god is my father in christ , and christ god and man is my mediator hee takes it for granted , and so his affections are not troubled ; whereas the other having corruption answerable to his parts , great wit , and great corruption , he is tangled with doubts , and arguments ; he studies to informe his brayne , the other to be heated in his affections . a poore christian , cares not for cold nicities that heate not the heart , and affections ; he takes these for granted if they be propounded in the scripture ; instead of disputing , h●e beleives , and loves , and obeys ; and that is the reason that many a po●re soule goes to heaven with a great deale of joy , when others are tangled , and wrapped in their owne doubts : so much for satisfying of these things . to goe on therefore to give a few directions how to have this heavenly fire kindled in us , to love god , considering such great things are provided for those that love god , it is a matter of consequence , as we desire heaven we must desire this holy fire to bee kindled in us . let us know for a ground ( as it were ) that it is our duty to aime at the highest pitch of love that wee can , and not to rest in the lowest . the lowest pitch of loving god , is to love god because he is good to us , that is good , the scriptures stoupes so low as to allow that , god would have us love him , and holy things for the benefit wee have by them : but that is mercinarie if we rest there : but god stoupes to allure us by promises , and favours , though wee must not rest there but we must love god , not for our selves , but labour to rise to this pitch , to love our selves in god ; and to see that we have happinesse in god , and not in our selves ; our being is in him , we must love our selves in him , and be content to be lost in god : that is , so to love god , that if he should cast us away ( his kindnesse is better then life ) doe others what they will we will love him , and our selves for his excellencies , and because we see our selves in him , and are his children , we must labour to rise to that , and that is the highest pitch that we can attaine to , we must know that for a ground . and know this for another , that when we speake of the love of god , we speake of love incorporate into our conversations , and actions , not of an abstracted love and affection ; but of love in our places , and callings , and standings , love invested into action . therefore the scripture sayth wee must love god , with all our minde with all our heart , with all our power , and strength , that is , in our particular places . to make it cleare . when we speake of love to god , we speake of love to him in our particular callings . he loves god that is a magistra●e , and executes justic● for gods sake ; and he that is a minister , and teacheth the people conscionably for gods sake , and shewes them the way to heaven . he loves god as a man in the common wealth , a states man , &c. that in that place seekes the glory of god , and the good of the church , and religion . shall men talke of love to god , and their affections are stirred up i know not whereabout ? no , it is an affection that is discovered in actions . how can wee love god with all our might , except as farre as our might extends our love extends ? how farre doth thy activitie , thy power , thy sphere , that thou canst doe any thing , stretch ? so farre must thy love , and thou must shew thy love in all the powers , and abilities that god hath furnished thee with . for a man that hath great place , and opportunity to doe good , and to thinke it enough onely to love god in his closet , &c. this is not the love wee speake of . a man must love god with all his might , as hee stands invested in relation this way or that way . the love of god in a private man , will not serve for a magistrate , or a publik man : hee must shew hi love in his place by standing in the gappe , to hinder all the ill , and to doe all the good hee can , every man must doe so , but such a one more especially , because god hath tru●●ed him with more ; well , these things premised , to come to some directions how to come to love god ? first of all , the way to love god is to have a heavenly light , to discover what wee are in our selves , and our emptinesse : for being as we are , we can never love god till wee see in what need wee stand of his favour , and grace , that wee are damned creatures else . now when we come to have our eyes opened to see our sinfulnesse , and emptinesse , we will make out to god , and make out to his mercy in christ above all things . indeed the first love is the love of dependance before we come to a love of friendship , and complacency with god : a love to goe out to him , and to depend upon him for mercy , and grace , and all . a love that riseth from the sense of our misery , and goes to him for supply . there is a sweet concurrence of misery , and mercie ; of emptinesse , and fulnesse ; of beggery , and riches . now when wee see our owne misery , and beggery , and sinfulnesse , and then a fulnesse in god to supply , of riches to enrich us every way , then this breeds a love ; this is the way to all other loves that follow . and where this is not premised , and goes before , a man will never delight in god. in luke . that good woman she loved much , why ? much was forgiven her , many sinnes were forgiven her . so when the soule shall see what need it hath of forgiving mercy , of pardoning mercy , and how many great debts god hath forgiven us in christ , there will bee a great deal of love because there is a great deal forgiven . and we must begin indeed with seeing the infinite mercy of god before any other attribute of god , and then we shall love him after . this is the first thing . there is no soule that ever loves god so , as the poore soule that hath been abased with the sense of sinne , and its emptinesse ●●at it is empty of all goodnesse , and then sees a supply in the mercy of god in christ ; those soules love god above all . another way to love god , is to consider of his wonderfull goodnesse , to meditate , and thinke of it , he is good , and doth good , it is a communicative goodnesse . let us thinke of his goodnesse , and the streaming of it our to the creature . the whole earth is full of the goodnesse of the lord. what are all the creatures , but gods goodnesse ? wee can see nothing but the goodnesse of god , what is all the creatures but deus explicatus , god unfolded to our senses ? he offers himselfe to our bodies , and soules , all is gods goodnesse . and then see this goodnesse fitted to us , it is a fit goodnesse that comes from god , he is good , and doth good , and so fitly , he proportions his goodnesse : for hee hath fitted every part of us , soule , and body with goodnesse , all the senses with goodnesse : what doe we see but goodnesse in colours ? what doe we heare but his good in those delights that come that way ? we tast , and feele his goodnesse , against the cold we have cloathing in hunger , wee have food , in all necessities in all exigences wee have fit considerations of god for all necessities whatsoever outward . but then for our soules , what food hath he for that ? the death of christ his owne sonne to feed our soules . the soule is a spirituall substance , and hee thought nothing good enough to feed it but his own sonne ; wee feed on gods love in giving christ to death , and on christs love in giving himselfe to death . the soule being continually troubled with the guilt of some sinne or other , it feeds on this , it is nourished with christ every day more , and more , especially at the sacrament . thus we see how god hath fitted his goodnesse to us . and then in particular dangers , how hee fits us with severall deliverances , so seasonably , as we may see gods love in it . then as gods goodnesse is great , and fit , so it is neare us ; it is not a goodnesse a farre off , but god followes us with his goodnesse in whatsoever condition wee bee : hee applies himselfe to us , and hee hath taken upon him neare relations , that hee might bee neare us in goodnesse , hee is a father , and every where ▪ to maintaine us . hee is a husband , and every where to helpe ; hee is a friend , and every where to comfort , and counsell : so his love it is a neare love : therefore hee hath taken upon him the nearest relations , that we may never want god , and the testimonies of his love . and then againe this goodnesse of god which is the object of love , it is a free goodnesse meerely from himselfe , and an overflowing goodnesse , and an everlasting goodnesse , it is never drawn drie , hee loves us unto life everlasting : he loves us in this world , and followes us with signes of his love in all the parts of us , in body , and soule , till hee hath brought body , and soule to heaven to enjoy himselfe for ever there . these , and such like considerations may serve to stirre us up to love god , and direct us how to love god. benefits will worke upon a beast as it is isaiah ● . heare oh heavens , and hearken oh earth , the oxe knoweth his owner , and the asse his masters cribbe : but my people have forgotten mee . proud men become ba●er , and more brute then the very brutes : benefits will moove the very brute creatures . so i say these favours to us in particuler should moove us , except wee will bee more brute , then the brutes themselves . especially to moove us all , consider some particularities of favours to us more then to others : for specialties doe much increase love , and respect . consider how god hath followed thee with goodnesse outwardly , when others have beene neglected . thou hast a place in the world , and riches , and friends , when many other excellent persons want all these . there are some common favours to all christians : as the favour wee have in christ , forgivenesse of sins , sanctification , and such other favours . but there bee some specialties of devine providence , whereby it appeares that gods providence hath watched over us in some particulars more then others , those bee speciall ingagements . and is there any of us that cannot say that god hath dealt specially in giveing them some mercie more then to others ? i adde this therefore to the rest . againe to help● us to stirre up this grace of love , consider those examples of loveing , of those that have then lived in former times : take david , and paul , and other holy men . david wonders at his owne love . lord how doe i love thy law ? and have wee not more cause comparing the grounds of our affection , when wee have more then they in those times ? what , did hee wonder at his love of gods law , when the canon was so short ? they had onely moses , and some few bookes ; and wee have the canon inlarged , wee have both the old , and new testament : shall not wee say much more , how doe i love thy law , thy gospell , and divine truthes ? this should shame us , when they in darke times so loved the truth of god , and wee see all cleare and open , and yet are cold ? likewise it is good in this case to converse with those , that are affectionate : as face answereth face , so spirit answers spirit , as iron sharpneth iron , so one sharpens another . conversation with cold ones will make one cold . for the abundance of iniquitie , the love of many shall wax cold . conversing with sinfull cold people casts a dampe upon us : but let us labour , if we will bee wise for our soules , when wee finde any coldnesse of affection , to converse with those that have sweete , and heavenly affections , it will mervaylously worke upon our hearts . i might say much this way to stirre us up , and direct us how to love god. but indeed nothing will so much inable us to love god , as a new nature : nature will love without provocation : the fire will burne , because it is fire ; and the water will moysten , because it is water ; and a holy man will love holy things , because hee is holy : a spirituall soule will love spirituall things , because hee is spirituall : therefore besides all , adde this that our natures bee changed more , and more , that they be sanctified , and circumcised as god hath promised , i will circumcise your hearts , that yee may love me . there must bee a circumcised heart to love god , wee must bee sanctified to love god : for if nature bee not renewed , there cannot bee this new commandement of love ; why is love called a new commandement , and an old commandement ? it is called old for the letter , because it was a command in moses time , thou shalt love the lord with all thy soule . but now it is a new commandement : because there is abundance of spirit given by christ , and the spirit sanctifies us , and writes this affection in our hearts . it was written in stone before : but now it is written in our hearts by the spirit . and now there are new incentives , and motives to love , since christ came , and gave himselfe for us , new incouragments , and provocations to love , therefore it is a new commandement , from new grounds , and motions that are more a great deale then before christ. but there must be a new heart to obey this new command of love ; the old heart will never love . therefore we must with all the meanes that may be used , begge the spirit of sanctification , especially , beg the discovery of gods love to us : for our love is but a reflection of gods love : we cannot love god except he love us first : now our love being a reflection of gods love , we must desire that he would give us his spirit , to reveale his love : that the spirit being a witnesse of gods love to us , may thereupon be a spirit of love , and sanctification in us . and let us labour to grow more in the assurance of gods love , and all the evidences of it , let us dwell long in the meditation of these things , the dwelling in the meditation of gods love , it will make us to love him againe : as many beames in a burning glasse , meeting together they cause a fire many thoughts of the many fruites of gods love in this world , and what hee intends us in the world to come , our hearts dwelling on them , these beames will kindle a holy fire in our hearts . many are troubled with cold affections , and wish oh ! that they could love ! they forget the way how to love , they will not meditate ; and if they doe meditate they thinke to worke love out of their owne hearts , they may as well worke fire out of a flint , and water out of a stone : our hearts are a barren wildernesse . therefore let us begge the spirit that god would alter our hearts , with meditation and all other helpes : that god would sanctifie us , and discover his love to us , and that hee would give us his spirit ( for hee doth the one where he doth the other , ) when god doth so , then wee shall bee enabled to love him . wee must not thinke to bring love to god , but we must fetch love from god , wee must light our candle at his fire : thinke of his love to us , and begge the spirit of love from him , love is a fruit of the spirit that is the course wee ought to take , for god will teach our hearts to love . now to stirre us up the more , to adde some motives , and incouragments to labour more to get this affection . let us consider seriously that without this love or god we are dead , and whatsoever comes from us it is still-borne , it is dead : without love wee are nothing , without love all that comes from us is nothing , without love i am as a tinkling cymball sayth paul. for a man to be nothing in religion , and all that comes from him to be dead , and still-borne , to bee abortive actions who would bee in such a cafe ? therefore let us labour before we doe any thing that is good to have our hearts kindled with the love of god , and then we shall be somebody , and that that we doe will be acceptable , for love sweetens all performances . it is not the action , but the love in the action : as from god it is not the dead favour that comes from him that comforts the soule of a christian so much , as the love , and sweetnesse of god in the favour , that is better then the thing it selfe , when we have favour from god in outward favours ; consider the sweetnesse tast and see how gracious the lord is psal. . the tast of the love and favour of god in the blessing is better then the thing is selfe , for it is but a dead thing . and so from us back againe to god , what are the things wee performe to him ? they are dead : but when they are sweetned with the affection of love , done to him as a father in christ , he tasts our performances as sweet ; love makes all wee doe to have a relish , and all that he doth to us : therefore wee should labour for this sweet affection . and with all consider , that we may be called to doe many things in this world ; surely there are none of us but wee have many holy actions to performe , wee have many things to suffer , and indure in the world , many temptations to resist ; what shall , or will carry us through all ? nothing , but love ; if we have loving , and gracious hearts , this affection will carry us through all good actions , through all oppositions and temptations : for love is strong as death . considering therefore that there are so many things that will require this affection , this blessed wing , and winde of the soul , to carry us along in spight of all that is contrary , through all opposition , let us labour for love , and that affection will carry us through all . indeed if we have that , it is no matter what a man suffers : a man can never be miserable that hath this affection of love ; if this heavenly fire be kindled in him , he cannot be miserable , take him in what condition you will , take him upon the wrack . s. paul in the dungen sung at midnight in the dungeon , in the stocks , at an uncomfortable time , and place , when he had been misused , his heart was inlarged to sing to god out of love . nay every thing increaseth it ; the things we suffer , increaseth this flame : let a man love god , whatsoever he suffers in a good cause it increaseth his love , hee shall find his love increased with it ; the more hee loves the more he can suffer , and the more he suffers the more he loves god , and the more he increaseth in a joyfull expectation of the times to come : and love is alway with joy & hope , and other sweet affections ; it drawes joy with it alwayes , and hope of better things ; and as joy increaseth , and hope increaseth , so a mans happinesse increaseth in this world. therefore it is no matter what a man suffers that hath a gracious , and loving heart , enlarged by the spirit of god : let him never thinke of what he suffereth of paine , of losses , and crosses , if god discover his fatherly breast , and shine on him in christ , and he looke on god reconciled , and tast of the joyes of heaven before hand : if you tell him of sufferings , you tell him of that that incourageth him . it is an argument i might be long in , and to great purpose : for if we get this holy fire kindled once , we shall need little exhortation to other duties , it would set us on worke to all , and like the fire of the sanctuary that never went out : so it is such an affection , that if it bee once kindled in the heart it will never out . it is a kinde of miracle in ill when we love other things besides god , baser then our selves ; it is as much as if a river should turne backward . for man that is an excellent creature , to be carried with the streame of his affection to things worse then himselfe , it is a kind of monster for a man to abuse his understanding so . what a base thing is it for a man to suffer such a sweete streame as love a holy current to run into a sinke ? who would turne a sweete streame into a sinke , and not rather into a garden ? into a sweet place , to refresh that ? our love is the best thing in the world , and who deserves it better then god , and christ ? we can never returne any thing , but this affection of love , wee may againe . and can wee place it better then upon devine things , whereby we are made better our selves ? doth god require our affections for himselfe ? no ; it is to make us happy . it advanceth our affection to love him , it is the turning of it into the right streame . it is the making of us happy that god requires it . for consider all things that may deserve this affection . it will keepe us from all sin : what is any sin , but the abuse of love ? for the crookednesse of this affection turnes us to present things that is the cause of all sinne . for what is all sin , but pleasure , and honours , and profits the . idolls of the world ? all sin , is about them . and what are all good actions but love well place● ? the well ordering of this affection is the well ordering of our lives , and the misplacing of this affection is the cause of all sinne . and to make us the more carefull this way , consider that when wee place our affections upon any thing else , consider the vanity of it ; we loose our love , and the thing , and our selves . for whatsoever else wee love , if we love not god in it , and love it for god ; it will perish , and come to nothing ere long . the affection perisheth with the thing , we loose our affections , and the thing , and loose our selves too misplaceing of it . these are forcible considerations with understanding persons . and if we would use our understanding , and consideration , and meditation , and our soules , as wee should , to consider of the grounds , and incouragments we have to love god , and the best things whereby we may be dignified above our selves , it would not be as it is : we should not bee so devoyd of grace , and comfort . it was a miracle that the . yong men should bee in the middest of the furnace , and bee there as if they were in another place , no hotter . and it is a miracle that men should be in the middest of all incouragements that we have to love god : as there is not the like reasons for any thing in the world to keepe our soules in a perpetuall heat , of affection to love god ; no motives , or arguments , or incentives , all are nothing to the multitude of arguments , we have to inflame our affections : and yet to be cold in the middest of the fire , it is a kind of a miracle , to have darke understandings , and dead affections : that notwithstanding all the heavenly meanes we have to keepe a perpetuall flame of love to god , yet to be cold , and darke in our soules : let us bewayle it , and be ashamed of it . what doe we professe our selves ? christians , heires of heaven , so beloved of god as that he gave his owne sonne to deliver us , being rebells , and enemies , in so cursed a state , as we are all in by nature : poore creatures , inferiour to the angells that fell , that he should love man ; sinfull dust , and ashes so much as to give his owne son to free us from so great misery , and to advance us to so great happinesse , to set us in heavenly places with christ , and to have perpetuall communion with him in heaven , to have such incouragements , and to be cold , and dead hear●ed : nay wilfully opposite in our affections , to bee enemies to the goodnesse of god and grace , having such arguments to love god. and yet how many spirits edged by the divell , oppose all that is good , and will not give way to gods spirit ? god would have them temples , they will be styes , god would marry them , nay , they will be harlots . god would have them happy here , and here after : no , they will not , they will have their owne lusts and affections . let us bee affrayd of these things , as we love our owne soules , and ourselv●s : and consider what incouragments wee have to love god for which such great things are reserved as , neyther eye hath seen , nor eare heard , nor hath entred into the heart of man to conceive . finis . imprimatur tho. wykes . aug. . notes, typically marginal, from the original text notes for div a -e the coherence . the best ministers will not shun to be tried by the best judgments scope of the words , and explication . the mysteries of the gospell hidden from naturall men . isai. . ▪ the way to set forth divine things . . pet. . what is meant by those things the eye hath not seen . d●●trines a question god reveals secret things that are excellent to his children . three degrees of revelation . vers. . the gospell is hid , without the spirit to discover the minde of god. iohn . . . vse . instruction why so many heresies touching the gospel . . instruction . in d●vine truths above nature , wee are not to trust to reason too much . an use of direction . how to study and read divine truths gods course with his children to shew them these mysteries . supernaturall objects require supernatural senses . simile . of knowledge joyned with feeling . cor. ● . . . concerning spirituall sight . it is not in nature to shew us these divine mysteries . another use of in●struction . a rule to value things by . i● is the best wisedome to be wise to salvation . augustine . value the scriptures ground of the martyrs patience . a godly man suffers these things in his senses for those that are above his senses . rom. . what popery is . isai. . merit hath no proportion with glory . we cannot be too exact in holy duties . notes for div a -e the scop● coherence & division , more cleared . the wisedom of god h●d from wise men . point . observation . naturall wits conceive not the gospel wicked men talk of repentance , but do not rerepent . a holy man feeles sin heavy . carnall men hate the light . they know them but by a common light an objection answered for explicatiō . . answ. ephes . by way of negation . by way of eminence . what tho we should have of the world ? what true r●ches are . what true beautie is . gods children have a taste of heaven before they come there . what peace in heaven is . heaven on earth . ioh. . reasons . reason . reason . reason . if wee would see god as he is , we must die . use. i. the meditation of the life hereafter , steeres a christians life here . vse . vse . ephes. . pet. . every petty crosse will not cast downe a believer . vse . hee comforts himselfe with his hopes of heaven , against the slightings of the world . envie not wicked men , but pitty them joy unspe● ioh. . to be called a son of god , is to be so . vse . why men are drowned in the world . how to get the conquest of any temptation . the fourth particular . some questions answered for explication . quest. answ. f●ith a hidden grace . quest. answ. quest. answ. for whom these are prepared . observ. r●asons . no gett●ng to heaven , without change of our natures . a carnall man-wants eyes to see heaven . vse . take heed of vaine hope . g●eatnesse nor hono●s can pacifie conscience vse . look within thee for the evidences . looke to thy affections . notes for div a -e a briefe recapitulation of some former things with addition . god prepared happinesse for us before all eternitie . it is a base thing to be too much in love with any earthly thing . try thy selfe by thy love . wee may know heaven to bee ours by the disposition of our hearts . pet. . god hath not ordained heaven for his enemies . observ. merit confuted . love a commanding affection . our actions are but still-born with●out affections . when a man puts god in stead of himselfe . there must be an esteeme of god and christ. psal . heb. . ioh. . psal. . if we esteeme god , wee shall part with any thing besides . where there is true love , there is a desire of union . strangenesse is opposite to lov● . psal. ● . where thi● u●ion is , there is a desire of death it selfe . revel . . thess. . . cant. . desire the presence of christ. psal. . rom. . god can fill our soules . psal. . psal. . augustine ▪ se● what god loves , delight in that , and provide it for him . isai. . love● will purge your heart . love from faith woundeth the breast of christ. if we love god , wee shall love whatever is divine , or toucheth on god. love to god , studies how to please god. studie in thy place how to put forth the best of ●hy indevours to please god. notes for div a -e 〈◊〉 . psal. . meetness for heaven promoted in some brief meditations upon colos. . . discovering the nature and necessity of habitual and actual meetness for heaven here, in all that hope for heaven hereafter. designed for a funeral legacy. by o.h. an unworthy minister of the gospel of christ. heywood, oliver, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) meetness for heaven promoted in some brief meditations upon colos. . . discovering the nature and necessity of habitual and actual meetness for heaven here, in all that hope for heaven hereafter. designed for a funeral legacy. by o.h. an unworthy minister of the gospel of christ. heywood, oliver, - . [ ], , [ ] p. printed by j.r. for t. parkhurst at the bible and three crowns in cheapside, london : [ ] "to the reader" signed oliver heywood. date of publication from wing. imprint date failed to print. final two leaves bear advertisement. reproduction of the original in the congregational library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- colossians i, -- commentaries -- early works to . conduct of life -- early works to . heaven -- early works to . congregationalism -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion meetness for heaven promoted in some brief meditations upon colos. . . discovering the nature and necessity of habitual and actual meetness for heaven here , in all that hope for heaven hereafter . designed for a funeral legacy . by o. h. an unworthy minister of the gospel of christ . psal . . . thou shalt guide me with thy counsel , and afterward received me to glory . rev. . . blessed are they that do his commandments that they may have right to the tree of life , and may enter in through the gates into the city . london , printed by j. r. for t. parkhurst at the bible and three crowns in cheapside . an epistle to my dearly beloved hearers , friends and neighbours , and others that will be at the cost to buy , or take the pains to read this small treatise . dearly beloved , a desire after happiness is so ingraven in the nature of man , that it was never put to the debate , whether he would be happy or no ? this needs no choice ; all are agreed in this as the end of a rational agent : and therefore at last felicity was accounted a goddess among the romans , and st. augustine tells us , that lucullus built her a temple ; only he wonders that the romans that were worshippers of so many gods , had not given divine honour to felicity sooner ; which alone would have sufficed in stead of all the rest of their deities , which he reckons up , and saith at last of numa , that having chosen so many gods and goddesses , 't is strange he neglected this ; [ an eam forte in tanta turbâ videre non potuit ? ] but though they at last had got a notion of felicity , yet having no true piety , that veneration ended in the greatest misery and infelicity , nothing but wars ensued . vid. aug. de civit . dei , lib . cap. . this indeed is the case : all men would be happy , but few know the due object and true means leading to happiness ; it is possible ( as the same father saith there ) to find a man that is unwilling to be made king ; [ nullus autem invenitur , qui se nolit esse foelicem ] that is , loath to be made happy : but indeed most men blunder in the dark , and few find the thing they seek : the same father tells us , ( de civ . dei , lib . c. . ) that varro in his book of philosophy , that had diligently searched the various opinions of men about the chiefest good , reduceth them to two hundred eighty eight sects or sentences ; [ non quae jam essent , sed quae esse possent ? ] and augustine reduceth them to their several heads : but i pass by heathens that are bewildred in the dark , and know no better : even professing or pretended christians either do not understand , or will not embrace the way of peace and rest . the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek god. they are all gone aside , they are altogether become filthy , there is none that doth good , no not one . psal . . , . all mankind is degenerate ; and few are regenerated : we set out for hell as soon as we are born ; and till converting grace turn us heaven-wards we go blindfold to the pit : the whole world lyeth in ignorance and wickedness . joh. . . but no such ignorance as that which is wilful . this is the condemnation , that light is come into the world , and men love darkness rather then light , because their deeds are evil ; joh. . . no man perisheth but by his own will. men will sin , and love death rather then life . you will not come to me , ( saith christ ) that you may have life . joh. . . he that rejecteth the means , rejecteth the end : all they that hate christ , love death : prov. . . they do both , not directly , or designedly , but interpretatively , and consequentially . most men observe lying vanities , and so forsake their own mercies . jon. . . as he leaves the east that goes to the west : my people , saith god , have committed two evils , [ observe it ; it 's but one act , yet there 's two evils in it , what are they ? ] they have forsaken me , the fountain of living waters , and hewed them out cisterns , broken cisterns , that can hold no water . jer. . . oh what evil is in the bowels of one sin ! but especially in the sin of vnbelief . the evil of sin brings on the evil of punishment . miss of heaven , and you purchase hell. what mad man will refuse this gift that is better then gold ? what beast will run into a pit or praecipice ? but some men make a jest of heaven ; as that bishop , who , when one said , i hope to see you at your diocess ere long ; replyed , i fear i shall be in heaven before that time come : others , like martha , are so incumbred in the world , that they are staked down to terrene objects ; and answer , as he that being asked , if he saw the eclipse , answered , no , i have so much business on earth , that i have no leisure to look up to heaven : this is most mens ease . alas , the world eats out many mens religion , as the sun shining eats out the fire : so that men are as dead to religion , as if heaven were but a dream ; and as hot upon sin , as if hell had no fire , or were all vanisht into smoke : nay , it 's well , if some look not on heaven and hell , as if they were but a fable or romance , a scar-crow to fright weak headed people , or the meer invention of designing priests to keep men in awe : but they shall know one day to their cost , that there is an heaven by the loss of it , and that there is an hell by the torments of it : let these ask the rich man in torment , whether there is an hell or no ? targum saith , the dispute betwixt cain and abel was , concerning a world to come : and indeed this is the controversie betwixt the faithful and unbelievers : though the wicked say the creed , wherein they profess a belief of the resurrection , judgment , and eternal life ; yet it s but notional , not experimental , practical : they know nothing of it initially , inchoatively , by feeling the beginnings of it here , and living to the rates of it : it is to be feared that the greatest part of mankind will fall to the devils share : how little are men concerned about a future state ! how many put away from them the evil day ! some have a foolish imagination that heaven is every where ; that there is neither heaven nor hell but in a mans own conscience , and then they can shift well enough ; for they can stop the mouth of a bawling conscience , and speak peace to themselves : but how long will either of these last ? when god arms a man against himself , he shall be a magormissabib , a fear round about : witness cain , saul , judas , that thought hell was easier then his own conscience , and therefore desperately leapt into it ; to the crushing of his body , and the damning of his soul : they shall find that there is an heaven and hell after this natural life is ended . it is recorded of peter martyr , that he lying upon his death-bed discoursed sweetly of heaven ; bullinger standing by alleadged that in phil. . . our conversation is in heaven : true , said the sick man , it is in heaven , [ sed non in coelo brentii , quod nusquam est , ] not in the heaven of brentius ; which is no where : there is doubtless a [ coelum empyreum , ] called a third heaven , or paradice , into which paul was wrapt in his extacy , cor. . , . into which christ was carryed body and soul , luke . . the habitation of gods holiness and glory , isa . . . it s true god himself is called heaven , dan. . . the heavens do rule . so matth. . . and it s as true , god fills heaven and earth , jer. . . and its true , where the king is there is the court : but yet god manifests himself far differently in all places ; he is in hell by the execution of his justice , in heaven by manifestation of his grace , on earth by displaying both , and his other glorious attributes , according to his infinite wisdom and pleasure . but let vain men please themselves in their fond conceits ; or desperately leap into the other world , let you and me duely weigh the vast difference betwixt graceless and gracious souls in this and in the other world , and though men will not believe , because they see not any such difference ; yet a time is coming , when they shall return and discern betwixt the righteous and the wicked , between him that serveth god , and him that serveth him not . mal. . . then all the world must be ranked into two regiments , sheep and goats ; the one at christs right hand , the other on his left ; to the one he will say , come ye blessed , to the other go ye cursed . mat. . — . they that love not to hear discriminating truths here , shall meet with discriminating acts at that day : and can we think that there will be such a difference at that day , and is there none in this world ? yes certainly : though all things come alike to all , as to common providences in this world , eccles . . . yet grace makes a difference in persons dispositions here , and there will be a vast difference in divine dispensations hereafter , much greater then betwixt a man and a bruit ; yea , like that which is betwixt an angel and a devil . oh that men would study and understand this now ! grace makes the difference now , and glory compleats it . . in point of assimilation : gods children are like their father now , but shall be more like him at that day ; joh. . . our former similitude is from faith , and so imperfect ; but the latter is from immediate vision , and so perfect and compleat . . in point of satisfaction : in this world the weary soul is working towards its rest , psal . . . and doth by faith enter into this rest ; heb. . . yet there is another remaining , ver . . some satisfaction is in ordinances , psal . . . but more in that blessed morning , when gods children awake , psal . . . . in point of participation : for gods children are not tantalized , by beholding that they have no right to ; no , they have heaven by appropriation by faith here , so eph. . . and by compleat possession in the other world ; abundant evidence of peculiar relation , rev. . . . in point of fruition : gods children do enjoy fellowship with god already in this world ; joh. . . but alas , it is but through a glass darkly , but then face to face immediately ; cor. . . now it is but rarely , but now and then , but then constantly and perpetually , as the angels that always behold the face of our father . matth. . . their eye is never off god , even when they are sent on any errands to earth about the saints : it s defective in degree here , but full and compleat above : it s oft obstructed and obscured here , but above this glory shall be revealed in us , rom. . . and so never darkened or eclipsed with clouds of interposing guilt . o ye children of men , prove your fathers will , and your selves children ; make sure of this inheritance ; make no reckoning of the stuff of this world ; for the good of the upper country above is before you ; heaven will pay for all your losses , and countervail all your crosses here : no matter how your names are written on earth , in dust or marble , if they be written in heaven . some say this world is but a shadow of that above ; look you for the lineaments of that kingdom above , to be pourtrayed on you . basil asserted one hundred sixty five heavens . you must pass by all the fancyed heavens of men , and look for a city that hath foundations , whose builder and maker is god. heb. . . take this kingdom of heaven by violence . matth. . . get a copy of grace in your hearts out of scripture records , the court rolls of heaven ; so you are sure of it , and lay hold of eternal life . tim. . . heaven must be begun here , or never enjoyed hereafter . holiness of heart and life is like the old testament tabernacle , an example and shadow of heavenly things . happiness is the injoyment of good , commensurate to our desires ; and our desires must be suited to that happiness . criticks observe , that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies happiness , is plural ; not only denoting a confluence of many good things to make one happy , but because there is an happiness in this life , preparing for and anticipating the happiness in the other . they differ not in kind but degree ; that above is the same state , but in an higher stature ; the same book but in a more correct edition , and a larger character . the saints above differ from us as man from a child , as noon sun from the morning light ; we are in the same house , only they are got into the upper room ; at the same feast only they are at the upper end of the table . let us make hast after them : they were once as you are , groveling on this dung-hill , but are exalted to the throne ; aspire you to the same preferment : it may be had , it must be had or you are undone : study the way of god , how this inheritance is made over to the sons of men , and that is , . by regeneration . matth. . . . by adoption . romans . . . by donation . luke . . . by right of redemption . joh● . . eph. . . and they say , he that hath bought a slave may dispose of him as he please , by his will : our lord made his will thus , joh. . . father , i will that where i am these may be also . clear this and clear all , then you are safe ; fail in this and you are undone . but this is not all ; you are not only to get and clear up a title to this inheritance , but to press after a due meetness for it ; and this is the design of this small treatise , which was ( for the substance of it ) preached and writ thirty five years ago , and now revised and published upon these considerations . . for my own help and furtherance in preparation for heaven , having passed to the sixtieth year of my life , ( the date of the life of paul the aged ) within a few days ; and my lord only knows how soon my sun may set , though i cannot say , my natural vigour either of body or mind is in the least abated ; but i am mortal , and am loath to be surprized unawares . . i see a great failure in my self and other christians in this , that terminate our studies and endeavours in getting a title , and then think all is well , we need no more ; but surely there is much behind ; we have abundance of work upon our hands for obtaining actual meetness , without which we cannot evidence our habitual meetness . . i never yet met with any treatise upon this subject , though it be of great importance for every christian ; surely heaven is worth minding , and methinks abrahams query in another case should be ours , gen. . . o lord god , whereby shall i know that i shall inherit it ? . i have observed a commendable practice of some christians ; which is , to order some books to be distributed at their funerals : the first that i knew of that nature was mr. r. a. his vindiciae pietatis , and some other practical pieces , which by gods blessing have done much good : such a memorandum would i bequeath as my last legacy to you , my dear people , amongst whom i have laboured above thirty nine years in publick and private , serving the lord in some measure of integrity and humility , with many tears and temptations , through variety of dispensations , excommunications , banishments , confiscations and imprisonments ; but out of all these the lord hath delivered me , and set my feet in a large place , and god that searcheth the heart knows what hath been my design in studying , preaching , praying , preparing you a place to meet in to worship god ; and what are the agonies and jealousies of my spirit to this day , least i leave any of you unconverted , and so cashiered from gods presence at the great day ; and now at last i solemnly charge you before god , and the lord jesus christ , and the elect angels , that you rest not in a graceless state another day , lest that be the last day , and you be found unready : and i solemnly require you that have a principle of grace , gird up your loins , trim your lamps , and observe these few rules , and the dispositions mentioned in this small treatise : i only hint further ; be much in the love of god : dayly act faith on christ : walk in the spirit : design gods glory : intermit not holy duties : be not content therein without communion with god : mingle religion with civil acts : increase every grace : redeem time : profitably converse with gods children : aim at perfection : maintain tender consciences : keep strict accounts : study the life of heaven : be still doing or getting good : set god before your eyes : trample on worldly things : live in dayly view of death : be nothing in your own eyes : be much in heavenly praises : say , o lord , who am i , and what is my fathers house , that thou hast brought me hitherto ? what is man , what am i , the least and worst of the children of men , that the heart of god should be working for me , and towards me , in infinite bowels of eternal love ! that the lord jesus should shed his heart-blood for me ! that the holy spirit should take possession of me ! that god should provide such an inheritance for me ! assure me of it by precious promises , seal it to me in his holy supper ! that ever god should give me an heart to fear him : heal so many backslidings : prevent total apostacy : pardon all my iniquities : vouchsafe me such large priviledges : supply my wants : hear my prayers : help me over so many a foul place in my journey : brought me to the borders of canaan : given me so many foretasts of the promised land : tells me the jordan of death shall be driven back , and give me a safe passage to heaven : o blessed , blessed be god , all this is from sovereign grace : god doth what he pleaseth : i would not exchange this hope for the worlds possessions : eternity will be little enough to be taken up in the praises of rich grace . thus the gracious soul may quickly lose it self in these divine praises and contemplations , as that zealous german martyr , giles titleman , who in his prayers was so ardent , kneeling by himself in some secret place , that he seemed to forget himself , being called many times to meat ; he neither heard nor saw them that stood by him , till he was lift up by the arms , and then gently he would speak to them as one waked out of a deep sleep : oh that there were such a spirit in gods children ! that our hearts were so intent on things above , as to pass through the world as unconcerned in it ! then shall you be content to leave all , and go to christ ! then will you not be afraid of the king of terrors , though armed with halberts , racks , fires , gibbets ; then will you have a brighter crown , and higher degrees of glory , and shall shine as the brightness of the firmament , and as one star differs from another in glory , so you will be set in the highest orb ; and having had largest capacities on earth , shall have fullest joys in heaven : i will conclude with the blessed apostles prayer th. . , . the lord make you to increase and abound in love one towards another , and towards all men , even as we do towards you ; to the end he may stablish your hearts unblameable in holiness before god , even our father , at the coming of our lord jesus christ with all his saints : amen and amen , thus prayeth your servant in our dearest lord , oliver heywood . colos. . . giving thanks unto the father , which hath made us meet to be partakers of the inheritance of the saints in light . chap. i. the text opened ; doctrines raised and explained . prayer and praise are the two wings upon which a devout soul mounts heavenwards : prayer fetcheth down occasions of praise : these two are as chariots and factors to maintain intercourse betwixt god and his children . paul was a great man in both , for after the inscription , subscription and benediction in this epistle , he falls to praise , ver . . then to prayer , ver . . and in the text he falls again to praise and thanksgiving ; wherein observe , . the duty , praise . . the mercy for what . in the former observe , . the act , giving thanks . . the object , the father . . the act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it signifies a being of a good grace , having a very grateful spirit , and expressing it in words and actions . col. . be ye thank ful ; or be ye amiable one to another , or grateful , both in conferring and receiving benefits : but here it referrs to god. obs . . that thank fulness is the duty and property of a christian . thankful retribution for mercies is the study and enquiry of gracious souls ; psal . . . prayer and thanks are like the double motion of the lungs ; the air of mercy that is sucked in by prayer is breathed out again by the duty of praise . o happy christian that can and must in every thing give thanks ! th. . . this is , ( christianorum propria virtus ) saith hierom , a practice proper to christians , to be heartily thankful for crosses , as job was ch . . . . here is the object of this thankfulness , that is god , under the notion and relation of a father : god imports glory and majesty ; father signifies mercy , love and clemency . doct. . it becomes christians to approach to god as an indulgent father . oh how much sweetness and endearedness is in this word father , therefore christ teacheth us to begin our prayers with [ our father ] ; this relation quickens our faith , and engageth gods love , bowels ; his care , power , and all for his children , matth. . . there 's comfort in a father , much more in an heavenly father : evil men may be good fathers , mat. . . how much more will a good god be a good father ; [ tam pater nemo , tam pius nemo ] none can be so good , and so much a father as he . . the matter and ground of thankfulness referrs to god the fathers care and kindness to all his children : this is twofold . . providing for them an inheritance . . preparing them for it . . providing for all his children an inheritance ; wherein are considerable four things ; . the nature of heaven , inheritance . . the quality of it , in light . . the inhabitants , saints . . their right to it , partakers . a word of every of these . . the nature of this coelestial glory ; it is called an inheritance , partly alluding to israels possessing the land of canaan ; partly to signifie that it is not given us for our merits , but by his free-grace and mercy , therefore called the reward of the inheritance , col. . . because it is conveyed as by a father to his child , of bounty , and not earned as wages by a servant , due from his master . doct. . god as a father gives heaven as an inheritance to his children . all gods children are heirs of god and joint heirs with christ . rom. . . oh happy souls that are heirs to such an inheritance ! . the property or quality of this inheritance ; it s in light : which is meant , ( . ) of the light of truth or faith ; or that gospel light whereby gods children are savingly enlightened : or , ( . ) of light of glory , where there is perfect light and delight , joy and felicity , for god dwelleth in inaccessible light. tim. . . doct . heaven is a place and state of unexpressible light. rev. . . and the city had no need of the sun , neither of the moon to shine in it , for the glory of god did lighten it , and the lamb is the light thereof . . here is the proprietors , the owners of this glorious inheritance ; i. e. saints , sanctified souls ; it s purchased for them , vouchsafed to them only ; others have nothing to do with it ; no dirty dogs or filthy swine shall trample on this golden pavement . cor. . . rev. . . doct. . only saints ( or sanctified souls ) are heirs of heaven . without holiness no man shall see god , heb. . no grace no glory . the inhabitants of that city are called , yea , are really holy . isa . . . . but how come they by this high honour ? have they a good title to it ? answ . yes , they are partakers of it ; so faith the text , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] either that which falls to them by lot ; then it is the decision of heaven ; these are joyned : acts . . or else by a persons own choice , which ( our lord saith ) shall not be taken away . luke . . doct. . every saint of god is already partaker of an heavenly inheritance . the promise , ( or the mercy promised ) is sure to all the seed , rom. . . why so ? because it is by grace on gods part , and by faith on our part : and god will have it so of his good pleasure . a sincere christian partakes of heaven . . in pretio . ] in purchase : the price is laid down for it ; it s a purchased possession , eph. . . . in promisso . ] it s theirs by promise , as canaan was israels by promise ; and that land of promise was a type of this heavenly inheritance . jam. . . . in capite . ] saints partake of heaven by their union to their head who is in heaven ; eph. . . — and hath made us sit together in heavenly places in christ jesus . oh happy souls ! . in primitiis . ] in the first-fruits or earnest ; cor. . . — who hath also given unto us the earnest of his spirit . [ pignus redditur , arrha retinetur : ] a pledge is restored , but an earnest is retained , because its part of the bargain . a faithful man will not run back from his bargain , nor lose his earnest : nor will the covenant-keeping god : he is faithful who hath promised , who will also do it . . the other part of the text in the second branch , is not only providing an inheritance for his children , but preparing them for that inheritance . solomon saith , wisdom is good with an inheritance . eccl. . . alas , what should a fool do with a great estate ? yet it often falls out so , that worst men have most of the world : but , saith mr. jo. dalleus on this text ; it is not so here as in worldly things , that fall into the hands of those that are most uncapable to improve them right ; but god gives a suitable share of true wisdom with this inheritance : as when saul was anointed king , he was turned into another man ; sam. . . alas , what is heaven to us unless we be fit for it ? our dear lord jesus that went to prepare a place for us , must also prepare us for that blessed place . in this second branch we have , . something implyed . . something expressed . . that which is implyed , is that no man is fit or meet for heaven by nature . thence observe , doct. . that every soul by nature is altogether unmeet for heaven . cor. . . not that we are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sufficient or meet ( for its the same word with this ) of our selves to think any thing as of our selves . alas , what merit , either of congruity or condignity , can there be in man to obtain heaven ? if he cannot think well , sure he cannot will well , act well , to deserve or fit himself for such a mercy ; especially since man by nature is a child of wrath , a limb of satan , dead in sins , banisht out of paradice , hath no heart to look that way ; nay hath enmity in his mind to what is good . god doth all : [ dignatus est nos assumere . ] the sun of righteousness shines on these dunghil souls : he alone makes vessels of honour : he fills them with the treasures of grace , and fits them for glory : [ inhabiles habiles faciens ; ] of unfit making them fit , i. e. meet for his glorious presence . . here is something expressed that is held forth in these two propositions . doct. . that all those and only those that shall eternally partake of the heavenly inheritance in the other world , are made meet for it in this world. doct. . that its a transcendent mercy worth thanking god for , to be made meet for heaven . of these two last in their order . . that all those , and only those that shall partake of the heavenly inheritance in the other world , must be made meet for it in this world. all that i shall do in the doctrinal part is , . for explication . . confirmation . . to shew what this meetness is , then prove the necessity of it . chap. ii. distinctions about meetness for heaven : what habitual meetness is : both relative and real . . for a more methodical proceeding in explaining this subject , i shall premise some distinctions , by which you may understand what that meetness for heaven is , that i mean. . there is an [ aptitudo legalis & evangelica , ] a legal and evangelical meetness . since the fall of man , no meer man can fulfil all righteousness , or by his own power attain to any thing pleasing to god ; so a legal meetness is not attainable ; we have all sinned and come short of the glory of god : see rom. . , . ch . . , , . gal. . . . dist . there is an [ aptitudo operum & personae , i. e ] meetness of works , and of the person : this explains the former in the covenant of works , the person was accepted for the works sake ; but in the covenant of grace the work is accepted for the persons sake : if the person be accepted in the beloved , eph. . . god owns both person and offering , as he did abel , heb. . , . but what proportion can the best services of the best men bear to this eternal reward ? luke . . nor can humane sufferings purchase this glory to be revealed . rom. . . dist . there is [ aptitudo perfecta & progressiva , ] a perfect , compleat meetness for heaven : this is compatible only to the spirits of just men made perfect , heb. . . but who can say i have made my heart clean ; i am pure from my sin . prov. . . alas , we know but in part , and so love but in part . cor. . . even paul that was perfect in point of sincerity , yet was not already perfect in point of degree , but was pressing forward , phil. . - . christians here below are but [ in via non in patria ] in the road to perfection , singing the song of degrees , and not in the height of zion . sincerity is gospel perfection , and the christians preparation , together with a progressive motion . dist . there is [ aptitudo habitualis & actualis ] an habitual and an actual meetness for heaven ; or which may be thus distinguished ; there is a [ jus haereditarium , and a jus aptitudinale ] an hereditary right , and an aptitude or actual fitness for this inheritance : my text includes both , and i shall open both ; for they are both necessary in their kind ; and in this sense gods children are said to be counted worthy of kingdom of god , thess . . . and saith christ , they shall walk with me in white , for they are worthy , rev. . . and therefore are we exhorted to walk worthy of god , who hath called us unto his kingdom and glory , th. . . it imports a conveniency , suitableness , answerableness in a limited gospel-sence ; like children of such a father , as heirs of such an inheritance , as candidates for such an office and honour : there is a ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) seemliness appertaining to every calling ; princes , magistrates , ministers , must have a decency and suitableness to their profession : so here . well then , i shall chiefly speak to this twofold meetness . . habitual meetness , which is in opposition to perfect unmeetness , i. e. a state of nature , unregeneracy . . an actual meetness , which is contra-distinct from imperfect meetness ; and both are necessary in their kind . quest . . what is that habitual meetness for the inheritance of the saints in light , without which men can never attain to it , or have eternal possession of it ? answ . this habitual meetness consists in a twofold change ; . relative . . real . . it consists in a relative change : this also is twofold , viz. ( . ) justification . ( . ) adoption . ( . ) the poor sinner is standing at gods bar as a guilty malefactor , under the dreadful sentence of a just condemnation , for all the world is become guilty , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) subject to judgment , before god , rom. . . not a son of adam can plead innocence . it s well if we be as the blushing rose , the lilly-whiteness is lost . he that believeth not is condemned already , john . . and the wrath of god abides on him , verse . it was on him when he was born ; and it abides still on him , if not taken off him by justification : who can think the prince will promote him to honour that is under an attainder for treason ? he must be cleared of that charge , or he is fitter for execution then promotion . pardon must precede preferment . you must be first in christ jesus , and then there is no condemnation to you , rom. . . you must be received into favour before you be promoted to honour . the sinner must be justified before he can be glorified . rom. . . never think of ascending to heavenly glory under the load of guilt : that guilt will shut heavens gates against thee : the guilt of one sin will press a soul , ( yea , millions of souls ) to hell ; for the wages of sin is death . rom. . . o therefore , what need is there of justification as the introduction to salvation ! you must be justified by his grace , if ever you be made heirs according to the hope of eternal life , tit. . . never think your sins will be blotted out in the day of refreshing , except you repent here and be converted : acts . . you must be justified by faith that you may have peace with god here , and so rejoyce in hope of the glory of god : rom. . , . you cannot think to leap from the bar to the throne : but must be cleared by order of justice , through christs satisfaction in the court of god. this , this is absolutely necessary to a meetness for this heavenly inheritance . ( . ) adoption : this is another relative change . alas , by nature we have quite lost our filiation , and so forfeited our childs part of the heavenly inheritance : we are ( exules a regno ) banisht out of paradice , and there are placed cherubims , and a flaming sword , which turns every way to keep the way of the tree of life : gen. . . yea , we are voluntarily gone into a far countrey , have wasted our substance , disowned our fathers house , are feeding swinish lusts , and feeding our selves with poor husks of worldly things ; and till we be adopted and admitted again into our fathers house , we are not fit to eat the childrens bread , or heir the childs inheritance : god himself hath contrived a way how to settle the best inheritance on such as he finds strangers . jer. . . but i said , how shall i put thee among the children , and give thee a pleasant land , a goodly heritage of the hosts of nations ? then i said thou shalt call me , my father , and shalt not turn away from me : oh blessed contrivance ! and will any think to cross gods contrivance ! shall mens solly challenge infinite wisdom ! is not the heavenly inheritance gods own to give ? and doth not our lord say , such honour shall be given to them for whom it is prepared of my father . matth. . . can you think to wrest heaven out of gods hands whether he will or not ? and must he falsifie his word to gratifie you ? will he set the crown on rebels heads ? or give this inheritance of saints to the devils slaves ? no , doubtless you must be adopted sons , or no lawful heirs . bastards heir no land. jephthahs brethren thrust him out , saying , thou shalt not inherit in our fathers house , for thou art the son of a strange woman . judg. . . and what bold intruder art thou , that darest expect to claim such an inheritance as heaven without the relation of a son ? adam its true , was gods son by creation ; but alas , he and we in him have quite lost that sweet relation ; and we must either be restored in christ , gods well-beloved son , or we are like to be banisht for ever : god sent his own son , — that through him we might receive the adoption of sons : gal. . , . and have you the spirit of his son in your hearts to cry abba father ? which elsewhere is called the spirit of adoption . rom. . . tell me not that all men are the sons of god : so were the devils : god will make you know that this is a peculiar priviledge , known to very few , injoyed by fewer ; but it is the fruit of singular love , and is attended with this unparalell'd advantage of seeing god as he is ; and a day is coming when these sons and heirs in disguise shall then be like their father ; joh. . , . then atheists that will not believe that there is any such difference among men , and bold intruders , that dreamed of a right , without pretending or proving their adoption , shall be utterly confounded . . but besides this relative change , there is also a real change upon those souls that god makes meet for heaven , and this consists in . conversion to god. . covenanting with god. . conversion to god : this is expressed in the words immediately following my text , ver. . who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son. this is a description of conversion , and a preparation for glory : compare this with acts . . see there the priviledge annexed : observe it , conversion makes saints , and only saints partake of this inheritance : if all the men on earth , and angels in heaven , should joyn their forces together , they could not save one unconverted soul : truth it self hath asserted it with a solemn asseveration , matth. . . verily i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven : the like doth the same mouth assert with a fourfold asseveration ; joh. . , . i wonder often how careless sinners ners that are conscious to themselves that never any such work passed on them , can eat and drink , or sleep quietly , and never so much as ask this question ; am i converted or am i not ? if i be , when or how did my soul pass through the pangs of the new birth ? what tears , fears , what groans and agonies hath it cost me ? what fruits hath it brought forth in me ? where 's this new creature , the divine nature , the image and seed of god working heaven-wards ? what stamp , what sheep-mark can i shew , as the fruit of gods being at work on my soul , and an earnest of this glorious inheritance ? but if there be no such change , ( as i doubt there is not ) how can i be quiet ? sure my pillow is soft , or my heart hard , and my conscience seared , that hear or read my own doom in such a scripture , from the mouth of the judge himself , standing at heaven-gates and shutting me out , as if he named me , saying , be gone thou unconverted sinner ; i know thee not ; converting grace never changed thy heart or life ; though i often summoned thee , and knockt at thy door , yet thou hadst no heart or desire to turn from thy sinful ways , nor so much as fall down on thy knees , and ask this grace of conversion of me , or use the means for it , or so much as examine whether thou hast it or no , but wentest on in a golden dream , and now i must tell thee roundly to thy cost , depart , oh be gone from my presence thou poor wretched unconverted sinner : this state , this place is for none but sincere converts . . covenanting with god : when the glorious day of our lords appearing shall spring , he calls forth his covenanted people to crown his gracious promises with compleat performance . psal . . gather my saints together , those that have made a covenant with me by sacrifice : q. d. i take little notice of common or outside worshippers , they shall be set on my left hand ; but there is amongst you some serious souls that look beyond the ordinance , i have observed them , they have solemnly devoted themselves to me , and accepted me in a covenant-way : these , these are the persons , and these only , that i have taken for the lot of my inheritance , and for whom i have laid up a safe and satisfying inheritance : but to the uncovenanted soul , or hypocritical pretender to covenant , god will say , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ? psal . . . what ground hast thou to own me ? or to claim any thing from me for this world or another . man as a creature can have no intercourse with god , but in a covenant-way ; much less can a sinner expect any good from god , but by vertue of covenant : but what canst thou say for this promised inheritance , that hast nothing to do with the promises ? for all the promises of god in christ are yea and amen ; cor. . . but thou hast never spent one hour solemnly to review and renew thy baptismal covenant , and ingage thy soul to god ; and since thou art an alien from the commonwealth of israel , and a stranger from the covenant of promise , by consequence thou art without christ , and without god in this world , and therefore without hope of a better state in the other world : eph. . . but strangers and forreigners are become fellow-citizens with the saints of this new jerusalem ; ver . . how is that ? doubtless by taking this sacred oath of fealty and allegiance to the king of heaven : by covenant you have a title to all the good things of earth and heaven . sinner think of this , thou that lovest to be loose , and scornest the setters of this holy league ; thou dost in effect say , i will have none of god , christ , pardon , heaven : if i must have them on no other terms , but under such bonds and obligations , let them take this heavenly inheritance for me : and dost thou think this golden chain of honour , worse then the devils iron fetters of sin , and amazing reward of flames and torments ? if you need not god and heaven , be it known to you , god needs not you ; but can strain for the revenue of glory to his justice in your necessary confusion , because you would nor voluntarily submit to his terms for so glorious an inheritance . chap. iii. what actual meetness for heaven is in the exercises of graces . . the next general head i am to treat of , is to discover what is the souls actual meetness for this glorious inheritance , supposing the foresaid habitual meetness , both relative and real : for all a christians work is not done when his state is changed , and he becomes a saint ; nay his work doth but now begin as a saint , to get into an actual meetness for glory . this , this is the business of a child of god : the former hath a remote meetness ; this puts into a proximate or nearer er capacity for heaven . the former renders the christians state safe , this sweet and comfortable . this is the man that hath set all things in order for another world , that hath nothing to do , but to pass over the jordan of death into the canaan of heaven ; this is the man that 's point blank meet , mouth-meet ( as it were ) for heaven , fit to take his flight into another world : interpreters think this word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sufficient , or meet , answers to the hebrew word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dai ] . lev. . . if she be not able to bring a lamb : [ heb. thus , her hand find not sufficiency of a lamb. ] the word is attributed to god , who is , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god allsufficient , gen. . . ] but as god is sufficient and suitable to all his creatures , so by the same almighty grace he will make creatures suitable to his mind and ends : so then this word is rather to be rendered by [ idoneus ] meet , then [ dignus ] worthy ; yet worthy in a gospel qualified sense . observe it , those judge themselves most unworthy , whom god and man oft judge most fit and worthy , luke . . they said , he is worthy for whom he should do this ; but ver . . himself saith , i am not worthy thou shouldst enter under my roof . and thus it is with a gracious soul , looking up and seeing the holiness of gods infinite majesty ; looking forward and beholding the moment of eternity , and purity of heaven ; looking inward and backward , and seeing his many iniquities and great deformity : oh , cryes the sensible christian , who is fit for heaven ? oh how unmeet am i for this glorious state or high honour ? it s true , but grace makes of rebels , subjects ; of subjects , servants ; of servants , sons ; of sons , heirs ; of heirs he so disposeth and qualifieth them , that nothing will content them below this inheritance of the saints in light ; and their spirits shall be so suited to it that the great god will judge them worthy to obtain that world and the resurrection from the dead , — to be equal to the angels , as being the children of god , and the children of the resurrection . see luke . , . as the christian by conversion is the man cut and shaped out for heaven , so whiles he lives he is and must be still a squaring , hammering , modelling for further meetness for it ; and as god is said to work us for the self-same thing , cor. . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by curious contrivances of efficacious grace , to put sinners into a capacity for glory : as goldsmiths who burnish gold ; and carvers or artificial ingravers in wood and stone , who make one part of their work suit and fit another : so also christians themselves must work out their own salvation , phil. . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. leave nothing undone which god hath injoyned you to do in this world , in order to a due preparation for heaven . this in general is a meetness . more particularly , this actual meetness for heaven consists in these four things . . a lively exercise of suitable graces . . a clear evidence of our spiritual state . . a dispatching work off our hands . . a being mortified to time , and a longing to be in heaven . . a lively exercise of suitable graces : i. e. such graces as actually capacitate for glory ; its true every grace doth qualifie for glory , for grace is glory begun , and glory is grace consummate : but there are some graces that have a direct tendency to , and whereby a christian doth ( as it were ) lay hold on eternal life , as the word is , tim. . , . e. g. ( . ) the grace of faith , which is the substance of things hoped for , and evidence of things not seen . heb. . . it ventures all upon a promise ; sees him that is in visible , ver . . and represents heavenly objects as close at hand , and embraceth them , v. . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] drawing the object to them , as the word signifies : overlooking or overcoming all these worldly visible objects . faith spyes something beyond time or clouds , of more worth then all the world , and hazards all for the obtaining of it : when faith is upon the wing , it soars above the sun , and fetcheth down heavenly objects and incomes into the soul : it is like the spyes , and brings a cluster of the grapes of canaan ; even joy and peace in believing , rom. . . yea , joy unspeakable and full of glory ; pet. . . yea , the lowest actings of the faith of adherence dare commit the keeping of the soul into his creators hands , pet. . . and is perswaded , god will keep that which he hath committed to him , tim. . . and this composedness is an antedating of heaven . alas , faith the poor christian , i know not certainly how i stand for heaven ; i dare not yet say my faith will end in the saving of my soul ; but this i dare say , god is merciful to souls ; christ dyed for sinners ; he is faithful that hath promised ; the covenant is well ordered , and sure some souls shall be saved , and why not i ? i hang on his free-grace , i come with tears in my eyes , confession in my mouth , grief in my heart for my sins ; i am weary of my burden and labour in my travels god-wards , who can tell but. i may find rest ? he hath said , those that thus come to him he will in no wise cast out ; i will venture this way : i have tryed all other ways but they are in vain ; it s but losing my labour , which i am sure i shall not , if my faith be but sincere : this soul is in the confines of the promised land ; and is meet for this inheritance . ( . ) hope . as faith brought heaven down to the souls eye , so hope carries out the soul to this future enjoyment . this anchor is cast into the vast ocean of eternity , but finds sure anchor-hold , for it enters into that within the vail , heb. . . and this centers the tossing sinner on the rock of ages : it sees heaven opened , and it self in gods time advanced with lazarus into abrahams bosom , and is content at present to bear the roughness and affronts he meets with in his way , saying , these things will be mended when i get home : nay , the text saith , we are saved by hope , rom . . hope anticipates its revenues , and like a young heir takes up upon trust , and lives at the rate of that inheritance he is heir to . thus the christian gets everlasting consolation , because he hath good hopes through grace , thess . . . o saith the believer , divine revelations have so fully demonstrated the reality of future glory , that my faith no more doubts of it then of going to bed at night , and why should not my flesh ( and spirit ) rest in hope ? psal . . . why should not then my heart be glad ? why may not my glory rejoyce ? yea , i will rejoyce in hope of the glory of god , for my hope will not make me ashamed . rom. . , . i dare venture my hopes and my all in this blessed covenant-bottom . my soul , hope thou in god , for i shall yet praise him , and that for ever . psal . . . ( . ) love : that 's a grace that shines brightest in its proper orb above ; but the more it is exercised here below , the more of heaven : love resembles the soul most to god , and raiseth the soul to an heavenly life : god is love , and he that dwelleth in love dwelleth in god , and god in him . joh. . . the soul that is carried out to god in pure flames of holy love , hath mounted already into the highest region , and bathes it self in those pure streams that raise and ravish the spirit in a continued extasie : the more love , the more fittedness for heaven : if love be increased and abound , our hearts are established unblameable — at his coming , th. . , . yea , the more love , the more of heaven ; for what is our love , but a reflexion of gods love ; joh. . . oh , saith the christian , i feel the sweet beams of the sun of righteousness warming my heart ; methinks those heavenly sparks have set me in a flame , that when i am musing the fire burns ; when i am praying or praising god , my soul mounts up to my lord as pillars of smoak ; and i love to be near him , and to be acting for him . oh how sweet is every love-letter that comes from him ! how pleasant are some tokens of love that come from the hand and heart of my beloved ! here is the soul that is meet for heaven . ( ) humility and self-denyal . will you believe it ? the lower the christian casts himself down , the nearer heaven : but this is a truth ; matth. . . blessed are the poor in spirit , for theirs is the kingdom of heaven . god makes his court in the humble and contrite spirit ; isa . . . oh saith christian , this grace have i found in me , that duty is performed by me , this corruption have i mortified ; that burden have i born ; what say i ? that i have done this or that ? o no , by the grace of god , i am what i am , — i laboured , yet not i , but the grace of god , cor. . . i dare not say any thing is my own but sin ; and what 's performed by me is mixt with sin and imperfection : [ horreo quicquid de meo est , ] i tremble for fear ( saith luther ) at any thing that is of mine own : i must not depend on mine own righteousness ; o that i may be found in christ ! i am nothing , can do nothing , deserve nothing but death and hell : if ever i be admitted into heaven , it must be upon the account of christ ; his merits upon the cross ; his intercession in heaven . that 's an excellent text , rev. . , . let us be glad and rejoyce , and give honour to him ; for the marriage of the lamb is come , and his wife hath made her self ready : but how is she ready ? why , to her was graunted , that she should be arrayed in fine linnen , clean and white ; for the sine linnen is the righteousness of saints . indeed it s no other then christs righteousness imputed : this is the upper garment that must not only cover our nakedness , but the tattered rags of our own righteousness , whether that relate to a glorious state of the church on earth or in heaven , i dispute not : but i am sure its the bravest suit that she can put on , and she will look trim in that only ; and woe to them that appear in their best inherent righteousness : let the proud self-justiciary say , [ coelum gratis non accipiam , ] i will not have heaven gratis , or for nothing , i will pay a proportionable rate for it ; then thou art like to go without it , for it s not saleable ware ; rom. . . but let a poor self-condemning publican come and beg pardon and heaven for christs sake , and god will not deny him : for he resisteth the proud , but gives grace and glory to the humble , jam. . . chap. iv. meetness for heaven , in clear evidences of title to it . . the next particular wherein a meetness for heaven doth consist is assurance , or grounded evidence of our title to this heavenly inheritance ; for no man is ready to go out of this world , but he that hath solid grounds of his safe estate for another world ; for doubts breed fears , and those lears beget unwillingness to go hence : he dare not dye that knows not whither he must go , and he is not meet for death that hath not used gods appointed means to obtain assurance , a thousand to one a soul at uncertainties hath been a slothful negligent soul , for in an usual way , diligence be gets assurance : for so saith the apostle , heb. . . we desire that every one of you would shew the same diligence to the full assurance of hope , to the end that ye be not slothful ; ver . . so pet. . . give diligence to make your calling and election sure : and what then ? why then , ver . . he adds , for so an entrance shall be ministred to you abundantly into the everlasting kingdom of our lord and saviour jesus christ . a ship may make an hard shift to get sneaking into the harbor , with anchors lost , cables rent , sails torn , masts broken ; these get safe in , but with much ado ; but oh how gallantly , doth another ride in , to the credit of her master , good example to others , comfort and satisfaction to all in the ship , when she comes in with sails spread , flags up , trumpets sounding , and well victualled ; surely these come in bravely . this is just the difference betwixt a lazy professor that wants assurance , and an active christian in his voyage to this blessed haven . god requires this assurance ; means are appointed for attaining it ; serious christians have gained it , so mayest thou , and so must thou endeavour after it : you 'll say , how is it got ? by what means may a christian come to the assurance of his title to this heavenly inheritance , that he may be meet or fit to take possession of it at death ? i answer , in general it must be supposed that you have a title , which is your habitual meetness , or else how can you be assured of it ? you that are unregenerate , you have a greater work to pass through before you are capable of obtaining assurance : but supposing this , i answer . . an holy diligence in increasing , exercising graces , and performance of duty . this i hinted before . acts evidence habits : improving grace is gods way to clear up grace : blowing up sparks will best discover them : a flame is sooner discerned then a spark in the embers : christians by stirring up the gift of god discover it : tim. . . motion is a good evidence of life : activity for god , and tendency heaven-ward will put you out of doubt : all duties tend to assurance , or spring from it : striving , running , fighting , will be crowned with clear evidence : god loves to crown diligence : to him that hath ( i. e. useth and improveth well what he hath ) shall be given , and he shall have abundance ; ( i. e. more grace and the comfort of it ) as the collision of flint and steel , begets light ; so the acting of grace produceth this fruit , viz. assurance : for the work of righteousness is peace , and the effect of righteousness quietness and assurance for ever . isa . . . now , now , the soul is ready for glory , when he is in duty , above duty , with god in the lively actings of grace , which is a part of , and a prologue to glory . the christian is going from strength to strength , till he appear before god in zion . oh happy soul that is thus upon the wing ! . reflection upon heart and life , and comparing both with the word of god. this is gods way to get assurance : have i the conditions of gospel-promises , faith and repentance ? do those graces within me answer the characters of such in the scriptures ? doth my soul eccho to the experiences of saints in the word of god ? can i follow the rules and prescriptions that my lord hath laid down ; to deny my self , take up his cross and follow him ? have i the essential characters of a christian ? i dare not believe satan and my own treacherous heart ; i will examine and prove my self ; cor. . . i will not spare my self in any thing ; i will be impartial , and deal faithfully by disquisitive tryal now , as i would be found in the decisive tryal at the last day : it s a matter of life and death : i will lay judgment to the line : i will go to the law and to the testimony : the word must judge me at the great day , it shall be my judge now : no matter what the world saith of me ; nor must i be determined by the votes of the best christians , or godly ministers : i must , and will , and do prove mine own work , and then i shall have rejoycing in my self alone , and not in another , gal. . . appealing and approving the heart to god. alas , the best christian is too apt to be partial in his own case , or blind at home ; our minds are as ill set as our eyes , neither of them apt to look inwards ; and when we do look , alas , we are apt to look through a false or flattering glass , or our eye is vitiated with bad humours ; and therefore must we with job appeal to god , ch . . . thou knowest that i am not wicked : and ch . . . he knoweth the way that i take : and though david had communed with his own heart , and his spirit had made diligent search , psal . . . yet he challengeth god to a further privy search ; psal . . . ezamine me , o lord , and prove me ; try my reins , and my heart . and again , psal . . . search me , o god , and know my heart ; try me , and know my thoughts : not as though god were ignorant of them till he searcht ; but it s spoken after the manner of men : and that god might further acquaint david , with the secrets of his heart . thus the sincere christian faith , lord , i set my self before thee as a glass in the sun ; look upon me , look through me ; thou knowest all things ; see how my heart is affected towards thee ; discover to me the inmost working of my soul ; if there be any secret guile in folding it self in the lurking-places of my heart , bring it to light ; if there be any flaw in my evidences , let me see it before it be too late : i am too apt , through self-love to judge the best , but do thou declare my state and my frame as it is : thou that must be my judge shalt be my witness . my witness is in heaven , and my record is on high ; job . . here 's a soul usually comforted in his integrity , and such an one is meet for heaven . . praying to god for the shinings and sealings of his spirit : for indeed let all these means be used , yet evidence will not come unless god be pleased to shine upon his own grace in the soul : my conscience , saith paul , bearing me witness in the holy ghost , rom. . . and rom. . . the spirit it self beareth witness with our spirit that we are the children of god. this indeed is the sun-light assurance . this alone scatters all mists , answers all objections , banisheth all doubts and fears ; and oh what an honour and satisfaction is it to a child of god , that the third person of the sacred trinity should come down and give in its infallibe testimony at the bar of a believers conscience ! this is like the son of god coming down into our nature , and dying for us . oh transcendent condescention ! oh unparallell'd priviledge of gods children ! yet this is purchased by christ , and promised to believers , not only to be a witness , but a seal . cor. . . and . . eph. . . this is often , yea ordinarily given after believing ; and when it comes , it brings its own evidence along with it : so that the perplexed child of god , after many fore conflicts , struglings , ruggings , sad thoughts of heart , comes at last to some consistency , as to expel fears , cares , doubts , and now at last is brought to that , that he no more questions gods love then his faithfulness ; and this usually comes in after some notable wrestlings at the throne of grace in prayer , according to that joh. . . hitherto ye have asked nothing in my name : ( i. e. very little comparatively , and as you shall do . ) ask and ye shall receive , that your joy may be full . god will have his child to beg when he designs to give , to exercise our obedience , and to honour his own ordinance : then he gives assurance , and the joy of his salvation ; and now the believing soul is meet to be translated into the joy of his lord. but you will say , is none meet for heaven but such as have assurance ? then what shall a poor doubting soul say of it self , that is dark , and much discouraged as many a good soul is ? answ . . a title to this inheritance is necessary , but knowledge of this title is not absolutely necessary . many have dyed safely , though under clouds . our lord himself , cryed dying , my god , my god , why hast thou forsaken me ? there was relation , my god , yet in some sense he was forsaken . . there 's degrees of assurance ; as he that said , lord i believe , help thou mine unbelief . few enjoy a full plerophory , and those that have it , yet have it not at all times . mr. pauls bains said dying , sustentation i have , but suavities spiritual i do not feel . . it s one thing what god doth in an arbitrary way of suspending the comforts of his spirit from the best of his saints , ( yea he with-held them from his own son ) and another thing , what may , and usually is , the effect of mans sloth and negligence ; which is too commonly our case ; as mr. dod answered him that complained of want of assurance , why man , assurance may be had , and what have you been doing all this while ? . yet this will hold good , that a clear evidence of our title is a great meetness and readiness for death : for though assurance be not necessary [ ad esse ] to the being of a christian ; yet it s necessary [ ad bene esse ] of a christian , i. e. to his well being , or comfortable passage through , or parting out of this world ; for if we must draw near to god in a duty with full assurance of faith , heb. . . much more at death . oh what a vast difference i● there betwixt a soul carried 〈◊〉 the wing of faith , and flames o● love , in an extasie of joy , and the poor doubting , heartless , disconsolate soul ! the former is like some high mountains , that are above storms and clouds , as they say olympus is clear and beautiful ? oh the calmness and serenity of the well assured christian ! he hath a double heaven , well at present , better presently ; it s but shooting this gulf , crossing this jordan , passing this stile , as dr. taylor said , and i shall be in my fathers house . death it self , as terrible as it is , in it self and to others , is a stingless serpent ; my friend and fathers servant sent to fetch me home ; angels shall guard me ; my lord will bid me welcome ; my christian friends gone before will make heaven ring with shouts of joy at my landing safe , and my soul shall ever be with the 〈◊〉 but alas , the poor doubting soul , whose evidences are not clear , cryes out , alas , dye i must , and dye i dare not ; i dare not say god is my god , christ my saviour , the spirit my sanctifier , promises the charters that convey the inheritance to others i cannot apply ; whither i am going i know not ; god carries strangely to me ; i remember god and am troubled ; guilt stares me in the face ; i am conscious to my self of thousands of sins ; and though i have been long bungling about faith and repentance , yet i am not sure they are sincere and saving , and whether god will receive my sad departing soul : [ anxius vixi , dubius morior , as that great man said , ] i have lived under fears , i dye under doubts , and god knows what will become of me , and i may thank my self ; alas , this is the fruit of my sloth , security , my slipping into sin backslidings from god , intermittings of duty , careless and heartless performances ; wo is me , what will become of me ! these are the astonishing thoughts of a poor doubtful dying soul : and is this man meet for heaven ? he may be right for the main , but he cannot make death welcome . chap. v. meetness for heaven in dispatching our work here , off our hands . . the next thing wherein our meetness for this blessed inheritance doth consist , is in dispatching our main work in the world , that god sent us to do ; whatever that is god expects we should dispatch it , and get it done ; this we must all address our selves chearfully to do , and be very diligent in doing it , eccles . . . whatsoever thine hand findes , and do it with thy might . this is 〈◊〉 a time of working , the other world is a day of retribution ; and when the child of god hath wrought his days work , it s a fit time to go to bed. thus our dear lord tells his father , joh. . , . — i have finished the work that thou gavest me to do : and now , o father , glorifie me with thy own self . quest . what work is it that god sets before men to dispatch and manage ? answ . there is a fourfold work lyes upon a christians hands to manage in this world . . personal spiritual work , soul work , wherein god is more immediately concerned ; which is the glorifying of god , and saving his own soul : god hath involved these in one , they are inseparable companions , and its a mighty business : our lord saith , i have glorified 〈…〉 on the earth : this in 〈◊〉 measure is required of us , and the sincere christian makes it his design . thou knowest , oh my dear lord , what is that which hath lain highest in my heart ever since thou openedst mine eyes : the earnest desire of my soul hath been to be nothing in mine own eyes , that god alone may have all the glory ; i will confess and give glory to god ; i will , and through grace have desired , to make it my business to give glory to god by believing , repenting , obeying , fruit-bearing ; yea in eating , drinking , and whatsoever i do in natural , moral or civil actions . this , this is the mark i shoot at , my highest aim , that god in all things may be glorified , through jesus christ , pet. . . and my business is in order thereto , to study how to please god , and to abound more and more , thess . . . to obey gods commandments , and to do those things that are pleasing in his sight ; joh. . . and oh that my person and prayers might be accepted in christ ! the salvation of my soul is more dear and precious then this poor perishing carcase . my grand enquiry is , what must i do to be saved ? this is the one thing needful ; other things are upon the by . oh that i could work out my own salvation ! i appeal to thee lord , how many griefs and groans , prayers and pains , fears and tears , this main concern hath cost me : i know there 's much of this work about my precious soul yet undone ; but thou knowest the main is dispatcht : i have fought a good fight , finisht my course , kept the faith . tim. . . and now my land-business is done , let me go to sea , and launch out into that boundless ocean of eternal happiness . . temporal work , the business of our callings and particular occasions . this also the dying christian is drawing into a narrower compass , that he may voluntarily leave the world , before the world leave him ; the christian having had his head and hands full of business in his younger days , when old age comes , is glad of a [ quietus est , or ] writ of ease , that he may [ vacare deo ] be at more leisure for god in holy duties . methink , saith the good heart , i have had my share , both of the imployments and injoyments of this lower world , and am well content to shake hands therewith : i can behold with pity the laborious ants and pismires running upon this mole-hill , and busily scrambling for a little dust ; let them take it , god hath made my hands to be sufficient for me ; i have what will bear my charges to the grave ; let it go , i am glad i have so fairly parted with it ; i would not be to enter again upon this busie stage , or put forth to this tumultuous sea ; i have now other things to mind ; i have now the great work to mind , of setting streight my accounts for another world ; my peace to make with god ; an eternity to provide for , which the affairs of the world have thrust out , or distracted me in : this , this shall be my imployment for the future ; for what will it profit a man to gain the whole world , and lose his own soul ? i leave all these things to others that succeed me . . relative work . this also may be in some respects dispatched off our hands ; and the doing of it maketh more meet for heaven . this is not to be slighted , for it is needful in its place . when king hezekiah was sick unto death god sends him this message ; set thine house in order , for thou shalt dye and not live , isa . . . [ i. e. make thy will , and dispose of thy domestical concerns , so as may be a prevention of quarrels and contentions in thy family after thy decease : ] and ver . . 't is said , that hezekiah wept sore : why so ? was not hezekiah a godly man ? was not his soul in a readiness for death ? yes doubtless , for he dare appeal to god that he had walked before him in truth , and with a perfect heart : what then was the matter ? why hezekiah had yet no son , manasseh being not born till three years after this , q. d. lord , if it may be thy will , spare my life , and give me a son , for if i dye at this time , i know not how to dispose of the crown , i am likely to leave the church and state in miserable distraction and confusion , through the great uncertainty of a succession , and the proneness of the people to backslide to their false worship . god heard his prayer , gave him a lease of his life for fifteen years : but this is a duty to all , though it be more necessary to some then to others : but however its useful to settle the mind at ease , and prevent outward ill consequences , and inward disturbances of spirit ; but as that good man was loath to go off the stage heirless , so other circumstances may call for the settlement of their families by their last will and testament ; especially when children are left young , &c. yea , and others also may say , now god hath lengthened out my days to see my children brought up , and hopeful for religion , setled in callings and families ; there was but this child , or that business that i desired to see well ordered , as to my family-affairs : as jacob closed up his blessing of dan , gen. . . i have waited for thy salvation , o lord. now at last , since god hath wrought on such a child , i will say with old simeon ; lord , now lettest thou thy servant depart in peace , according to thy word , for mine eyes have seen thy salvation . luk. . , . . another work to be dispatcht off our hands is publick work . this concerns men in a publick or private capacity ; as when moses had led israel out of egypt , and through the wilderness , he had dispatcht his work , and having been faithful in gods house he was fit to dye . so when joshua had conquered many kings in canaan , divided the land to israel , he got a discharge and fell asleep . thus david , after he had served his own generation by the will of god , fell on sleep , and was laid unto his fathers ; acts . . and so aaron , samuel , and the rest of the prophets , marcht off the field by the order of our great lord general , when they had dispatcht their warfare , and delivered their message : your fathers , where are they ? and the prophets do they live for ever ? zech. . . and indeed to what purpose should they or we live , when our work is done ? especially when gods servants have not only dispatcht that work that concerns present , but future generations : for this is also the work of our present day . thus solomon built god an house for future times : and the apostle peter lays in for after ages , pet. . . moreover , i will endeavour that you may be able after my decease , to have these things alwayes in remembrance ! it s the property of a good man to take care that religion may live when he is dead . ambrose saith of theodosius , i loved the man exceedingly , that when he dyed he was more sollicitous for the churches then his own danger . then indeed is the christian meet for heaven when he hath dispatcht his work on earth , and laid a foundation for good in after times ; however bears his testimony against corruptions in future generations ; as moses , deut. . .- . quest . you will say how can any man be said to dispatch his work till his life be done ? surely the date of work and life run parallel . answ . . active ; doing work may be oft at an end , when suffering work is but a beginning ; for god often reserves suffering work to the last , that patience may have her perfect work ; that the christian may be perfect and entire wanting nothing : jam. . . the christian hath little to do , but lye in bed , and patiently wait gods pleasure ; and this usually follows on doing gods will : see hebr. . . this is indeed a great work to bear our burden patiently , chearfully , thankfully and fruitfully ; and say , well for the present , and will be better shortly ; the greatest part is then over . . though something be to be done or suffered , yet when the greatest part of a christians work is done , it may be said it is finished . so it was with our saviour ; joh. . . i have finished the work which thou gavest me to do . but was not dying upon the cross for the sins of men a principal piece of christs work ? answ . it was so nigh , that he speaks of it as already done ; so ver . . i am not in the world ; for he was just a going out of it : besides he had done most of his work , and was ready prest to do the work fully , the rest that was behind : and when our lord had tasted the vinegar , he said , it is finished . joh. . . this is a closing word , as giving up the ghost was a closing work . . sometimes divine providence takes off gods children from much of their work before their dayes be ended ; this is obvious to a rational eye that then their work is done , as sometimes by natural causes . thus isaac , jacob could presage their own death by the certain prognostick of death , namely , old age : others by some sickness , consumptions , which are usually mortal : others are taken off most of their work by persecutions , prisons , &c. others are taken off the stage of the world by violent death : as a dying minister said on the scaffold , isaac was old and knew not the day of his death , i am young , and know the day , manner , and instruments of my death : it s but a nodding the head , and death doth its office . now my work is ended . . yet once more : some godly ministers and christians have had a kind of instinct , that death was approaching even in their best health and younger days ; and so consequently of the dispatch of their work ; as some creatures by natural instinct foresee a falling house . so we find of bishop juel , that long before his sickness he foretold it approaching , and in his sickness , the precise day of his death ; he dyed in the fiftieth year of his age . the like we have of james andreas , who foretold the year , yea , hour of his death . i shall but add one instance of that holy man of god , and my dear friend mr. isaac ambrose , his surviving wife told me of his solemn farewel he gave to his daughter , and some other friends : yea , the very day of his death several friends from garstang visited him at preston , with whom he discoursed piously and chearfully , telling them he had finisht his work , having the night before sent his discourse of angels to the press , attended them to their horses , returned , dyed that evening in his parlour , where he had shut up himself for meditation . thus gods children are made meet for heaven by dispatching their work on earth . chap. vi. meetness for heaven , by being mortified to sin , time , and earthly objects , and being elevated to heavenly objects . . the last thing wherein meetness for heaven doth consist , is a being dead or being mortified to all things below and alive , and lively to god and things above . it is true , converting grace deadens the heart to all sublunaries , and lifts it up to divine things : yea , sometimes the first convictions take off the sinners spirit more then is meet , and quite damps the affections to lawful comforts , and makes him think he must do nothing in worldly business , but give himself to reading , praying and hearing ; but gods grace in a little time discovers this to be a temptation : yet as grace gets the upper hand , and the christian mellows and ripens for glory , so he is mortified and gradually transformed and advanced . . by further victory over his corruptions ; for as the christian perfects holiness in the fear of god , so he doth by degrees cleanse himself from all filthiness both of flesh and spirit . cor. . . sin and grace being like two buckets at one chain , as the one comes up the other goes down : or as the ebbing and flowing of the sea , where it gaineth in one place it loseth in another ; the more holiness , the less sin . now the christian grows stronger and stronger ; the inward man is renewed day by day , cor. . . so the body of sin is weakened , till at last , his fleshly lusts are laid at his feet , and spiritual sins pay tribute to the grace of god in his soul. pride , hardness , unbelief and security , keep the christian humble and watchful , jealous of himself , and maintaining spiritual conflicts against them , so occasionally he is a gainer by his losses , a riser by his falls ; however the christian grows more in sight of , and serves under the burden of sin ; as paul he cryes out , oh wretched man that i am , who shall deliver me from the body of this death ? rom. . . o saith the christian , what shall i do with this untoward heart ? i am weary of these daughters of heth : fain would i get rid of this indwelling corruption : sin i hope hath not dominion over me ; but oh when shall the time come that it shall have no indwelling within me ? but this is my grief and i must bear it , i am discontentedly contented with my burden : discontent with sin , content with gods pleasure : but there 's nothing makes me weary of the world but sin : could i live without sin , i should live without sorrow : the less sin the more of heaven : lord set me at liberty . . by loosening the affections from all worldly injoyments . oh how sapless and insipid doth the world grow to the soul that is a making meet for heaven . he is crucified to the world , and the world to him , gal. . . in vain doth this harlot think to allure me by her laying out her two fair breasts of profit and pleasure . surely i have behaved and quieted my self , as a child that is weaned of his mother : my soul is even as a weaned child ; psal . . . there 's no more rellish in these gaudy things to my pallate , then in the white of an egg ; every thing grows a burden to me , were it not duty to follow my calling , and be thankful for my injoyments . methinks i injoy my wife , husband and dearest relations , as if i had none ; i weep for outward losses , as if i wept not ; rejoyce in comforts below as if i rejoyced not ; cor. . . — . my thoughts are taken up with other objects : the men of the world slight me , many seem to be weary of me , and i am as weary of them : [ non est mortale quod opto ] its none of these earthly things that my heart is set upon ; my soul is set on things above , my treasure is in heaven , and i would have my heart there also : i have sent before me all my goods into another country , and am shortly for flitting ; and when i look about me , i see a bare , empty house , and am ready to say with monica , [ quid hic facio ? ] what do i here ? my father , husband , mother , [ jerusalem above , ] my brethren , sister , best friends are above : methinks i grudge the world any thing of my heart , and think not these temporal visible things worth a cast of my eye compared with things invisible and eternal : cor. . . i do not only say with afflicted job , chap. . . i loath it , i would not live alway ; but even with solomon in the top of all earthly felicity , eccl. . , . therefore i hated life , — yea i hated all my labour which i had taken under the sun : i. e. in comparison , or in competition with heavenly injoyments . . by spiritualizing worldly things , and using them as steps by which the soul mounts heaven-wards . the believer considers these things were made not for themselves but for higher ends : all things are as talents to trade with for another world , matth. . . for an account must be given of them ; not only ordinances and gospel-priviledges , but providences both sweet and severe , yea , creature-comfors , yea , all visible objects . thus our lord [ who had grace in perfection ] made notable spiritual improvement of outward water , bread , vines for holy ends ; and the more heavenly the christian is , the liker he is to his head , and so meeter for heaven . whatever this golden hand of faith toucheth is turned into gold. the christian fetcheth honey thus out of the hard rock : out of the eater comes meat . o saith the believing soul , if meat be so sweet to an hungry stomach , how much more excellent is gods loving kindness ? if drink be so refreshing to the thirsty soul , oh how sweet are those rivers of pleasures ? surely his love is better then wine . if it be so pleasant for the eyes to behold the sun , how amiable is the son of righteousness ? how sweet is home to the weary traveller ? and the haven to the weather-beaten mariner ? but infinitely sweet and contentful is heaven to the tempted , burdened , tired saint : methinks all i see , and do , and have , minds me of my home ; and saith , arise , depart , this is not thy rest . when i am abroad in a storm , i hast to a shelter : oh think i then , that i were with my dear lord , who is as the shadow of a great rock in a weary land ! when i consider my dim eyes , my decrepit feet , my palsie hands , my panting lungs ; oh think i , when shall this silver cord be loosned , and the bowl broken at the cistern ? that my soul may return to god. this is a pitiful ruinous cottage , when shall i be brought into the kings pallace ? in this my earthly tabernacle methinks i find now a pin loosened , and a stake taken down , then i say and sigh with the blessed apostle , cor. . . we which are in this tabernacle do groan being burdened , not for that we would be uncloathed , but cloathed upon , that mortality might be swallowed up of life . here 's the soul taking wing to fly into another world. . the christian is made meet for heaven by intimate familiarity with the god of heaven : this indeed is the height of a christians perfection on earth . the fitter for , and freer intercourse with god , the fitter is that soul for glory . vvhat is heaven but the injoyment of god ? the nearer god the nearer heaven ; for where the king is there is the court : truly , saith the apostle , our fellowship is with the father , and with his son jesus christ . jo. . . communion with god , and assimilation to god is the life and perfection of our religion ; and the former leads on to the latter , cor. . . but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , as by the spirit of the lord. as grace increaseth glory increaseth ; and the vision of god ( tho' but through a glass , mightily increaseth grace , and fitteth for glory . now it is said of some great persons , that they have spoken more with god then with man. oh faith the christian , i could not tell how to spend my time if my soul had not sometime free access to , and intercourse with my best friend above . oh that it were oftner and longer ; [ sed rara hora , brevis moka ] it were a brave resemblance of heaven to have fixed communion with him ; but however i write that day as black and lost wherein god and my soul are not together . i cannot be content in a publick ordinance when i miss my beloved : i follow him into my closet , and there usually i find him whom my soul loveth : o then think i , that god would now stop this breath , and translate my soul into his immediate presence ! that as it s said of moses that he dyed at the mouth or kiss of god , deut. . . ( so some read it ) that he was kissed to death , or overpoured with divine embraces : vvould to god it were thus with me ! methinks i am loath to part with these first-fruits without a full harvest ; now let me go over jordan , and see that goodly mountain and lebanon : oh let me not return down into this tempting world , to be banisht again from thee ! o come thou down to me , or take me up to thee : its pity my soul should be thus tantalized with the sight of that which i cannot at present injoy ; well , since it is thy pleasure i am content to be dismounted and descend down to take my lot with the rising sons of adam ; only i will be stretching out neck and arms , and be looking for , and hasting to the coming of my dear lord. come lord jesus , come quickly : make hast my beloved , and be thou like to a roe , or to a young hart upon the mountains of spices . object . you will say , such an height of meetness for the heavenly inheritance as you have described is not practicable or attainable in this life ; if none be saved but such as you have described , woe be to all the world . answ . . most part of men are not capable of this actual meetness , not having the habitual ; namely , a relation to god , and a principle of saving grace ; and no wonder if unexperienced persons call this enthusianism , and unintelligible nonsense , for wisdom is too high for a fool ; it s not to be thought strange if some speak evil of that they know not , and turn real experiments into a ridicule : alas , they have no grace , how then can they exercise it ? how can they evidence a title to heaven that have none ? how can they dispatch their work , that never begun it to purpose ? or be mortified to things below , that have their portion in this present life , were never divorced from their lusts , and have no treasure above ? we may pity such souls , for salvation is far from the wicked . . but wisdom is justified of her children . sanctified souls know what these things mean , and tho' the best complain of their low attainments , yet the weakest sincere christian can set to his seal , that something of these things he hath found in his bosom as to sincerity , and is aiming at further degrees , and is not content to sit down short of perfection , but is pressing toward the mark for the price of the high calling of god in christ jesus . phil. . . . there 's a great difference in christians attainments in this world . some active vigorous souls get nearer to god then others ; some are children , others fathers , others are young men , that are strong , and the word of god abides in them , and they have overcome the wicked one , joh. . , , . the meanest child god hath in his family will own and follow his father , tho' some dare not say , he is my father : but some are grown up to great intimacy with god , as that choice man of god , mr. holland , that said on his death-bed , speak it when i am gone , and preach it at my funeral , that god deals familiarly with man. . yet it s every ones duty to endeavour after the highest pitch of meetness that is attainable in this life : for as it is the nature of true grace to become deeper and deeper , like the waters in ezekiels vision , and ascend higher and higher , as the flame or rising sun ; so the christian dare not but obey gods command to grow in grace , and sees it necessary to comply with our lords command , mat. . . therefore be ye also ready . and this is one reason ( amongst the rest which i shall next add , ) what a godly dying minister of my acquaintance said , that the best preparation of the best man , is all little enough when we come to dye . but more of this anon . this is the former head , what is that meetness for heaven that christians must have , or endeavour after . chap. vii . some reasons propounded why such must be made meet for heaven here , that hope to be saved hereafter . the second head in the doctrinal part , is the reasons of this point , that all those and only those that shall eternally partake of this heavenly inheritance in the other world , are made meet for it in this world : in handling this i shall endeavour not only to evince the truth of it , but convince the conscience of the necessity of it , and perswade the affections to comply with it . . it s fit persons be made meet , because no man by nature is meet for heaven . man is estranged from god , even from the womb , psal . . . and are these fit to live with god till brought nigh ? man is shapen and conceived in sin , psal . . . and is this fit to dwell with an holy god till sanctified ? man is dead in trespasses and sins , eph. . . and is such a dead block meet to converse with the living god ? man is darkness , eph. . . and what fellowship hath righteousness with unrighteousness ? and what communion hath , light . with darkness ? cor. . . man by nature is a child of wrath , eph. . . and how can dryed stubble dwell with consuming fire ? alas , we are all enemies to god in our minds , col. . . yea , enmity it self , rom. . . and can two walk together except they be agreed ? amos . . can the sin-revenging god and the guilty sinner hold intimate correspondence till they be reconciled ? o no , it will never be : heaven and hell will as soon joyn as god and an unregenerate sinner : will the holy god take such vipers into his bosom ? can you imagine god will deface or lay aside his immaculate holiness , to take you from the swine-sty into his holy sanctuary ? what cleanly person can endure to have a filthy swine a bed and board with him in his parlour or bed-chamber ? shall the throne of iniquity have fellowship with thee ? psal . . . no , no , god is of purer eyes then to behold iniquity , with liking and delight . hab. . . if god should take men [ a caeno ad coelum ] from the dunghil into his palace , others would conclude that god is reconciled to sin , that its an harmless thing , and not that abominable thing which his soul hates : no , it can never be ; graceless sinners , so remaining cannot dwell with god. psal . . , . . because this is the divine ordination and appointment , that there should be a connexion betwixt grace and glory , holiness and happiness : psal . . . as sin and hell are joyned by divine commination , so grace and heaven are knit together by divine promise . so saith the text , rom. . , . to them who by patient continuance in well-doing , seek for glory and honour , and immortality , eternal life . this is a connexion of grace , not of merit ; of promise , not of debt , yet inviolable , for gods justice and truth are ingaged in it . it s fit the infinite god should distribute his mercies to whom , and upon what termes he pleaseth ; now he hath said peremptorily , without holiness no man shall see the lord : heb. . . all things are ordered and wrought after the councel of his will ; eph. . . first he chuseth them before the foundation of the world , that they should be holy : eph. . . they are redeemed to be holy , tit. . . called with an holy calling , tim. . . and therefore they are holy brethren that are partakers of this heavenly calling : heb. . . let wicked scoffers mock on to their guilt and cost : such there are in the world , and such must they be if they think to inherit heaven : its gods ordination : you must be saints in this world , or never crowned as saints in the other ; tho' canonized for saints by men , when gone . consider sinner , whose word shall stand ? gods or thine ? thou hopest to go to heaven without saintship , or meetness for it ; god saith it , yea swears it , heb. . . that thou shalt never enter into his rest . this is gods councel , that men must be brought through sanctification to salvation , thess . . . and can you think to overturn his appointed will , or contradict his councels ? must the earth be forsaken for thee ? must the immutable god falsifie his word to save chee against his will , yea , against thy will ? for thou wilst not come to him for life : god will not be merciful to any wicked transgressour : the eternal determination of heaven is recorded in that chain of salvation , rom. . . and all the men on earth and devils in hell cannot break one link of it : predestination , vocation , justification , salvation or glorification : go try the turning day into night , or winter into summer , or stop the course of the sun , before thou think to divert the proceedings of grace in the salvation of souls ; but its vain to attempt either ; for his councel shall stand , and he will do all his pleasure . . this is the design of god in all his ordinances to make souls meet for heaven : it pleased god by the foolishness of preaching to save them that believe . cor. . . ministers and ordinances were given for perfecting of the saints . eph. . , , . this is the means of conversion , the power of god to salvation ; rom. . . the means of edification , of resolution of doubts , consolation and confirmation ; so are the seals of the covenant given to this end , to bring souls onward to this glorious inheritance . now , sirs , consider , shall you receive this grace of god in vain ? shall all the ordinances be lost upon you ? you must give account of sabbaths , sermons , sacraments , shall they be the savour of death unto death to you , or the savour of life unto life ? alas , how do poor ministers toyl and travel , pray and watch , weep and sigh , to the breaking of their loyns , spending of their spirits , to bring you to god and heaven , and you pretend kindness to us , but have no real kindness to your own souls , we dare not but warn you in the name of christ , lest you fail of the grace of god , and fall short of this inheritance : we watch for your souls as those that must give an account : o let us do it with joy and not with grief . heb. . . if it be uncomfortable to us , it will be unprofitable to you ? must our sweat and labour be in vain ? but it will not be in vain to us , for our work is with the lord , we shall not lose our reward : god will pay the nurse , though the child dye : our crown will be given us , if we be faithful , though we be not successful , for that 's in gods hands : but woe be to those souls that have sitten under powerful ordinances , and miss of this inheritance ! o woe , woe to you , you cannot miss of heaven , but be plunged into a deeper hell : o ease our hearts , and save your own souls : kill us , and damn your selves ; nay , murder your selves , and you again crucifie christ , whose person we represent : rather give us leave to espouse you to one husband , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have fitted you , as things that are pieced together , glued or soddered , let us do so with you , ] that we may present you as chast virgins in christ , cor. . . would to god this were the fruit of our labours . . this is the design of all gods providential dispensations : mercies , afflictions , smiles , frowns , come upon this errand to make souls meet for heaven : cords of love draw , rods of wrath drive the poor sinner from hell to heaven : the sunshine of love comes to melt and thaw our frozen hearts that god may set a stamp upon us : the loving kindness of god leads to repentance . rom. . . oh what an influence will gods native goodness have upon an ingenuous spirit . as the sun attracts vapours from the earth , so this son of righteousness should and will ( if our sturdy hearts hinder not ) raise our hearts heaven-wards . it s pity we should stop here in the streams , but that thereby we should be led to the fountain , and follow the beams up to the sun : may this long-suffering of the lord be your salvation : pet. . . may love constrain you to love god : may these load-stones so attract you , and these grapes of canaan enamour you , that you may never rest till you appear before god in zion : and what are all gods rods and redoubled strokes for , but to awaken you out of security ? peat your fingers off from the world ? weaken your corruptions , and purge and furbish your souls , as vessels for the high shelf of glory ? for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; cor. . . how is that ? surely by working the soul into a fitness for that glory . this furnace melts away the dross of our spirit . sea-tossings clear the liquor of grace ; this dark night fits for the pleasant morning ; these pangs prepare us for deliverance ; these blustering storms fit souls for the peaceable fruits of righteousness , being sanctified by the spirit , and improved by faith. affliction is gods physick , which makes sick , but prepares for sweet health ; and shall we frustrate gods ends in this also ? what , are you content with a heaven here , and an hell hereafter ? nay can you be content with an hell in both worlds ? must these be par-boilings for everlasting burnings ? god forbid . look at the lords end in these sufferings , and let it be yours . . the time of this life is the only time men have given them to be made meet for heaven . this life is a praeludium to an eternal state : it s a seminary for another world . gal. . , . — whatsoever a man soweth that shall be also reap : he that soweth to his flesh , shall of the flesh reap corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . seeding is a preparatory to reaping ; yet men must expect only to reap that kind of grain that 's sown ; none can think to reap wheat that sowed oats ; and you know there 's more abundunce in the reaping then in the sowing : so in this case , hell torments will be more exquisite and eternal , then the profit and pleasure of the sinner in sinning : heavens joys will infinitely furmount the christians labours and sorrows in this world ; and there is great equity in both , for the object sinned against is infinite , and satisfaction can never be made by a finite creature ; and the grace , from whence flows eternal life , is infinite , and will have an endless duration : but the point i am upon is to demonstrate the necessity of making meet for heaven in this world , or it will never be done : now or never . when the door is shut , the gulf fixt , and the soul loosed from the body , and launcht out into that vast ocean of eternity , there 's no returning back to get the oyl of grace , or be fiting the soul for another world : eccl. . . what soever thine hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . time lasts not , but floats away apace ; but what is everlasting depends upon it . [ hic aut accepimus , aut amittimus vitam aeternam ] in this world we either win or lose eternal life : the great weight of eternity hangs on the small and twittered thread of time : now is the accepted time ; now is the day of salvation : cor. . this is our working day , our market time ; surely it becomes us to lay that foundation well , that bears such a superstructure : to cast that anchor safely that is entrusted with a vessel so richly laden ; oh sirs , sleep now , and awake in eell , from whence is no redemption . suppose by misdemeanour you had forfeited your estate and life , and upon much intercession , the king causeth an hour-glass to be turned , and set you a work to do , or lesson to learn ; if you performed it you are pardoned and promoted , if not , tortured and executed : oh how diligent would you be ! what pains would you take ? the case is your own , sirs , heaven and hell are before you ; according to your improvement or non-improvement of this hour of life , so must you fare ; dream not of a purgatory ; as the tree falls so it lyes : you enter by death into an unchangeable state , only the body at the resurrection will be joyned to the soul to be partner with it in weal or woe , bliss or bane for ever . the state here is [ tempus operis ] the time of working ; hereafter [ mercedis ] of reward : oh look , before you leap into another world . that 's the fifth reason . . the christian must be made meet here for the inheritance above , because he hath abundance of work to do , and priviledges to injoy , in order to the full possession of this blessed inheritance above : we have many graces to exercise , duties to perform , corruptions to subdue , temptations to resist , burdens to bear , mercies to improve , that will never be managed to purpose without a qualification for managing them : and observe it , the same disposition is requisite for making a christian meet for any duty , that 's requisite to make him meet for glory ; the same habitual principle , and drawing it forth into lively exercise : not only must the man of god be perfect , throughly furnished unto all good works ; tim. . . but every christian , that is a vessel unto honour , must be sanctified and so meet for his masters use , and prepared unto every good work : tim. . . alas , an unsanctified heart is unfit for spiritual service . solomon saith , the legs of the lame are not equal , [ he halts and goes limping ] so is a parable in the mouth of fools : prov. . . how aukwardly and bunglingly doth he go to work in sacred things ; just as an unskilful person handles a lute , a viol , or instrument of musick : or as the men of ephraim could not frame to pronounce shibboleth aright : judg. . . there must be a suitableness betwixt the agent and acts : no carnal heart can do any one good work well ; materially he may do what is good , but not formally as good ; in a good manner , for a good end ; acceptably to god , or profitably to himself : for they that are in the flesh cannot please god ; and without faith its impossible to please god. rom. . . heb. . . and can we think god will carry them to heaven that never struck a right stroke , or never did one hours work for god , that he would accept ? a graceless sinner is like the fruitless vine tree , ezek. . , , . that is not meet for any work , but it is cast into the fire for fuel ; just so is that branch ( that 's professionally ) in christ , that beareth not fruit , it s taken away , — and cast into the fire and burned . joh. . .- . the divine wisdom is seen in suiting means to the end , object to the faculty , back to the burden : now graceless sinners are not fit for gods work , and if they be not fit in this world , they will never be fit . . the christian hath many priviledges to injoy which he must be meet for even in this world , as reconciliation , justification , adoption , joy in the holy ghost , peace of conscience , communion with god , audience of prayers , &c. all these god hath promised , christ hath purchased for his children , and they are childrens bread , and must not be given to dogs : god will not throw away his mercies on such as value them not , but scorn them ; they set light by precious delicates of his table , mat. . the whole slight the physitian : mat. . . the full soul loaths the honey comb : the carnal heart will not thank god for pardon and grace ; and can we think god will force his blessings on such ungrateful miscreants , that scorn both him and his kindness ? no surely , there are some that long for these blessings , and will thankfully accept them : see acts . , . and . . yea , he will make you prize them , and part with all for them , or you shall never have them : what think you , doth not the great god take care to secure his own glory , as well as mans felicity ? and would it not be dishonourable to god to bestow his richest treasures and pleasures of grace on such as despise them , and take more pleasure in rooting in the sordid dunghil of sensual delights , then in seeking first the kingdom of god , which consists in righteousness , peace and joy in the holy ghost . rom. . . alas , honour is not seemly for a fool : prov. . . as a jewel of gold in a swines snout , so is a fair woman without discretion . prov. . . these silly fools are not meet to sit as princes with the king at his table , because they want a wedding-garment of suitable disposition for so high a priviledge . mat. . . chap. viii . another reason drawn from the necessary consistency of a christians meetness for so glorious an inheritance . . the last reason why souls must be made meet for heaven is , because other wise there would be no consistency or suitable harmony betwixt men and glory : if their natures be not changed , they will not have a suitableness of disposition to the glorious state above . the truth of this i shall demonstrate in these particulars . . none but persons made meet for heaven will have any mind to leave the world , and go to god. a carnal unconverted soul is totally unwilling to go hence ; they fancy to themselves an eternity below : their inward thought is , that their houses shall endure for ever : psal . . . yea , themselves ; for they put far from them the evil day , and sing a requiem to themselves , as the fool in the gospel ; and no wonder , for they live by sense , and know what they have here , but know not what they must have hereafter : as the old doting monk , that shewed his brave accommodations , saying , these things make us unwilling to dye . it was an usual saying among the heathens , [ soli christiani sunt mortis contemptores ] that christians only are contemners of death : this is applicable to sincere christians . stoical apathy will not do it , but faith will. julius palmer , the martyr , said , to them that have their souls linked to the elesh , like a rogues foot to a pair of stocks , it is indeed hard to dye ; but for him who is able to separate soul and body by the help of gods spirit ; it is no more mastery for such a one to dye , then for me to drink this cup of beer : nay , when the christian is upon good terms with god , he desires to be loosed or dissolved and to be with christ , phil. . . yea , this is the disposition of a soul meet for heaven , that he loves and longs for christs appearing ; tim. . . but the sincere christian that is not actually meet son heaven ( though through grace he be habitually meet ) often shrugs at the approach of death , and is glad to chide himself out , and say as that holy man , [ egredere mea arima , egredere , ] go out , my soul , go out , what art thou afraid of ? and surely that man is more acceptable to god , and comfortable in death , that hath set all things streight , and hath nothing to do , but surrender his soul into gods hands ; this man will make his lord welcome any hour of the day , or watch of the night ; but the other is like a maid undrest and unready , though for the main she love her friend , and desire his coming , yet in the present juncture and under those circumstances , she is surprized and troubled that he should find her in that pitiful pickle . this is the case of the unmeet christian . . none but souls meet for heaven are fit for death , through which all must pass . it s true , the apostle doth discover to us this mistery , ( which among the rest he might receive in the third heavens , ) cor. . . we shall not all sleep , but we shall all be changed ; but this change is a peculiar dispensation in the end of the world , and this change is equivalent to death . this is certain , the fruit of the curse , the sting of death will fasten her fangs on the unconverted soul , that 's under the covenant of works , and is not in christ : it s only the sincere christian that can sing that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the song of triumph ; or can make that brave challenge , cor. . , . o death where is thy sting ! o grave where is thy victory ? only our captain jesus hath disarmed death , and it is only for his members ; others are left to its rage : death feeds on them ; psal . . . it hath a full morsel of them . the first death kills the body , and the second death damns the soul ; but blessed and holy is he that hath part in the first resurrection , on such the second death hath no power . rev. . . oh happy state of real saints ! christ , our david , hath conquered this goliah : the ark of the covenant hath driven back this swelling jordan : [ tollitur mors non ne sit , sed ne obsit ; ] this serpent may hiss and hit , not hurt ; strike down it may , not strike home ; it may thrust gods children into the grave , not into hell : nay , our lord sets his , not only above the danger by death , but fears of death , that are thus meet for heaven ; heb. . , . that can say , as that gracious gentlewoman , a martyr , written by me anne askew , that neither wisheth for death , nor feareth his might , and as merry as one that 's bound for heaven : but oh the woful state of a graceless sinner ! that is in natures state , and loves and lives in sin , lyes and dyes in the old adam . that 's the sadest word in all the bible , pronounced twice in a breath by our blessed lord , joh. . , . ye shall dye in your sins , i. e. under the guilt of your sins and sentence of condemnation : this is surprizing from what he adds in the first place , whither i go you cannot come ; that is to heaven , whither sinners cannot enter : you 'l say , then no man can enter into heaven , for all men are sinners even to the last breath . when are men cleansed , is it [ in articulo mortis ] in the passage of the soul out of the body ? may not all be cleansed alike then ? answ . it s true all are sinning to the last gasp of breathing out their souls ; but . you must distinguish betwixt a state of sin , and having fin : the best have relicks of original corruption as long as they live : the death of the body will only annihilate the body of death : death is not properly the punishment , but period of sin : it reigns not in gods children at present , it shall not remain in them when dead : the guilt of sin is already gone , for there 's no condemnation to them that are in christ jesus , rom. . . and the filth , yea , being of sin is taken away , as soon as death strikes the stroke . . i see not but the mighty god can perfectly expel sin out of the soul , and also perfect defective graces in the instant of the souls separation from the body , as well as he did infuse a principle of grace into the soul in an instant at the souls first conversion ; for by death the spirits of just men are made perfect ; heb. . . mind it , it is just men not wicked ; god will not infuse grace into men ordinarily in their passage out of the world ; [ qualis vita , finis ita ; ] as men live , so they dye ; and if men imagine god will put another principle into their hearts just as they pass out of this world ; as this is a daring presumption , so they will be mistaken ; for how is a departing soul capable of such receptions or reflections as are necessary in the work of conversion ? alas , the eyes being set , lips quivering , memory failing , and the body in a cold sweat , is unfit for any thing ; their hopes giving up the ghost as their breaths depart ; and it s a wonder that the souls of wicked men go quietly out of their bodies ; its strange they depart not as the devils out of the demonaicks rending , raging , tearing , foming ; but if conscience be asleep , death will awake it ; could you follow their departing souls a minute out of their bodies , you would hear howlings and roarings . . heaven will not receive any souls but such as are made meet for it on earth . rev. . . there shall in no wise enter into it any thing that defileth , neither what soever worketh abomination , — for without are dogs . rev. . . they say ireland will not brook a toad , a snake or venomous creature to live and like in it : i am sure heaven will not admit , but cast out an unsanctified heart . the legions of apostate angels knew this , who abode not one moment in that holy place after they left their innocency . it is said of the halcyons nest , that it will hold nothing but its own bird : the same may be said of heaven ; the serpent could wind himself into the earthly paradice , but none of the serpentine brood shall once peep into this heavenly paradice . for ( ) the text saith , it is an inheritance ; now an inheritance is for none but children ; its true all gods children are heirs , rom. . . but none shall inherit heaven except children : by nature we are children of wrath ; by grace and adoption children of god. all gods children are begot again , to a lively hope for this incorruptible inheritance . pet. . , . ( . ) it s the inheritance of saints , i. e. of holy sanctified souls . persons must not think that heaven is like mahemets paradice , where there is delicious fare , pleasant gardens , fair women , and all sensual delights , fit lettice for an epicures lips. no , no , heaven is a state of perfect , immediate and perpetual injoyment of god , suited to the raised faculties of a sanctified soul. ( . ) it s the inheritance of saints in light . it s a bright and lightsome state , suited to seeing souls ; blind sinners can see no beauty there ; such as are not changed from darkness to light are not fit for that state ; see acts . . alas , a blind man can take no content in beautiful objects , though the sun shine never so gloriously . heaven and light are synonymous ; but light and darkness are directly contrary : if we say that we have fellowship with him , and walk in darkness , we lye and do not the truth ; joh. . . and such dark sinners are far from a suitableness to this state and place of light . o therefore poor sinners consider this , the holy god hates all the workers of iniquity ; the holy heaven is no sanctuary for rebels and traytors ; god will not take such vipers into his bosom ; thou must either be renewed or never received into glory ; it is an undefiled inheritance , pet. . . a dirty sinner must not enter ; this would disparage and contradict all gods attributes , as his justice , then god should give to the wicked according to the work of the righteous ; it would blemish his holiness , as though unclean were delighted in equally with the clean ; it would contradict his truth , as though god regarded not what he said or swore , that no unclean thing shall enter there : every attribute would have dirt cast upon it , if god should save the unsanctified soul : nay , it contradicts the undertakings of jesus christ , who came to save his people from their sins , not in their sins : it exposeth the office and operations of the holy ghost , whose office it is to sanctifie sinners , and prepare souls for heaven ; that sinner must surely be in a desperate case that must un god the infinite jehovah , god blessed for ever , or else he cannot be saved . . the unsanctified sinner would by no means like in heaven . heaven would be an hell to him , except his nature were changed and renewed . most men mistake the nature of heaven ; they only look upon it as a place of happiness ; it is so , but withal it is a state of perfect holiness : they are holy priviledges , injoyment of god , and what care wicked men for his company ? they say unto god , depart from us ; and their choice shall be their punishment : they are holy joys and delights ; how will they like that who were never pleased but with sensual laughter , which is madness ? there 's holy company above of saints , but they cannot abide to be near them on earth , how then can they like to be associated to them in heaven ? there is holy imployment above , but alas , they are not at all qualified for , nor can they be delighted in the work of loving , praising , or taking pleasure in god. augustine hath a saying , [ canticum novum & vetus homo male concordant . ] that the new song and old man agree not well together : — no man could learn that new song , but the hundred fourty four thousand , which were redeemed from the earth . rev. . . alas , they have not hearts nor harps tuned for it . suppose it were possible that our lord should bring an unsanctified person to heaven , saith one , he could take no more felicity there , then a beast , if you should bring him into a beautiful room , to the society of learned men , or a well furnisht table ; when as the poor thing would much rather be grazing with his fellow bruits ; thus a poor graceless sinner would rather be with his cups or queans , at best in his markets , and counting his bags , but there 's no such things in heaven ; therefore if he were there , he would be quite out of his element ; [ tanquam piscis in avido ] as a fish in the air , or a bird in the water , or fire ? can you charm a beast with musick ? or can you bring him to your melody , or make him keep time with your skilful quire ? so the anthems of heaven , saith one , fit not a carnal mans mouth , suit not his ear : poor wretches , they now think sermons long , sabbaths long , prayers and praises long , and cry , what a weariness is it ? when will it be over ? and are these think you , fit for this heavenly imployment to all eternity ? where this noble company of coelestial inhabitants , serve god day and night in the temple . rev . . alas , the poor unregenerate sinner hath no faculties suited to such a glorious state and work , as that above is ; the mind , will , memory and conscience , are like a full stomach that loaths the honey-comb : these old bottles cannot hold the new wine of glory : you may as well hew the marble without tools , or draw a picture without colours , or build without instruments or materials , as a soul not qualified with grace can do the work of god acceptably either on earth or in heaven oh , sirs , think of this , you must be prepar'd , fitted , qualified for heaven here , or else heaven will be no heaven to you . chap. ix . an use of conviction and lamentation over souls that are unmeet for heaven . i now proceed to application , and all the uses i shall make of this point shall be of lamentation and exhortation . . of conviction , humiliation , lamentation . a man would think upon such plain demonstrations as are oft laid before sinners in the ministry of the word , they would once at last reflect upon themselves and say , am i thus or thus qualified ? upon what terms stand i for another world ? am i an adopted child of god ? am i justified ? am i converted to god , and brought through the pangs of regeneration ? have i made a covenant with god , and taken god for my god , and given my self to him ? what saving work hath passed upon my heart ? if i should come to you one by one , and pose you with this solemn question , friends whither bound ? whither are you going ? are you for heaven or hell ? oh no , you 'l say , god forbid , but that we shall go to heaven ! god is a merciful god ; christ dyed to save sinners ; we do not doubt but through the merits of christ , we shall be saved as well as others : alas , sirs , these are too general grounds , to build your hopes of salvation upon . god is merciful , but he is also just ; christ dyed for sinners , but do you imagine all shall be saved by him ? let me ask you a few sober questions , and answer them not according to your fancies , but according to scripture rule : do you believe that all men shall be saved ? what is hell then for , that 's so oft mention'd in the bible ? or do you think that the gates of heaven are as wide as the gates of hell , or that as many shall be saved as damned ? dare you so directly contradict our blessed saviour , and give him the lye ? mat. , . can you imagine that our lord jesus ( who is the door-keeper keeper of heaven ) will admit any but those that he saith he will entertain ? or do you think he will admit those that he saith he will keep out ? what think you , can any secretly steal in unknown to him , or forcibly thrust in against his will ? is the infinite all-seeing god grown so weak or blind that you can couzen or conquer him ? or can you bribe him to let you in with fair words or large gifts ? or dare you stand to plead in his face that you are qualified and meet for heaven , when he tells you , that you are not ? do you think there is such a thing as a groundless presumption , or rotten hope that will give up the ghost ? is not the devil a cheat ? are not your hearts treacherous ? and are not they fools that trust these , and will not try by the word what they affirm ? and have you solemnly and faithfully tryed your title to heaven ? have you not taken all for granted without a serious proving of your state , meerly because you would have it so ? and are you content to do so in temporals ? and will you madly venture your immortal souls on such grounds as you dare not try ? and can you think to escape the strict tryal of the omniscient god ? sirs , the business is important ; heaven and hell depend upon it : we ministers that believe an eternity , and certainly know upon what terms souls are saved , dare not but be faithful to you , and declare the whole councel of god. i must , . tell you who those are that are far off salvation , and are utterly unmeet for this inheritance , and can pretend no claim to it . . such as pretend a claim , but its groundless , and but a pretended claim , and cannot be made out on scripture grounds . . their are a sort of persons within the pale of the visible church , ( for i here meddle not with heathens or jews ) that are [ ipso facto ] point-blank excluded , in as plain terms as can be spoken . these are a sort of sinners that carry the black brand in their foreheads , of whom a man may say without breach of charity , these carry visibly the doleful tokens of eternal death and damnation . view two catalogues of these , one is in cor. . , . know ye not [ i. e. methinks you cannot plead ignorance in so notorious a case so oft inculcated , ] that ( . ) the unrighteous shall not inherit the kingdom of god : [ i. e. that grind the poor , over-reach their brethren , when they have them at advantage , god is the avenger of such , thess . . . therefore not the rewarder with heaven . ( . ) neither fornicators shall inherit the kingdom of god. such filthy goats must be set at gods left hand . this sin [ as venial a sin as it s reckoned by some ] is damning , and excludes men from heaven . do you think such dirty dogs shall ever trample on this golden pavement ? when god would not suffer even the price of a whore or dog to come into his house . deut. . . ( . ) nor idolaters , gross , or more refined ; for god will not permit his children to keep company , or familiarly converse with such on earth , cor. . . and therefore shall not be associated to them in the other world , and god is not well pleased with such . . cor. . , . ( . ) nor adulterers , nor effeminate , nor abusers of themselves with mankind , shall inherit the kingdom of god , such filthy sodomites shall rather have fire from heaven , then be admitted into that holy place . these horrible acts of filthiness are not fit to be named among saints , and surely the committers of them cannot be entertained among saints : see eph. , . they are given up . rom. . . ( . ) nor thieves . not only open robbers by the high-way , or breakers of houses , but gamsters that cheat others , or purloyning wastful servants , deceitful tradesmen , or wilful bankrupts , that basely get others estates into their hands and never intend to pay their just debts : these men , without restitution , shall have their ill-gotten silver and gold to torment them like burning mettal in their bowels . jam. . , . ( . ) nor covetous . these are fitly joyned to thieves , that run out with inordinate affection to the world , and suck her breasts with great delight ; that inlarge their desires as hell : these must be shut out of heaven , for they have their portion in this present life , psal . . . and are real idolaters . col. . . eph. . . these must be banished heaven . ( . ) nor drunkards . not only such as bruitifie themselves , and drink away their reason , but such as sit long at it , continue till wine inflame them ; yea though they be not intoxicated , yet they purchase a woe to themselves , that are mighty to drink wine , and men of strength to mingle strong drink . isa . . , . ( . ) nor revilers . these are properly annexed to drunkards ; for the godly are usually the drunkards song , that scoff and jear at serious godliness , and break their scurrilous jests upon the holiest saints ; but there 's no railing among angels or saints in heaven , jude . nor shall such come there : and one would think they do not desire to come there , with those they so abuse . ( . ) i may add backbiters , that love to take up and blaze abroad a false report against their neighbours ; these are excluded gods tabernacle , psal . . , . that fling all the dirt they can in the face of such as do them no hurt , wounding them secretly with a privy stab , or behind their backs ; god will hold the door of heaven against such . ( . ) swearers , that prophane the glorious and tremendous name of the eternal god by horrible oaths , curses and execrations : blasphemers of old were to be put to death , and if men now spare them , the flying roll of curses shall go out against such , and cut them off , zech. . , , . those that swear fall into condemnation . jam. . . ( . ) lyars , that invent or utter lies upon any account whatsoever ; these carry their own doom in their consciences , and they may read the doleful sentence in rev. . . there shall in no wise enter into it any thing that defileth , — or maketh a lye . the god of truth hateth lyars , and will banish them from his court , as david did . psal . . . ( . ) apostates , that once made a fair shew , but are renegadoes to the truth , way , people , worship of god ; they bring a great reproach on religion ; and our blessed saviour pronounceth such as put their hand to the plow and look back , to be unfit for the kingdom of god ; luk. . . gods soul will have no pleasure in them . heb. . . oh the dreadful end of these that turn their backs on christ . pet. . , . hearken , you sinners , if any of you be of this number , read and tremble , there 's no room for you in this glorious city above , you must be shut out : living and dying in this estate there 's no more mercy for you then for the devils : heaven is shut against you , hell is open for you : how can you escape the damnation of hell ? mat. . . alas , you are daily filling up the measure of your sins ; the ephah is well nigh full ; t'other sin , t'other neglect more , and next news you may hear , the talent of lead may be cast upon the mouth of the ephah , and thy soul carryed into thine own place : zach. . , . one oath more , one lye more , one fit of drunkenness more , and thy iniquity is full , thy soul is gone . who can tell but god may say to thee as to the rich man , luke . . this night shall thy soul be required of thee : or as the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they , that is the devils shall require thy soul. oh how greedily are infernal . fiends watching for a commission to break , thy neck in thy travelling , or to strangle thee in thy bed , and hurry thee headlong into hell with them ! thy iniquity is filling up ; the sun-shine of prosperity ripens it apace ; the sweet rain of gospel ordinances brings weeds to perfection as well as corn. as gods children are making meet for heaven , thou art making meet for hell. rom. . , . what if god willing to shew his wrath , and to make his power known , endured with much long-suffering , the vessels of wrath fitted to destruction : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] made up , made ready , like sticks dryed and bundled up to be cast into the fire . it is not said that god fits them for destruction , as it s said , ver . . of the vessels of mercy which he had afore prepared unto glory : no , no , there needs no more to a sinners making meet for hell , but a leaving him to himself ; he will fall apace downwards to damnation with his own weight . ah sinner , thou little knowest how soon thy foot may slip off this slippery battlement on which thou standest , into the precipice of eternal destruction . little dost thou know how soon that flaming sword that hangs over thy head by the twine-thred of thy natural life , may fall upon thee and separate soul and body , and follow this stroke of vengeance into the other world . methinks thou shouldst not eat nor drink , nor sleep quietly in this so dangerous , damnable estate . every sin thou committest is a treasuring up unto thy self wrath against the day of wrath . rom. . . look to 't , the judge standeth before the door ; death is ready to lay its cold hand of arrest upon thee : there 's but a step betwixt you and death ; and that door that lets you out of time sets you in eternal torments ; and are you taking long strides to hell ? shall you not be there soon enough ? can you not sink your selves low enough ? must you needs add drunkenness to thirst ? impenitency to your sin ? alas , you love to wander , you hate to be reformed ; yea , you hate instruction , and cast his words behind you . psal . . . ministers follow you from the lord with tears , intreaties , arguments to perswade , and means to direct , and willingness to assist you the best they can in your preparations for a future state , but you are shy of conversing with them ; you conceal your state from them ; they spend their time in studying to do you good ; they spend their lungs in speaking to you , in speaking to god for you , but all doth no good , they cannot be heard till it be too late ; no warning will serve . men say as that evil servant , my lord delayeth his coming — so begin to eat and drink with the drunken : let them know , the lord of that servant will come in a day when he looketh not for him , and in an hour that he is not aware of ; and shall cut him asunder , and appoint him his portion with the hypocrities , there shall be weeping and gnashing of teeth . mat. . , , . . chap. x. an answer to the objection of vain pretenders to a meetness for heaven . obj. but some may say , you speak terrible things against the prophane , but i bless god , i am none of those , my case is better then those before described , i carry fairly in my conversation , none can challenge me for the foresaid gross enormities , i keep church , hear sermons , pray as well as god gives me grace , none are perfect , i hope god for christs sake will pardon my defects ; i repent of my sins from the bottom of my heart , and believe in christ , and do as well as i can ; god help us , we are all sinners ; god will not be so severe as you say : i hope i shall go to heaven as well as others . answ . it s not as i say , or you say , but as god himself saith ; do i say any thing but what the holy god saith in the bible ? object against it and disprove it ; but must not the word of god judge you another day ? hath he not told us in his infallible word who shall be saved , and who shall be damned ; and will you believe god or your own self deluding hearts ? besides , i stand upon habitual meetness chiefly : what art thou man in point of state ? art thou a child of god or a child of the devil ? tell not me that thou hast done this or that good work , but art thou savingly converted from sin to god ? hast thou that renovation that necessarily accompanies salvation ? this i have spoken to . but that which i shall briefly hint at , is to tell you that many go as far as kadesh-barnea , that reach not canaan : many go far , that dye in the wilderness ; and set out fair , yea hold on long , that yet never obtain this heavenly inheritance . strive to enter in at the strait gate , saith our lord , for many i say unto you , will seek to enter in , and shall not be able . luke . . . you say you carry it fairly and live civilly : alas , civil righteousness and abstaining from gross sins will not do . abimelech an heathen was an exact moralist , gen. . . paul unconverted was blameless . phil. . . these were not saints nor fit for heaven . . you say you keep church , attend on ordinances , hear the best preachers , so did those that heard christ himself , luk. . . yet at last are rejected with an [ i know you not ] ; so did they . ezek. . , . . you say you pray , and perform many religious duties , so did the jews of old that were stark naught , and rejected ; isa . . , . so did the pharisees , in luk. . , . some have the form but want the power of godliness ; tim. . . these are lifeless blocks . . you say you own the orthodox faith , and are not guilty of heresie ; so did they rom. . , . creeds make not christians . a sound head and unfound heart may be companions . the scribe answered discreetly and orthodoxly , mark. . . and was not far from the kingdom of god , but never came into it . . you say you have honest purposes and endeavours ; yea , some attainments in growing better and mending what 's amiss ; it s well ; but saul said , sam. . . i will no more do thee harm ; yea , herod reformed and did many things . mar. . . all this is good , but not good enough for heaven . . you say , but my reformations were begun and attended with strong convictions , and troubles of conscience ; but this will be no good evidence , for cain had great terrors ; gen. . . felix had his tremblings ; acts . . yea , the damned devils believe and tremble . jam. . . . but i repent of my sins you 'l say , and mourn sore : i reply , hast thou considered well whether it be a worldly sorrow that worketh death , or a godly sorrow that worketh repentance to salvation ? cor. . . saul wept sore ; ahab humbled himself ; esau sought the blessing with tears ; heb. . . judas repented himself ; mat. . . yet all short . . you say , but i associate with gods people , am well accounted of , can have testimonials under the hands of eminent ministers , christians . i answer , so high did the foolish virgins artain , they had lamps , oyl in them , waited for the bridegroom , yet the door was barr'd upon them , with an [ i know you not . ] mat. . .- . some have a name to live , but are dead . rev. . . . but god hath given me notable gifts of memory , knowledge , utterance in discoursing , praying , which surely he will not reject . i answer , so had they mat. . , , . gifts of preaching , miracles , yet even these meet with an [ i never knew you . ] gifts and grace are different things . see cor. . , , . . but i have grace , i have the grace of faith , love , good desires . i answer , simon magus also believed , and was baptized , yet had neither part nor lot in this matter , for his heart was not right in the sight of god. act. . . . there is a feigned as well as unfeigned faith , a dissembled love , unfound desires , legal repentance . . but i have put forth my self in extraordinary acts of piety , zeal for religion , reformation , sufferings for god : i doubt not but this inheritance belongs to me . i answer , all this thou mayst do , and be no candidate for heaven . jehu was a great reformer , yet a rotten-hearted hypocrite . kin. . , . young joash was so zealous for a season . chron. . , . what strict observers of the sabbath were the scribes and pharisees ? luk. . . , , . . you 'l say further , oh but i have assurance of my good estate , and not only so , but some joy and peace of conscience , which are as so many foretasts and prelibations of my future happiness . i answer , it s well , but see to it that they be of the right stamp ; the stony-ground hearers anon with joy receive the word . mat. . . balaam had brave raptures in hearing the words of god , seeing the vision of the almighty , and beholding the glory of gods people israel , he fell into a trance . num. . , , , . and there are that tast of the word of god , and powers of the world to come . heb. . , . yet such may fall away irrecoverably . oh how many catch at the promises , and are pleased with a sweet discourse of free-grace ! alas , these long for , and love gospel-delicacy , as children delight in sweet-meets : and as dr. ames saith , arminian grace may be but the effect of a good dinner . good nature working towards that which suits the fancy , but sound conviction and deep humiliation never prepared the soul to a judicious relish of divine things , nor do they produce those blessed effects in heart and life , as in gods children . oh how many poor sinners are going on in a golden dream , and fear no danger , till they be past hopes of recovery ! many think they are travelling towards heaven , and never question it , till as they are stepping out of this world ( as they think ) into heaven , miss their footing and drop down into hell : that never see their errour till it be too late to retrieve it . oh that men were awakened in time ! if you stay till death have struck its stroke it will be too late . [ imparatum inveniet dies judicii , quem imparatum invenerit ●●es mortis . ] the day of judgment must needs find him unready , that the day of death finds unready . men have a conceit that the interval betwixt death and judgment may do great things to make them meet for heaven , but they are mistaken : death launcheth you into the boundless ocean of eternity . it is appointed unto men once to dye , and after that the judgment . heb. . . ah , sirs , what think you ? is there an heaven or hell after this life , or is there not ? and are you not certain whether you do enter by death into eternal happiness or misery , and yet can you be quiet ? if you were not loose in your belief of future things , you would be restlefs as long as you are doubtful . you owe your ease to nothing but your lethargy . if you were not infidels you would be distracted . what man ! the next moment may be roaring in hell , and not repent on earth ! he is worse then a devil that trembles not under divine wrath . what if it have not siezed on you , as on devils ! the flame is at next door ; wrath hangs over your heads ; the only reason you see it not , is because you are blind : the lord open your eyes , and i need not preach terrour to you , your hearts will meditate terror : fearfulness will surprize you hypocrites , and make you say , who among us shall dwell with the devouring fire , with everlasting burnings ? isa . . . it s a wonder you do not run up and down like mad men ; surely you have taken some opium to cast you in a dead sleep , or intoxicate your spirits : or as some malafactors do , that dare not dye sober : yea , some wiser heathens took great draughts of wine , saying , that no voluptuous person can go in his wits into an invisible state . but is this a making meet for heaven or hell ? can rational persons think to escape the ditch by winking ? or will men say , as it s reported of robert duke of normandy , ( william the conquerours father ) going on pilgrimage to jerusalem , falling sick , was born in a litter on saracens shoulders , and said , he was born to heaven on the devils back ? alas , will you trust the fiend of hell to bring you to heaven ? is he grown so full of charity to souls ? oh forlorn case of miserable sinners ! have you no better a friend then satan ? that you can be content to be rockt asleep in his cradle , and carried with ease to hell , rather then ride in our lords chariot paved with love , to heaven ? is security your best fence against misery ? can these poor fig-leaves of temporary righteousness secure you from divine vengeance ? can you be content to stand by that another day , that you dare not put to the tryal here ? alas , i am afraid ; . some are ignorant sots that know not what is necessary to a meetness for heaven . most think if they have but time to say at death , [ lord have mercy upon me ; god forgive me my sins ; lord jesus receive my soul , ] they think they have made their peace with god , especially if they can say they forgive all the world , and dye in charity with all , and send for the minister to pray with them , and receive absolution and the sacrament , when ( perhaps ) they are little fit for such a solemn ordinance ; then the minister recommends their souls into gods hands , commends them at their funeral , and now they are certainly gone to heaven ; these poor wretched sinners blessed their souls whilst living , and men must praise them and account them blessed when dead . psal . . . . most are inconsiderate : they consider nothing but meer objects of sense , like the kine of bashan , go out at their breaches , every one at that which is before her . amos . , ● . they never mind things out of their natural sight ; they put far away the evil day , am. . . little thinking what will be in the end of their sensual ways : jer. . . either they say , to morrow shall be as this day , and much more abundant ; isa . . . or else in atheistical scorn and mockery ; let us eat and drink for to morrow we dye : cor. . . let us be merry while we may ; we shall never be younger ; when we are gone all the world is gone with us ; as if there were no reckoning or rendering day , or retribution in the other world ; but let such study eccl. . , . rom. . . luk. . , . psal . . . thess . . , , , . job . . . psal . . oh sirs , disappointments are dreadful : it s sad with a witness to be confident of heaven , and yet doomed to hell. as hamilcar dreamed he should the next night sup in syracusa , which indeed he did , not as a conqueror , ( as he hoped ) but as a prisoner : oh , how will it double your damnation , to live in confident hopes of reigning with christ , yet to be judged by him , and banished from him for ever ! if you say soul take thine case , and god say , devil take his soul : whether of these think you , will prevail ? chap. xi . an exhortation to all persons to get meet for heaven . . the latter use is exhortation ; . to sinners . . to saints to get meet for this heavenly inheritance . the former by an habitual , the latter by actual meetness for this glorious state . i shall need to say the less to move you to it ; having urged practical reasons from our natural unmeetness , divine ordination , the design of ordinances , providences , the season of life for it , the work and priviledges here require it , the inconsistency of a contrary-frame to that glorious inheritance : most of these are levelled to the state of unsanctified , graceless souls , therefore i shall say the less to that branch . oh that i had here the tongue or pen of an angel ! the bowels of blessed paul to perswade sinners to look after a meetness for heaven . consider , . what else have you to do in the world ? your very children will tell you that mans chief end is to glorifie god and injoy him for ever : if you attain not these ends you live in the world to no purpose , you are unprofitable cumber-grounds . . you frustrate christs undertakings in the world , and do what you can to render all his merits useless ; you tread under foot the son of god , count the blood of the covenant an unholy thing , and despise , if not despight the spirit of grace ; heb. . . you say plainly i like not the purchase , i will have none of it ; you call heaven cabul , a dirty thing ; as hiram called solomons twenty cities he gave him : and can you think much to be dealt without heaven , that thus judge your selves unworthy of everlasting life ? acts . . . every day sets you nearer heaven or hell. it s reported of the pious lady falkland , that going to bed at night , she usually said , now am i nearer heaven by one day then never i was . one day added to your time is a day taken away from your life . oh think when you have heard a sermon , or spent a sabbath , i am now nearer heaven or hell ; this word hath been to me the savour of life unto life , or of death unto death : cor. . . it sets me forward some way ; if i bring forth meet and suitable fruit , i shall receive a blessing from god ; if bryars and thorns , i am rejected , nigh to a curse , whose end is to be burned . heb. . , . the word either hardens or softens . woe be to me , if all that god doth doth further my more dreadful condemnation . . eternity brings up the rear of time . if it were but a making fit for a days pageantry , there would be no such great need of curiosity to get matters ready ; though it s said , jer. . . can a maid forget her ornaments , or a bride her attire ; though oft it is for the short shew of a marriage day : oh but this is for eternity . that curious painter being demanded why he bestowed so much labour on his picture , answered , [ pingo eternitati . ] i paint for eternity . indeed there 's nothing of value but what relates to eternity . eternity gives an accent and emphasis to all created beings . the apostle thought all visible sublunaries not worth a cast of his eye in comparison of this eternity . cor. . . see a book called [ glimpse of eternity , on that text. ] alas , sirs , is eternity nothing with you ? oh my friends , this ( if any thing ) is worth preparing for , to be for ever with the lord , to injoy god ten thousands of millions of years , or to be banished from his presence , and be tormented with devils and damned souls for ever . oh this word for ever is amazing , a godly man in company sate in a deep muse , and being demanded what he was thinking of ? answered , only with repeating [ for ever , for ever , for ever , ] for a quarter of an hour together : this is indeed a confounding consideration . oh that you would solemnly lay upon your hearts the great things of another world ! on the one hand the injoyment of god , christ , the company of saints , angels , the perfection of your natures , a crown of glory , fulness of joy and pleasures at gods right-hand for evermore , through the perpetual ages of a boundless eternity : this were worth praying , groaning , obeying , suffering for a thousand years , to get read , for , and possessions of at last . on the other hand , to think of the sting of conscience , the company of devils and damned souls , the loss of god , christ , heaven , your precious souls , the burning lake , the bottomless pit , the scorching flames , and this for ever and ever , an endless duration . oh sirs , if you should but look down into that stupendious gulf , what a change would it work in your hearts ? you would banish your vain company , lay aside your worldly business , cast off your sensual pleasures , and mind nothing else till your souls be secured to all eternity . this would be as the cry at midnight , behold the bridegroom cometh , go ye forth to meet him . matth. . . as sleepy as they were this startled them ; so it would you , as if you heard a voice as out of the clouds ; sinner thou art now summoned to appear before the dreadful tribunal of the all seeing judge , to receive thy final sentence , and to be sent to an everlasting state of weal or woe ; stay not one moment in thy state of unregeneracy ; hast , hast , yea make post hast out of it ; fall to the work of faith and repentance as for thy life ; defer not one day ; now or never . you 'l say , can i make my self meet for heaven ? what can i do ? the work is gods. i answer , god is the efficient , but he will make you instruments in this work . gods grace and mans duty are very consistent . study phil. . , . up and be doing , and god will be with you . though god must turn , yet you must endeavour to turn your selves . ezek. . , . though god make you a new heart , yet he will have you make you a new heart . oh sirs , fall close to the work , examine , prove , try your states by the rule of the word ; attend the most piercing , powerful ministry ; search out all your iniquities , and confess them before the lord with grief , hatred and shame ; beg converting grace as for your lives ; plead with god for pardon through the blood of christ ; solemnly renew your paptismal covenant in taking god for your god , and giving up your selves to him , and then read , meditate , watch and pray , mortifie your beloved lusts , obey the commands of god , and do these things speedily , seriously and constantly , and see what the effect will be . if you will fall to it , well and good , if not , you are guilty of self-murder ; and remember you are this day warned . . i turn me to truly gracious souls that are in a safe state for the main , as to habitual meetness , but i fear are far short of that actual meetness that is requisite , as to a lively exercise of suitable graces ; clear evidence of spiritual state ; dispatching work off their hands ; being mortified to time , and longing for heaven . alas , the wise virgins slumbered and slept . i fear few of us are in that readiness we ought to be in , might have been in , or that others have attained to ; nay , it s well if now our souls be in that frame that sometimes we have been in : what decays of love , zeal , tenderness ; what backslidings , deadness , hardness , worldliness , formality do gods children fall into ? what staggerings in our faith of the reality of unseen things ? how uncertain about our title to this inheritance ? doth not our slavish fear of death shew thee ? our instability and variable motions in religion ; our distractions in holy duties ; our frequent closing with temptations , and too oft stepping aside into sin ; our intermitting duties of gods worship , and strangeness growing betwixt god and our souls ; our unreadiness in our accounts ; our unwillingness to go to god : all these too sadly demonstrate our unmeetness for heaven . alas friends , are we not yet meet ! let us be ashamed of our slackness ; what have we been doing with all that time , these helps and priviledges we have had ? have not many young ones and others out-stript us , and are got to heaven , that set out after us ? are we not ashamed of our loytering and lagging behind ? what 's become of the many warnings we have had in our selves and others ? have we any greater matters to mind ? do we not bring dishonour to god , and discredit to our religion by our backwardness ? and can we have that comfort and confidence in meeting the bridegroom of our souls as is fit ? alas , our lord will be less welcome if he surprize us unawares , as i have told you . ah sirs , you little know how near death is , and therefore should be always ready to meet our lord. it is matter of great lamentation that so few of gods children are meet for their home ; and like wayward children are loath to go to bed , though god hath taken a course to weary us out of the world . the lord help us to lament and lay to heart our great unmeetness for heaven . when sin , security , senselesness , steals in upon thy spirit , search it out , mourn for it , confess it , beg a pardon of it , and recover thy self quickly out of it ; be not satisfied with any distance from god ; recover thy wonted familiarity with thy best friend , and mend thy pace towards heaven , as a man in his journey that hath been hindered , hies the faster , to recover his way , lost by his stay ; breath after more likeness to god , fitness for every dispensation , and long to be with god in heaven . alas sirs , you little know how near you are to eternity . you see the sands that are run to the nether end of the glass , but the upper part ( as one saith ) is covered with a mantle , you know not how few sands are yet to run . god forbid that you should have your evidences to procure , when you should have them to produce . if you be not sure of heaven , you are sure of nothing , all worldly things must leave you , or you must leave them . dispatch all , but this , off your hands , and be as the bird on her wings to her nest , or the traveller , whose mind is still on home , home , nothing will please him but home . say with calvin , [ vsquequo domine ? ] how long lord , shall my soul be at a distance from thee ? come lord jesus , come quickly . chap. xii . the second doctrine briefly handled , that a meetness for heaven is a mercy worth thanking god for . i proceed briefly to explain the second doctrine in my text , which is , that its a transcendent mercy worth thanking god for , to be made meet for the heavenly inheritance . if we must thank god for daily-bread , for houses , health , estates , worldly comforts and accommodations for our bodies , how much more should we thank god for heaven , and a meetness for heaven ? without which we shall never come there . the truth of this i shall demonstrate in these seven particulars . . spiritual mercies are of most worth , and deserve most thanks from us to god : but this is a spiritual mercy , eph. . . blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ . it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and so may signifie spiritual things as well as places ; i. e. graces , priviledges , comforts , or whatever hath a tendency to the good of the soul , or eternal salvation in heaven : these indeed are a benjamins portion , a goodly heritage , the quintessence and marrow of all blessings . if god should give you the whole world , and put you off therewith , you are cursed and wretched ; if he give you grace and glory , you are happy , if you had nothing else . our lord thought that a plenary benediction , ( with which he begins his first sermon ) matth. . . blessed are the poor in spirit , for theirs is the kingdom of god. there 's the mercy promised , and the qualification for it , both choice blessings . . that which is the purchase of christ is worth our thanking god for ; but this is the fruit of christs purchase : it s not only a purchased inheritance , nor did christ only purchase us to be heirs of this inheritance , but he hath purchased a meetness in believers for that inheritance . tit. . . who gave himself for us , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works . how do men thankfully celebrate christs nativity ? but that mercy of christs being born into the world , ( though transcendently great ) will never advantage you , unless christ be in you , the hope of glory , col. . . his dwelling in your hearts by faith , eph. . . intitles you to the inheritance he hath purchased . look within thee man , as well as without thee , and above thee , for the fruits of christs purchase , and occasions of thankfulness to god. . the operations and fruits of the spirit are surely worth thanking god for ; but this is one of the most glorious fruits of the spirit , to fit souls for heaven . our lord promiseth to send the holy ghost to supply the want of his bodily presence , and it is the richest gift that ever proceeded from father and son ; such as have it , out of their belly flow rivers of living water , job . . , . god is to be admired in all the saving works and actings of the spirit , the convincing , humbling , sanctifying , supporting , satisfying , sealing , comforting , quickening , inlarging , confirming , witnessing , and reviving operations of it . alas , we had never lookt after god , had not the holy ghost knockt at our doors ; we had been blind in the things of god , but that the spirit inlightened us ; dead but that the spirit enlivened us ; we had wandered for ever , but that the holy spirit reduced us , our hearts had been for ever hardened from gods fear , had not gods spirits softened us ; we should have been unlike god , but that the holy ghost stampt gods image upon us ; whatever hath been done upon our spirits to fit us for heaven , the holy ghost hath been the agent ; yea , that spirit that we have quenched , grieved , resisted , vexed ; what cause then have we to be very thankful ? this is the golden oyl , that runs through the golden pipes of ordinances into the candlestick of the church . zech. . , . . the gospel-dispensation is great matter and ground of thankfulness : it is a mistery which in other ages was not made known to the sons of mon : eph. . , . but what is the marrow and main design of this gospel-revelation ? why , ver . . that the gentiles should be fellow heirs , and of the same body , and partakers of his promise in christ by the gospel . oh glorious design ! oh blessed charter ! but what are we better unless we be partners of this priviledge ? therefore chap. . . saith , christians are fellow-vitizens with the saints . this is the gospel way of infranchising and incorporating poor strangers in the immunities of heaven , and surely this is worth thanking god for . the charters of some cities cost them dear , and the chief captain said to paul , with a great summe obtained i this freedom ; paul said , [ and so may believers say in this sense , ] but i was free-born . acts . . though it cost christ dear , yet it costs us nothing , but reception . this new jerusalem is built all of free-stone , and shall not our shoutings echo , grace , grace to the head-stone , jesus christ ? zech. . . especially since our freedom rescues us from hellish tortures , as pauls did him from scourging ; and makes us heirs of heaven . . peculiar advantages not afforded to all , gives grounds of thankfulness ; such is this . our lord said , matth. . , . i thank thee o father , lord of he aven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . alas what have any of us , but what we have received ? discriminating kindnesses call for the greatest gratitude : what did god see in any of us that might procure for us heaven ? or within us what preparation for heaven ? you and i are of the same polluted lump of mankind as others : most unlikely to become heirs of such a glorious inheritance as heaven is . what could god see in us to attract his heart to us ? nay , what did he not see in us to turn his stomach against us ? it was the kindness and love of god our saviour : not by works ef righteousness which we had done , but according to his mercy he saved us . tit. . , . alas , what loveliness could god see or foresee in us to make us children , then heirs of god , joynt-heirs with christ ? we may say with honest judas , job . . . how is it that thou wilt manifest thy self to us , and not unto the world ? it must be answered , even so father , for so it seemed good in thy sight . when thousands are left , why art thou taken ? how came it to pass that when philosophers and wise sages of the world , bewildred so in the dark about felicity , that god should shew you the right way to true happiness , and lead you into it , and in it ? surely all is of free grace . . fittedness to any duty or dispensation is a mercy worth thanking god for : such is the christian frame that makes meet for heaven ; such a person is fit to do gods will , or suffer gods will ; he is suited to a prosperous and adverse condition ; his foot standeth in an even place ; like a watch in a mans pocket , turn it this way or that way , it keeps its motion ; so the christian in all conditions , his station and motion heaven-wards . the righteous shall hold on his way , and he that hath clean hands shall be stronger and stronger . job . . he is [ utrinque paratus ] ready for any thing that god calls him to : like the man of god mentioned , tim. . . that is perfect , throughly furnished unto all good works . oh what a blessed thing is it to be in a capacity to embrace a motion to pray , read , conser , meditate , receive the lords supper upon an invitation from men , or summons from god! the church in cant. . . found the want of this , when she saith , i sleep , but my heart waketh ; i. e. i have the principle , but want the exercise of grace ; and alas , how unready was she to entertain her beloved , though she had given him a call ; and the sad consequences of this unfit frame are obvious , both as to her sin and suffering : but oh what a mercy is it to have an heart ready pressed for gods service ! give god the glory of it , and its worth something to be in a readiness for mercy , affliction , death , judgment , as those are that are meet for heaven . it was a noble speech of basil , when modestus the praefect threatened confiscation , torments , banishment ; he answered , he need not fear confiscation that hath nothing to lose ; nor banishment to whom heaven only is a countrey ; nor torments , when his body would be dasht with one blow ; nor death , which is the only way to set him at liberty . polycarp was ready for beasts , or any kind of death , for he was ready for heaven : for as this christian is delivered from danger by death , so from the fear of death . heb. . . death it self is the day break of eternal brightness to the child of god ; and is not this worth thanking god for ? . heaven is surely worth thanking god for . could we get a glimpse of that state and place of glory , and this inheritance of the saints in light , together with our title to it ; oh how would it dazzle and transport us ! its said that the temple of diana was so bright , that the door-keeper still cryed to such as entered , take heed to your eyes : much more may we say so of the surprizing glory of the heaven of heavens ; and therefore our lord saith , none can see his face and live : but death blows dust out of the eyes of glorified saints , and the morning-star at the resurrection doth so fortifie the sight , that it can behold this inaccessible light with admiration ; even as all the stars look upon the sun. fear not little flock , saith our saviour , luk. . . for it is your fathers good pleasure to give you the kingdom . is not a kingdom worth thanks , and such a kingdom ; and to have this freely of gift , not to wade to it through wars and blood , and all this by hereditary right , which is the clearest title . oh sirs , do you know what heaven is ? it is the immediate injoyment of god , an immunity from all evils , a possession of all good , the perfection of our natures , the maturity of our graces , the destruction of all sin , the banishment of satan and his temptations , the fulness of joy , and total death of all grief . indeed it is such a state as can neither be expressed nor conceived . how vile and contemptible would all things below appear to one that with paul , is rapt up into this paradice ! i read of one adrianus an heathen , that was present when martyrs were examined and tormented , he asked , what was the reason they suffered such tortures ; it was answered in the words of that text , cor. . . eye hath not seen , nor ear heard , neither have entred into the heart of man the things which god hath prepared for them that love him : the very rehearsal of which words converted this adrianus , and he became a martyr also . oh what a transcendent reward is there in these mansions above ! and god doth not grudge us the knowledge of these glorious things . he is not like some rich men that will not let their heirs know , what they will do for them , till they dye ; no , the text saith , ver . . that god revealeth them to us by his spirit ; and v. . that we may know the things freely given to us of god. we may know them perceptively , not comprehensively ; by faith tho' not by sense . we know but yet in part , [ non rem sed aliquid rei ] but then we shall know as we are known ; [ not as god knoweth us ; for our knowledge and gods must not be so comparatively likened , but ] as holy spirits know us both now and for ever , we shall both know and be known by immediate intuition ; yet in this world god gives his children ( though differently ) some glimpses and dark representations , [ per species , as through a glass ] by metaphors or parables , and this discovery is to raise up our hearts in thankfulness , admiration and longing desires to be above with god. chap. xiii . some practical inferences from this doctrine . use of all this briefly is in four consectaries . . that there is undoubtedly such a future state as bliss and blessedness for gods ' children after this life . there remaineth a rest to the people of god. heb. . . i need not go about to prove this , it s sufficiently and abundantly confirmed by abler hands ; not only from scripture , but nature , reason , divine providence in the world , and the grace of god in the hearts of his people . enough is said to silence atheism in our spirits , and to stop the mouths of all atheists on earth . can any rationally imagine that god should endow man with such a noble soul , and endue that soul with such noble faculties of mind , will , and conscience , and affections , capable of knowing , loving , injoying god , with fears and hopes of a future state , and all this in vain ? can we think the holy , just , good , wise , righteous god will always promote the wicked and punish the godly , and not right these things in the next world ? hath christ come into the world to no purpose ? what would become of his birth , life , doctrine , death , resurrection , ascention , intercession , coming to judgment if there were no life of future retribution ? what would become of the precepts , promises , threatnings , motives , means , helps to an holy life here , and to attain eternal life hereafter , if there were no such thing ? can we imagine that the great god governs the world by a lye . are heaven and hell bug-bears , or meer imaginations of brain-sick fools ? is there not a reality in satans temptations , to draw or drive us from god and future happiness ? or are there no devils or spirits , and so by consequence no god ? away with these wild conceits , contrary to the sentiments of all mankind . . then it follows that assurance is attainable ; not only objective assurance , that there is a glorious inheritance , and that god will give it to some ; but subjective also , that this is mine , that its for me ; i have a title to it ; else how could persons thank god for making meet for this inheritance . this assurance ariseth from actings of faith , and produceth rejoycing in hope of this glory of god. rom. . . the gospel is a gospel of peace , not of fears and doubts . assurance may be had , not only by divine revelation , but in the use of ordinary means . i know in whom i have believed . tim. . . read on , and you 'l find not only his assurance of his present state , but his perseverance and future felicity ; and it s not his peculiar priviledge , but common to other believers . . cor. . . it s true god is a free agent , and may bestow it on whom , and when he pleaseth : some have it most clearly at first conversion ; as bernard for a time after his conversion , remained , as it were , deprived of his senses , by the excessive consolations he had from god. cyprian saith , he thought before his conversion , it was impossible to find such raptures and ravishments as now he found in a christian course . many a close walking christian can set his seal to this truth ; only it ordinarily comes in after hard conflicts , with temptation , wrestlings with god , much experience , and exact walking with god : there is salvation and there is the joy of gods salvation . psal . . . this ( saith mr. latimer ) is the sweet-meats of the feast of a good conscience . there are many other dainty dishes at the feast , but this is the banquet : this is better felt then expressed ; but must be endeavoured after , prayed for : ask , saith our lord , and ye shall receive that your joy may be full . joh. . . . that the work of thankfulness is the great duty of a christian . this , this is the proper character and imployment of a christian . god commands it , priviledges call for it , gracious souls have been much in it ; it is comprehensive of mans whole duty . vrsin entitles the practical part of his carechism [ de gratitudine ] of gratitude . oh that christians were more in it ! praise is comely for the upright . this is the epitome of religion , the emblem of heaven , the proper air in which a christian breaths : it s most acceptable to god , creditable to religion , and profitable to the christian . mr. fox tells us , the city zurick ingraved the year of their deliverance from popery upon pillars , in letters of gold , for a lasting memorial : and have not christians cause to thank god for grace and glory ? the heathens could say , call a man ingrateful , and you cannot call him worse . hezekiah brought wrath on himself , judah and jerusalem , for not rendring to the lord according to benefits done to him . chron. . . oh sirs , you little know what an evil ingratitude is ; you fill your souls with guilt ; you too much resemble wicked men whose character is unthankful : tim. . . that sin makes hard times ; yea , it makes you like the worst of heathen , for which sin god gave them up ; rom. . , . you act disingenuously , as those that have served their turns of god , and then disown him . how can you own god in the next strait , that are so much in arrears ? will not your mouth be stopt , and conscience fly in your face ? do you not daily depend on god for new mercies ? and is not thankfulness a natural duty ? is not gratitude for spiritual mercies , a great evidence of your interest in them ? and is not every mercy sweetened by thankfulness ? nay is not this a mean to continue them ? the more thankful any have been the more eminent they have been : their graces have shined and glistered like pearls and diamonds . yea once more , the more thankful you are , and the more cause of thankfulness you will both have and see . thankfulness for what you are sure you have , will produce a fuller evidence of that you are doubtful of . the lord humble us for our gross ingratitude ; which is ( as one saith ) a monster in nature , a solaecism in manners , a paradox in divinity , and a parching wind to damme up the fountain of divine favours . you 'l say , oh sir , i could be thankful with all my heart , if i knew i were fit for heaven , and that my soul shall at death enter into peace ; but alas , as long as i am doubtful and at uncertainties , how can i be thankful ? conscience would check and condemn me ; and indeed i have more cause to be humbled and ashamed for my unmeetness , then thankful for any meetness i find in me for heaven . ans . . there may be grounds both of humiliation and thankfulness in the same soul and subject . let the best saints do the best they can , and attain to the highest pitch imaginable , they shall have cause of humiliation for their defects . . holy jealousie , fears , cares , do well in gods children , to keep them humble ; and indeed , as grace increaseth , fight of imperfections increaseth , and sense of short-coming ; the more discoveries of gods holiness , the viler will the christian be in his own eyes ; as job and isaiah , job . isa . . . and the humbler the soul is the fitter for god. isa . . . and . . thank god for that humility . . you may and must be thankful for the mercies which you have , and cannot deny but god hath vouchsafed : you have your lives for a prey ; are out of hell , which is more then you deserve ; you have abundant outward mercies , do not these deserve thankfulness ? yea , christ hath purchased grace and glory for some ; nay further , he hath put thousands into possession of this inheritance , and should not this make you thankful ? yea further , heaven is offered to you , and you are under the means of grace , and in a possibility of obtaining this happiness , which devils and damned souls are not ; and is not this ground of thankfulness ? . be sure you keep in mind the distinction of habitual and actual meetness for heaven : if you have not the former , either relative or real , be not adopted or justified , are neither converted , nor covenanted with god , i say , the lord have mercy on you , your case is doleful ; you have great cause of lamentation . oh man , i am not now speaking to thee ; be afflicted and mourn , let your laughter be turned into mourning , your joy to heaviness . jam. . . yea , you graceless rich men , weep and houl , for your miseries that shall come upon you . jam. . . i have not a word of comfort from the lord to you . your eatthly inheritances shall be taken from you , and you shall be thrust into the dungeon of hell. you may for a while kindle a fire , and walk warm in the sparks you have kindled , but , faith god , this shall you have of mine hand , ye shall lye down in sorrow , isa . . . stand you by while the saints take comfort in their portion . read isa . . , , . it is to you the heirs of promise , to whom i am now speaking , and bear you this in mind , that its one thing to have right to this inheritance , another to know you have right . many a gracious soul is much in the dark about its relation , yet its state safe for the main . what sayest thou ? hast thou not the things that accompany salvation ? heb. . . hath not god been dealing with thy heart , as he useth to deal with such as he designs for heaven ? hast thou not seen thy woful state by nature ? the necessity of christ and grace ? hast thou not experienced a change from nature to grace , from death to life ? hath not this new birth cost thee griefs and groans , prayers and tears ? dost thou not delight now in what thou didst disdain ? is not thy principle , rule , end , otherwise then formerly ? hast thou not changed thy company , courses , manner of life ? speak out man , belye not thy self , deny not gods grace ; something like grace thou seest in thy self , and to be sure satan and world oppose it , and man and thy self could not work it . it is of god , a seed sown by the hand of omnipotency . and he that hath begun a good work in you , will perform it until the day of jesus christ . phil. . . as to actual meetness for heaven , i refer you to what hath been laid down before ; look it over , deal impartially ; see if your experience do not answer those heads ; hath not god helped you in the exercise of the graces of faith , hope , love , humility ? hath not god given you some grounded evidence of sincerity , by diligence in duty , reflection on your state , appealing to god , and pleading with god for the spirits sealings ? hath not god helpt you to be dispatching your work off your hands , spiritual , temporal , relative and publick ? are you not much mortified to corruption , worldly injoyments , and have you not spiritualized earthly things , and got more intimate familiarity with god ? what say you to these things ? do not your hearts eccho back , with your [ probatum est ] setting your seal to these things ? i have not time nor room to inlarge further ; but i would have you diligently compare your selves now with what you were some years ago . is not your repentance more evangelical ? doth not the sense of divine love extort from you more tears of godly sorrow , and more vehement hatred of all sin , purely it is offensive to god ? hath not your faith been more vigorous in its actings upon your dear lord ? in closing more fully with promises ? have you not been more frequent and serious in renewing your covenant with god ? and have not such dayes and duties been solemn heart-melting opportunities ? have you not been more constant and inlarged in the duty of secret prayer , with shorter intermissions and more favouriness ? do you spend your time better then formerly ? do you fill up every vacancy with some useful business for earth or heaven ? have you not more incomes of grace and assistance in duties both as to matter and manner ? to knit your minds , and raise your affections to god , and sometimes suggest words to you ? do you not more concern your selves for the souls of relations and others in prayer and discourse ? being more weighted with the necessity of their conversion ? are you not more endeared to saints as saints , though poor , or disobliging , and of a different perswasion ? have you not got power over your passions , to regulate them ? and if you feel unruly motions , can you pray them down , and through grace calm them ? can you not put up injuries and affronts , and not only so as not to revenge and forgive , but pray more heartily for the repentance and remission of such as are most malicious against you ? is it not more the grief of thy heart when god is dishonoured , his spirit grieved , his gospel reproached by the sins of profane or professours ? if thou think any body is offended by thee , is it not more a real trouble to thee then formerly ? and thou canst not be quiet till thou seekest reconciliation ? and if thou be conscious of giving them just occasion , thou confessest thy fault and humblest thy self to them ? hast thou not learned more faithfully and discreetly to manage the duty of private admonition of an offending christian ? drawing out bowels of compassion for and to such as are fallen ? do not publick concerns of church or nation lye nearer thy heart daily ? canst thou not more rejoyce in the gifts , graces , holiness , usefulness of others , though it obscure thine ? art thou not more glad when corruptions are mortified then gratified ? when occasions of sinning are removed , rather then afforded , though it cost thee dear ? dost thou not more sensibly understand the sweet life of faith in temporals ? committing all to god , thou findest provisions have been strangely made ? are not thy affections more spiritualized towards dearest relations ? dost thou not love them in the lord , and the lord in them , and canst freely part with them upon gods call ? art thou not more taken up with gods mercies , to give him the glory of them , then any personal content thou hast in them ? is not thy heart daily more weary of the world , and longing for heaven ? yet after all this canst thou not say , thou art nothing , deservest nothing but hell ? and if god glorifie his justice in thy confusion , thy mouth is stopped , and thou must justifie him for ever with flames about thine eares ? dost thou not account thy self the greatest of sinners , least of saints , and by the grace of god thou art what thou art ? and this thou canst truly say , that god is more thy exceeding joy , and christ more precious to thy soul then ever ? canst thou in thy sober , solid , setled frame , answer these questions , thy state is safe and sweet , and thou art meet for heaven ; yet not so meet , but still breathing after more meetness , till thy last gasp of breath ; for no man on this side death was ever meet enough , and all must be ascribed to grace , grace in the foundation , grace in the topstone : i shall conclude all with a part of a poem in mr. herbert , called grace ; p. . death is still working like a mole , and digs my grave at each remove : let grace work too , and on my soul , drop from above . sin is still hammering my heart vnto an hardness void of love ; let suppling grace to cross his art , drop from above . o come ! for thou dost know the way , or if to me thou wilt not move ; remove me where i need not say , drop from above . cor. . . we are confident , i say , and willing rather to be absent frrm the body , and to be present with the lord. amen . finis . some books to be sold by thomas parkhurst , at the bible and three crowns in cheapside . a call to sinners , such as are under sentence of death , and such as are under any prospect of it from the long suffering , and gracious , but most righteous god. three questions resolved briefly and plainly , viz. . what conceptions ought we to have of the blessed god ? . what are those truths , whereof the knowledge appeareth most indispensably necessary unto our salvation ; and ( therefore ) to be first and most learnt by us ? . what is the change wrought in a man by gods h. word and spirit , before he can safely conclude himself passed from death to life ? being the summ of three sermons . the christian temper : or , the quiet state of mind that gods servants labour for . set forth in a sermon at the funeral of mrs. vrsula collins . a seasonable question plainly resolved , ( viz. ) what are we to judge of their spiritual estate who neglect the lords supper . and what is that discerning of the lords body in it , without which men do eat and drink their own damnation . the christians earnest expectation and longing for the glorious appearing of the great god and our saviour jesus christ . set forth in a discourse occasioned by the decease of that excellent christian and minister of christ , mr. noah webb , late of sandhurst in the county of berks. finis . notes, typically marginal, from the original text notes for div a -e in answer to this question , see opinions in dr. tuckney . theses & praet . theol. ubi videa praeclare furius disputata p. . ad p. . the everlasting joys of heaven: or, the blessed life of a christian, in grace here; and in glory here-after. set forth for the comfort and encouragement of all those that desire to fear the lord; / by john hart, a servant of jesus christ. recommended to the reader, by obadiah sedgewick, and iohn downam, ministers of the gospel. hart, john, d.d. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the everlasting joys of heaven: or, the blessed life of a christian, in grace here; and in glory here-after. set forth for the comfort and encouragement of all those that desire to fear the lord; / by john hart, a servant of jesus christ. recommended to the reader, by obadiah sedgewick, and iohn downam, ministers of the gospel. hart, john, d.d. sedgwick, obadiah, ?- . downame, john, d. . [ ], , [ ] p. printed for john andrews, at the white lion in the old baily., london, : . with a woodcut portrait of the author. annotation on thomason copy: "march: d". reproduction of the original in the british library. eng christian life -- early works to . heaven -- early works to . a r (thomason e _ ). civilwar no the everlasting joys of heaven: or, the blessed life of a christian, in grace here; and in glory here-after.: set forth for the comfort and hart, john, d.d. f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the everlasting joys of heaven : or , the blessed life of a christian , in grace here ; and in glory here-after . set forth for the comfort and encouragement of all those that desire to fear the lord ; by john hart , a servant of jesus christ . recommended to the reader , by obadiah sedgewick , and iohn downam , ministers of the gospel . phil. . . our conversation is in heaven . cor. . . as it is written , eye hath not seen , or ear heard , neither hath it entred into the heart of man , the things which god hath prepared for them that love him . london , printed for john andrews , at the white lion in the old baily . . john hart , d. d. psal. . , . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . my heart faileth , but god is the strength of my heart and my portion for ever . to the right honourable noble and vertuous lady , most worthy of all honovr , elizabeth , countes and dowager of exceter &c. right honourable , grace , as i conceive it ( under correction ) is nothing else but a compound of glory , and glory is nothing else but a compound of sanctification , whilest the soul receiving out of christs fullnesse grace for grace , is transformed into the same image from glory to glory ( one degree of sanctification to another ) until at length ( like fire mounting upwards unto its proper orb ) the higher and purer it grows , partaking of the divine nature , spreading it self , perfumed with myrrhe and frankincense , and all the spices of the merchant , it vent it self sorth in all the divine vertues of him who hath called it out of darknesse unto his marvellous light . now god out his infinite rich goodnesse and mercy having conferred upon your honour all the rare endowments both of grace and nature , with a rich and plentifull estate , and which is more then all , a large heart to use it well for the glory of god , your own comfort , and the miseries and necessities of others , whereby you have purchased your self that high honour , to be a mirrour to all the great ladies of this age , of unparalell'd worth , shining forth in religion and pietie , to the admiration of all . i therefore being taken in this number , have adventured to present unto your honour , this short discourse and pithie , of grace leading unto glory , that it might give you yet a further insight into things invisible , comfort you now in your journey homewards , mount you one step higher upon iacob's ladder , to view your heavenly countrey , to have a glimpse of that infinite glory provided for you , for which the great bodie of saints so sigh and groan dayly , and which in gods good time you shall enjoy eternally for ever , when your corruptible shall put on incorruption , and your mortal immortality , to be swallowed up of life , which is , and shall be ever the wish , prayer , and desire of your honours humble servant to command , j : h : i have perused this book , intituled grace leading unto glory , or a glimpse of the glory , excellency and eternity of hea●●● ; being a collection of many heavenly and comfortable fruins , which by gods blessing , in hope that it might do much good , and incourage many in their heavenly journey . i have therefore allowed thereof to be printed . imprimatur , obadiah sedgwick . to the reader . grace leading unto glory is the subject of this ensuing discourse : grace is glory , grace leads unto glory , grace of necessity must end into glory , and without grace we shall never come unto glory . a truly justified person cannot stand still , but must go further and further , and add grace to grace , ere he can come to glory ; seeing the new creature , which aspireth unto heaven , admits of no measure or stature thereof high enough untill it be in heaven , having attained unto the age of the measure and stature of the fulnesse of christ . which how it comes to passe , to manifest unto the world , is the scope and aim of this little book : how grace , wherein is included the beauty of holinesse in the fabrick of the news creature , is justly by christ in that his heavenly prayer called glory : because it is nothing else , but imperfect glory ; and glory it self , nothing else but the perfection of sanctification ; unless there may be added there unto some extra ordinary shining lustre , such as moses had a tincture of when his face shone so , as the people could not look upon him , after be came down from the mountain , wherefore whether we respect grace which is imperfect glory , or the glory of heaven , theper , ection of glory , which this discourse points at ; in the full enjoyment & fruition of the beatifical vision ; both ( no question ma ) yjustly invite thee , to peruse this smal treatise , an hope to reap some profit hereby . for here stands no affrighting cherubims with a flaming sword to guard thee from this paradice of glory : but all possible invitement unto thee to enter boldly in , by that new and living way prepared for thee . and when thy heart and mounting miditaions shall be lifted up and warmed in the sweet apprehensions and ravishment of the joys of that glory to come , herein mentioned , with joyings and stronger resolutions in the prosecutions attending so glorious and eternall an inheritance , not to loose or hazard the same for a few transt●●●●lying vantries . then remember those in thy best thoughts by whose means this hath been conveyed unto thee by thy unworthy servant in christ jesus . j. h , to the book , expressing the sum thereof . seraphick wings it first assumes to flie , saints all among , who are both great and small , anoints their eys , heavens eye-salve with , to see the wonders great it doth present to all ; how their great peace freeing them so from thral , acquitted full by heavens most high decree , from storms and tempests all hath set them free ; crushing for them , sin , hell , divel , death , and all : how then their mounting , sad , and changing states , by ebbs and flows of strong and heavenly graces , with sour , sweet joys and sighs he interlaces ; it tels them till they come to heavens gates . redoubling force then helps them how to scale the heavens , and lifts them up whitin the veil . christian reader . there is no subject of our thoughts and meditations , nor of our discourse and writings , more sweet and comfortable unto those who by a lively faith are interessed in them , then the eternall joies and happinesse of that heavenly kingdome which god , in his rich mercy through and for the merits and mediation of his dear son , and our alone saviour , the lord jesus christ , hath prepared for his elect and faithful sons and servants : for what can be more pleasing and full of ravishing joy unto us , in the sea of this miserable world , wherein we are tosted in storms and tempests , endangered daily to be spilt and wracked upon rocks and sands , and to be robbed and rifled with mercilesse pyrats , then to be assured that within a while we shall safely arrive at our wished . haven , where we shall be eternally secured from all these perils , and injoy perpetuall peace and reft ? what can replenish us with more delight , and fill our hearts with invincible courage in our spirituall warfare , than having fought the good fight of faith , in assurance of victory , to meditate with hopefull expectation on that glorious crown which god hath infallibly promised to those that overcome ? what can be more plea●ing in the time of our nonage , then to think on that rich inheritance which we shall enjoy when we come to full age ? and what can more chear and refresh us in our tedious pilgrimage , then to meditate on the joys and delights which we shall shortly attain unto in our heavenly country ? neither is this conversing in heaven , whilest we are here upon earth , more pleasing than profitable . seeing if our thoughts be thus taken up with these heavenly excellencies , we shall not judge any thing too much which we can do or suffer for god glory , from whose free grace we expect the full fruition of such inestimable happinesse . nothing can more inflame our hearts with the fervent love of our dear saviour , then to consider , that by his merits and bitter passion he hath purchased for us this heavenly inheritance . nothing can more confirm our patience in our light and momentary sufferings in and for christ , than to have our thoughts taken up with that far exceeding & eternal weight of glory prepared for us , with which , the afflictions of this present life are not worthy to be compared . nothing next unto gods glory , can be a more effectual intentive and motive unto all holinesse or conversation , than this rich wages , with which this our good and bountifull master will of his free grace reward our worthlesse service and weak endeavours . and therefore seeing our authour in this book doth piously and profitably discourse on this subject , which is so pleasant and usefull , and ( as it seemeth to me ) not in a verbal manner , but with a sweet rellish and experimentall feeling of these heavenly joys in his own soul , unto which he inviteth others , ( being already approved and licenced by an abler hand and better judgement ) i also commend it ( christian reader ) to thy perusall , and pray that thou maiest reap that fruit and benefit in thy reading , which the authour intendeth in the writing of it . thine in the service of iesus christ . iohn downam . grace leading unto glory . faith seeth all this world on fire , as holy ierome thought he alwaies heard the sound of the last trumpet sounding in his ears , arise ye dead and come to judgement : and therefore suits its actions , affections , and meditations , according to the report of that wonderfull and matchlesse admiration : yea , and helpeth it self in all the exigents of this life , with supportation and strength to passe through all the afflictions and occurrences thereof , with the excellent surmounting thoughts of the life and glory to come . wherein my desire was , now , in the decaying of this our earthly house , and of all outward things , to stir up both my self and others to meditate upon the more high and enduring substances which fade not away but endure for ever . now the end of faith being the salvation of our souls , that grand businesse we have to agitate and eye in all our actions , being in all , to plot for possession of that eternall glory promised , reserved for us in the heavens : whereunto by the mighty power of god , we are kept by faith unto salvation . . pet. . . i therefore ( though the unworthiest of all to meddle in so high and transcendant a subject ) by gods assistance undertook to lanch forth the frail barque of my weak endeavours into this great and vast ocean , knitting together some old and new store gathered from some of our late most eminent and spirituall divines , touching the great and strange operations of the blessed spirit , as he assures salvation unto glory : even untill those strange and extraordinary sighings and groanings which he stirreth up in the saints , longing to the full enjoyment of heavenly glory . honey we know is gathered out of the sweets of diversity of sweet flowers ; and what is sweeter then honey , or the honey-comb , save gods word , which in sweetnesse far surmounts all the aromatick fragrancies and sweets whatsoever . therefore we , even out of diversity of gifts , may pick out much sweetnesse and delight , finding some rarities , and much strength therein , as a bunch of arrows knit together , is of more strength than one or two of them . wherefore as , sam. . . ionathan having tasted a little honey on the end of his rod , had his sight revived : so no question , if we please to put forth our selves to lick deeply of this ensuing honey pot , vented in this discourse , we may also by gods blessing , attain to have our eies further so anointed and cleared with this eye salve , as we shall so much the more cleerly see into things invisible , tasting how gratious the lord is , who before the foundation of all the world , had provided for us , eternall habitations in so great and superabounding glorious mansions for ever : and so be stirred up unto so much the more thankfulnesse , unto the everlasting praises of our good god , who hath done and still doth for us so aboundantly above all that we are able either to think or speak : so becomming the more perfect upon earth of our everlasting work in heaven , whilest , not certain of any thing here , we rest assured of what we shall enjoy eternally there . for , certain it is , that we can never yeeld to part with this life , until we be assured of a better ; and that the assurance of the certaintie and excellencie of that future glorious estate to come in heaven for ever , is the onely antidote unto a beleever , to make him out face death , looking beyond it , and all other incident crosses in the way unto it . as we know saint paul did , who seemed to take care for this onely one thing ( as the sum of all things ) to know christ , the vertue of his resurrection , & the fellowship of his affliction , being made conformable unto him in death ; if by any means he might attain unto the resurrection of the dead , phil. . , . this seems also that one thing which holy david desired , and says , he would require , that he might dwell in the house of the lord all the days of his life , to behold the beauty of the lord , and to visit his temple ; to be hid in the secret place of his pavillion , and to be set upon a rock . psal. . , . that a day in gods courts is better than a thousand every where , psal. . and in another place ( eying heaven and the glory to come ) he affirms , that a thousand years , in gods sight , are but as yesterday , and a watch in the night , psal. . v. . and psal. . . when he hath shewed that man walketh in a vain shadow , disquieting himself in vain , with heaping up these earthly things , he adds ; and now , lord , what wait i for ? mine hope is even in thee . so , job . . he there flies out in the middest of all the tempest of his afflictions , supporting himself with the hope of the life and glory to come , and his interest therein ; for i am sure that my redeomer liveth , &c. and what is more frequent in all the scriptures than still ( upon all occasions ) to raise up our thoughts from hence unto heaven ? i will onely instance a few more places : that , thes. . . he comforts that distressed estate they were in , with that everlasting rest they should enjoy , when the lord jesus should shew himself from heaven , with his mighty angels , in flaming fire against wicked men &c. when he shall come to be glorified in his saints , and made marvellous in all them that beleeve . and pet. . . after he hath spoken of the heavens and the earth to be burnt up , and renewed , which now are , he adds , but we look for new heavens , and a new earth , ( according to his promise ) wherein dwelleth righteousness . and christ in all his exhortations to the seven churches in the revelation , still points them unto those glorious things to come ; where he promiseth the overcomers , to eat of the tree of life , which is in the middest of the paradise of god : not to be overcome of the second death : to have a crown of life : to eat of that manna which is hid : to have a white stone , and new names written upon them : to write upon them the new name of god , the city of god , the new ierusalem : and to sit with him in his throne , as he overcame , and sitteth with the father in his throne . all which i have onely named , to shew a glimpse of that support the scriptures afford in general , for comfort against afflictions here ; and wherewith the former darling saint , in the ancient times ( in the days of their flesh ) have stayed and supported themselves : and to shew that in all our destractions present , we must soundly anchor in heaven , ere we can find true comfort upon earth ; or be throughly armed against the fear of death . to which effect it is written heb. . . that forasmuch as the children were partakers of flesh and blood , christ himself also likewise took part with them , that he might destroy through death , him that had the power of death , that is the divel ; and that he might deliver all them , who through fear of death , were all their life time subject to bondage . in which case , we must not look upon death alone , without christ , who by his death hath perfumed the grave for us ; otherwise ( without him ) it is a passage onely unto the king of terrours and everlasting death ; but as it is subdued by christ : as it is 〈◊〉 cor. . swallowed up in victory : o death , where is thy sting ? o grave , where is thy victorie ? and as it is a smooth passage unto heaven and blessednesse , to go home unto our fathers house : as it is a sleep after the weary toils of this life : a gathering unto our people and fathers again , from whence for a while we have been estranged : and as it is a passage from mortality , to put on immortallity , to be swallowed up of life . thus must we look upon death , as upon a stinglesse serpent , which now onely affrights , but hath no sting to hurt ; and as upon our best friend , who rids us , in a moment , for ever , of all those amalekites , and vexing perrizites , ( those fins and cares ) as thorns in our sides ; that , as sampson , we may be contented to lose our lives with these philstims : of all which , and the like vexations whatsoever , we may then confidently and rejoycingly say , as moses did of those egyptian persecutors of the church of god . exod. . . fear ye not : stand still and behold the salvation of the lord , which he will shew you this day ; for the egyptians whom you have seen this day , ye shall never see them again , a wonderfull comfort to be freed from all at once . and it seems , that the saints in scripture , upon their removall hence , make thus much good , in their unmoved departures . how quetly did iacob and ioseph die , having finished all their earthly business ? with what peace did moses and aaron die in their appointed mounts . and what shall we say of holy david . i chron. . . who departed hence so chearfully blessing god , after that he had given order for them temple building : and old barzillai , when he would no more remain at court , craves leave to go home and die , all whom with steven ( amongst a shower of stones ) saw unto the other side of death , so making a peaceable resignation of this life , to exchange it for a better . and so i make no question others may , if their whole life , hath been so spent in meditation , and engrossing the scripture comforts against that day . but yet the surest , and most lasting comfort against that encounter , is , to be often ( every day ) washed in the fountain of christs blood , with the seasonable right application of his everlasting righteousnesse unto the soul , which will comfort , that we being in him , and he in us , by the habitation of his spirit , that there is no condemnation to such rom. . . and that they already sit with him their head in heavenly places . ephes. . . when being transformed into his blessed image from glory to glory in this life , and having put on the lord jesus in all his holy vertues , being thereby pertakers of the divine nature . pet. . . they need not to fear , but being transplanted from nature to grace and planted with him in regeneration , unto the similitude of his death , but they shall be also made like unto the similitude of his resurrection . rom. . . so that christ the head , being in heaven , he must of necessity quicken and draw all his members after him , who is said to be the resurrection and the life . iohn . . and therefore must raise and quicken all again . but this is not our intended work at this time to treat of death ( though i have bordered upon it , and could not shun it , it standing so just in our way , as we are now in our journey towards life ) but to outface it , look through and beyond it , at the certainty and excellencie of heaven and the glory to come , thereby to arm us against it , that we may see what a royall exchange we shal make , with parting from our earthly house , for that building not made with hands , but eternall in the heavens : in the certainty of which building ( as i take it ) there is a double certainty . . the certainty of the thing , that there is such a building : . our certainty of attaining unto it . for the first . the certainty , that there is such a place as heaven . i will be short therein ; for besides what the scriptures speak thereof , which should abundantly satisfie us , and which is wonderfull large , the whole frame of nature it self , proclaims with a loud voice , that there is such a place and mansion of eternitie , called heaven ; the eternal dwelling of god , angels , and blessed souls departed : which building , even the outside thereof , david , psal. . admires ; o lord , how excellent is thy name in all the world ! which hast set thy glory above the heavens : when i behold thine heavens , even the work of thy singers , the moon , and the stars which thou hast ordained ; what is man , say i , &c. and psal. . . there he shews , that the heavens declare the glory of god , and the firmament shews the work of his hands , day and night uttering the same , running through all speeches and langauges unto the ends of the world : wherein he hath set a tabernacle for the sun , which compasseth round the whole earth in a miraculous manner : which earth now by the mighty power and word of god , in the middle of the heavens stands , supported and hanging upon nothing , all which gods wonderfull and marvellous works , proclaim the miraculous dwelling place of the almighty in heaven , provided above all his visible works to welcome and entertain man , in , before and ( after the resurrection ) for ever . wherein faith whose nature is ( like a vine ) to take hold of every little help ( besides the scriptures ) even by strength of naturall reason , takes advantage to fortifie it self by that , even nature it self might lead us unto the god of nature , and of all things by a strong argument , drawn from our mortality and change : from whence it strongly concludes , the creation of man , and consequently , of the whole frame of nature , thus . whatsoever hath a being independent of it self , were able also by virtue of that independency and being , to have kept if self in that being from mutability and change . but no creature since the creation ever yet had that power by virtue of its being , to have kept it self in being from mutability and change . therefore , it had a creator , which is the almighty jehovah , only able to give a being to his words , the same for ever : alpha and omega . and thus we leave the certainty of the building : to draw near therefore unto the building it self , and the certainty of our knowledge of a future glorious estate therein for ever , attainable by us . god in trinity , blessed for evermore , who had sufficiently from all eternity lived in all glory and contentation : being that infinite wisedome set up from everlasting from the beginning , and before the earth & works thereof were made , minding at length to have a creature made , which should bear his image , be lord of all the creatures to be made , and able to conceive and reflect back again his excellēcies , at length to be taken up from the earth into heavē for ever , into the association & participation of the heavēly quire of angels , in his fulness of time ( even then rejoycing in the habitable part of the earth , having his delight with the sons of men in resolution and intention created , prov. . . ) prepared the heavens , and set his compass upon the deep , established the clouds above , when he confirmed the fountains of the deep , had given a decree to the sea , that it should not passe his commandement , and appointed the foundations of the earth , having furnished the heavens with all the hosts of them , and the earth with all usefull creatures therein , fitted for recreation , comfort , and delight of his new guests to be created : at length , ( when all things were fitted for him ) created man , his last and greatest work of wonder : for whose sake , and for reflexion of his glory , in inioying of his works of wonder , all these things created before him , were given to him , these visible heavens with all the creatures shewed unto him , with a use of , and insight in them : and manifestation and revelation ( after his fall ) of a heaven of heavens , the mansion of the beatifical vision ( revealed in the scriptures ) wherein he should at length be received , having finished his course upon earth : called , for the sublimity and exceeding height thereof , gods dwelling place , the high and lofty place of him who inhabiteth eternity . isa. . . and by st. paul , a building not made with hands , but eternal in the heavens , of the assurance whereof he speaks confidently : for we know , &c. and this is put without all peradventure . cor. . . for ( saith he ) we know : and therefore in this we sigh earnestly : wherein there is a certainty set down , that in this life we may come to be assured of a future glorious estate to come , ( saith he ) we know . therefore , though alreadie we be come near , and on our way to view this glorious building , not made with hands : yet seeing wee are a prettie distance off it , ( to comfort our selves in our way thither ) let us take a brief survey of this knowledge st. paul so confidently speaks of , what it is . [ for we know : ] in unfolding whereof ( if i be not mistaken ) these four things will discover it . . a description of the qualification and subject wherein this knowledge resides . . how this is known of us . . how we may know that we know what we know . . how to trie the truth of what we know , from that which is but a counterfeit thereof : by help whereof , we may by gods blessing attain to the knowledge here meant . for the first , the subject wherein it resides usually , & qualifleation thereof . there commonly ushers the same a strong conviction , called by our saviour , joh. . . the conviction of the spirit , which there is said to be threefold ; . a convincing of sin . . of righteousness . . of iudgement ; then there is a full way opened unto this knowledge spoken of ( wee know . now for this . gonviction ; we must know , that there is nothing in this world so difficult , then to convince us of these two things , . how wicked we are , and how good god is . , which is the sum of the two first convictions , to convince us of these two things , . how out of measure sinful sin is . how miserably besotted we are with it , in this our depraved nature : in how great danger we are thereby of everlasting damnation : how dangerous it is to retein it : how insupportable the burthen thereof would be , without gods great : mercy to us ; and that the sooner we leave it , is , and will be the better for us . but the second is greater then this , ( for it is an easier matter to throw us down , then to raise us up again being fallen ; the divell will both help to pull us down , and keep us so being dejected , when he sees us a going . ) but to convince us , that notwithstanding all this misery that we are in , that there is an everlasting righteousnesse attainable , freely purchased for us , and given unto us of free gift , by christ who hath redeemed us from death and condemnation , satisfied the fathers justice unto the full , infinitely far in value beyond all the sins of the world , who being the onely be gotten son of god , assumed our flesh , and in that nature hath appeased divine justice ; so as henceforth , whosoever will lay down the weapons of their rebellion , and ensigns of their disobedience , beleeve in him , and sue forth their pardon , living , and being hereafter governed by the laws of his kingdome , like good subjects submitting themselves thereunto , that they should have a pardon of all their sins and inherit eternall life : having freedome to come and drink freely of the water of life . of all which ( and a great deal more ) the spirit convinceth us of : because christ ( our surety ) is at liberty , having paied all our debts , and returned in our nature and flesh into heaven , now set down at the right hand of the father , pleading our cause , and making good there his purchased redemption , by his continuall intercession for us in heaven , putting sweet incense and odors into our prayers , that they may be accepted . but this is not all , for yet a main thing remains , though we be convinced of the forementioned two things ; yet here are the sons of anak to be encountred with , principalities and powers to wrestle against , strong oppositions within and without us , of the world , the flesh , and the divel , concerning our continuance and holding out unto the end , in all these tumults , we are to passe through and war against so many dangerous enemies . here then in the next place , comes that third conviction of the spirit , to convince our best judgements , that our fears are in vain , and that we shall notwithstanding all the rubs in our way , overcome all , and triumph over all , as christ our head hath done for us , so shal we conquer all in him : as it is rom. . nay , that in all these things we are more than conquerours in him who hath loved . us . for the prince of this world is judged : meaning , that as a condemned man hath no power , no sentence , no voice , no freedome , but is limited , bound , and manacled : so is it with the divell , who is judged , chained , and fettered up from hurting us ; and therefore that christ , as he is the author , so he will be the finisher of our faith . heb , . . and that christ will no fail , nor be discouraged , untill he bring forth judgement unto victory ; that is , plant in us such a victorious sanctification in the soul , which shall overcome all adverse powers in its way betwixt us and heaven . this is that third conviction of the spirit , where with the two former , going on in a holy frame of sanctification in newnesse of life , then our souls are soundly seasoned , then are we rightly qualified , to know that which is the second thing propounded : that we may come to know , and he assured of a future glorious estate to come : which knowledge our saviour calleth , life eternall : iohn . . to know god thus revealed in the high perfections of jesus christ , in a practical way ; which we may certainly attain unto ; as it is clear by the whole currant of the scriptures : and those many gratious promises , and many trials of the same interest we have in , set down to examine our selves by , al which were in vain , if no such certainty of our future estate to come were attainable . but to name a few trials onely , passing by the promises , which are so aboundant . ( we know ) by these signs as of having the spirit of christ , or else to be none of his . rom. . . in our not walking after the flesh but after the spirit . rom. . . of our being new creatures . cor. . . of endeavouring to purifie our selves even as he is pure . iohn , . . of having heavenly mounted affections , where christ is at the right hand of the father . colloss. . . of being translated from death to life , becaused we love the brethren , iohn , . of loving one another , v. . by conformity with him in his sufferings . rom. . . of putting on the lord jesus , and making no provision for the flesh to fulfill the lusts thereof . rom. . . of being partakers of the divine nature , in being full of gratious goodnesse , having eschewed that corruption which is in the world through lust : pet. . . whereby , and many other the like trials , whereunto gratious exceeding rick and precious promises are belonging . true ( like god himself ) we may come to know and have assurance of a future glorious estate to come in the heavens , having these and other the like qualifications ( all of them branches of the new creature ) as witnesses of the truth of our sanctification , in our renewed estate , following upon our justification , which ( if in truth ) is inseparably accompanied with sanctification , spreading it self universally through all , all the parts , and powers , and faculties of soul and body , though in every part not totally renewed . and then in the next place . ( we may know that we know ) two ways . by gods spirit witnessing with our spirit , that we are the children of god , rom. . by the immediate testimony of the spirit sometimes by it self alone , not joining with our spirits , or the word . which are both mentioned . iohn , . , . for there are three which bear record in heaven , the father , the son , and the holy ghost , and these three are one : and there are three which bear record on earth , the spirit , the water , and the bloud , and these three agree in one , in discovery whereof , it may a little help us in this great businesse , to distinguish these witnesses , how and when they witnesse . the witnesse of gods spirit , from the witnesse of our spirit upon earth ; and betwixt the immediate witnesse of the spirit ( as it were ) immediately from heaven : from the witnesse of the same spirit , with our spirits , which may help to clear this ( in shew ) intricate discovery , under correction i take . . the witness of our spirit , to be nothing else , but the reflecting testimony or answer of a good conscience in our sincere upright walking according unto the rules prescribed in the word of god , whereof it seems st. paul speaks , act. . . of his keeping a good conscience before god and men , because he looked for a resurrection both of the just and she unjust . and ioh . this whole chapter is nothing else but the witness of his spirit , in his uprightness and sincerity of his obedience throughout the commandements . so david , psal. . . he makes use of the witnesse of his spirit , testifying his obedience and uprightnesse . and so sam. . . he makes use of the witnesse of his spirit this way unto the people , clearing himself from oppression and briberie [ whose oxe or whose asse have i take ? or to whom have i done wrong ? ] and the whole church it selfe is brought in clearing her selfe , though she were beaten down into the den of dragons ( as it were ) and covered with the shadow of death , psal. . . that for all this she had not dealt falsly in the covenant , nor stretched out her hands to looke after a strange god : whereby it seems , that there is a twofold witnesse of our spirit . the witness of our spirit in a calm . the witness thereof in a tempest . the former whereof , is without difficulty and ordinary ; the usuall answer , and reflecting testimony of a good conscience , directed upon all occasions by the rules of the word , when we are not hardly and sore put to it , by grievous trials , of dissertions , damps , intermissions of the spirit , and the like , with sore long and heavy crosses : then our spirits , witnesse goes on in a calm , before it come to sore trials . but when god seems to frown and lowr upon us , the comforts , and our refreshing wonted feelings to decay : when god seems to beat us with the stroaks of an enemy , to fight against us , when he seems covered with a cloud that our prayers should not passe through , and the spirit , with his reports and comforts , with draweth himself for a while ( as ieremy speaketh ) like a wafering man that cannot help in a strange land . then our spirits are hardly put to it , to hold our and make use of the strength of our spirits witness , in those extremities , as that instance of the church named , psal. . which was then in a great storm and yet held out with as great strength : and it seems david was in a great storm , psal. . when yet he communed with his own heart , and his spirit made diligent search , being hardly put to it , to dispute the case of gods goodnesse unto him , ere he come to see his infirmity . and ioh. . there it is shewed what a wonderfull strait his spirit was put to , ere he brake forth , with that wonderfull admirable expression of his redeemer , ver . which instances may serve , to shew the exigents our spirits are many times put to in storms , ere gods spirit come to witnesse with our spirit , that we are the children of god . now when the soul is rightly qualified , having these internall indowments of obedience and sincerity , ( reflexes of a holy conversation ) when it believes in these storms and streights , and upon believing , the heart encounters and closes with the promises , joying in them , & hoping for mercy , for all these storms , and in middest of these exigents , believing one contrary in another , then comes usually ( i say not that it never witnesseth with our spirits , but then which were too high a point for me to meddle in . ) . the witnesse of gods spirit , witnessing with our spirits . to discover his comforts afresh , that things and promises beleeved , are truly so indeed ; that we are the children of god ; that flesh and blood hath not revealed these things unto us , but god by the habitation of his spirit ; that those supernatural endowments , and habits of grace we have attained , as they are from heaven , so they shall at length bring us thither ; and that we shall grow in grace , from grace to grace , and be transformed from glory to glory , by the self-same spirit . cor. . . beautifying dayly gods image in us , who hath wrought the same in us , and that we cannot nor shall ever perish , but hold out unto the end , and at length be raised up with all saints to eternal glory for ever . wherein the spirit elevates and raises the comfort and assurance of the witnesse of our spirit , to a much higher degree of assurance and consolation , making deeper and more lasting assurance , and impressions of our comforts , with additions of new joies , and by his constant revealing unto us , the use and misteries of christs high perfection and actions when he was upon earth ; and now in heaven , interceding for us at the right hand of the father ; he doth thereby ( he dwelling and abiding in us , and we having assented , unto and beleeved the promises ) seal all unto us , with the holy spirit of promise , which is the earnest of our inheritance , untill the redemption of the possession purchased unto the praise of his glory . eph. . . which earnest of necessity must be made good , by his constant and perpetuall assistance of us , dwelling in us , strengthening of us with revelations suitable and seasonable unto all our exigents : in which case , though the spirit dwell in us , witnesse , and have sealed us up , unto this day of redemption , with an indefesible stamp . yet are not his cleer revelations and discoveries always alike in degrees and measure , during then me , for we have many interruptions , dissertions , eclipses of damps , sometimes ( in his retirings for our good ) after which his testimony revives again , with more lasting joys and comforts after his seeming absence and hiding of himself , suffering sometimes our support to be , by the witnesse of our spirit , the water in our sanctification ; the second of the three concurring witnesses upon the earth : and when this water is muddy ( as oh it is too often so ) as we cannot comfort our selves thereby , having our evidence so blotted , that we cannot read it cleerly , or forgotten it , the suffering us to have recourse unto the third witnesse , the blood in justification , which is the most lasting and constant with us , and wonderfull sure , a fountain ever open , running alike clear , pure water of life , never muddie , unlesse we by our ignorance and infidelity , throw mud therein and trouble it . but yet , whether the spirit shine clearly in the soul witnessing , or whether darkly , as he doth many times ; yet having once sealed and set his stamp on us , the print thereof remains sure for ever . of these things at his first possession habitation and entry in the soul , he ever assures and makes impression of . first , that where he is in any measure , he always reigns so , as sin shall have no dominion over us . . that he will not , nor may not by his office ( being sent for , to be our comforter , testifier of christ jesus ; and revealer of , and leader of us in all divine truths ) remove his dwelling finally from us ; though he withdraw his assisting comforts and feelings of his presence when we grieve and vex him ; as friends sometimes withdraw themselves and bar us their presence , upon just discontents given , when yet the constancy of their love is the same , to shine forth as clear , or clearer then ever , in due time , . that as when christ sent him unto us be to our comforter , it was expedient for us , christ ( in his bodily presence ) should return to heaven ( to shew al his work was done , our redemption finished , principalities and powers , hell and death conquered ; as our head in our nature , to take possession thereof for us , to make continual intercession for us at the right hand of the father , and to perfume our weak prayers , offering them up with much sweet odours in the golden censer , upon the golden altar which is before the throne , revel. . , . ) so that it is expedient for us , for him sometimes to seem to make some progress from us , and absent himself ( as it were , ) . to chastise our neglects of him , and grieving of him . . least constancic of his presence should make us ( like the israelites ) loath this heavenly manna . . to enhance and raise the price and valuation of his former presence and comforts , . to set an edge upon our desires for his return . . to inflame our love him the more abundantly at his return , with resolution to hold him faster then ever ; . to grieve him no more as we have done , but to study how to cherish him by all means . . that his fresh renewed joys may far surmount all our sufferings in his absence . and lastly , that we might long and groan to be in heaven , where we shall enjoy for ever the fulnesse of his presence in all ravishing sense of surmounting joys , in the inspection and sight of the beatificall vision for ever . . in his absence , he furnisheth us with variety of arguments , enflamed love and spirituall strength in our endeavours , in wrastling in prayer for his return : then making large increase of our stock of grace , beyond our expectation . isa. . . howsoever , increasing , continuing , and perfecting seasonably ( out of his infinite wisdome ) in all our vicissitudes and exigents , our heavenly race , and guiding us with his counsel in all things , untill he bring us unto glory . all which is , for the witness of gods spirit , witnessing with our spirit ( in the first place ) that we are the children of god . but there is yet further , a second thing . the immediate witnesse of the spirit ( as it were ) from heaven , without the joint testimony and joining of the word , &c. which is a more strange sudden joy comming , and rushing into the soul , with a surmounting contentation of delight , causing in a fuller manner ( as it were ) then within his ordinary witnessing our spirits , that peace of god which passeth all undèrstanding . phil. . . with that joy unspeakable and glorious , pet. . . so that it causeth us as we read of iacob . gen. . . when he heard overcomming reports of iosephs safety , and entertainment he gave , say [ i have enough . ] thus we read of st. augustine in his confessions , that he had felt sometimes such astonishing ravishing joys , that if they should have continued , he knew not what should be added thereto in the life to come ; but there complains , that they lasted not , but vanished away again quickly : for indeed , the old vessels of our frail bodies , were not able to contain such strong new wine , but they would crack : what a case were the disciples in at christ transfiguration ? mark . . . they would have tabernacles built there , they were afraid , and knew not what they said : and cor. . . paul saith , of his rapture into paradice , whether in the body or out of the body he knew not , god he knows . this kind of witnesse and testimony is a sure one , and more then all the testimonies of men and angels : when as david prayes , psal. . . god doth therewith say unto our souls , i am thy salvatian . this is that white stone of acquittance , accompanied with that new name written therein , which no man knoweth save he who hath it , revel. . . and when god doth give unto any this joy , as by the former witness of the spirit with our spirits . he assures us of our salvation and future happy estate to come ; so he doth hereby give unto us ( as it were ) livery and seizing of the everlasting joys of the blessed , and maketh unto us a kind of heaven upon earth ; that as paul was caught into paradise , and heard words unutterable ; so a man in this case feels joy unspeakable . if we consider the matter of this joy , it is certain , no man can take it finally from us . ioh. . . but if we look unto our apprehensions and feeling of the same , with the clear manifestations thereof , it comes and goes , ebbes and flowes , it lost and found ; we rejoyce in the hope of the glory of god ( saith the apostle , ) rom , . . and this hope ( as he afterwards adds ) maketh not ashamed , because the love of god is shed abroad by the holy ghost which is given us . if hope then be an anchor of the soul both sure and stedfast , pitching within the vail , heb. . . if many waters cannot quench love , neither can the flouds drown it , cant. . . it the holy ghost which is given unto us be not a brook ( which may be dryed , ) but a wel of water , springing up unto everlasting life ; then cannot the water of our joy ever finally fail , though many never feel the same in that fulnesse again , as at their first conversion ; and we must acknowledge it to be our own fault ( in not performance of that which god requireth at our hands ) that it ebbes and flowes , comes and goes so often ; because , as it is written , rejoyce evermore , . thes. . . rejoyce alwayes ; againe i say rejoyce . phil. . . yet we labour not as we ought to be thankfull , to maintain this joy , being carelesse and ignorant how to recover the sweet sense thereof again , when in appearance it is diminished , lost , and gone . and thus , not onely ( we know ) and ( may know that we know ) and be assured of the certainty of a future glorious estate to come for ever : but now in he last place . how shall we know that this knowledge is no counterfeit illumination . seeing the divell can transform himself into an angel of light , as pharaos magitians did for a while counterfeit moses true miracles . exod. . . of this i suppose there are three sure trials , . by what goes before it . . by that which accompanieth the same when it enters into the soul with it . . by those impressions this testimony and joy leaves behind it upon the soul . for the first , it is sure that usually long , sore and great afflictions , and sharp trials , usher the same , great sufferings , and after much striving and wrastling , as iacob obtained his new name . gen. . . after he had power with the angel , by wrastling , weeping and prayer , hos. . . . how it comes into the soul ? when it comes into the soul , it comes always in the ways of gods ordinances , he will not shew himself but in his own ways ( otherswise it is not right ) with fasting and prayer , striving and wrastling against sin , meditation , heavenly conference and the like . or it may come in the consideration of the great works of god , as when david saith , psal. . . when i behold thy heavens , even the works of thy fingers , the moon and the stars , which thou hast ordianed : what is man say i , &c. so this sudden joy and testimony , may come into the soul also by good conferences , as to the disciples travelling to emaus , when their hearts burned , when christ entred into conference with them , luke , . . so this joy may enter into the soul in some such meditations and conferences , dwelling upon the excellency of heavenly things compared with earthly . or , when as it fell out with daniel , that whilest he was a fasting and praying , confessing his own sins and the sins of his people , then the man gabriel ( whom before he had seen in the similitude of a man , chap. . . ) came and touched him , reporting how that his prayer was heard , that at the beginning thereof the commandment came forth , and ( saith he ) i am come to shew thee that thou art greatly beloved . dan. . . howsoever certain it is , that it alwayes comes with the performance of holy duties , in gods ways . . by what impressions , it leaves behind upon the soul . extraordinary favors from god in the sense of the sweet feelings and ravishings thereof ( intimating gods love by immediate reports of the spirit ) still leaves behind them great impressions of humility , as ierem. . . he sheweth the effect of gods wonderfull favours shewed unto them , and they shall fear and tremble for all the goodnesse , and for all the wealth that i shew unto this city . o , saith isaiah , when he had seen the lord upon his throne : woe is me , for i am unclean , &c. for mine eyes have seen the king the lord of hosts , isa. . . and when god ( according unto iobs wish ) drew near to confer with him : then he could say , i have heard of thee by the hearing of the ear , but now mine eyes seeth thee , wherefore i abhor my self , and repent in dust and ashes , job . . this is the first , that humility imprints and leaves upon the soul . the second is , thankfulnesse , these two accompany one another : i am lesse then the least of all mercies saith david ; and psal. . . what shall i render unto the lord for all his benefits towards me ? as though there were not enough to render ) i will take the cup of salvation and call upon the name of the lord , even now in the presence of all his people . and thus not onely the spirit witnesseth with our spirits , that we are the children of god : but also is pleased now and then to shew himself with more immediate stronger ravishing joies , and testimonies of gods favour , ( as it were ) immediately from heaven , ravishing the soul , and giving it here some taste ( in an extraordinary manner ) of its future eternall joies , so much as mortality is capable of , whereof some of the saints have most experience at their first conversion in such a taste and measure , as perhaps they never attain in all their life , or seldome the like again in degree . and yet , as the sun in heaven , ( though sometimes it hath flashes of extraordinary brightnesse , heat , and shining ) when it doth not alwaies shine alike in brightnesse , during the clouding damps , and eclipses thereof , is still the same , and lightens the whole world with its height though it do not shine forth with its glorious beams ) being the same in it self , successively never leaving us , without some light : so the spirits residence in the renewed soul , is still the same in himself and us , though he shine not forth in our night seasons , alwaies alike with his beams upon us , for our comfort ; yet the light thereof shed abroad , in the whole parts and powers of the soul , still enlightens and upholds the life of grace in us in its life and being : shining out brightly upon us again , with its comfortable beams , when the storms , tempests , and mists are gone , which occasioned these clouds and damps : and when we are so weaned from sense and feelings , that we are contented to live by faith , and to wait the lords leisure for his extraordinary favours ( for then we are best fitted to receive extraordinary favours and mercies from god , when we are contented to sit down saint-like at his feet , and to be contented of his allowance whatsoever , deut. . . so that his constant residence with the saints , is ever ( one way or other ) firm and perpetuall according unto christs promise , never leaving them comfortlesse altogether , manifesting and revealing himself unto them in all their exigents , according unto his infinite wisedome for their good : making all things work for the best unto them , rom. . . and all his works ( in his dissertions ebbings and flowings , returns , manifestations , ) witnessing lesse and more , darkly or more clearly , alone or with our spirits , making all beautifull in time , when all the ends of our crosses shall meet together , eccles. . . bringing meat from our eaters , and strength from our strongest crosses , bringing his marvellous light out of our darknesse , and separating the light from the darknesse , as at the creation , gen. . . so in this new creation , which he is a perfecting like the morning light , that it may shine more and more untill the perfect day , prov. . . so at his good pleasure and at our need bringing all our comforts unto our remembrance . iohn , . . yea and inhansing and raising the estimation , taste , and price of them daily in his flesh and new revelations for our joy and comfort . cor. . . all which things are wrought by one and the self-same spirit ( as paul speaks ) distributing to every man severally as he will , cor. . and guiding them with his counsel , until he bring them unto glory . psal. . and thus not onely ( we know ) and ( know that we know ) that this knowledg of our assurance of a better life to come is not counterfeit , by gods spirit witnessing with our spirits , that we are the children of god : sometimes in a more high lofty and rare immediate strain of ravishing joy by himself ( as it were ) from heaven : and alwaies ( when he pleaseth to join with the witnesse of our spirits , sometimes again in a sweet , more often and lasting manner unto the end . the difference being , that the former is a more strong and vehement ravishing joy , comming and felt rarely upon extraordinary occasions and hard trials , making short abode with us ; at the time , heavens feasting days of extraordinary favours . the other by turns ; in some divers degrees and measures , sweet , more temperate , very sure , and holding out with us oftner in those his reports and manifestations unto the end : so ballancing the excessive vehemency and measure of the former , in its more mild lasting continuance in the latter . and thus at length by the assistance of this blessed spirit , we are drawing near to view this matchlesse building , not made with hands , but eternal in the heavens . but o! who is sufficient for these things ? what tongue of men or angels can shew forth the same ? wherefore , o thou great architect of wonder ; who thunderest with thy voice , and canst do mighty things which we know not : who hath made the earth by thy power , established the world by thy wisedome , and stretched out the heavens by thy discretion , who measurest the waters by thy fist , who hast comprehended the dust of the earth in a measure , weighed the mountains in a weight , and the hills in a ballance , who canst make weight to the winds , and weigh the waters by measure . thou before whom all nations are as nothing , and lesse then nothing and vanity , before whom the mountains tremble and the hills melt , at whose sight the world is burned up , and all that is therein . o thou who stretchest out the heavens like a curtain , like a molten looking glasse , and hath spread them out as tents to dwell in who hast commanded all their armies , counting the stars , and calling all the hosts of them by their names , who leadeth the blind by a way that they have not known , making darknesse light before them . o do thou take us by the hand , and lead us along unto this heavenly building of thine , making darknesse light before us , who are ignorant how to pass along in these heavenly labyrinths ; & pave us a passage in this unpaved way , opening our eyes and apprehensions to see and understand some of the wonderful things contained therein . we know , that in the day of our flesh , all that we can have of thee , and of this building , is but a tast of thy gratious goodnesse , and that eye hath not seen , ear heard , & that it cānot enter into mans heart , what thou hast done for them that love thee , and fear before thee ( even before the sons of men ) much more in heaven . but seeing thy spirit fearcheth all things , even the deep things of thee our god , who knowest the course , with the height , and breadth , and depth , and length of heaven and earth , and canst set the rule thereof on the earth , and canst by him reveal unto us , what it pleaseth thee to make known of these unknown wonderfull things . o let thy good spirit guide and lead us along into this land of the living , this heavenly building of thine , and guide us from room to room , joy to joy , glory to glory , astonishment to astonishment thereof , in some ravishing astonishing way , as our hearts may ever thereafter , be taken up vvith delight admiration , and vvonder : so as the svveet tasts , ravishments , joies , raptures , and glory thereof ( though vve vvander upon earch into the vvildernesse of this vvorld ) may make us remove to dvvell in heaven , vvith heavenly conversation and affections more then ever . o discover somevvhat of the excellency thereof unto us , and suffer us , if it be thy good pleasure ) to peep a little into the eternity thereof , vvhich may make us groan earnestly for the full manifestation of the same , vvith a discovery of all those considerations , which may bring and lead us aloft ; unto this high high and lofty place of eternity , to dwell with thee for ever . but now ( in the first place ) let us come to view . the excellency of this building in general . in five particulars . . in that it is said , to be a building prepared : as here when princes and noblemen intend magnificent entertainment , though they have divers houses of note , yet they have one mansion house above all the rest , which they furnish and prepare for entertaining of their choice , and chief respected beloved friends , as nebuchadnezzar , dan. . . of his pallace , is not this great babel , which i have built for the house of the kingdome , by the might of my power , and the honour of my majesty . so god to shew forth to the saints the glory and magnificence of his power , hath prepared this magnifique building , to entertain them for ever , wherein he hath shewed the strength , power , and invention , to make it suitable to the builders eminency , most magnifique and excellent , which must the more excell above all other structures and buildings , which ever were or can be imagined , as the master builder thereof is beyond all others , in art , skill , riches , invention , and power . and then secondly , the excellency hereof is shewed by the unvaluable price of that purchase that was paid for it ; such a ransome , as nothing else could purchase it , but the bloud of the eternal son of god , yea , more than heaven it self . it was thought a wonder , and a great matter , whereat israel was sore grieved , when the king of moab sacrificed his , the king of edoms eldest son , for a burnt offering in his distresse , kin. . . amos. . . but oh ! here is more cause of admiration , that god should become man , suffer and die , incarnate in our nature , & be sacrified for our sins upon the crosse , that ignominious and cursed death , and al by the appointment and dererminate counsell of god . and therefore the apostle may wel come . iohn . ● . with his admiration , behold what love the father hath given us , that we should be called the sons of god ; no love like unto this , which is further set forth by an unexpressible expression . iohn . . for god so loved the world , that he hath given his onely begotten son , & that whosorver heleeveth in him shall not perish , but have everlasting life . thirdly the excellency thereof appears in this : that here shall be , the fulnesse extent and accomplishment of all the rich , and exceeding precious promises ; for here we have many great and rich promises made , the extent whereof in their promised fulnesse ) are not fulfilled in this life , what then ? shall they be in vain ? oh no ; they must be fulfilled either here or in heaven : for no word of god proceeding out of his mouth , must return again , untill it have performed that for which it was sent . isa. . . here then must needs be an excellent place , where the full extent and accomplishment of all promises ( as they came from heaven ) shall all in a concurrence meet and fully be accomplished unto us , in the largenesse of their extent whatsoever . again , this is such a building , wherein we shall fully fill up all the powers and faculties of the soul , and satisfie the same unto the height of contentment ; for here , we cannot satisfie any one faculty of the soul , but it hath emptinesse , and some further desire : the eye is not satisfied with seeing , nor the ear filled with hearing , eccles. . . nor is the heart , with injoying , but that it hath further inlargements . but there the whole soul , and all the powers and faculties thereof , shall be filled with a satisfactory contentation . not like that enforced upon us in this life ( wherein in afflictions and crosses we look up unto god ) and sit down under the same i● patience , because god ( we know ) will have it so , therefore submitting our selves unto his good pleasure in all things . ) but with a high joyfull free contentation , satisfactory to fill up the utmost of all the powers and faculties of the soul , so as it shall be impossible to have a thought beyond it . and further , in this glorious building , the soul shall not onely be satisfied , unto the extent of all satisfactory fulnesse : but , it shall be also satisfied to wonder and admiration , at the surpassing excellencies thereof : as it is said , . thes. . . of christ , that he shall come to be glorified in his saints , and to be made marvellous in all them that believe ; marvellous indeed , for then we shall see marvells beyond admiration , and beyond the disciples who wondered at the goodly stones of the materiall temples , a type hereof . but yet more distinctly to describe this glorious building , we must instance them in divers particulars . . in the titles given unto it . christ calleth it . john , . . his fathers house . travellers in hot countries , have tents and tabernacles , to rest in for a while , where they stay nor long ; but here is a mansion house , an abiding and resting place , and therefore now we may well be bidden to arise to go hence : for here is not our resting place , untill we come unto this mansion house , our fathers house ; where we must needs expect all the free kindnesses whatsoeuer , and to receive them abundantly : for , he who spared not his own son , but gave him for us all to death , how shall he not with him give us all things also ? rom. . . and then again it is called a city in opposition to our earthly tabernacle , which is the reason rendred . herbr . . , . why abraham was so willing to dwell in tents : for he looked for a city , which had a foundation , whose builder and maker is god . so it is heb. . . that here , we have no continuing city , but we look for one to come , and as in a city , there are gathered together , the confluence and riches of all the good things in the country round about it , besides that it is a setled resting place , ( not like tents and tabernacles , flecting up and down , here to day , and away to morrow . ) so in heaven , the city of the living god , the celestiall ierusalem , there must needs be the abundance of all heavens surmounting excellencies . and lastly , it is called ( heaven ) as a house of the most rare and admirable structure , made by god himself , ( without hands ) wherein we may cōceive , if these inferior visible heavens in our view ( adorned with such varieties of unconceivable beauties ) so amaze our spirits ; and the fearfull and wonderfull making of our earthly houses , so transport ( as david confesseth of his fearfull and wonderful making : how much more admirable is this rare building , mansion , and resting place of the almighty ? all things being so much the more excellent , as god sheweth himself to be a immediate agent & actor therin . . the scituation thereof . for lo , lo how it stands ( as it is said ) of gods mountain ( the church ) exalted above the hills . isa. . . and above the tops of the mountains , yea as though mountains were set above mountains of the top of one another ; yet this high and lofty place is far above all the heaven of heavens , above all storms and tempests , and vexations whatsoever , so high and safe , as no thief can come to dig through and steal , and where our treasures may safely lie , in the highest elevation that may be scituate ; not amongst briars and thorn , as our houses are ; or amongst strangers and oppressors , but where we shall be most beloved and welcome , amongst all our friends and kindred , where christs is with all the saints and angels . this shall be heaven to be with christ wheresoever he is ; to follow the lamb wheresoever he goeth : father , i will that those whom thou hast given me be with me where i am , that they may behold my glory , iohn . . and so , to be ever with the lord , thes. . . then also the praise of a building is , to be scituate in a pleasant , not in an unpleasant dirty place , as those cities were which solomon gave to hiram king of tyrus , king. . . ( which he therefore refused ) but this building is placed where pleasures abound for evermore ; called psal. . . the rivers of his pleasures , far before the rivers of that earthly paradise , which had but one tree of life , guarded with cherubims and a flaming sword , watered with four rivers running through it , whereof whosoever drunk might thirst again ; but , here there runneth along a pure river of water of life , of which whosoever tasteth and drinketh , shall never thirst again , but be in them a well of water springing up unto everlasting life , with a tree of life growing on each side thereof , guarded with no flaming sword , or affrighting cherubim ; but free to enjoy the full vertue thereof , to live for ever . and then again , in our houses we love to have our buildings with excellent lights ( which is a commendation to them ; ) but in heaven , in this buildings , this commodity shal be in the perfection thereof , col. . . called the inheritance of the saints in light ; out of all morral , artificial , and natural darkness , even the sun it self being darknesse , compared with the light thereof : always light , and light all over , lightened by christ the lambe , who is the light thereof ; not like the sun , which lightens but a part of the world , and leaves the other dark ; but light all over , and nothing but light : no light like unto this , always and ever light , and many times lighter than that of the sun , mentioned isaiah . . which is said , should [ be like the light of seven dayes , when the lord bindeth up the breach of his people , and healeth the stroake of their wound . the next consideration is , the materials , form , or matter of this building . it is immaterial , not made of stone , or marble , or any such like substance , a building not made with hands : far surpassing all other buildings , as god is the most cunning master builder ; we know not what it is , but it is set forth unto us , revel. . in the highest expressions of all things which with us are accounted excellent , as gold , pearl , diamonds , with all other pretious stones whatsoever , and the pavement of gold , as a shining glass . whereby the holy-ghost would have us inlarge and stretch forth our meditations unto the furthest extent of comprehension , by things within the compasse of our reach , to meditate upon things incomprehensible : that by all things which are pure and pretious , excellent , durable , attractive , and admirable , we might be in love with , and long after things far above all expression of men and angels . another thing is . . the capacity and extent of this building . for it is large and hath room enough for all , as christ speaketh iohn . . . in my fathers house are many dwelling places , wherein none shall be straitned , as it was with abraham and lot , whom the land could not bear , because of their substance . gen. . . and betwixt isaac and abimelech . gen . who were therefore forced to divide and part dwellings : but in heaven is largenesse and room enough for all : not like tophet . isa. . . which by the prophet is said to be , a place , deep and large ; not for any refreshing , but for the torments and misery therein , but none for conveniencie and comfort ; where , for all this largenesse , they shall be so straitned , as if there were but room for one onely , whereas in heaven , there shall be such largenesse of room , as though heaven were but for one onely , there shall be such room for all . and then we have to confider . . the furniture of this building . for in our houses here , usually the glory of them is , the riches of their adorning inwardly ( in heaven is expressed there to be lasting and enduring for ever , all the furniture thereof ) whereas ours are transitory , and subject either to corruption and vanishing , or both ; where theeves may dig through and steal . mat. . . and therefore the saints are said to have indured joyfully the spoiling of their goods , because they had in heaven a better and more induring substance . heb. . . and cor. . . he would have us to use this world , as though we used it not , because the fashion of stage play thereof passeth way . but the riches of this building are such , as shall endure for ever , where no worm can come to eat or consume the furniture thereof , which we know not till we see it , but it is expressed by crowns , treasures , whiterobes , and the like , all understood which may be infinitely comprehended thereby , when we enjoy the same . the next is to look upon , . the company we shall enjoy there . ill company-torments our spirits much ; solomon says , that it is better to dwell on the house top , than with a contentious woman in a large house . and david ( a holy man ) was weary of dwelling in meshec , and having his habitation in the tents of kedar . and in sodome , their unjust conversation did vex lots righteous soul . and ier. . . he wishes for a cottage of wayfaring men in the wilderness , that he might leave his people , being all adulterers and rebels , rather than to live in such ill company but here in heaven , the excellency of the company far exceeds the building : the presence of god himselfe in our fathers house , of christ and the holy ghost in trinity , not enjoying them as here , onely in our assistance of the spirit , but then an hundred times more clearly than now : they shall dwell with us , and we shall have full and clear immediate communion with them ; and so with all the holy angels , who here are said to be ministring spirits unti us , heb. . ( a very great favour ) but then we shall see much more clearly into their nature and excellency , and know much better what they are , and have done for us . and so to have society with the saints , the family of heaven , all of one nature , will , affection , mind , desire , aim , and endeavour ; without any crossnes , burthen , or distemper to one another , as here . though as it is said , ezek. . . we dwell here amongst rebels , thorns and scorpions , yet there shall be no such annoyance , where of all things that offend , shall none trouble . there shall be no goats in that fold ; no no scorpions to bite , no thorns and briars in our sides to prick , no mockers , slanderers or backbiters , no tares or darnel or chaffe among that wheat , no offensive or unclean thing can , or shall enter there : all shall be pure and holy . another consideration is , . our employment there . this also sets forth the excellencie of this building : we shall not be idle there ; for even in the estate of innocency , adam was set and appointed to dress and trim paradise . the soul it self is not capable of rest , but must have some employment . and though it be said rev. . that the dead are fully blessed , because they rest from their labours , ( which is onely meant of their irksome toyling upon earth ) and is not said to bar us from an imployment in heaven , suitable unto that estate we shall enjoy there . for of those described , revel. . , . who had made their long robes white in the blood of the lamb , ( having gone through many tribulations ) it is said , that [ therefore they are in the presence of the throne of god , and serve him day and night in his temple , and he that sitteth on the throne will dwell among them . ] so that as here , it is our duty to serve god continually , so there , it shall be our honour , reward , and delight ( when all other relations & services shal have an end ) to be perpetual spectators & actors of so much ravishing excellency , all which service shall be done and continued with much freedome and joy , and without any pain or wearinesse unto us , because as in the lord jehovah , there is everlasting strength ; so we shall from him receive everlasting strength , and perpetual refreshing from him , so as we shal never be weary of our imployment , but it shall be our delight & joy to serve and praise god for ever . for , though he hath no need of our service , yet we shall thus be perpetually honored & delighted by it . it shal be our ravishing delightful imployment to serve god in christ continually . the last main consideration of this building which is a great one . . the possession and enjoying . for , this makes up the pitch of all our blessednesse ( not the possession onely ) but the comfortable enjoying of what we do possesse , in a joyfull manner . for in the middest of riches , and abundant outward things , yet a man possessed of them may live in want , having no comfortable possession of them , or quiet enjoying of them : as it is one thing to live , & another thing to live joyfully , and as a man may be old , and yet not said to have lived long , when he hath not injoyed his life comfortably . so it is here , in all which hath been said of this building , if we injoyed not what we possessed and that fully , there were no blessednesse in it . this is the crown of all to injoy what we possesse . but there , in a speciall manner , we shall enjoy the presence of god in christ , with the holy ghost , being present to our sight and understanding , fully and clearly unto all eternity . on earth , the saints have no communion or fellowship with the trinity , god in christ and his blessed spirit , but what is joined with distractions and interruptions of their comforts and feelings , having times of dissertions , and withdrawing of their comforts . but it shall not be so in heaven , where , we shall have a full ravishing intelectual understanding of the blessed trinity ; as it is wicked mens misery to he without god in the world , who know , and can speak many good things , but have no true taste and inioyment of the same , wanting the heavenly influence and comforts thereof : and as in this life it is a godly mans affliction , to want gods presence , being scanted in his favours , so there ( on the contrary ) it shall be our everlasting blessednesse that we shall fully see and enjoy , with all the whole powers and might of the soul , with an actual intellectual full sight , the fulnesse of god in fruition of the beatifical vision for ever . as it is john , . . dearly beloved now are we the sons of god , but yet it is not made manifest , what we shall be , and , we know that when be shall be made manifest , we shall be like him , for we shall see him as he is . it is true indeed , that god the father is invisible , that no man hath seen god at any time , and that he cannot be seen , no not with our eyes glorified ; but we shall have a full clear distinct sight and understanding of the fulnesse of god in the beatificall vision , in christ jesus , who is said to be the ●uage of the invisible god in whom dwelleth all the fulnesse of the godhead bodily , and in whom the fathers pleasure was , that all fulnesse should dwell : colos. . . . and . . a clear understanding of god in christ , with the fulnesse of an intelectual knowledge , that we shall ( as it were ) be pitched and rolled upon the continual intuition of the satisfactory fulnesse of that our knowledge and enjoying of that beatifical vision for ever . which it seemeth is that which the apostle aimeth at . cor. . . and when al things shal be subdued then shal the sun himself also be subject , unto him , who did subdue al things under him that god may be all in all . so resigning his mediatorship , to live as an heir with us in one body , in the beholding of this infinite ravishing astonishing glory of the fulness of god ( the loadstone of heaven ) which shall fasten and draw the eys of this whole great body upon it , as we see put irō in the fire , & within a while it shews not iron , but red all fire , being defused through the same . so the love of god , and those glorious influences of heavenly rays comming from him , shall set the whole soul so a fire with the love of god , as it shall shew all love to him , with suitable returns of what continually floweth from him , reflecting upon us . as the ocean ( out of its fulnesse ) filleth and floweth into the rivers : which continually return of that fulnesse back again into the ocean , so shall it be continually betwixt god and us . and to fill up the fulnesse of this blessed injoyment , there shall be withal a ful report made unto the soul , that all this joy and blessednesse shal be so for ever without any end . it were else a dimunition of this fulness of joy , and enjoyment thereof , if therewith there should not be a report made unto the soul and assurance of the endless continuance of the same for ever , in that same degree of fulness and ravishing joy . but this is not all , we have not yet done , for this discovery of heavens blessednesse , in that excellent estate to come , yet summoneth us ere we passe from thence : to consider of five particulars more , for now having touched the handles of this door , my pen must yet drop down myrrh , and my fingers pure myrrh for a while . first , in this life , we know , understand and see many things , we cannot enjoy , attain , or reach unto : neither can we see , enjoy or possess any thing , but we may have a thought , desire , wish , or reach beyond it to wish for more beyond any thing which may be attained in this life : and still multiply our thoughts as may numbers , for we cannot think of so high a number , but there may be an addition unto it , above it . a man may see much , but still there is somewhat beyond his sight that he cannot see : neither can he injoy or possesse all he seeth . but in heaven , the soul shall have that which shall fill the understanding , and all the powers and faculties of the soul to the outmost , with that clearnesse and fulnesse of unerstanding , that it shall possesse all it seeth , and injoy all in that fulnesse , that it shall not be able to have , a thought , wish or , desire beyond that it seeth , enjoyeth , possesseth , and apprehendeth , without admission of any addition whatsoever : even from that one end and coast of heaven to the other , as the lord said to ioshua of canaans possession , josh. . . and secondly our actions in this life are all performed with some labour and wearinesse , all things are full of labour man cannot utter it . eccles. all the works that are done under the sun , are vanity and vexation of spirit , there is care its getting , care in enjoying and keeping , and sorrow in parting with them . but in heaven all our actions shall be performed with freedome and ease , without any wearinesse , as we see the sun shineth freely upon us ; and without wearinesse : yea there is labour and some toil in our be stactions meditation and prayer , some wrastling and striving therein , but in heaven all shall be done freely with ease , and without any care or wearinesse . thirdly , in this life we injoy many temporal and spiritual blessings are not truly sensible of , apprehending the full use of them , as of our health life , liberty , maintenance , besides many spiritual mercies we are encompassed with about : and so not understanding them , we have not a full enjoying of the comfort of them , and so fall short of being thankfull for them . but in heaven we shall see fully and clearly , into , round about , and through all our mercies , having a ful under standing and comfort of all if comfort be not to mean an expression for our estate in heaven , where shall be nothing to interrupt , lessen , or make an addition unto that blessed estate ; where in we shall be above all cōforts , enjoying the god and fountain of all comfort and consolation ) when also shall be effected that prayer of the apostle : that being rooted and grounded in love , we shall understand , and be able to comprehend with all saints , what is the breadth , and length , and depth and height , and the love of christ , which passeth knowledge , that we might be filled with all the fulness of god . ephes. . . understanding the mystery of that knowledge which from the beginning of the world hath been hid in god , and the riches of this glorious inheritance among the saints . ephes. . then we shall see into and know all this , and the utmost reach of all our mercies distinctly and have an everlasting insight into them all . and more fourthly , here we hope , or , and have great expectation of many things , having excellent and strong conceits of them , al which when we possesse and injoy , they answer not our hopes , and prove far under our expectation , giving us no suitable contentation : but in heaven we shal find al things far beyond , and surmounting al our thoughts , wishes , hopes , expectations , and imaginations : that like as the queen of sheba , when she saw how far solomons royalty and magnificence exceeded the report thereof , that half thereof had not been told : much more shall we find it so in heaven , where al things shal far surmount that , which now here we can imagine or think of , for if eye hath not seen , ear heard , neither hath it come into mans heart , what things god hath prepared for them that love him in this life , cor. . , a taste whereof if they be known unto us by revelation of the spirit in this life , how much more fully shall all be revealed in the strength of their excellency in the life to come : when he who doth for us here abundantly above al that we are able to think or speak ; shall much more make heavenly things be and appear so in the life to come . fifthly , all those mercies and comforts we do injoy here , they are but successively and by peecemeal injoyed , one after another . but in heaven we shall have the full sight , clear injoying and possession of all our mercies at once , which shall superabundantly fill up the measure of our joys , when all shall appear at once unto us , never having any thing more present themselves successively by pieces unto us : but a full clear understanding of all at once : all which put together and thought of , may well encourage and hearten us to look joyfully on the other side of death , unto this building given of god not made with hands what excellency may there be in this , were not the heavens and earth we enjoy and see also made without hands ? yes , but , this expression adds wonderfully unto the excellency of this building : distinguishing it to be far before all the rest , as being not made with hands : this earth and heavens we enjoy being but as the work of man compared with the exceeding excellency and glory of this heaven of heavens . the strange master-peece of god not made with hands , the curious magnificent pallace of all his most royal entertainments : a strange building ( as was said of melchizedec ) without father , without mother without any known beginning or ending . such a place also , wherein all our mercies are conveyed by god himself , unto us without hands for ever . and thus by assistance of gods blessed spirit , we are at length come to peep into the perpetuity and eternity of this building . eternal in the heavens , what eternal , and eternal in the heavens ! an hour in heaven were more then eternity upon earth , o saith david a day in thy court is better then a thousand every where , i had rather be a door-keeper in the house of my god , then dwell in the tabernacles of wickednesse , psal. . . now , eternity is that which shall endure for ever : that is , shall never have an end . and then it shall never have any intermission , nor period , pause , eclipse , or any cloud to overshadow it : as in this world , in all our most excellent injoyments we have , as solomon saith , eccles. . . here we have still , this set over against that , that here we might find nothing after us . but there , in heaven it is not so , all things shall be after us , and after us without any overshadowing , cloud , or intermission whatsoever , and an estate without any end : which thus extendeth it self , that though we may out live our estates , yet there we cannot outlive our happinesse . eternity being . a pure continued act that cannot end . . an universal act of all the powers of the soul at one time : this no man upon earth can act , with all the powers of the soul at once , but still there must be a cessation of one or other power thereof , when the other acts , but there all shall act at once , without intermission of any one faculty or power of the soul . and lastly , for the degree , it shall be ever the same , and shall admit of no discent , of the least degree thereof , no ebb or dimunition at all here we injoy not our best comforts still in the same degree , we have vicissitudes of ebbing and flowing , sometimes sad , and sometimes mad for laughter ; we dance and leap like the creple healed , acts . and by and by we are quiet again . and even our best joyes of the spirit have their ebbings and flowings : at our first conversion and after , they are not the same in degrees , but have their eclipses and sunshines ; much adoe we have to tune our hearts and spirits for meditation and prayer , and much more ado to keep them in compasse being tuned ; we rejoyce and are sad again ; we have feeling , and anon again , ere long we complain for want thereof . but in heaven , our joys stand still in the same height and degree eternally for ever ; for , look what height of tast , sense , joy , delight , or ravishment we have and feel at first , ( after the extent of many millions of years that we have been in heaven ) it shall ever be at the same height and degree of fulness , without any descent or ebbe . this manna shall never be loathed , but be eternally the same , in all full sensible contentment of degree for ever , so as we shall tast eternity every moment . and that this is so of necessity , that no other estate can fit the saints but an eternal estate . it is clear by divers reasons , first in regard of god . and then secondly , of the saints themselves . first , in regard of god , . because of the end of the creation , that all things were made for his glory , and he must be eternally glorified by us in heaven ; therefore he must confer upon us an eternal suitable estate , enabling us to give him glory for all eternity . one cannot here glorifie god , but as he receives from him glory to return unto him : and therefore we glorifie him here , because we first receive glory from him ; as the returns of waters to the sea , are suitable unto those flouds which they receive from it : therefore our estate in this heavenly building must of necessity be an eternal estate , to fit and enable us to give him eternal glory . and secondly , in regard that no other estate suits with the promises made unto us , but an eternal estate , agreeing unto the promises of eternity . we do in this life , and shall in that to come , receive nothing but by vertue of some word of god past in promises made unto us , as iohn . . it is said , and this is the promise which he hath promised us , even eternal life in whom we are , who is true , even iesus christ , the true god , and eternal life , iohn . . now , all the exceeding rich and precious promises being made for eternity , and god being truth it self , whatsoever he hath promised must of necessity come to passe , and so our estate in this house be for eternity : otherwise , whatsoever should cōe short of eternity , should come so far short of the promises , which is impossible . the next is , thirdly , from the love of god which is everlasting : for a small moment have i forsaken thee , but with great mercies will i gather thee : in a little wrath i hid my face from thee for a moment , but with everlasting kindnesse will i have mercy on thee , saith the lord thy redeemer , isa. . . if gods love then be eternal , that estate which he bestows upon his people must be perpetual and eternal . for god is goodnesse it self , & whatsoever he doth is good , even in wrath remēbring mercy , all he doth being for our good , as it is , isa. . . this being all the fruit , even the taking away of our sin , which is the fruit of all his doings and our sufferings , to make us partakers of his holinesse , yea as david confesseth all his works through out whole life time , are nothing else but mercy and truth , saith he , through all my life thy favour is ; and this is a prime act of divine love , where once it loves , to love for ever , john , . . so that the eternity fo his love , is like unto himself . and . our estate there must needs be eternall , in regard of the infinite invaluable price whereby it was purchased : otherwise , it should not answer the price , and god should not render us according unto it , and so be unjust . for , he was exact in his justice to have satisfaction for sin to the utmost . and therefore , to suit his justice , he must needs be just to give unto us an eternall estate , according to the price paied , & accoring to our capacity . so he , as it is , heb. . . having offered up himself through the eternal spirit , gives unto us an estate suitable his ever-lasting righteousnesse : and so our estate in heaven by his purchase , must be suitable unto it , an eternall inheritance . and so also , in regard of the saints of our condition , our estate there , must needs be eternal ; for divers respects . . considering , that the constitution of the saints is a glorious condition , and therefore must needs have an estate of satisfaction . now if a man in that estate might see the end thereof or beyond it , it were not satisfactory for the soul . other creatures have no capacity beyond their present estate , and therefore are satisfied therewith . but it is not so with man , who hath a reach beyond all he possesseth , or can see , even to eternity : it being impossible to satisfie an eternal constitution with finite things . therefore we must have an eternal estate , god having stamped upon the soul an impression to look after that onely which is eternal and infinite : therefore being now in a finite creature , it must look for an eternal estate hereafter ( at its departure hence ) which is [ eternal in the heavens . ] again , secondly , as it is a new creature , there is a principle in the soul to be contented with nothing but eternity ; and therefore , according unto this spirituall eternal principle , it thirsteth after , and must have an eternal estate . for , as its original is not of corruptible seed , but of incorruptible , by the word of god , who liveth and abideth for ever , pet. . . so must we needs have an eternal estate suitable . and lastly , in regard that the saints hopes are eternal , and so nothing else save eternity can answer the same , seeing they are begotten again [ to a lively hope , out of gods abundant mercy ] by the resurrection of jesus christ from the dead ; [ to an inheritance immortal and undefiled , that fadeth not away , reserved in heaven for them ] pet. . , . seeing then in this life , it is a grievous thing to be disappointed of our hopes ( which the saints pray against ) but would much more be so in heaven , seeing here we have no continuing city , but wee looke for one to come . therefore our expectation being strongly upon that inheritance to come , and the hope deferred ( as solomon saith ) being the fainting of the heart ; if our desires and hopes should misse of this tree of life in eternity , wee should be sick in heaven , which is impossible : and therefore our estate there must of necessity be an eternal estate , suitable to our lively hopes . now this meditation of eternity , where it fastens upon the soul , works great matters into it . the meditation ( i say ) of our change , and eternal glorious estate to come for eternity : it works , stamps , and makes strange impressions of wonderfull matters upon the soul , as . a willingnesse to put off our earthly house for that eternal in the heavens : for , [ such are supposed to have eternal life already abiding in them , ] john . . which no murtherer or such like can have , and may know that they have eternal life , which is in christ their head , who is true , and the true god eternal life , john . . they have a spring of eternal life abiding in them , a well of water of life , springing up unto everlasting life ; not contented with this world , but having hearts more in heaven then on earth . . then again it makes us do all earthly things with a subordination to this eternal estate , so as all things may further , and nothing may wrong or hinder it , and so to improve our time , unto the utmost advantages , which may further the same contrary unto wicked men , who are the most abusers and prodigall of time , not following their rule . ephes. . . to redeem the time . but the saints on the other side , as they improve their time so they desire to do all things exactly with subordination unto heavenly things ( especially heavenly things more immediately ushering eternity . ) whereunto as all their thoughts and meditations bend , so do they tend towards eternity in all things , because , in all their actions , they have a design upon eternity , doing all things as though they were to answer all at the last day , when yet they know , that their sins before that time , are done away and covered , jerem. . . micah , . . and this meditation of death , and eternity of heaven after the same , it maketh us also abundant in the work of the lord , knowing that our labour shall not be in vain in the lord : and makes us work through all difficulties unto this eternall estate , doing all things unto that end , not drawing back or indenting with god . for , seeing it knoweth , that there is no determination-of this estate , it makes ( what it cā ) a suitable endeavor of eternity upon earth , to work in all things toward the same . and yet more ( it filleth the soul ful of honourable thoughts not to be contented to sit down any more doting upon these earthly things on this side of eternity ] as we have formerly done , setting our eyes upon that which is vanity and vexation of spirit , nothing , yea lesse then nothing , compared with eterninity . for here as david speaketh psal. . . we may see an end of all perfection and earthly glory whatsoever in this life . but of this heavenly perfection , as there is no , so we can see no end thereof . and this meditation of death , and eternity following after it , makes this impression upon the soul also ( as is usuall in disputations ) to state the grand businesse of heaven and earth aright , to weigh all things in the ballance of the sanctuary , wherein they are found light , nothing yea lesse then nothing compared , with this eternity of heavenly glory to be revealed : and so to look for , or expect no great matters , where they are not to be found , but to use this world , and all things therein as though we used them not and ther fore laieth this conclusion for an invincible ground , that all the afflictiōs of this life , are not worthy of that glory which shall be shewed unto us , so great that the whole creatiō is said to groan & wait for the revelation theoreof , with the manifestation of the sons of god . rom. . . called therefore the fervent desire of the creature , waiting , groaning , and travelling in pain with them , to be delivered from the bondage of corruption , into the glorious liberty of the sons of god . and therefore in all the murmurrings and tossings of the body in this life , it quiets the same with holy bernard his speech unto his body , to be contented to suffer and wade through all the exigents of this life patiently , because the time of the body is not in this life , but in the world to come , wherin our frail bodies shall be made like unto christs glorious body , phillip . . and it ( further to comfort us in our weary journey ) assures us , that all this life time is nothing else , but a time to sit and prepare us for to be inhabitants of heaven for ever , to learn the language of canaan in ; to be indowed with those supernatural habits of heavenly graces ; putting on the lord jesus christ in all his holy vertues ; so by viewing of the exceeding rich and precicious promises , [ to be partakers of the divine nature . ] and as it was said of those virgins that were to be brought unto king ahashuerosh , est . . . they were first to be fitted and persumed a year , one half thereof with oyle of myrrhe , and the other with sweet odors . so this impression of eternity shews us , that all our life time here , is nothing else but our persuming time , to fit us with the fragrancie of all heavenly graces and endowments , that then willingly and chearfully we may mount up out of the wildernesse of this world , as it is said of the church , cant. . . perfumed with myrrhe and incense , and all the spices of the merchants ; fraught with the full fragrancie & sweetnesse of all heavenly graces . and lastly , it makes us that not onely we are not content to sit downe quietly doting on these earthly things on this side of eternity ( as is said ) but further , it enflames the soul , sets it on fire , and furnisheth it with grounds and arguments to attain to a habit of sighing and groaning earnestly to be cloathed with our house which is from heaven , not onely from the excellencies of all that glory and eminence shewed of this heavenly house ( which is abundantly enough to make us to long after the same ) but also , in regard of those grievous and heavy pressures , and burthens wherewith we are pressed down in this life : as what can we name wherewith we are not more or less pressed down or burthened ? so that that we have just cause to sigh and groan earnestly for this our heavenly house . the body it self , is a heavy lumpish corruptible body , subject to much toil labour and wearinesse , which maketh us to sigh and groan much ; besides the trouble and noisomenesse of so many troops of diseases and sicknesses , which accompany the condition of our frail bodies , causes of continuall sighing and groaning . but in heaven all sicknesses and diseases shal haven an end , with perfection of health for ever , and the body shall be no more lumpish or heavy as now , but a nimble spirituall body , philip . . . where they shall follow the lamb wheresoever he goeth , it being heaven wheresoever christ is , or shall shew himself ; the body then being nimble and spiritual , able to mount upwards or downwards , backwards or forwards , as swift as thoughts are now . and then , wonderfull weights and pressures , we have from others and from our own spirits , pressing them down ; burthens by the sympathizing with others , weeping and mourning with them that weep , in prison with them that are imprisoned , and so forth of all other miseries bearing a part with them . and the bearing with the passions and infirmities of others is also a great burthen ; to stoop to them and bear with them , as nurses and parents do with their childrens infirmities . and the wicked conversation of others is also a great burthen unto us , for which , david , lot , and ieremiah , were so grieved and burthened . and from others also we endure slanders and persecutions of all sorts ; yea , and it is also some burthen unto us , that we are not able to do more good unto others , and help them in their miseries . but in heaven all these things shall have an end , all shall love and joy alike , all be of one will , mind , and affection ; no misconstructions , passions , distempers , mistakings can be there ; no slanders , tale-bearers , or reports shall vex there ; no sorrow , griefe , or want shall be there , no objects of our compassion to grieve us , all shall have enough with a conversation suitable unto heaven . and here our spirits have grievous burthens , vexing our spirits : and our affections of love and joy , are disordered , either set on wrong objects , or doting too much on earthly things , or coming far short in joying or loving of god , whom we should joy in with all our might , and love with all our strength and delight , and can never joy in , or delight too much : these presse us down , as was said of christ , that his soul was heavy even unto death , so these depresse us , and make us lumpish , and ( as it were ) rounds his about with sorrow . now a man that hath a little glimpse of the glory excellency and eternity of this heavenly estate by faith , knowing that then all sorrows and tears shall be washed and done away , cannot chuse but groan earnestly to be cloathed with its house which is from heaven . because in heaven there shall be no more erring in our affections , which shall all be placed on the right object ; and then there shal be no more fear of doting upon the creature , or of the excess , degree , or measure of our love to god , or joying in him , whom we cannot too excessively love : for as on earth we cannot love him too much , so in heaven we shal not be able to love him too little . and here our ignorance is great , and a burthen to us , a great toil and labour to attain knowledge , and a burthen to be such non-proficients to profit so little and slowly in search thereof ; yea having attained a little knowledge , then it is a burthen to know so little of that we should know , and that so much remains yet to be known ; we are ignorant of . and when our knowledge is here at the height , then is our burthen greatest of all , because then we most of all see into our own misery and want in knowledge ( especially in heavenly things ) so that that falleth out to be true which solomon saith , that he who increaseth knowledge , encreaseth sorrow . but in heaven , the soul shal not be capable of any ignorance , but as soon as the interposing veil , betwixt the soul and heaven shall be removed , as soon as this curtain shall be drawn , it shal be filled ( as it were ) in a moment with perfection of all knowledge , more then all this world ever had since the creation , were it altogether in one : so that now both our ignorance and knowledge , when we know are a great burthen unto us , and causes of groaning earnestly , and sighing for our house , which is from heaven . our callings are also some burthen unto us , be what they will , on way or other there is wearisomnesse or vexation in them , and even the ministry it self a great burthen to undergo , as paul speaketh of himself , undergoing the care of all the churches . but in heaven no burthens , wearisomenesse , or pressures shal be in any thing we go about , but all done with ease , and much facility and cheerfulness . then also , there is a bondage of corruption in the wil , refractory unto all goodnesse , prone unto al evill , in all holy duty still going whither our flesh would not , which is unruly and untamed , so as we have great warring betwixt the flesh and the spirit , which is a terrible burthen , not to be able to perform that good we would , and led captive unto that we would not . but in heaven the wil shal be renewed changed , and newmolded , that there shal be no reluctancy , or drawing backe nor the least jot of any inclination to depart from the exact will of god in all things . because by this time we being perfectly holy , gods will and ours must of necessity be all one , and so the currant of our affections run for ever in one channell . and unto all these more then all the rest , we not onely burthened , pressed down , and wearied with the many actings of sin , and surrounded about also and invironed , with the dwellings thereof in us in this body of death : which though sometimes it lie still ready as an armie round about us in readinesse to ambush and come upon us , we know not how , where , nor when , like a lurking serpent still waiting to sting and suddenly surprize us , which body of death made st. paul , though otherwise a man of an invincible courage to master vanquish and overcome all afflictions , and make a tush and light matter of them , as sorrowing ( saith he ) yet alwaies rejoycing ; as having nothing and yet possessing all things , cor. . . being a strong man to master these and all other crosses , yet cry out on this ( as too hard for him ) rom. . . o wretched man that i am , who shall deliver me from the body of this death . but in heaven there shall be no more sorrows , crying tears , or cause of complaints . our death , will be the death , of this body of death , no sorrow or shame , or complaints in heaven , no ambushes of sin can lie there , nor serpent shall creep in into that paradice to seduce us anymore : we shall for ever be freed from this body of death , and have a body like unto christs glorious body . in all which respects and many more , these meditations and impressions of eternity of glory in the life to come , maketh such reflexions upon us , to make us to sigh and groan earnestly , to be cloathed with our house which is from heaven unlesse in , some cases when beleevers otherwise very good men , cannot thus sigh and groan to be cloathed with this their house which is from heaven . which may appear , both in regard of others and our selves . first , for others : many beleevers are contented to spare this sighing and groaning ( at least suspend the same ) because they would live to do more good unto others , to see some fruit of their labours and seed sown , how it growes ; to see the prosperity of the church , as david did , psal. . . remember me , o lord , with the favour of thy people , visite mee with thy salvation , that i may see the felicity of thy chosen , and rejoyce with thy people , and glory with thine inheritance . and some also , as st. paul , are very able to comfort and help others , and therefore are sparing to sigh and groan for this heavenly house , because they may be profitable unto others ; as paul , though in regard of himselfe he could have been contented to have flowne into heaven ; yet in regard of others , he armed himself with that wonderfull self denial , to be contented to live for their sakes . and so also may many other good christians linger and draw back from earnest groaning after this heavenly house , in regard of others . parents sometimes would live to see their children bred and brought up in the fear of god , and see the prosperity of other friends , and are not so earnest in sighing and groaning after their dissolution . secondly , for our selves ; wee may draw back from death , and sighing and groaning after this heavenly house to be cloathed therewith , in divers cases . first , when we want the comfortable assurance of our salvation ; and when our evidences of heaven are so slurred and blotted that we cannot read the same , or have forgotten them : then we cannot sigh and groan after this heavenly house , until we are able more clearly to read our evidences . and secondly , we are sometimes ignorant of the glory , excllency and eternity thereof , and so we cannot sigh and groane earnestly for the same which we are ignorant of and know not , and yet for all this , may be good christians and beleever , though they fail and come short in these meditations . and thirdly , when for our humbling , the lord is pleased sometimes to set our sins before us , and therewith the wrath due unto them ; then , not daring to looke god in the face , they dare not look on death to encounter that , and so are far from sighing and groaning after this heavenly house : as wee see in david , a holy reconciled man after gods own heart ; yet ps. . . when god suffered his sins to stare him in the face , he then complains , [ mine inquities are gone over my head , & as a heavy burthen , they are too heavy for me : ] and so prays , ps. . . [ stay thine hand from me , that i may recover my strength , before i go hence & be not . ] now , a sense of sin and wrath now and then being given unto the saints , they cannot then groane earnestly to be cloathed with this heavenly house . fourthly , and again , we are sometimes to bustle with the delights and pleasures of this world , which steals away our hearts from sighing and groaning after this heavenly house ; which makes that with so much adoe we are drawn away from wallowing in them ; as we see in lot , a good holy man , yet what adoe was there to draw him away from sodome , that whilest he prolonged the time , he was in a manner pulled out of it ; and when he was pulled away from it , yet he makes intercession for zoar , which was one of those cities , that his soul might live , gen. . . and sometimes again , fifthly , the soul is as it were in prison , and off hooks , as a door off the hinges , with strong and many amazing distractions , so as the soule is not it self , nor able to look after heavenly things , having much adoe to wrastle after these encumbrances , when it is unfit to sigh and groane earnestly after heavenly things , yea , not to mannage earthly comforts ; as it fell out with the children of israel , exod. . . that though moses told them excellent things of the egyptian bondage and captivity yet ( it is said there ) that they hearkened not unto moses for anguish of spirit , and for cruel bondage ; so that vexations of earthly encumbrances and wants , are great impediments unto this sighing and groaning earnestly after heavenly things in this our house which is from heaven . and sometimes also in regard that our accounts are not ready , we shrink and draw back again being loath to encounter death . lastly in this case we make no hast but shun death , and sighing and groaning after this heavenly house , because we look on death , under wrong notions and apprehensions , and therefore run from it , as moses fled from his staff when it was turned into a serpent , untill god quiet our spirits , and bid us to take it up again , shewing us that there is no danger in it , and making us in love with it . for indeed , death is a part of the saints portion , cor. , all things are yours saith he , whether it be paul or apollos , or cephas or the world , or life , or death , whether they be things present or things to come ; all are yours , &c. what great matter is this for death to be ours ? o yes , a great matter as it is ordered , as the grave is sanctified and perfumed by christ , and as it were an inlet unto glory , being the door of life ; this also is ours , and a great part of our portion , one of christs prime legacies . it seems that iob had no crosse , or bad apprehensions of death , job . . . what power have i ( saith he ) that i should endure ? or what is my end if i should prolong my life ? and david he saith , mark the upright man , and behold the just ; for the end of that man is peace , psal. . . and indeed if we look through the scripture glasse upon death , it is nothing to a beleever , apprehending it rightly . for , then we see it to be nothing else , but a sleep , a peaceable rest , a gathering to our fathers and people , the funeral day of all our sins , and final destruction of all our enemies , the gate of heaven , as it were , our coronation day , and the resurrection of all our comforts , with which , and the like apprehensions , we may come ( as it were ) to bury death it self . the apostle we see speaking of death , he passeth it over slightly , & mentioneth onely the clothing after it : insisting upon that which we shall have when we have put off this earthly tabernacle . and in the phillipians speaking of death , he passeth over it and mentioneth onely our being with christ . in all these and many more cases ( too tedious now to insist in ) the soul cannot sigh and groan earnestly to be cloathed with this heavenly house , though otherwise beleevers and good christians ; wherefore in these and the like cases , we must not be at quiet with our selves , until we have shaken off these lazy pressing down habits of our distempers , with holy david chiding our selves as he did his soul , why art thou cast down o my soul ? and why art thou disquietêd within me ? wait on god , for i will yet give him thanks ; he is my present help and my god . but at other times , when it pleaseth him to say unto our souls i am thy salvation , when hee anoints our eyes with spiritual eye-salve to see a far off into things invisible ; when heavens gates are opened unto us by a powerful preaching and opening of the word of truth unto us , our beleeving breaking forth into rejoycing , when with an enlarged heart we can run the ways of his commandements , the feet of them that bring glad tidings being beautiful upon the mountains unto us . and christ comming by them , leaping by the mountains and skipping by the hils of our sins to comfort and stablish us : when the water of our sanctification is clear and not muddie , so as we can read our evidences in brightnesse , with many strong reports of the spirit , joyning with our spirits , when the bloud in our justification runs fully and clearly before us , that we can powerfully apprehend the same . and when in meditation wrapt a little , heaven and heavenly things seem great and glorious unto us , and earthly things ( compared with them ) mean and contemptible , when christ becommeth that pretious pearl known and beloved above all things ; for which we are contented to sell all ; when we have got some sight and assurance of heaven , and eternity of glory , having been victorious in some sharp crosses , trials , and afflictions : having sacrificed our isaacs and attained unto some good measure of self denial , in uprightnesse and sincerity , being humbled saintlike , to sit down at gods feet , and be whatsoever he will have us to be . then , then , the soul cannot chuse but sigh and groan earnestly to be cloathed with its house which is from heaven . and very great reason there is to sigh and groan earnestly for ( a house of glory ) such a house as will keep us out of all dangers , and supply all our wants . this is that cloathing we so sigh and groan earnestly so , to be cloathed with our house which is from heaven : of which our garment cloathing us , there is a threefold consideration . . that cloathing we had in the estate of innocencie , which covered our shame and nakednesse , and which we kept not ; for sin discovered our shame , so that it was quickly lost . . there is the garment and cloathing of christs righteousnesse in iustification and sanctification , consisting in holinesse and righteousnesse , mentioned , isa. . called the garment of salvation , and robe of righteousness ; cause of great rejoycing to the soul , to joy in god , being cloathed with the garments of salvation , and covered with the robes of righteousnesse . and ly , there is under this notion of cloathing , the glory of heaven understood and looked at . christ his righteousnesse is indeed a garment of glory , making us all glorious , which garment we are now cloathed with , i whereunto when there shall be added a tincture of glory in heaven , then are we cloathed with our house from heaven ; for the soul wishes not to be rid of that garment of grace is now wears , but to have it beautified and adorned to the height of all excellencie , when it shall be cloathed with a tincture of glory , to make it appear most of all excellent . which glory even christ himself in the days of his flesh prayed for , iob. . . and now o father , glorifie me with thine own self , with that glory which i had with thee before the world was : that is , that the glory of the divinity might shine forth ( joyned with his humanity ) as bright as ever . now this cloathing , is first a most rich and pretious cloathing above all other cloathing whatsoever , exceeding that of the lillies spoken off , which surpassed solomons glory in all his excellency and royalty . and the secondly , it is a durable cloathing , which shall never wear , nor wax old , but be new and alike fresh for ever : as it was said of the children of israels garments and shoes , in their journey unto that earthly canaan ( a type of the heavenly ) not onely that these did not wear , but were as fresh and new as at the first . and then thridly , it is a lovely garment , which shall be perfected with gods comelinesse , and that beauty he shall put upon it , mentioned ezek. . . which if he call it perfect upon earth ; in how much more perfection of beauty shal this cloathing be in heaven , where the fulnesse of glory doth so abundantly shine forth about the beatificall vision ? and as for excellencie , so for vse , this garment of glory , is such a cloathing , as shall cover all our shame and all our nakednesse . for if the estate of innocency knew not shame ( till sin discovered it ) much lesse , shall there be any shame in heaven , where this garment of glory , so far excels surmountingly our first garment of innocency . such a garment , as we shall always keep close about us ; where no winds , troubles or temptations , shall be to make us any more in danger , to loose our garments , as here . and then , [ such a garment as shal keep us warm for ever : such a house and garment as shall preserve us for ever , from all outward incumbrances and troubles , supplying all natural wants , without naturall helps , ] doing all these things to us so , as we shall never have need of them any more . a house cloathed with the glory of heaven , far beyond all earthly cloathings and furnitures . and such a cloathing , as shall make an everlasting distinction betwixt us and wicked men for ever , whatsoever imputations now lie upon us conversing amongst them . malach. . . such a house ( like christ himself the glory of that house , ) from w●om and every thing in the house , we may at all times fetch whatsoever we want to supply all . so that heaven is all things unto us : as god is the universall good so hath he the fulnesse of all to supply us with , which he can convey when and by what means it pleaseth him . all things are ours , because christ is ours , who is all things unto us , and hath all things , his whence at all times we may fetch every thing we want , out of this heavenly glorious house : for which the soul therefore in its most excellently composed temper , sighs and groans , ( as hath been said ) that our garment of salvation , and robe of righteousnesse we are now cloathed with in this our naturall condition , may be heightned up to the full perfection of heavenly beauty , with a superadded tincture of glory in that highest place of eminencie and excellencie , far above all . [ not that it would be uncloathed , ] this is not the cause of the sighing and groaning , but [ cloathed upon . ] the soul in this case hath no peremptory desire to die , not any pleasure of complacencie that way : oh life is precious , and long life is a blessing from god ; to live long in the land , and to have opportunity to do much good , and to recover a great deal of the blessed image of god . it knowes death to be of it self an enemy , and the last enemy which shall be destroyed , and no man will willingly cast himself in the jaws of his enemy , which ( without a garment of grace ) will but lead us unto the king of terrours , into that eternity of that tormenting tophet for ever . no it is not willing to uncloath it self of this garment of grace , christs righteousnesse , but to gird and keep it faster & faster about us ; for in that great day , christ must see us thus cloathed , or else wee can have no cloathing upon the same with a garment of glory . and therefore in this life , it is willing to submit it self unto the will of god here , in all active and passive obedience : and though it be forced to live here a sinfull life , where it cannot chuse but sin ; yea , and sometimes an unprofitable life ( laid by as it were ) good for nothing , yet it knowes , the sins shall be forgiven , and the good actions be all recorded in mind , and it to be an high act . of our holinesse , even to submit to god , and live in such an estate as doth sin , wherein we must suffer . for we can be in no such estate here in this life , but we may bring glory to god , and glorifie him , whilest our patience is attaining unto its perfect work in us , that we may be entire , wanting nothing . o but this is the matter , and cause of this sighing and groaning ( that mortality may be swallowed up of life . ) that is , that all this whole body of death , with all the effects , causes , forerunners , attendants , and followers thereof , that all possibility of dying , all necessity of dying , all fear of dying , or sinning any more , the whole body of sin and death , with all the relations and apurtenances thereof , may be swallowed up of life , quite abolished and taken away for ever . even as it was in the case of korah , dathan , and abiram , with all the families and goods of all which , nothing was to be seen , when the earth had swallowed up all , and closed up again , or as revel. . . it is said that the earth helped the woman , and swallowed up the flood , which the serpent cast out against the woman . so it is here , [ the soul in sighing and groaning after a heavenly estate sighs and groans to be freed of all the acts of sin , and whatsoever it looketh on as fruits of sin , which are pressing down burthens unto it , in this body of mortality . ] and then again , as this mortality is a remembrance , and witnesse of sins contagion and filthinesse , it sighs and groans to be freed from it , and would have all memorials and witnesses of sin done away . and further mortality it self as is a remembrance and witness of sin , &c. it is sin , and is attended with the fruits of sin . this with all the relations thereunto , it sighs to have done away , that all manner of impurity may be so abolished , as nothing thereof may remain either in thought or action . and then again , seeing all the parts of our mortality ( as hath been said ) are clogs , and burthens , and hinderances unto us in gods service , as weights to keep us down as fetters to chain us and keep us under ( for when our spirits are mounted up , and would flie unto heaven and converse there , this mortality pulleth us down again , and hindereth us from spiritual actions and meditations , not to perform them with any life or comfort . ) in this case also the soul sighs and groans to be gone . and as the soul desireth further union and communion with god ; without these interruptions , clouds , damps , and eclipses of the sunshine of its comfortable feelings it now hath : it groans and sighs earnestly that its mortality may be swallowed up of life . and yet more , it sighs to be at home in heaven , because there shal be an explanation , and full discovery of the extent of all the word of god , and of the utmost fulfilling of all the promises , with a sight and apprehension of gods goodnesse , what god & christ have done for us , and that we thereafter might never have any thought , motion , or desire , contrary unto the will of god all which , in all these cases , are warrantable and spiritual grounds for the soul betrothed unto christ , here to desire , sigh , groan , and long for the consumation of the marriage with him in heaven . for , [ the more holy , spirituall , any one is , and gratious , the more they desire this union and communion with christ in heaven . ] as rev. . . [ even so come lord jesus come quickly . untill the day break and the shadows flie away , return my wel-beloved , and be like a roe , or a young hart upon the mountains of bethel . ] cant. . . and thus , the souls of the faithfull here , though they would not be uncloathed , yet sigh & groan earnestly to be cloathed upon , that mortality may be swallowed up of life . which ardent desires in them are both wrought , continued , nourimed in them , and perefcted by the spirit . . cor , . . which maketh request for them according to the will of god . rom. . . and thus by gods mercy and assistance of his blessed spirit , we have been led along to have a glimpse of this heavenly building , not made with hands , but eternal in the heavens , and of the glory , excellency , and eternity thereof : with both the causes and lets of sighing and groaning after it . and now , that we are come unto a full point in discovery of this heavenly house , being discended from this transfiguring mount , to wander a while longer into the wildernesse of this world , ere we can attain thither to live for ever , what 's now finally to be done ? can we , or shall we now part with a sight thereof , without looking back to have a review of the same ( as men do with a sight of beloved friends at p●●●ing to have them in eye so long as we can ) o yes , now that the impressions thereof are new and strong , let us make some use of all , ere we part with the sight and sense of such excellencies . first , let us joy in , love , delight , and admire those inhabitants , and expectants of heaven , whilest they are amongst us , upon earth , who shal be our companions in glory ; for whose sakes all the angels are said to be ministring spirits : therewith thinking and studying what to do for them , the king of heaven so honours , as to have built a house for them , so gorgiously adorned with all matchlesse excellencies , in such magnificent height , safety , and state , not made with hands , but eternall in the heavens . for this eternity , is that , which as it sours all wicked mens comforts , so it is that which sweetneth all the sorrows and miseries of this life unto the saints , having such an eternity in it , as they shal taste of eternity every moment . and withall let us give glory to god , and be much wrapped up in servent love to jesus christ , who hath purchased for us , this eternal inheritāce , walking suitably , ●s those who professe themselves to be heirs of this great salvation in this heavenly house . secondly , let us infrom and reform our judgements soundly in this grand point , ( which hath been so fully proved now ) that onely beleevers , are in a very happy condition , and that whosoever looseth , yet that in all estates they are gainers , even by afflictions and death it self . for by affliction , heb. . . so by death , they come to be partakers ' of his glory . john . . . for which christ did so earnestly pray ; and unto which they attain , after the momentary sufferings here . and therefore we must assure our selves , thatsoever we lose here , which brings us in grace , and sets us nearer unto glory , is good for us . in all which , sampsons riddle is verified , iud. . . out of the eater came meat , & out of the strong came honey . so after death which consumeth all , at length commeth life , glory , and immortality , and by those strong crosses we wade through at length commeth death ; which bringeth us thither . and therefore in the next place , seeing our greatest sorrows bring us nearest unto our greatest joys , our everlasting glorious estate , let us never look upon death , but whither it carrieth us , at somewhat comming after it , looking through it , at the glory and eternity whither it leadeth us , and learn to die before we die , that like wicked men , we may not die after we are dead . and therefore , a short and frail life , a life full of weaknesse and diseases , clogged with , afflictions , should be musicke unto a godly mans ears , who then with a fixed heart assures himselfe , that now there are great possessions at hand , a comming , wherewith we shall be invested in heaven for ever . and therefore , all these and the like , reports , should make us contented joyfully to leave this smoaky earthly house , for this building given of god , not made with hands , but eternal in the heavens : as paul did , whose care was for nothing else , but how he might finish his course with joy , win and know christ , attaining thereby unto a joyfull resurrection of the dead , phillip . . . whereby we may assure our selves , that there stands but a little betwixt a beleever , and his eternal estate ; a little breath , a frail short life ( not two lives ) but one , and that is our own . thirdly , if there be so much glory , excellencie , and eternity in this heavenly building as is shewed , then let us never hereafter take on , and so mourn for the departure of our christian friends hence , as those who have no hope ; surely it is a token we felt not gods love , nor received such comforts from his hand as we ought to have done . if we should not thankfully give back to god things received , as hannah did samuel ; and whilest we plead our love to husband , wife , children and friends , what unkindnesse do we bewray to god , as though he were not the onely wise god , to know the fittest and best time to come in and go out of this worke ? oh what mourn we for ? because they are escaped the storms and tempests of this life , in abrahams bosome , their warfare at an end , at rest from their labours , freed for ever from sin and satan , set with spirits of just and holy souls , come to perfection , at the fountain head , drinking fully of the water of life , never to thirst again , fraught with all heavenly knowledge and understanding , enjoying the fruit of all their labours , prayers , sighings , sufferings , and meditations , in the full fruition of the beatifical vision for ever ? oh , is this love ! this is usually self-love in us , not love to the dead ; for love in its excellencie aims at the best good of the beloved ; and as it comes from heaven , so it envies no friend of heavenly glory . in which case , our saviour pleads excellently to purpose with his disciples , ( sad at the news of his departure hence from them ) ioh. . if ye loved me , ye would rejoyce when i said i go unto the father . still it argues , that the heart was too much glued and knit unto that it was so loath to part with : for our life is oft too much in the life of our friends , as iudah told ioseph of iacob , that iacobs life was bound up in benjamins , which god takes unkindly ; for how many friends have we in him , who , rather than we should want friends , can make our enemies our friends ? and this is an everlasting rule , that the heart which is most pitched and rolled upon god , is l●osest from the creature , or excessive mourning ; wherein our bustling and tossing hindereth us from inspecting into gods excellent working , agravates the losse , unhooketh the soul from its most noble temper , quietly to submit to god in all things , and shews that we relied or trusted too much upon that removed from us ; for the creature too much relied or doted upon beyond the creator , or thought of , in whatsoever cases , doth so far deifie it , and so justly procure it removal from us , for whom ( certainly ) nothing is longer good , than god will have us to enjoy the same : happy were we , if once we could atrain unto this high pitch of faith and confidence in god , to beleeve that he as he is onely wise , so nothing is done , but that it is in the heighth of wisdome effected , and in the most seasonable time , for our everlasting good , in this life and in that to come . now these with the like considerations , will wean us from the world , and with the church clotted with the same , maketh us to tread upon the moon , viz. ( all earthly things ) being strong in the lord , and having his joy for our strength , nehem. . be armed against all sufferings , by this piece of spiritual armour ready . the helmet of our salvation , ephes. . the hope of glory . being enflamed with that constraining love of god , to long to be at home with him , and work upon us suitable impressions according unto that subject we rest upon , accounting all here below nothing in regard of heaven : causing us ( having this bright sun light ) not so to rejoyce any more as we have done in the moon and stars light of this world , when there appeareth unto us , as far greater glory . yea , as it is iob , . . . making us to laugh at famine and destruction , and not to be afraind thereof when it commeth , or any other terrour at hand . and hereby also we shall learn with christ to despise and pass by the shame of the crosse , by these overmastring meditations , in all things looking unto him , who endured such contradiction of paners , for the joy and glory that was set belore him , heb. . . and now to conclude all ( in the last place ) let this be the upshot of all , with holy abraham and job , to stand in our tent doors waiting for the comming of christ , for the consumation of the marriage with him for ever ( this whole lifetime being but our betrothing and perfuming time to fit us for him ) so with iob , all the daies of our appointed time waiting untill our change shall come ( which will nothing hinder our sighing and groaning after heaven , for the same and that may stand together ) but every day increase the same the longer waiting for his comming is delaied , quickning our appetite for it , and giving us so much the more time to treasure up grace , that we may be vessels sitted and prepared to engrosse a great deal the more of his excellent glory for ever . and let us hereafter look upon heaven , as the finisher of all our sorrows , crosses , cares , turmoiling thoughts , vexations , wants and the like whatsoever , where shal be fulnesse of joy , and society of all , which desires , thoughts , hopes , and expectations , beyond all expression : learning to spiritualize all things and occurrences unto heavenly ends : admiring as is said at the love of christ , who hath freely given and purchased unto us this inheritance ; knowing this , that all the sweetnesse of this life is nothing but bitternesse , unlesse he season the same ; and that the meditation of him in his excellencies and high perfections , what he hath done for us here , and shall do for us in endlesse glory , is that which onely is able to sweeten all the sowre things of this life unto us . and now that we know and are convinced of these things , let us do as god commanded abraham , when he gave him the promised land , gen. . . arise , and walk through the length and breadth of this heavenly canaan , given unto us , from the one end of heaven to the other . to rouze up our spiritual meditations by faith , often walking from room to room , joy to joy , astonishment to astonishment , glory to glory , raising our meditations dayly aloft , to think of it often , and to joy in the same with mounted affections thither . but what do i say of raising our affections and meditations thither . o rather in good earnest let us resolve saintlike to dwell in heaven , where our conversation should chiefly be . for so it is said of those holy ones oppressed by antichrist ( whom he made war against , ) revel , . . that they dwelt in heaven , having much and constant entercourse of heavenly conversation and affections bent mounting thither , which is , to dwel in heaven , even whilest we are conversant upon earth . by which meditations though thereby we cannot yet take full possession of our heavenly inheritance , yet they will make us the better to taste of the milk and honey of that promised land ; as moses by faith did of the land of canaan , which god shewed him , yet he tasted of the sweetnesse and fulnesse thereof , and fed himself with the milk and honey of it : suitable whereunto is that which the prophet david speaks so confidently of , psal. . . thus will i magnifie thee all my life , and lift up my hands unto thy name : my soul shall be satisfied as with marrow and fatnesse , and my mouth shall praise thee with joyfull lips . but when shall this be effected : when i remember thee upon my bed , and when i think upon thee in the night watches . so that often meditations of the promises of heavenly things , turneth them as it were unto marrow and fatnesse , to be substantial and conatural with us , when unto others they are like unto dry bones . so may we in our journies through the wildernesse of this world , feed our selves fat , and fill our bones ( as it were ) with this strengthening marrow , attained by these heavenly meditations , marching from strength to strength , faith to faith , and glory to glory untill at length we come to be transformed into the blessed image of christ , in holiness and righteousness this mortall having put on immortality , and this corruption incorruption to be swallowed up of life : there to injoy for ever with a strong inlightned intellectual understanding the mystery of the glorious beatificall vision , in a ravishing and overcoming joy unspeakable and glorious . and ( which is the sum of all , which hath been , or can be said ) as it is , ephes. . . to be filled with all the fulnesse of god , which is more for ought we know then saints and angels are fully capable of . finis . l'envoy to eternities , eternity . rapt up in wonders , wonders glories maze , where endless end the period is of time my ravish'd soul do rise thou mount & clime where million millions joys themselves bewrays , with saints & angels in their glancing rays near beauties throne , and that eternal light where ne'r shal come appear darkness or night view if thou canst eternities last days . let numbers rise and mount to highest pitch and stretch beyond and numbers : o yet then this date outdates the strength of any pen , nor can it multiply its utmost reach . since then no pen can cipher out this story what can suffice for to attain this glory . the table . how to look on death , pag. . the certainty of heaven . pag. . nature leading us to god . pag. . our certain knowledge of this building . pag. . the vshers unto our knowledge . p. . trials of our assurance and knowledge . p. . how to know that we know , that our knowledge be not counterfeit . pag. . the distinction betwixt the witnesse of our spirit , and the immediate witnesse of gods spirit , by it self . pa. . 〈◊〉 the witnesse of our spirit in a calm , . the witnesse thereof in a tempest . p. . gods spirit witnessing with our spirit . p. . the sealing of the spirit . pa. . impressiions of the spirit at his first possessing of the soul . pag. . the immediate witnesse of the spirit , as it were from heaven above . p. . how to know that our knowledge is no false illumination . pag. . the excellency of heaven in general . p. . in the titles given unto it . p. . the scituation of heaven . pag. . the matterials , form , and matter of heaven . pag. . the capacity and extent of heaven . p. . the furniture of heaven . p. . the company we shal enjoy there . pa. . the possession and enjoying of heaven . p. . five considerable perticulers therein . p. the eternity of heaven . p . reasons why no other estate can fit the sainss but an eternal estate . pa. . what great matters the meditation of eternity setles in the soul . p. . what use this our life time is for . p. . pressures and weights hindering our sighing and groaning for heaven . p. . cases wherein very good men cannot sigh and groan for heaven . p. . cases wherein the soul cannot chuse but sigh and groan for heaven . p. . what reason the soul hath to sigh for a house of glory . pa. . our heavenly cloathing what it shall be pa , . why the soul would not be uncloathed p. . the true causes of the souls sighing and groaning . p. . uses , . . to admire heavens inhabitants among us and love them . p. . . that onely beleevers are happy people . pa. . . to tread upon ear●hly things . p. . . to wait and expect for the comming of christ . p. . finis , notes, typically marginal, from the original text notes for div a e- argument from the course of nature , proving the diety . conviction of the spirit . conviction of the spirit . third conviction of the spirit . lib. . the bea●●● cal vi●●e● death what . times when the soul can sigh and groan for heaven . our heavenly clothing . why the soul would not be uncloathed . causes of this sighing and groaning . ●se , . vse , . vse , . hels torments, and heavens glorie approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hels torments, and heavens glorie rowlands, samuel, ?- ? 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covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion hels torments : and heavens glorie . printed by adam islip for george loftus , and are to be sold at his shop in popes head alley . . ❧ to the reader . the present carelesse securitie of all men in generall , is like unto our first parents neglect of gods sacred commandement in paradice , when the seducing serpent no sooner persuaded evill , but it was instantly put in practise : you shall die ( said god ) was heard , but you shall not die ( said the divell ) was beleeved . our eares are dayly acquainted with the threatenings of god denounced against sinners , and yet that sinne , that broad way-path and high way to hell , is attempted with a delectation and pleasure , so crastie and subtill are the baits and lures of the deceiver , and so void of spirituall wisedome is the soule-murdering sinner . but if due consideration were had of the wages of sinne , and the reward of unrighteousnesse , and to what bitternesse it will turne in the end , it would make us lesse bold to sinne , and more fearefull to offend , if wee would take into our companie for a dayly consort , the pale memorie of death , and whereto hee summoneth us after this life . death in it selfe is very fearefull , but much more terrible , in regard of the iudgement it warneth us unto . imagine to see a sinner lie on his departing bed , burdened and tired with the greevous and heavie load of all his former trespasses , goared with the sting and pricke of a festered conscience , feeling the crampe of death w●esting at his heart strings , readie to make the ruthfull divorce betweene soule and bodie , panting for breath , and swimming in a cold and fatall sweat , wearied with strugling against the deadly pangs : oh how much would hee give for an houre of repentaunce ! at what rate would hee value a daies contrition ! then worlds would bee worthlesse , in respect of a little respite , a short truce would seeme more precious than the treasures of empires , nothing would be so much esteemed as a moment of time , which now by moneths and yeares is lavishly spent . how inconsolable were his case , his friends beeing fled , his sences frighted , his thoughts amazed , his memorie decayed , his whole mind agast , and no part able to performe that it should , but onely his guiltie conscience pestered with sinne , continually upbraiding him with bitter accusations ? what would hee thinke when ( stripped out of this mortall weed , and turned both out of the service and houseroume of this world ) hee must passe before a most severe iudge , carrying in his owne conscience his enditement written , and a perfect register of all his misdeeds : when hee should see the iudge prepared to passe the sentence against him , and the same to bee his vmpire , whome by so many offences hee hath made his enemie : when not onely the devils , but even the angels , should plead against him , and himselfe maugre his will , bee his owne sharpest appeacher : what were to bee done in these dreadfull exigents ? when hee saw that gastly dungeon and huge goulfe of hell , breaking out with fearefull flames , the weeping , houling , and gnash●ng of teeth , the rage of all those hellish monsters , the horrour of the place , the rigour of the paine , the terrour of the companie , and the eternitie of all those punishments . would you thinke them wise that would dallie in so weightie matters , and idlie play away the time allotted them to prevent these intollerable calamities ? would you then account it secure , to nu●se in your bosome so many ougly serpents as sinnes are , or to foster in your soule so many malicious accusers , as mortall faults are ? would you not then thinke one life too little to repent for so many iniquities , everie one whereof , were ynough to cast you into those everlasting and unspeakeable torments ? why then doe wee not ( at the least ) devote that small remnaunt of these our latter dayes , to the making an attonement with god , that our consciences may bee free from this eternall daunger ? who would relie the everlasting affaires of the life to come , upon the gliding ▪ slipperinesse , and running streame of our uncertaine life ? it is a preposterous pollicie ( in any wise conceit ) to fight against god till our weapons bee blunted , our forces consumed , our lims impotent , and our best spent ; and then when wee fall for faintnesse , and have sought ourselves almost dead , to presume on his mercie . it were a straunge peece of art , and a very exorbitant course , while the ship is sound , the pylote well , the marriners strong , the gale favourable , and the sea calme , to lie idle at rode : and when the ship leakes , the pylote were sicke , the marriners faint , the stormes boysterous , and the sea turmoyled with surges , to launch foorth for a voyage into a farre countrey : yet such is the skill of our evening repenters , who though in the soundnesse of health , and in the perfect use of reason , they cannot resolve to weigh the ankers that with-hold them from god , neverthelesse , feed themselves with a strong persuasion , that when their sences are astonied , their wits distracted , their understanding dusked , and both bodie and mind racked and tormented with the throbs aud gripes of a mortall sickenesse , then will they thinke of the weightiest matters , and become saints , when they are scarse able to behave themselves like reasonable creatures ? beeing then presumed to bee lesse than men : for how can hee that is assaulted with an unsettled conscience , distrained with the wringing fits of his dying flesh , maimed in all his abilities , and circled in with so strange encombrances , bee thought of due discretion to dispose of his cheefest iewell , which is his soule ? no , no , they that will loiter in seed time , and begin then to sow when others begin to reape : they that will royot out their health , and cast their accounts when they can scarsely speake : they that will slumber out the day , and enter their iourney when the light dooth faile them , let them blame their owne sollic , if they die in debt , and eternall beggerie , and fall beadlong into the lapse of endlesse perdition . great cause have wee then to have an hourely watchfull care over our soule , beeing so daungerous assaulted and environed : most insta●tly entreating the divine maiestie to bee our assured defence , and let us passe the day in mourning , the night in watching and weeping , and our whole time in plain●ull lamenting , falling downe upon the ground humbled in sacke-cloth and ashes , having lost the garment of christ , that hee may receive what the persecuting enemie would have spoyled , every short sigh will not bee a sufficient satisfaction , nor every knocke a warrant to get in . many shall crie lord , lord , and shall not bee accepted : the foolish virgines did knocke , but were not admitted : iudas had some sorrow , and yet died desperat . for sl●w not ( sayth the holy ghost ) to bee converted unto god , and make not a dayly lingering of thy repaire unto him : for thou shalt find the suddainenesse of his wrath and revenge not slacke to destroy sinners . for which cause , let no man soiourne long in sinfull securitie , or post over his repentaunce untill feare enforce him to it , but let us frame our premises as wee would find our conclusion , endeavouring to live as wee are desirous to die : let us not offer the maine crop to the devill , and set god to gleane the reproofe of his harvest : let us not gorge the devill with our fairest fruits , and turne god to the filthie scrapes of his leavings : but let us truly dedicate both soule and bodie to his service , whose right they are , and whose service they owe ; that so in the evening of our life wee may retire to a christian rest , closing up the day of our life with a cleare sunne-set , that leaving all darkenesse behind us , we may carrie in our consciences the light of grace● ▪ and so escaping the horrour of an eternall night , passe from a mortall day , to an everlasting morrow : ▪ farewell ▪ strike saile , poore soule , in sins tempestuous tide , that runst to ruine and eternall wracke : thy course from heaven is exceeding wide , hels gulfe thou ent'rest , if grace guide not backe : sathan is pilot in this navigation , the ocean , sin ; the rocke , hell and damnation . warre with the dragon , and his whole alliance , renounce his league , intends thy utter losse ; take in sinnes flag of truce , set out defiance , display christs ensigne with the bloudie crosse : against a faith-proofe armed christian knight , the hellish coward dares not mannage fight . resist him then , if thou wilt victor be , for so he flees , and is disanimate ; his fierie darts can have no force at thee , the shield of faith dooth all their points rebate : he conquers none to his infernall den , but yeelding slaves , that wage not fight like men . those in the dungeon of eternall darke , he hath enthralled everlasting date , branded with reprobations cole-blacke marke , within the never-opening ramd up gate : where dives rates one drop of water more than any crowne that ever monarch wore . where furies haunt the harttorne wretch , despaire , where clamours cease not , teeth are ever gnashing , where wrath & vengeance sit in horrours chaire , where quenchlesse flames of sulphur fire be flashing , where damned soules blaspheme god in despight , where utter darkenesse stands remov'd frō light . where plagues inviron , torments compasse round , where anguish rores in never stinted sorrow , where woe , woe , woe , is every voices sound , where night eternall never yeelds tomorrow : where damned tortures dreadfull shall persever , so long as god is god , so long is ever : finis : ¶ of the punishments which our lord threateneth unto such as live a sinfull life . one of the principall meanes that our lord hath used oftentimes to bridle the harts of men , and to draw them unto the obedience of his commaundements , hath beene , to set before their eyes the horrible plagues and punishments that are prepared for such persons as be rebels and transgressors of his law . for althogh the hope of the rewards that are promised unto the good in the life to come , may moove us very much hereunto : yet are we commonly more mooved with things that bee irkesome unto us , than with such as bee pleasant : even as wee see by dayly experience , that wee are vexed more with an injurie done unto us , than delighted with any honour , and wee are more troubled with sickenesse , than comforted with health : and so by the discommoditie of sickenesse , we come to understand the commoditie of health , as by a thing so much the better perceived , by how much more it is sensibly felt . now for this cause did our lord in times past use this mean more than any other , as it appeareth most clearly by the writings of the prophets , which are every where full of dreadfull sayings and threatenings , wherewith our lord pretendeth to put a terrour into the hearts of men , and so to bridle & subdue them under the obedience of his law . and for this end hee commaunded the prophet ieremie , that hee should take a white booke , and write in the same all the threatnings and calamities which he had revealed unto him , even from the first day he began to talke with him , untill that present houre , and that he should read the same in the presence of all the people , to see if peradventure they would be moved therwith unto repentance , and to chaunge their former life , to the end , that hee might also chaunge the determination of his wrath , which hee had purposed to execute upon them . and the holy scripture sayth , that when the prophet had done according as he was commaunded by almighty god , and had read al those threatenings in the presence of the people , and of the rulers ; there arose such a feare and terror amongst them , that they were all astonished , and as it were bestraughted of their wits , looking one in anothers face , for the exceeding great fear which they had conceived of those words . this was one of the principall meanes which almightie god used with men in the time of the law written , and so hee did also in the time of the lawe of grace : in which , the holy apostle sayth , that as there is revealed a justice , whereby god maketh men just , so is there also revealed an indignation and wrath , whereby hee punisheth the unjust : for which cause , s. iohn baptist ( the glorious forerunner of our saviour christ ) was sent , with this commission and embassage to preach unto the world , that the axe was now put to the roote of the tree , and that everie tree that brought not foorth good fruite , should bee cut downe and cast into the fire . hee said moreover , that there was another come into the world , more mightie than hee , that carried in his hand a fanne , to winnow and cleanse therewith his flower , and that hee would put up the corne into his garner , but the chaffe hee will burne in a fire that should never bee quenched . this was the preaching and embassage which the holy fore-runner of our savior iesus christ brought into the world . and so great was the thunder of these wordes , and the terrour which entered into mens hearts , so dreadfull , that there ran unto him of all estates and conditions of men , even of the very pharisees and publicanes , yea , and souldiours also ( which of all others are woont to bee most dis solute , and to have least care of their consciences ▪ ) and each of them demanded for himselfe particularly of that holy man , what hee should doe to attaine unto salvation , and to escape those terrible threatenings which hee had denounced unto them , so great was the feare they had conceived of them . and this is that ( deare christian brother ) which i doe at this present ( in the behalfe of almightie god ) deliver unto thee , althogh not with such fervencie of spirit and like holinesse of life , yet that which importeth more in this case , with the same truth and certainetie ; for so much as the faith and gospell which s. iohn baptist then preached , is even the same now taught . now , if thou bee desirous to understand in few words , how great the punishment is , that almightie god hath threatened in his holy scriptures to the wicked , that which may most breefely and most to the purpose bee spoken in this matter , is this : that like as the reward of the good is an universall good thing , even so the punishment of the wicked is an universall evill , which comprehendeth in it all the evils that are . for the better understanding whereof , it is to bee noted , that all the evils of this life are particular evils , and therefore doe not torment all our sences generally , but only one , or some of them . as taking an example of the diseases of our bodie , wee see , that one hath a disease in his eyes , another in his eares : one is ficke in the heatr , another in the stomacke , some other in his head . and so diverse men are diseased in diverse parts of the bodie ; howbeit , in such wise , that none of all these diseases be generally throghout all the members of the bodie , but perticular to some one of them . and yet for all this , wee see what greefe onely one of these diseases may put us unto , and how painefull a night the sicke man hath in any one of these infirmities , yea , although it bee nothing else but a little ach in one tooth . now let us put the case , that there were some one man sicke of such an universall disease , that hee had no part of his bodie , neither any one joint or sence free from his proper pain , but that at one time and instant hee suffered most exceeding sharpe torment in his head , in his eyes , and eares , in his teeth , and stomacke , in his liver and heart : and to bee short , in all the rest of his members and joints of his bodie , and that hee lay after this sort stretching himselfe in his bed , beeing pained with these greefes and torments , everie member of his bodie having his particular torment and greefe : hee ( i say ) that should lie thus pained and afflicted , how great torment and greefe of mind and bodie ( thinke yee ) should hee sustaine ? oh , what thing could any man imagine more miserable , and more woorthie of compassion ? surely , if thou shouldest see but a dogge to be so tormented and greeved in the street , his verie paines would move thy heart to take pittie upon him . now this is that ( my deare christian brother , if any comparison may bee made betweene them ) which is suffered in that most cursed and horrible place of hell , and not onely during for the space of one night , but everlastingly , for ever and ever . for like as the wicked men have offended almightie god with all their members and sences , and have made armour of them all to serve sinne , even so will hee ordaine , that they shall bee there tormented everie one of them with his proper torment . there shall the wanton unchast eyes bee tormented with the terrible sight of devils : the eares with the confusion of such horrible cries and lamentations which shall there bee heard : the nose with the intollerable stinke of that ougly , filthie , and loathsome place : the tast , with a most ravenous hunger and thirst : the touching , and all the members of the bodie with extreame burning fire . the imagination shall bee tormented by the conceiving of greefes present : the memorie , by calling to mind the pleasures past : the understanding , by considering what benefites are lost , and what endlesse miseries are to come . this multitude of punishments the holy scripture signifieth unto us , when it sayth , math. . psalm . . that in hell there shall bee hunger , thirst , weeping , wail●ng , gnashing of teeth , swords double edged , spirits created for revengement , serpents , worms , scorpions , hammers , wormewood , water of gall , the spirit of tempest , and other things of like sort . whereby are signified unto us ( as in a figure ) the multitude and dreadfull terrour of the most horrible torments and paines that be in that cursed place . there shall bee likewise darkenesse inward and outward , both of bodie and soule , farre more obscure than the darkenesse of aegypt , which was to bee felt even with hands , exo. . there shall bee fire also , not as this fire here , that tormenteth a little , and shortly endeth , but such a fire as that place requireth , which tormenteth exceedingly , and shall never make an end of that tormenting . this beeing true , what greater wonder can there bee , than that they which beleeve and confesse this for truth , should live with such most straunge negligence and carelesnesse as they doe ? what travell and paines would not a man willingly take to escape even one onely day , yea , one houre , the very least of these torments ? and wherefore doe they not then , to escape the everlastingnesse of so great paines and horrible torments , endure so little a travell , as to follow the exercise of vertue . surely , the consideration of this matter were able to make any sinfull soule to feare and tremble , in case it were deepely regarded . and if amongst so great number of paines , there were any manner hope of end or release , it would be some kind of comfort : but alas it is not so , for there the gates are fast shut up from all expectation of any maner of ease or hope . in all kind of paines and calamities that bee in this world , there is alwais some gap lying open , whereby the patient may receive some kind of comfort : sometimes reason , sometimes the weather , sometimes his friends , sometimes the hearing that others are troubled with the very same disease , & sometimes ( at the least ) the hope of an end may cheare him somewhat : onely in these most horrible pains & miseries that be in hell , all the wayes are shut up in such sort , and all the havens of comfort so embarred , that the miserable sinner cannot hope for remedie on any side , neither of heaven , nor of earth , neither of the time past , or present , or of the time to come , or of any other means . the damned soules thinke , that all men are shooting darts at them , and that all creatures have conspired against them , & that even they themselves are cruell against themselves . this is that distresse whereof the sinners doe lament by the prophet , saying : the sorrowes of hell have compassed mee round about , and the snares of death hath besieged me : for on which side soever they looke or turne their eyes , they doe continually behold occasions of sorrow and greefe , and none at all of any ease or comfort . the wise virgins ( sayth the evangelist ) that stood readie prepared at the gate of the bridegroom , entred in , & the gate was foorthwith locked fast . o locking everlasting , ô enclosure immortall , ô gate of all goodnes , which shall never any more bee opened againe . as if hee had said more plainely , the gate of pardon , of mercie , of comfort , of grace , of intercession , of hope , and of all other goodnesse , is shut up for ever and ever . six dayes and no more was manna to bee gathered , but the seventh day , which was the sabboth day , was there none to bee found : and therefore shall hee fast forever , that hath not in due time made his provision aforehand . the sluggard ( sayth the wise man ) will not till his ground for feare of cold , and therefore shall hee beg his bread in summer , and no man shall give him to eat . and in another place hee sayth : he that gathereth in summer , is a wise sonne , but hee that giveth himselfe to sleeping at that season , is the sonne of confusion . for what confusion can there be greater than that which that miserable covetous rich man suffereth , who with a fewe crums of bread that fell from his table , might have purchased to himselfe abundance of everlasting felicitie , and glorie in the kingdome of heaven ? but because he would not give so small a thing , he came to such an extreame necessitie that hee begged ( yea , and shall for ever beg in vaine ) onely one drop of water , and shall never obtaine it . who is not mooved with that request of that unfortunate damned person , who cried , o father abraham have compassion on me , and send down lazarus vnto mee , that hee may dip the tip of his finger in water , and touch my tongue , for th●se horrible flames doe torment mee exceedingly . what smaller request could there bee desired than this ? hee durst not request so much as one cup of water , neither , that lazarus should put his whole hand into the water , nor yet ( which is more to bee wondered at ) did he request so much as the whole finger , but onely the tip of it , that it might but touch his tongue ; and yet even this alonely would not be granted unto him . whereby thou maiest perceive , how fast the gate of all consolation is shut up , and how universall that interdict and excommunication is , that is there laid upon the damned , sith this rich glutton could not obtaine so much as this small request . so that wheresoever the damned persons doe turne their eyes , and on which side soever they stretch their hands , they shall not find any manner of comfort , bee it never so small . and as hee that is in the sea choaked , and almost drowned under the water , not finding any stay wherupon to set his foot , stretcheth foorth his hands oftentimes on every side in vaine ( because all that hee graspeth after , is thinne and liquid water , which deceives him ) even so shall it fare with the damned persons , when they shall bee drowned in that deepe sea of so many miseries , where they shall strive and strug ▪ gle alwayes with death , without finding any succour or place of stay , whereupon they may rest themselves . now this is one of the greatest paines wherewith they be tormented in that cursed place : for if these torments shold have their continuance li● mitted but for a certaine time , though it were for a thousand , yea , a hundred thousand millions of years , yet even this would bee some little comfort unto them , for nothing is perfectly great , in case it have an end : but alas , they have not so much as this poore and miserable comfort : but contrariwise , their paines are equall in continuance with the eternity of almightie god , and the lasting of their miserie with the eternitie of gods glorie . as long as almightie god shall live , so long shall they die : and when almightie god shall cease to be god , then shall they also cease to be as they are . o deadly life , ô immortall death ! i know not whether i may truly tearme thee , either life or death : for if thou be life , why dost thou kill ? and if thou be death , why doest thou endure ? wherefore i will call thee neither the one , nor the other , for so much as in both of them there is contained something that is good : as in life there is rest , and in death there is an end ( which is a great comfort to the afflicted ) but thou hast neither rest not end . what art thou then ? marry , thou art the worst of life , and the worst of death ; fo● of death thou hast the torment , without any end , and of life thou hast t●e continuance without any rest o bitter composition , ô unsavorie purgation of our lords cup ! of the which , all the sinners of the earth shall drinke their part . now in this continuance in this eternitie , i would wish that thou ( my deare christian brother ) wouldst fixe the eyes of thy consideration a little while : and that as the clean beast cheweth the cud , even so thou wouldest weigh this point within thy selfe with great deliberation . and to ▪ the intent thou maiest do it the better , consider a little the paines that a sicke man abideth in one evill night , especially if he be vexed with any vehement greefe , or sharpe disease . marke how oft hee tumbleth & tosseth in his bed , what disquietnes he hath , how long and tedious one night seemeth unto him , how duly hee counteth all the houres of the clocke , and how long he deemeth each houre of them to bee , how hee passeth the time in wishing for the dawning of the day ; which notwithstanding , is like to helpe him , little towards the curing of his disease . if this then bee accounted so great a torment , what torment shall that bee ( trowyee ) in that everlasting night in hell , which hath no morning , nor so much as any hope of any dawning of the day ? o darknesse most obscure ! ô night everlasting ! ô night accursed even by the mouth of almightie god & all his saints ! that one shall wish for light , and shall never see it , neither shall the brightnesse of the morning arise any more . consider then what a kind of torment shall that bee , to live everlastingly in such a night as this is , lying not in a soft bed ( as the sicke man dooth ) but in a hote burning furnace , foming out such terrible raging flames . what shoulders shall be able to abide those horrible heats . if it seeme to us as a thing intollerable to have onely some part of our feet standing upon a panne of burning coales , for the space of repeating the lords prayer , what shall it bee ( thinke you ) to stand bodie and soule burning in the midst of those everlasting hot raging fires in hell , in comparison of which , the fires of this world are but painted fires . is there any wit or judgement in this world ? have men their right sences ? do they understand what these words import ? or are they peradventure persuaded , that these are onely the fables of poets ? or doe they thinke , that this appertaineth not to them , orels that it was onely meant for others ? none of all this can they say , for so much as our faith assureth us most certainely herein . and our saviour christ himselfe , who is everlasting trueth , crieth out in his gospell , saying , heaven and earth shall faile , but my word shall not faile . of this miserie there followeth another as great as it , which is , that the paines are alwaies continuing in one like degree , without any manner of intermission , or decreasing . all manner of things that are under the cope of heaven , doe moove and turne round about with the same heaven , and do never stand still at one state or beeing , but are continually either ascending or descending . the sea and the rivers have their ebbing and flowing , the times , the ages , and the mutable fortune of men , and of kingdomes , are evermore in continuall motion . there is no feaver so fervent , that dooth not decline , neither greefe so sharpe , but that after it is much augmented , it dooth forthwith decrease . to be short , all the tribulations and miseries are by little and little worne away with time , and as the common saying is , nothing is sooner dried up than teares . onely that paine in hell is alwaies greene , onely that feaver never decreaseth , only that extremitie of heat knoweth not what is either evening or morning . in the time of noahs flood , almightie god rained forty daies and fortie nights , continually without ceasing upon the earth , and this sufficed to drowne the whole world . but in that place of torment in hell , there shall raine everlasting vengeance , & darts of furie upon that cursed land , without ever ceasing so much as one onely minute or moment . now what torment can be greater , and more to be abho●●●d , than continually to suffer after one like manner , without any kind of alteration or chaunge ? though a meat bee never so delicate , yet in case wee feed continually therupon , it will in very short time be very loathsome unto us : for no meat can be more precious and delicat than that manna was , which almightie god sent downe unto the children of israel in the desart , & yet because they did eat continually therof , it made them to loath it , yea , and provoked them to vomite it up again . the way that is all plaine ( they say ) wearieth more than any other ▪ because alwais the varietie ( yea even in punishment ) is a kind of comfort . tell me then , if things that bee pleasant and savorie , when they be alwaies after one manner , are an occasion of loathsomenesse and paine : what kind of loathsomnesse will that be which shall bee caused by those most horrible paines and torments in hell , which do continue everlastingly after one like sort ? what will the damned and cursed creatures think , when they shall there see themselves so utterly abhorred & forsaken of almightie god , that hee will not so much as with the remission of any one sin , mitigate somwhat their torments . and so great shall the furie and rage bee which they shall there conceive against him , that they shall never cease continually to curse and blaspheam his holy name . vnto all these pains , there is also added the pain of that everlasting consumer , to wit , the worme of conscience , wherof the holy scripture maketh so oftentimes mention , saying , their worme shal never die , and their fire shall never bee quenched . this worme is a furious raging despight and bitter repentance , without anie fruit , which the wicked shall alwais have in hell , by calling to their remembrance the oportunitie and time they had whiles they were in this world , to escape those most greevous and horrible torments , and how they wold not vse the benefit thereof . and therefore when the miserable sinner seeth himselfe thus to be tormented and vexed on every side , and doth call to mind how many daies and yeares hee hath spent idly in vanities , pastimes , and pleasures ; and how oftentimes he was advertised of this perill , and how little regard he tooke thereof : what shall hee thinke ? what anguish and sorrow shall there be in his heart ? hast thou not read in the gospell , that there shall be weeping & wailing , and gnashing of teeth ? the famine of aegypt endured onely seven yeares , but that in hell shall endure everlastingly . in aegypt they found a remedie , though with great difficultie and charge , but for this , there shall never any remedie be found . theirs was redeemed with monie & cattell , but this can never bee redeemed with any manner of exchange . this punishment cannot be pardoned , this paine cannot bee exchaunged , this sentence cannot bee revoked . oh , if thou knewest and wouldest consider , how everie one condemned to hell , shall there remain tormenting and renting himselfe , weeping , and wailing , and saying : o miserable and unfortunate wretch that i am , what times and oportunities have i suffered to passe in vaine ? a time there was , when with one cup of cold water i might have purchased to my selfe a crowne of glorie , and when also with such necessarie workes of mercie in releeving the poore , i might have gained life everlasting . wherefore did i not looke before me ? how was i blinded with things present ? how did i let pa●●● the fruitfull yeares of aboundance , and did not enrich my selfe ? if i had beene brought up amongst infidels and pagans , & had beleeved that there had been nothing els but onely to be borne , and to die , then might i have had some kind of excuse , and might have said , i knew not what was commanded or prohibited me : but for so much as i have lived amongst christians , & was my selfe one of them professed , and held it for an article of my beleefe , that the hour should come when i should give up an account after what order i had spent my life : forsomuch also as it was daily cried out unto mee by the continuall preaching and teaching of gods embassadours ( whose advertisements manie following , made preparation in time , and laboured earnestly for the provision of good workes : ) forsomuch i say as i made light of all these examples , and persuaded my selfe very fondly , that heaven was prepared for me , though i took no pains for it at all : what deserve i that have thus led my life ? o ye infernall furies , come and rent me in peeces , and devour these my bowels , for so have i justly deserved , i have deserved eternall famishment , seeing i would not provide for my selfe while i had time . i deserve not to reape , because i have not sowne ; i am worthie to be destitute , because i have not laid up in store ; i deserve that my request should now be denied mee , sith when the poore made request unto mee , i refused to releeve them : i have deserved to sigh and lament so long as god shall bee god ; i have deserved , that this worme of conscience shall gnaw mine entrails for ever and ever , by representing unto me the little pleasure that i have enjoied , and the great felicitie which i have lost , & how far greater that was which i might have gained , by forgoing that little which i would not forgoe . this is that immortall worme that shall never die , but shall lie there everlastingly gnawing at the entrailes of the wicked , which is one of the most terrible pains that can possibly be imagined . peradventure thou art nowe persuaded ( good reader ) that there can bee added no more unto this , than hath beene said . but surely the mightie arme of god wanteth not force to chastice his enemies more and more : for all these paines that are hetherto rehearsed , are such as doe appertaine generally to all the damned : but besides these generall paines , there are also other particular paines , which each one of the damned shall there suffer in diverse sort , according to the qualitie of his sinne . and so according to this proportion , the hautie and proud shall there bee abased and brought low to their great confusion . the covetous shall bee driven to great necessitie : the glutton shall rage with continuall hunger and thirst . the letcherous shall burne in the very same flames which they themselves have enkindled . and those that have all their life time hunted after their pleasures & pastimes , shall live therein continuall lamentation and sorrow . but because examples are of very great force to moove our hearts , i will bring only one for this purpose , whereby somewhat of this matter may the better bee perceived . it is written of a certaine holy man , that he saw the paines ( in spirit ) of a licentious & worldly man in this sort . first hee saw how the devils that were present at the houre of his death , when he yeelded up his ghost , snatched away his soule with great rejoycing , and made a present thereof to the prince of darkenesse , who was then sitting in a chair of fire , expecting the comming of this present . immediatly after that it was presented before him , hee arose up out of his seat , and said unto the damned soule that hee would give him the preheminence of that honourable seat , because hee had been a man of honour , and was alwaies very much affected to the same . inconti nently after that hee was placed therein , crying and lamenting in that honourable torment , there appeared before him two other most ougly devils , and offered him a cup full of most bitter and stinking liquour , and made him to drinke and carouse it up all , perforce ; saying , it is meet , sithence thou hast beene a lover of precious wines & bankets , that thou shouldest likewise prove of this our wine , whereof all we doe use to drink in these parts . immediately after this there came other two , with two fierie trumpets , and setting them at his eares , began to blow into them flames of fire , saying , this melodie have wee reserved for thee , understanding that in the world thou wast very much delighted with minstrelcie and wanton songs : and suddainely hee espied other divels , loaden with vipers and serpents , the which they threw upon the breast and bellie of that miserable sinner , saying unto him , that forsomuch as he had been greatly delighted with the wanton embracings & letcherous lusts of women , hee should now sollace himselfe with these refreshings , in stead of those licentious delights and pleasures , which hee had enjoyed in the world . after this sort ( as the prophet esay sayth in the chapter ) when the sinner is punished , there is given measure for measure , to the end , that in such a great varietie and proportion of punishments , the order & wisdome of gods justice , might the more manifestly appeare . this vision hath almightie god shewed in spirit to this holy man for advertisement and instruction , not that in hell these things are altogether so materially done , but that by them wee might understand in some manner the varietie and multitude of the pains which be there appointed for the damned . whereof , i know not how some of the pagans have had a certaine knowledge : for a poet speaking of this multitude of paines , affirmed , that although hee had a hundred mouthes and as many tongues , with a voice as strong as yron , yet were they not able only to expresse the names of them . a poet hee was that spake this , but truly therin he spake more like a prophet or an evangelist than a poet. now then , if all this evill shall most assuredly come to passe , what man is hee , that seeing all this so certainely with the eyes of his faith , will not turne over the leafe , and begin to provide for himselfe against that time ? where is the judgement of men nowe become ? where be their wits ? yea , where is at the least their selfe-love , which seeketh evermore for his own profite , and is much afraid of any losse ? may it be thoght that men are become beasts , that provide onely for the time present ? or have they peradventure so dimmed their eye sight , that they cannot looke before them ? hearken ( sayth esay ) oyee deafe and yee blind , open your eyes that you may see , who is blind but my servant ? and who is deafe but ye , unto whom i have sent my messengers ? and who is blind , but hee that suffereth himselfe to bee sold for a slave ? thou that seest so many things , wilt thou not suffer thy selfe to see this ? thou that hast thine eares open , wilt thou not give eare hereunto ? if thou beleeve not this , how art thou then a christian ? if thou beleeve it , and doest not provide for it , how canst thou bee thought a reasonable man ? aristotle sayth , that this is the difference between opinion and imagination , that an imagination alone is not sufficient to cause a feare , but an opinion is : for if i doe imagine that a house may fall upon mee , it is not enough to make me afraid , unlesse i beleeve or have an opinion it will be so indeed : for then it is sufficient to make mee afraid . and hereof commeth the feare that murderers alwaies have , by reason of the suspition they conceive , that their enemies do lie in wait for them . if then the opinion and only suspition of danger is able to cause the greatest courage to feare , how is it that the certaintie and beleefe of so many & so great terrible miseries ( which are farre more sure than anie opinion ) dooth not make thee to seare . if thou perceivest , that for these many yeares past thou hast lead a licentious and sinfull life , and that at the last , according to present justice , thou art condemned to these horrible torments in hell : if also there appeare by probable conjecture , that there is no more likelyhood of thy amendment for ensuing years to come , than there was in those alreadie past , how happeneth it , that running headlong into so manifest a daunger , thou art not at all afraid ? especially , considering the sinfull state wherin thou livest , and the horrible paines and torments which doe attend for thee , & the time which thou hast lost , and the endlesse repentaunce which thou shalt have therefore in the most horrible torments of hell . assuredly , it goeth beyond the compas of all common sence and conceit of humane reason , to consider , that there should bee such negligent , wilfull , grosse , and carelesse blindnesse , able to enter and take such deepe rooting in the soule of man. who loves this life , frō love his love doth erre , and chusing drosse , rich treasure doth denie , leaving the pearle , christs counsels to preferre , with selling all we have , the same to buy : o happie soule , that doth disburse a summe , to gaine a kingdome in the life to come . such trafficke may be tearmed heav'nly thrift , such venter hath no hazard to dissuade immortall purchase , with a mortall gift , the greatest gaine that ever merchant made : to get a crowne where saints and angels sing , for laying out a base and earthly thing . to tast the ioyes no humane knowledge knowes , to heare the tunes of the coelestiall quires , t' attaine heau'●● sweet and mildest calme repose , to se● gods face , the summ● of good desires : which by his glorious saints i● 〈◊〉 ●yde , yet sigh ▪ with seeing , never satisfide . god as he is , sight beyond estimate , which angels tongues are untaught to discover , whose splendor doth the heavens illustrate , vnto which sight each sight becomes a lover : whom all the glorious court of heaven laud , with praises of eternities applaud . there where no teares are to interprete greeves , nor any sighs , heart dolours to expound , there where no treasure as surpris'd by theeves , nor any voice that speakes with sorrowes sound : no use of passions , no distempered thought , no spot of sinne , no deed of errour wrought . the native home of pilgrime soules abod , rest's habitation , ioies true residence , ierusalem's new citie built by god , form'd by the hands of his owne excellence : with gold-pav'd streets , the wals of precious stone , where all sound praise to him sits on the throne . finis . ❧ of the glorie of the blessed saints in heaven . to the end there might want nothing to stir up our mindes to vertue , after the paines which almightie god threateneth to the wicked , he dooth also set before us the reward of the good : which is , that glorie and everlasting life which the blessed saints doe enjoy in heaven , whereby he dooth very mightily allure us to the love of the same . but what manner of thing this reward , and what this life is , there is no tongue , neither of angels nor of men , that is sufficient to expresse it . howbeit , that wee may have some kind of savor & knowledge therof , i intend here to rehearse even word for word , what s. augustine sayth in one of his meditations , speaking of the life everlasting ( ensuing this transitorie time ) and the joies of the blessed saints in heaven . o life ( sayth he ) prepared by almighty god for his friends , a blessed life , a secure life , a quiet life , a beautifull life , a cleane life , a chast life , a holy life , a life that knoweth no death , a life without sadnesse , without labour , without greefe , without trouble , without corruption , without feare , without variety , without alteration , a life replenished with all beautie and dignity ; where there is neither enemy that can offend , nor delight that can annoy , where love is perfect , and no feare at all , where the day is everlasting , and the spirit of all is one : where almightie god is seene face to face , who is the only meat whereupon they feed without lothsomnesse : it delighteth me to consider thy brightnesse , & thy treasures do rejoice my longing heart . the more i consider thee , the more i am stricken in love with thee . the great desire i have of thee , doth wonderfully delight me , & no lesse pleasure is it to me to keep thee in my remembrance . o life most happie , ô kingdome truly blessed , wherin there is no death nor end , neither yet succession of time , where the day continuing evermore without night , knoweth not anie mutation ; where the victorious conqueror being joined with those everlasting quires of angels , and having his head crowned with a garland of glorie , singeth unto almightie god one of the songs of syon . oh happie , yea , and most happie should my soule bee , if when the race of this my pilgrimage is ended , i might bee worthie to see thy glorie , thy blessednes , thy beautie , the wals and gates of thy city , thy streets , thy lodgings , thy noble citizens , and thine omnipotent king in his most glorious majestie . the stones of thy wals are precious , thy gates are adorned with bright pearles , thy streets are of very fine excellent gold , in which there never faile perpetuall praises ; thy houses are paved with rich stones , wrought throghout with zaphirs , and covered above with massie gold , where no uncleane thing may enter , neither dooth any abide there that is defiled . faire and beautifull in thy delights art thou ô ierusalem our mother , none of those thinges are suffered in thee , that are suffered here . there is great diversitie betweene thy things and the things that we doe continually see in this life . in thee is never seene neither darkenesse nor night , neither yet any change of time . the light that shineth in thee , commeth neither of lampes , nor of sunne or moone , nor yet of bright glittering stars , but god that proceedeth of god , and the light that commeth of light , is he that giveth clearenesse unto thee . even the very king of kings himselfe keepeth continuall residence in the middest of thee , compassed about with his officers and servants . there doe the angels in their orders and quires sing a most sweet and melodious harmonie . there is celebrated a perpetuall solemnitie and feast with everie one of them that commeth thither , after his departure out of this pilgrimage . there bee the orders of prophets ; there is the famous companie of the apostles ; there is the invincible armie of martyrs ; there is the most reverent assembly of confessours ; there are the true and perfect religious persons ; there are the holy virgines , which have overcome both the pleasures of the world , and the frailtie of their owne nature ; there are the young men and young women , more auncient in vertue than in yeares ; there are the sheepe and little lambs that have escaped from the wolves , and from the deceitfull snares of this life , and therefore do now keep a perpetuall feast , each one in his place , all alike in joy , though different in degree . there , charitie raigneth in her full perfection , for unto them god is all in all , whome they behold without end , in whose love they be all continually inflamed , whom they doe alwaies love , and in loving , do praise , and in praising , doe love , and all their exercises consist in praises , without wearinesse , and without travell . o happie were i , yea , and very happy indeed , if at what time i shall bee loosed out of the prison of this wretched bodie , i might bee thought worthie to hear those songs of that heavenly melodie , sung in the praise of the everlasting king , by all the cittizens of that so noble cittie . happie were i , and very happie , if i might obtaine a roome among the chaplaines of that chappell , and wait for my turne also to sing my alleluia . if i might be neare to my king , my god , my lord , and see him in his glorie , even as he promised mee , when he said : o father , this is my last determinate will , that all those that thou hast given unto mee , may bee with me , and see the glorie which i had with thee before the world was created . hetherto are the words of s. augustine . nowe tell mee ( christian brother ) what a day of glorious shine shall that bee unto thee ( if thou lead thy life in gods feare ) when after the course of this pilgrimage , thou shalt passe from death to immortallitie ; and in that passage , when others shall begin to feare , thou shalt begin to rejoyce , and lift up thyhead because the day of thy deliverance is at hand ? come foorth a little ( sayth s. ierome unto the virgine eustochia ) out of the prison of this body , and when thou art before the gate of this ▪ tabernacle , set before thy eyes the reward that thou hopest to have for thy present labours . tell mee , what a day shall that bee , when our lord himselfe with all his saints , shall come & meet thee in the way , saying unto thee : arise and make hast o my beloved , my delight , and my turtle dove , for now the winter is past , and the tempestuous waters are ceased , and flowers doe begin to appeare in our land . cant. . howe great joy shall thy soule then receive , when it shall bee at that time presented before the throne of the most blessed trinitie , by the hands of the holy angels ( especially by that angell , to whom thou was committed , as to a faithful keeper ) and when this angell , with all the rest , shall declare thy good workes , and what crosses , tribulations , and injuries thou hast suffered for gods sake . acts . s. luke writeth , that when holy tabitha , the great almes giver , was dead , all the widdowes and poore folke came about the apostle s. peter , shewing unto him the garments which she had given them : where with the apostle being moved , made his prayer unto almightie god for that so mercifull a woman , and by his praiers he raised her again to life . now what a gladnesse will it be to thy soule , when in the middest of those blessed spirits thou shalt bee placed , with remembrance of thy almes deeds , thy praiers and fastings , the innocencie of thy lise , thy suffering of wrongs and injuries , thy patience in afflictions , thy temperance in diet , with all other vertues and good workes that thou hast done in all thy life . o how great joy shalt thou receive at that time for all the good deedes that thou hast wrought ! how clearly then shalt thou understand the value & the excellencie of vertue ! there the obedient man shall talk of victories ; there vertue shall receive her reward , and the good honoured according to their merite . moreover , what a pleasure will it bee unto thee , when thou shalt see thy selfe to bee in that sure haven , and shalt looke backe upon the course of thy navigation which thou hast sayled here in this life : when thou shalt remember the tempests wherein thou hast been tossed , the straits through which thou hast passed , and the daungers of theeves and pyrats , from whom thou hast escaped . there is the place where they shall sing the song of the prophet , which sayth , had it not ben that our lord had ben mine helper , it could not be but my soule had gone into hell . especially , when from thence thou shalt behold so many sinnes as are committed every houre in the world , so many souls as doe descend every day into hell , and how it hath pleased almightie god , that among such a multitude of damned persons , thou shouldest bee of the number of his elect , and one of those to whome hee would grant such exceeding great felicitie and glorie . besides all this , what a goodly sight will it be to see those seats filled up , and the citie builded , and the wals of that noble ierusalem repaired againe ? with what chearfull embracings shall the whole court of heaven entertaine them , beholding them when they come loaden with the spoiles of their vanquished enemies ? there shall those valiant men and women enter with triumph , which have together with the world conquered the weakenesse of their owne fraile nature . there shall they enter which have suffred martirdom for christs sake , with double triumph over the flesh & the world , adorned with all coelestiall glorie . there shall also daily enter many young men and children , which have vanquished the tendernesse of their young yeares with discretion and vertue . oh , how sweet and savorie shall the fruit of vertue then be , although for a time before her roots seemed very bitter : sweet is the cold evening after the hote sunnie day ; sweet is 〈…〉 ●ountaine to the weary 〈…〉 travailer ; sweet is 〈…〉 sleepe to the tired servaunt : but much more sweet is it to the saints in heaven to enjoy peace after warre , securitie after perill , eternall rest after their paines and travels : for then are the warres at an end , then need they no more to goe all armed , both on the right side and on the left . the children of israel went forth armed towards the land of promise , but after that the land was conquered , they laid downe their speares , and cast awa● 〈…〉 armour , and forget 〈…〉 and turmoile 〈…〉 , each one under the shaddow of his pavillion and harbour enjoied the fruit of their sweet peace . now may the watching prophet come down from his standing , that did watch and fix his feet upon the place of the sentinell . there is no more feare of invasion by the terrible atmies of the bloudie enemies : there is no place for the subtill crafts of the lurking viper : there cannot arrive the deadly sight of the venomous baseliske , nor yet shall the hissing of the auncient serpent bee heard there ; but onely the soft breathing aire of the holy ghost , wherein is beholden the glorie of almightie god. this is the region of all peace , the place of securitie , situated above all the elements , whether the cloudes and stormie winds of the darke aire cannot come . o what glorious things have been spoken of thee , ô cittie of god. blessed are they ( saith holy tobias ) that love thee , and enjoy thy peace . o my sould praise our lord , for he hath delivered ierusalem his citie from all her troubles . happie shall i bee , if the remnant of my posteritie might come to see the clearenesse of ierusalem : her gates shall bee wrought with zaphirs and emeraulds , and all the circuit of her wals shall bee built with precious stones , her streets shall bee paved with white and pollished marble , and in all parts of her territories shall be sung alleluia . o joyfull countrey ! ô sweet glorie ! ô blessed companie ! who shall bee those so fortunate and happie that are elected for thee ? it seemeth a presumption to desire thee , and yet i will not live without the desire of thee . o yee sonnes of adam , a race of men , miserably blinded and deceived . o yee scattered sheepe , wandering out of your right way , if this be your sheep-coat , whether goe you backeward ? what meane you ? why suffer you such an excellent benefit to bee wilfully lost for not taking so little paines ? what wise man would not desire , that all labour and paine of the world were imposed unto him ? that all sorrows , afflictions , & diseases were even poured upon him as thicke as haile ; that persecutions , tribulations , & greefs , with one to molest him , another to disquiet him , yea , that all creatures in the world did conspire against him , being scorned & made a laughing stocke of all men ; and that his whole life were converted into weepings and lamentations , so that in the next life hee might find repose in the heavenly harbor of eternall consolation , and be thought meet to have a place among that blessed people , which are adorned and beautified with such inestimable glorie . and thou , ô foolish lover of this miserable world , goe thy way , seek as long as thou wilt for honors & promotions , build sumptuous houses & palaces , purchase lands and possessions , in large thy territories & dominions , yea , commaund if thou wilt whole empires and worlds , yet shalt thou never bee so great as the least of all the servants of almightie god , who shall receive that treasure which this world cannot give , & shall enjoy that felicitie , which shal endure for evermore , when thou with thy pomp and riches , shall bear the rich glutton companie , whose buriall is in the deepe vault of hell : but the devout spirituall man shall be carried by the holy angels with poore lazarus into abrahams bosome , a place of perpetuall rest , joy , sollace , and eternall happines , ¶ of the benefites which our lord promiseth to give in this present life , to such as live a iust and godly life . peradventure thou wilt now say , that al these things before rehearsed , bee rewards and punishments only for the life to come : and that thou desirest to see something in this present life , because our mindes are wont to bee mooved very much with the sight of things present . to satisfie thee herein , i will also explaine unto thee what may answere thy desire . for althogh our lord do reserve the best wine , and the delicat dishes of most delight , untill the end of the banket , yet he suffereth not his friends to bee utterly destitute of meat and drinke in this tedious voyage : for he knoweth very wel , that they could not otherwise hold out in their journey . and therfore when he said unto abraham , feare not abraham , for i am thy defendor , and thy reward shall bee exceeding great : by these wordes hee promised two thinges , the one for the time present , that was , to be his safegard and defence in all such things as may happen in this life ; & the other for the time to come , and that is , the reward of glorie which is reserved for the next life . but how great the first promise is , and how many kinds of benefites and favours are therein included , no man is able to understand , but onely hee , that hath with great diligence read the holy scriptures , wherein no one thing is more often repeated and set forth , than the greatnesse of the favours , benefits , and priviledges , which almightie god promiseth unto his friends in this life . hearken what salomon saith in the third chapter of his proverbes , as touching this matter . blessed is that man that findeth wisdome , for it is better to have it , than all the treasures of silver and gold , be they never so excellent and precious : and it is more worth than all the riches of the world , and whatsoever mans heart is able to desire , is not comparable unto it . the length of daies are at her right hand , and riches and glorie at her left . her waies be pleasant , and all her passages be quiet , she is a tree of life to all those that have obtained her , and hee that shall have her in continuall possession , shall bee blessed . keepe therefore ( o my sonne ) the lawes of almightie god , and his counsels , for they shal bee as life to thy soule , and sweetnesse to thy tast . then shalt thou walke safely in thy waies , and thy feet shall not find any stumbling blockes . if thou sleep , thou shalt have no cause to feare : and if thou take thy rest , thy sleepe shall be quiet . this is the sweetnesse and quietnesse of the way of the godly , but the waies of the wicked are far different , as the holy scripture doth declare unto us . the paths and waies of the wicked ( sayth ecclesiasticus ) are full of brambles , and at the end of their journey are prepared for them , hell , darkenesse , & paines . doest thou thinke it then a good exchaunge , to forsake the waies of almightie god , for the wayes of the world , sith there is so great difference betweene the one and the other , not onely in the end of the way , but also in all the steps of the same ? what madnesse can bee greater , than to chuse one torment , to gaine another by ; rather than with one rest to gaine another rest ? and that thou maist more clearely perceive the excellencie of this rest , and what a number of benefits are presently incident therunto , i beseech thee hearken attentively even what almightie god himselfe hath promised by his prophet esay , to the observers of his law , in a manner with these words , as diverse interpreters doe expound them . when thou shalt doe ( saith he ) such and such things , which i have commaunded thee to do , there shall forthwith appear unto thee the dawning of the cleare day ( that is , the sonne of justice ) which shall drive away all the darkenesse of thy errours and miseries , & then shalt thou begin to enjoy true and perfit salvation . now these are the benefits which almighty god hath promised to his servants . and albeit some of them bee for the time to come , yet are some of them to be presently received in this life : as , that new light and shining from heaven ; that safetie and abundance of all good thinges ; that assured confidence & trust in the almightie god ; that divine assistance in all our praiers and petitions made unto him ; that peace and tranquilitie of conscience ; that protection and providence of almightie god. all these are the gracious gifts and favours which almightie god hath promised to his servaunts in this life . they all are the works of his mercie , effects of his grace , testimonies of his love , and blessings , which hee of his fatherly providence extendeth . to bee short , all these benefits do the godly injoy both in this present life , and in the life to come : and of all these are the ungodly deprived , both in the one life , and in the other . wherby thou maist easily perceive , what difference there is betweene the one sort and the other , seeing the one is so rich in graces , and the other so poore and needie : for if thou ponder well gods promised blessings , and consider the state and condition of the good and the wicked , thou shalt find , that the one sort is highly in the favour of almightie god , and the other deeply in his displeasure : the one be his friends , and the other his enemies : the one bee in light , and the other in darkenesse : the one doe enjoy the companie of angels , & the other the filthie pleasures and delights of swine : the one are truly free , and lords over themselves , and the other are become bondslaves unto sathan , and unto their owne lusts and appetites . the one are joyfull with the witnesse of a good conscience , and the other ( except they be utterly blinded ) are continually bitten with the worme of conscience , evermore gnawing on them : the one in tribulation , stand stedfastly in their proper place ; and the other , like light chaffe , are carried up and downe with everie blast of wind : the one stand secure and firme with the anker of hope , and the other are unstable , and evermore yeelding unto the assaults of fortune : the praiers of the one are acceptable and liking unto god , and the praiers of the other are abhorred and accursed : the death of the one is quiet , peaceable , and precious in the sight of god , and the death of the other , is unquiet , painefull , and troubled with a thousand frights and terrours : to conclude , the one live like children under the protection and defence of almightie god , and sleepe sweetly under the shaddow of his pastoral providence ; and the other being excluded from this kind of providence , wander abroad as straied sheep , without their sheep heard and maister , lying wide open to all the perils , daungers , & assaults of the world . seeing then , that a vertuous life is accompanied with all these benefits , what is the cause that should withdraw thee , and persuade thee not to embrace such a precious treasure ? what art thou able to alledge for excuse of thy great negligence ? to say that this is not true , it cannot be admitted , for so much as gods word doth avouch the certainetie hereof . to say that these are but small benefits , thou canst not , for so much as they do exceed all that mans heart can desire . to say that thou art an enemie unto thy selfe , and that thou doest not desire these benefits , cannot bee , considering that a man is even naturally a friend to himselfe , & the will of man hath ever an cie to his own benefit , which is the very object or marke that his desire shooteth at . to say that thou hast no understanding nor tast of these benefits , it will not serve to discharge thine offence , for so much as thou hast the fayth and beleefe thereof , though thou hast not the tast , for the tast is lost through sin , but not the faith : and the faith is a witnesse more certaine , more secure , and better to be trusted , than al other experiences and witnesses in the world . why doest thou not then discredit all other witnesses with this one assured testimonie ? why doest thou not rather give credit unto faith , than to thine owne opinion and judgement ? o that thou wouldest make a resolute determination , to submit thy selfe into the hands of almightie god , and to put thy whole trust assuredly in him . how soon shouldest thou then see all these prophesies fulfilled in thee : then shouldest thou see the excellencie of these divine treasures : then sholdest thou see how starke blind the lovers of this world are , that seeke not after this high treasure : then shouldest thou see upon what good ground our saviour inviteth us to this kind of life saying : come unto me all ye that travell , and are loaden , and i will refresh you ; take my yoke upon you , & you shal find rest for your souls : for my yoke is sweet , & my burden is light . almightie god is no deceiver , nor false promiser , neither yet is he a great boaster of such things as he promiseth . why dost thou then shrinke backe ? why dost thou refuse peace and true quietnesse ? why dost thou refuse the gentle offers and sweet callings of thy pastor ? how darest thou despise & banish away vertue from thee , which hath such prerogatives and priviledges as these bee ; and withal , confirmed & signed even with the hand of almighty god ? the queen of saba heard far lesse things than these of salomon , and yet shee travelled from the uttermost parts of the world to trie the truth of those things that she had heard . and why doest not thou then ( hearing such notable , yea , and so certain news of vertue ) adventure to take a little paines to trie the truth and sequell therof ? o deare christian brother , put thy trust in almightie god and in his word , and commit thy self most boldly without all feare into his armes , and unloose from thy handes those trifling knots that have hetherto deceived thee , and thou shalt find , that the merites of vertue doe far excell her fame : and that all which is spoken in praise of her , is nothing in comparison of that which shee is indeed . ¶ that a man ought not to deferre his repentance and conversion unto god , from day to day : considering hee hath so many debts to discharge , by reason of the offences committed in his sinfull life alredie past . now then , if on the one side there bee so many and so great respects , that do bind us to chaunge our sinfull life ; and on the other side , we have not any sufficient excuse why wee should not make this exchange . how long wilt thou tarrie , untill thou fully resolve to doe it ? turne thine eyes a little , and looke backe upon thy life past , and consider , that at this present ( of what age soever thou bee ) it is high time , or rather , the time well nigh past to begin to discharge some part of thy old debts . consider , that thou which art a christian regenerated in the water of holy baptisme , which doest acknowledge almightie god for thy father , and the catholicke church for thy mother , whome shee hath nourished with the milke of the gospell , to wit , with the doctrine of the apostles and evangelists : consider ( i say ) that all this notwithstanding , thou hast lived even as loosely and dissolutely , as if thou hadst been a meere infidell , that had never any knowledge of almightie god. and if thou doe denie this , then tell mee what kind of sinne is there which thou hast not committed ? what tree is there forbidden that thou hast not beholden with thine eyes ? what greene meddow is there , in which thou hast not ( at the least in desire ) feasted thy letcherous lust ? what thing hath been set before thine eyes , that thou hast not wantonly desired ? what appetite hast thou left unexecuted , notwithstanding that thou didst beleeve in almightie god , and that thou wert a christian ? what wouldest thou have done more , if thou hadst not had any faith at all ? if thou hadst not looked for any other life ? if thou hadst not feared the dreadful day of judgement ? what hath all thy former life been , but a web of sinnes , a sinke of vices , a way full of brambles and thornes , and a froward disobedience of god ? with whome hast thou hetherto lived , but onely with thine appetite , with thy flesh , with thy pride , and with the goods and riches of this transitorie world ? these have beene thy gods , these have beene thine idols , whome thou hast served , and whose lawes thou hast diligently obeied . make thine account with the almighty god , with his laws , and with his obedience , and peradventure thou shalt find , that thou hast esteemed him no more , than if hee had been a god of wood , or stone . for it is certaine , that there be many christians , which beleeving that there is a god , are induced to sinne with such facilitie , as though they beleeved , that there were no god at all : and do offend no whit the lesse , though they beleeve that there is a god , than they would doe , if they beleeved there were none at all . what greater injurie , what greater despight can bee done , than so to contemne his divine majestie ? finally , thou beleeving all such things as christs church doth beleeve , hast notwithstanding so led thy life , as if thou wert persuaded , that the beleefe of christians were the greatest fables or lies in the world . and if the multitude of thy sinnes past , and the facilitie thou hast used in committing of them , do not make thee afraid , why doest thou not feare at the least the majesty and omnipotencie of him , against whom thou hast sinned ? lift up thine eyes , and consider the infinit greatnesse and omnipotencie of the lord , whom the powers of heaven do adore , before whose majestie the whole compasse of the wide world lyeth prostrate ; in whose presence , all things created , are no more than chaffe caried away with the wind . consider also with thy selfe how unseemely it is , that such a vile worme as thou art , should have audacitie so many times to offend and provoke the wrath of so great a majestie . consider the wonderful and most terrible severitie of his justice , and what horrible punishments hee hath used from time to time in the world against sin ; and that not onely upon particular persons , but also upon citties , nations , kingdomes , and provinces , yea , upon the universall world : and not onely in earth , but also in heaven ; and not onely upon straungers sinners , but even upon his owne most innocent sonne , our sweet saviour iesus christ , when hee tooke upon him to satisfie for the debt that we owed . and if this severitie was used upon greene and innocent wood , and that for the sins of others , what then will he doe upon drie and withered wood , and against those that are loden with their owne sins ? now , what thing can bee thought more unreasonable , than that such a fraile ▪ wretch as thou art , should bee so saucie and malapert as to mocke with so mightie a lord , whose hand is so heavie , that in case hee should strike but one stroke upon thee , he would at one blow drive thee downe headlong into the deepe bottomelesse pit of hell , without remedie . consider likewise the great patience of this our mercifull lord , who hath expected thy repentaunce so long , even from the time that thou didst first offend him : and thinke , that if after so long patience and tarrying for thee , thou shalt still continue thy leaud and sinfull life , abusing thus his mercy and provoking him to further indignation & wrath , he will then bend his bow , and shake his sword , and raine downe upon thee even sharpe arrowes of everlasting wrath and death . consider also the profoundnesse of his deepe judgements , whereof wee read and see daily so great wonders . we see how king salomon himselfe , after his so great wisdome , and after those three thousand parables and most profound mysteries uttered by him , was forsaken by almightie god , and suffered to fall down and adore idols . we see how one of those seven first deacons of the primative church , which were ful of the holy ghost , became not onely an hereticke , but also an arch heriticke and a father of heresies . wee see daily many starres fall downe from heaven unto earth , with miserable fals , and to wallow themselves in the durt , and to eat the meat of swine , which sate before at gods own table , and were fed with the very bread of angels . if then the just and righteous ( for some secret pride or negligence , or els for some ingratitude of theirs ) be thus justly forsaken of almightie god , after they have bestowed so many yeares in his service . what maiest thou looke for , that hast done in a manner nothing els in all thy life time , but onely heaped sinnes upon sinnes , and hast thereby offended almighty god most greevously ? now , if thou hast lived after this sort , were it not reason that thou shouldest now at the length give over , and cease heaping sinne upon sinne , and debt upon debt , and begin to pacifie the wrath of almightie god , and to disburden thy sinfull soule ? were it not meet , that that time which thou hast hetherto given to the world to thy flesh , and to the devill , should suffice ? and that thou shouldest bestow some little time of that which remaineth , to serve him , who hath given thee all that thou hast ? were it not a point of wisedome , after so long time , and so many great injuries , to feare the most terrible justice of almightie god , who the more patiently hee suffereth sinners , the more hee dooth afterwards punish them with severitie and justice ? were it not meet for thee to feare thy long continuance so many yeares in sinne , and in the displeasure of almightie god , procuring thereby against thee such a mightie adversarie as hee is , and provoking him of a mercifull loving father to become thy severe terrible judge and enemie ? were it not meet to feare , least that the force of evill custome may in continuance of time be turned into nature ; and that thy long vicious usuall manner of committing sinne , may make of a vice , a necessitie ; or little lesse ? why art thou not afraid , least by little and little thou maiest cast thy selfe downe headlong into the deepe pit of a reprobate sence , whereinto after that a man is once faln , he never maketh account of any sinne , bee it never so great . the patriarke iacob said unto laban his father in law : these fourteene years have i served thee , and looked to thine affaires ; now it is time that i should look to mine owne , and begin to attend unto the affaires of mine owne houshold . wherefore if thou hast likewise bestowed so manie yeares in the service of this world , and of this fraile transitorie life , were it not good reason , that thou shouldest now begin to make some provision for the salvation of thy soule , and for the everlasting life to come ? there is nothing more short , nor more transitorie than the life of man ; and therefore providing so carefully as thou doest for all such things as bee necessarie for this life , which is so short , why doest thou not provide likewise somewhat for the life that is to come ? which life shall endure for ever and ever . ❧ the conclusion of all the premisses . if now all this bee so , i beseech thee even for the bitter passion of our sweet saviour iesus christ , to remember thyselfe , and consider that thou art a christian , and that thou beleevest assuredly for a most undoubted truth , whatsoever the true faith instructeth thee . this faith telleth thee , that thou hast a judge above that seeth all the steps and motions of thy life : and that certainely there shall a day come , when he will require an account of thee , even for every idle word . this faith teacheth thee , that a man is not altogether at an end when he dieth , but that after this temporal life , there remaineth another everlasting life ; and that the souls die not with the bodies , but that whiles the bodie remaineth in the grave , untill the generall day of judgement , the soule shall enter into another new countrey , and into a new world , where it shall have such habitation and companie , as the faith & workes were which it had in this life . this faith telleth thee also , that both the reward of vertue , and the punishment of vice , is a thing so wonderfull , that although the whole world were full of bookes , and all creatures were writers , yet shold they all bee wearied , and the world come to an end , before they should end their description , & make a perfect declaration what is comprehended in each one of these points . this faith informeth thee also , that the debts and duties which we owe to almightie god , are so great , that albeit a man had so many lives as there bee sands in the sea , yet would they not suffice , if they were all employed in his service . and this faith likewise telleth thee , that vertue is such an excellent treasure , that all the treasures of the world , and al that mans heart can desire , are in no sort comparable unto it . wherefore , if there be so many and so great respects that doe invite us unto vertue , how commeth it to passe , that there bee so few lovers and followers of the same ? if men be mooved with gaine and commodity , what greater commoditie can there be than to attaine life everlasting ? if they be moved with fear of punishment , what greater punishment can bee found , than the most horrible everlasting dreadfull torments in the lake of fire and brimstone , to continue even world without end ? if that bonds of debts and benefites ; what debts are greater than these which we owe unto the almightie god , as well for that hee is which he is , as also for that which wee have received of him ? if the feare of perils doe move us ; what greater perill can there bee than death , the houre thereof being so uncertaine , and the account so strait ? if thou be moved with peace , libertie , quietnes of mind , and with a pleasant life , ( which are things that all the world desires ) it is certaine , that all these are found much better in the life that is governed by vertue and reason , than in that life which is ruled by the affections and passions of the mind , forsomuch as man is a reasonable creature , and no beast . howbeit , in case thou account all this as not sufficient to move thee thereunto , yet let it suffice thee to consider further , that even almightie god so abased himselfe for thy sake , that he descended from heaven unto the earth , and became man , and whereas he created the whole world in sixe dayes , hee bestowed three and thirtie yeares about thy redemption , yea , and was also contented for the same to leese his life . almightie god died , that sinne should die : and yet for all this doe wee endeavor , that sinne might live in our hearts , notwithstanding , that our lord purposed to take away the life of sinne with his owne death . if this matter were to be discussed with reason , surely this alreadie spoken might suffice to prevaile with any reasonable creature : for not onely in beholding almightie god upon the crosse , but whether soever we doe turn our eyes , we shal find , that every thing crieth out to us , and calleth upon us to receive this so excellent a benefite : for there is not a thing created in the world , ( if we duly consider it ) but dooth invite us to the love and service of our saviour iesus christ , insomuch , that looke how many creatures there be in the world , so many preachers there are , so many bookes , so many voices , and so manie reasons , which doe all call us unto almighty god. and how is it possible then , that so many callings as these are , so many promises , so many threatnings , and so many provocations , should not suffice to bring us unto him ? what might almightie god have done more than hee hath done , or promised more greater blessings than he hath promised , or threatened more greevous and horrible torments than he hath threatned , to draw us unto him , and to pluck us away from sinne ? and yet all this notwithstanding , howe commeth it to passe , that there is so great ( i will not say arrogancie , but ) bewitching of men , that doe beleeve these things to bee certainely true , and yet bee not afraid to continue all the dayes of their life in the committing of deadly sinnes ? yea , to goe to bed in deadly sinne , and to rise up againe in deadly sinne , and to embrue themselves in every kind of lothsome , detestable , and odious sinne , even as though all their whole endeavours intended by the practise of sinne , to resist all grace and favour in the sight of god ? and this is done in such sort , so without feare , so without scruple of mind , so without breaking of one houres sleepe , and without the refraining of anie one delicate morsell of meat for the same , as if all that they beleeved , were dreames , and olde wives tales , and as if all that the holy evangelists have written , were meere fiction and fables . but tel me thou that art such a desperate wilfull rebell against thy creator and redeemer , which by thy detestable life and dissolute conversation , doest evidence thy selfe to be a firebrand , prepared to burne in those everlasting and revenging horrible fires of hell : what wouldest thou have done more than thou hast done , in case thou haddest beene persuaded , that all were meere lies which thou hast beleeved : ? ; for although that for feare of incurring the daunger of the princes lawes , and the execution of their force upon thee , thou hast somewhat brideled thine appetites ; yet doth it not appeare , that for any feare of almightie god , thou hast refrained thy will in any one thing , neither from carnall pleasures , nor from taking revenge of thine enemies , nor from backbiting and slandering thy neighbours , nor yet from fulfilling thine inordinate lusts and desires , in case thine abilitie served thee thereunto . oh , what dooth the worme of thy conscience say unto thee , whiles thou art in such a fond securitie and confidence , continuing in such a dissolute and wicked life as thou doest ? where is now become the understanding , judgement , and reason , which thou hast of a man ? why art thou not afraid of so horrible , so certaine , and so assured perils and daungers ? if there were a dish of meat set before thee , and some man ( albeit he were a lier ) should say unto thee , refraine to touch and eat thereof , for it is poysoned ; durst thou once adventure to stretch out thy hand , to take a tast thereof , though the meat were never so savorie and delicate , and hee never so great a lier that should beare thee thus in hand ? if then the prophets , if the apostles , if the evangelists , yea , if almightie god himselfe doe crie out unto thee , and say , take heed thou miserable man , for death is in that kind of meat , and death dooth lie lurking in that gluttonous morsell , which the devill hath set before thee ? howe darest thou reach for everlasting death with thine owne handes , and drinke thine owne damnation . where is the applying of thy wits , thy judgement , and the discourse and reason which thou hast of a spirituall man ? where is their light , where is their force ? sith that none of them doe bridle thee anie whit from thy common usuall vices . oh thou wretched and carelesse creature , be ▪ witched by the common enemie sathan , adjudged to everlasting darkenesse , both inward and outward , and so doest goe from one darkenesse to the other . thou art blind to see thine owne miserie , insensible to understand thine owne perdition , and harder than any adamant , to feele the hammer of gods word . oh , a thousand times most miserable thou art , woorthie to be lamented with none other teares , than with those wherewith thy damnation was lamented , when it was said , luke . oh , that thou knewest this day the peace , quietnesse , and treasures , which almightie god hath offered unto thee , that doe now lie hidden from thine eyes . oh miserable is the day of thy nativitie , and much more miserable the day of thy death : forsomuch , as that shall bee the beginning of thine everlasting damnation . oh , how much better had it beene for thee , never to have beene borne , if thou shalt bee damned in the horrible pit of hell for ever , where the torments are perpetually durable . how much better had it beene for thee never to have beene baptised , nor yet to have received the christian faith , if through the abusing thereof by thy wicked life , thy damnation shall therby be the greater ? for if the light of reas●n onely sufficeth to make the heathen philosophers inexcuseable , because they knowing god in some degree , did not glorifie him nor serve him ( as the apostle s●yth in the first to the romanes ; ) how much lesse shall he be excused , that hath received the light of faith , and the water of baptisme , yea , and the holy sacrament of the bodie & bloud of our lord and saviour iesus christ , hearing dayly the doctrine of the gospell , if hee doe nothing more than those pagan philosophers have done . now , what other thing may wee inferre of the premisses , but breefely to conclude , that there is none other understanding , none other wisdome , none other counsell in the world , but that setting aside all the impediments and combersome daungerous wayes of this life , wee follow that onely true and certaine way , whereby true peace and everlasting life is obtained . hereunto are wee called by reason , by wisedome , by law , by heaven , by earth , by hell , and by the life , death , justice , and mercie of almightie god. hereunto are wee also very notably invited by the holy ghost , speaking by the mouth of ecclesiasticus in the sixt chapter , in this wise : my sonne hearken to instruction even from the first yeares of thy youth , and in thy latter dayes thou shalt enjoy the sweet fruit of wisedome : approch unto it , as one that ploweth and soweth , and with patience expect the fruitfull encrease which it shall yeeld unto thee . the paines that thou shalt take , shall be but little , and the benefites that thou shalt speedily enjoy , shall be great . my son hearken to my words , and neglect not this my counsell which i shall give thee , put thy feet willingly into her fetters , and thy necke into ●er chaines : bow downe thy shoulders , and carrie her upon thee , and bee not displeased with her bonds : approch neare unto her with all thy heart , and follow her wayes with all thy strength , seeke for her with all thy diligence , and shee will make her selfe knowne unto thee , and after that thou hast found her , never forsake her : for by her shalt thou find rest in thy latter daies , and that which before did seeme so painefull unto thee , will afterwards become very pleasant . her fetters shall be a defence or thy strength , and a foundation of vertue , and her chaine shall bee a robe of glorie : for in her is the beautie of life , and her bonds are the bonds of health . hetherto ecclesiasticus . whereby thou maiest understand in some degree , howe great the beautie , the delights , the libertie , and riches of true wisdome are , which is vertue it selfe , and the knowledge of almightie god , whereof wee doe intreat . but if all this bee insufficient to mollifie our stonie hearts , lift up thine eyes , and fix thy thoughts constantly to behold our omnipotent god in his mercie and love towards sinners upon his dying crosse , where hee made full satisfaction for thy sins . there shalt thou behold him in this forme : his feet nayled fast , looking for thee , his armes spread abroad to receive thee , and his head bowing downe , to give thee , as to another prodigall sonne , new kisses of peace and attonement . from thence hee calleth thee ( if thou wouldest heare ) with so manie callings and cries as there bee wounds in his whole bodie . hearken thou therfore unto these voyces , and consider well with thy selfe , that if his praier bee not heard that hearkeneth not unto the cries of the poore , how much lesse shall he be heard , that maketh himselfe deafe to such cries as these , beeing the most mercifull cryings of our loving saviour , and intended for our soules salvation . who is hee that hath not cause to resolve himselfe wholly into teares to weepe and bewaile his manifold offences ? who is he that can lament , and will not lament at this ? vnlesse hee bee such a one as seeth not , nor careth not what great shipwrack , wast , and havocke he maketh of all the riches and treasures of his soule . finis . hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the lord's supper ... / by john hayward, d.d. hayward, john, d.d. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the lord's supper ... / by john hayward, d.d. hayward, john, d.d. the tenth edition. [ ], p. printed for robert gifford, and are to be sold at his shop in old bedlam, without bishopsgate, london : . includes frontispiece depicting heaven and hell. "price bound s." "the first part." error in paging: p. - lacking in number only. imperfect: worn, stained, and tightly bound, with loss of text. reproduction of original in the william andrews clark memorial library, university of california, los angeles. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell. heaven. repentance. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion licens'd and enter'd according to order . ma●thew . ve . ● come ve blessed of my father inherit the kingdom● prepared for you &c ▪ ●●●thew . ver . depart from me ye curse● 〈◊〉 everlasting fire prepared for the dev●● hell's everlasting flames avoided , and heaven's eternal felicities injoyed . the first part. containing the penitent sinner's sad lamentation for the deplorableness of his impious life . with a short view of the terrors of the damned in hell ; and his holy resolutions to a thorough reformation ; with some considerations upon the glory of the saints in heaven . also holy preparations to a worthy receiving of the lord's supper : with devout prayers , praises , and thanksgivings upon several occasions ; with graces before and after meat . to all which are added hymns , and spiritual songs of praises to almighty god for our happy deliverance from popery and the horrid cruelty and barbarity of blood-thirsty men : with an excellent prayer for king william . by that eminent divine , mr. john hayward . the tenth edition . london , printed for robert gifford , and are to be sold at his shop in old-bedlam , without bishopsgate . . price bound ▪ s . to the christian reader . as you tender the everlasting welfare of your precious and immortal souls , cease from doing evil , learn to do well ; and with this humble penitent , take a view and look back upon what you hav● been a doing ever since you came in to the world , to this day , and i doub● not but that you will find you hav● been too much like him , in doing th● which you ought not , and leavin● that undone which you ought to do therefore let him be your pattern and take up with him in his resolutions , which is fully to leave h● old course of life , and to follow on hard after the lord ; and to seek him while he may be found , and to call upon him while he is near ; and to press forward towards the mark of the high calling of god in christ jesus our lord , for which end this small piece is published . and that you may reap this benefit by it , of finding acceptance with the lord jesus , and by his merits be received into glory , is , and shall be the constant and hearty prayer of your soul 's cordial friend , john hayward . the penitent sinner bemoaning and bewailing the deplorableness of his impious life . part i. psal . xi . . upon the wicked he shall rain snares , fir● and brimstone , and a horrible tempe● this shall be the portion of their cup. o christ the son of the most h●● god , the saviour of most mi●rable men ! who for us men , a● for our salvation , left thy glorious ha●tation in the highest heavens , whose b●fed body was buffetted with fists , to with whips , stretched upon the cropierced with nails and spears , and bath in the sweet streams of thy own preci● blood , for the redemption of all 〈◊〉 kind : o father , o restorer , o preserver of life ! to thy majesty , to thy mercy my sinful soul , full of fresh bleeding wounds , full of old corrupted sores , sick to the death with the surfeit of sin , would willingly present it self , and send a few faint groans unto thy heavenly ears . but alas ! the greatness of my disease ha●● almost taken away the sense thereof : and so horrible is my corruption , that i fear i shall offend thy pure presence , and altogether turn thee from regarding me , thine ear from attending me ; and thy compassion from relieving me ; for i have a sharp testimony within me , which accuseth , which condemneth ; that altho' in words i have profess'd thy service , yet my actions have charged my tongue with untruth : for i have never subdued my own will , and ●elinquisht the prey whereon it hath fed , which conquest is a necessary part of christian duty , to obey the pleasure . but i have remain'd proud , ambitious , angry , cruel , rash , vain-glorious , envious , covetous , deceitful , delicate , sensual , idle , light ; a great lover of my self , of my flesh , of my estimation , of all wordly both advantages and de●●ghts . i have added folly unto blindness , malice to ignorance , and obstinacy to offence : i have sinned with a high hand against thee , and more impudently should i have sinned , if , as i had ended with my conscience , i had ended also with my shame . in a word , all my passions have been so lively and strong , that i cannot cast my trembling thoughts into any corner of thy commandments , but my conscience giveth me a sharp conviction , and crieth out guilty against me . adam did once taste of one forbidden fruit , but i have often tasted of all ; i have broken every branch of the tree of good , which thou hast commanded , and of the tree of evil which thou hast forbidden : i have taken delight in all sorts of sins , not always for pleasure , but either in meer licentiousness or depraved custom ▪ and many times not without great trouble and toil , even as the prophet said , jer. . . they have taken great pains to do evil . behold , o gracious lord ! the guides which i have followed , the friends which i have affected , the counsellors which 〈◊〉 have credited , and the masters which i ha● obeyed ; with these have i lovingly liv● with these have i loyally kept my fai● even wi●h the appetites of my filthy fle●● with the transitory treasures of this world , bathing my unhappy soul in the soul and foolish pleasures of this life : these have been my gods , these have been my idols , but now they are my accusers , now witnesses against me , now my judges , now my tormentors . i am far more wretched than i can possibly imagine ; and altho' i think that i am at the very bottom of my misery , yet do i find my self to sink daily more deep in the mire . i am one of the most poor and wretched creatures in the world , i am one that hath most abused thy benefits , and if thou hadst wrought so much both by secret inspiration , and by outward means in them of tyre and sidon , even in other great sinners , as thou hast wrought in me , they would have converted unto thee in sackcloth and ashes . i am unworthy of the service and use of any of thy creatures ; i am unworthy to lift up mine eyes towards heaven , and more unworthy to speak unto thee , but most of all to ●eceive from thee those comforts and consolations wherewith thou usest to cherish thy children . o sin , the very bane and death of my soul , was it not enough for th●e to infect a heedless creature with thy poyson , bu● thou must make it so ugly and loathsom● that the eye of mercy should not endu●● to behold ? was it not enough for thee ●● crush it in pieces with thy weight but tho● must also go to stop the ear of pity wit● horror , and the mouth of praye● 〈◊〉 shame ? was it not enough for thee to draw me to destruction , but thou must all so take from me both the sense of my grief , and the sight of my danger ? an● consequently the cure of the one and the care of the other ? i was wounded and i felt it not ; i w●● wounded unto death , and i perceived ●● not ; i was bound , i was beaten , an● 〈…〉 garded it not ; yea , my deadly 〈…〉 were a delightful tickling unto 〈…〉 i took pleasure in satisfying the 〈…〉 my lusts , and like solomon's fool , i laug●ed when i was lashed ; for i was not m●self when i was without thee , neither desiring nor discerning that which was good nor yet shunning , nor yet seeing tha● which was evil . i became in the passage of all my act●ons , not only foolish , but altogether sensless ; for thou are truth , and i was 〈◊〉 out thee : and thou art life ▪ and i was 〈◊〉 out thee ; and as one that always continues in places of unsavoury smells , perceiveth no annoyance , or as a brutish and savage life seems civil to him who hath continually been brought up in the same , because custom changeth into nature , and one contrary is not known but by the other ; even so i did not think my self in misery , because i never knew what felicity meant , and because i never knew either the beauty or stability of a vertuous life : i did not think that vice had made me so unseemly , and so unsound ; continual use confirmed impudency , and took from me the opinion of sin. true it is , that i found a few sparks of thine image within me , but they were few indeed , and of little force ; which i did so continually quench or abuse , that thro' them i can expect no profit at all , but rather to be made inexcusable before thee . alas how am i deformed , how am i defiled ! o almighty god and everlasting father ! my fainting soul groaneth and gaspeth for thy grace , but it is abashed at thy glory ; i would fain intreat thy mercy to heal me , but i am loth to offend thy majesty in beholding me : i am ashamed to lay open my iniquities , and yet ( woe is me ) i cannot appear before thee withou● them . ah these my sins ! how do they distress , how do they distract me ? they desire to be seen , but they are unwilling to be shewn , lest they should be detested they are not healed without confession ▪ and they are not heard without confusi●●● ▪ if they be covered they cannot be cured and if they be opened they must needs be abhorr'd : in the mean time their sharpness pierceth , and their weight presset● me , they torment me with grief , the astonish me with fear , they confound m● with shame . what shall i say , or what shall i do wretch that i am ! whither did i bend my pace , and to what pass am i now come what have all my pleasures been unto m● but as fruit eaten before it be ripe , which will set the teeth on edge , and posse● the body with dangerous diseases ? what have i been in all my travels in the affairs of the world , but as a sick man tumbling and tossing in his bed , he expecting ease in his change , and contentment , ye● both of us deceived alike , because whithe● soever we turn our selves , the cause of ou● disquiets remaineth within us ? o christ i did not set thee before my eyes , and 〈◊〉 i dare not appear in thy sight : i rejoyced but not in thee ; i am troubled , but thou art not with me . alas , better it were to be nothing , than to be without thee , without whom all things are nothing ; better it were to be dead than to be without thee , our life . therefore , o my soul ! wicked , wretched soul ! shake off this death of sin wherein thou wallowest , and wherein thou wanderest ; raise up , rouse up thy self from this dangerous dulness , call to thy consideration , unhappy creature , from whence thou runnest , where thou art , and whereto thou hastenest ; the favour which thou forsakest , the horror wherein thou abidest , and the terror whereto thou rendest . thou wast once wash'd clean with the heavenly fountain of baptism , with the pure robe of righteousness , endowed with the joys of heaven , and espoused to thy saviour christ ; but now thou hast by impurity of life soiled thy self with sin , defiled that glorious garment , broken those sacred bands , and made thy loving spouse both thy great enemy and severe judge . o christ , how can i forget thy goodness ? and yet , how dare i remember thy greatness ? since i have denied thee with peter , betrayed thee with judas , and run from thee with the rest of thy disciples , nay more , with the cursed and cruel jew● i have mocked , blasphemed , buffered and scourg●d thee , spit upon thy glorious fac● and torn open thy tender wounds : ther since i have committed their cruelty , what hope can i have to avoid their curse that thy blood be not upon me and my posterity . alas , miserable wretch ! in what pat● have i walked ? in what pollutions have wallowed ? and in what perplexities an now plunged ? wherein the consideration both of good and evil , tormenteth me a like : of good , with grief of that which have lost : of evil , partly with sense o● that which i sustain , and partly with fea● of that which i expect . i have lost glory , i feel shame , i fea● punishment ; the loss is by me irreparable the shame inexcusable , the fear inconsolable : o miserable estate ! o uncomfortable condition ! not only to be depriv ▪ of unspeakable joys , but also to be aflicted with intolerable pains . o sin ! the defiler , the deformer , the destroyer of souls ! from how high a pitch ● happiness hast thou dejected me ? 〈◊〉 how deep a gulf of misery hast thou depressed me ? with what a world of woes hast thou inclos'd me ? here woe and there woe , and a very hell of woes is heaped upon me . justly , lord , justly am i thus tormented ; for i have been faint , yea , false in the charge thou hast committed unto me ; i have thrown away my spiritual weapons , i have forsaken the field of christian combate , and not only cowardly yielded , but traitor-like , i have turned to the prince of darkness , my greatest enemy . i have cast off my saviour , and cast away my self ; i have forsaken the society of saints , and joyned my self to a company of the damned . o hellish companions ! i have abandoned the palaces of heaven , and built me a nest in the loathsome den of hell : i am altogether become an abject from god , and a subject to the devil . what hast thou done ? o mad man ! o mischievous ! o monstrous man ! what hast thou done ? what a woeful exchange hast thou made ? what a lamentable loss hast thou incurred ? o perverse will ! o miracle of madness ! how , o god , hath corruption depraved me ? how , o god , ●hall satisfaction restore me ? cast thy self , forlorn wretch , into the uncomfortable dungeons of sorrow , overwhelm thy self with mountains of bitter mourning ; come grief , come horror , come anguish , come fear , heap your selves upon me , wrap me in , weigh me down ; i have impudently contemned you , i have desperately provoked you , and now do miserably call for you . so , so it is just ; afflict the wicked , torment the guilty , revenge the injuries , revenge the perjuries , which i have committed against god ; give me a touch of the tortures which i have deserved , give me a taste of the banquet which i have prepared ; comfort , peace , security , joy , keep away , i will i have none of you , except you bring a pardon with you : as to many that are sick all things seem bitter , so all your pleasures are distasteful unto me . i account you my deceitful and flattering enemies ; disquiet shall be my rest , mourning my mirth , sowre sorrow my comfort . alas , how shall i present my self before the majesty of the most righteous and upright judge ? how shall my fearful face behold him ? how terrible will he cast his countenance upon me ? his eyes far brighter than the sun , have narrowly observed all my actions , he hath weigh'd my words he hath examin'd my thoughts , he hat● fealed up all my sins , he hath hitherto been silent , hither patient , but alas , he wil● one day cry out , and call me to a reckon●ing for all . o my heart ! o poor heart ! a heart fu● of miseries , never able to sustain these fir● brands of conscience : alas , wretch that ● am ! comfortless and forsaken wretch whither shall i go ? to whom shall i see● for succour ? who shall have pity and compassion upon me ? if i behold the heave● i am justly excluded , because i have gri●vously sinned against them ; if i look upo● the earth , it is weary of me , because i ha●● been noisome unto it : on the one side i s● the good i have declin'd , on the other si● the evil which i have pursued ; before ●● is death ready to arrest me , behind me my wicked life ready to accuse me ; abo● me thy justice ready to condemn me ; b●neath me hell fire ready to devour me . ● am altogether unworthy that the ea●● should bear me , that the light and a● should refresh we , that any creature shou● serve me ; my eyes are not worthy to lo● towards thee ; yea , they are most wort● to be extinguished with tears . if then i ● ashamed to be seen , how shall i be assur'● to be received ? i have no heart to ask what hope can i have that i shall obtain ? go to then , o sinful soul ! enter again into the closet of thy conscience , turn over the books of thy accompts , cast up thy reckoning , set down thy sum , see what thou hast done , and what thou hast deserved . o lord , i must confess i have been guilty of abusing many creatures , in desi●ing , seeking , and embracing them above and before thee : i have been guilty of blasphemy , guilty of swearing , guilty of lying , guilty of vain and foolish talking , guilty of covetousness , guilty of cruelty , guilty of pride , guilty of ambition , guilty of riot , guilty of gluttony , guilty of drunkenness , guilty of lightness , guilty of looseness , guilty of lust , guilty of envy , guilty of hatred , guilty of anger , guilty of unquietness , guilty of frowardness , guilty of obstinacy , guilty of rashness , guilty of violence , guilty of idleness , guilty of sloth , guilty of hypocrisie , guilty of flattery , guilty of curiosity , guilty of detraction , guilty of oppression , guilty of slander , and to sum up all , guilty of breaking of all thy commandments . the penalty is eternal banishment from thy presence , and intolerable and endless pains in hell-fire . out upon me , wretch ! alas , what shall become of me ? o my lord ! i know not what to do , i cannot tell what answer to make ; and being now in extremity both of danger and fear , my cogitations trouble me , my conscience tormenteth me , every thought is a thorn unto me , insomuch as that i may conclude of my self with that of judas , it had been good for me that i had never been born . nay , go on then a little further , look down into hell before thou leap into it ; observe there who expects thy coming , what shall be thy entertainment ; look down into hell , i say , over which thou now hangest by the slender twined thread of life , which , if it should happen suddenly to break , thou art in danger therein to be devoured ; if it doth no● break , yet the turning of the heaven is instead of a wheel , which continually windeth some part towards thee . a short view of the horrors and terrors the damned in hell. o good god! what do i behold in th● infernal lake ? nothing but horro● tumultuous and eternal horror , fie● chains , flaming whips , scorching darness , tormenting devils , and burning souls , howling , roaring and lamenting ; woe and alas , with a mad rage blaspheming god , in despair for ever to be received into his favour , and for despite , in being fetter'd by him in those eternal flames , with a desperate impenitency , cursing all creatures , and especially themselves , tearing in a manner their own substance , and inviting the furious fiends to torment them . all the pains of this life are singular , vexing some one sense or member of the body ; or if many be affected at once , yet never all ; but here every pore and part of the condemned prisoner , as well inward as outward , hath both a full and fit charge of punishment , without either intermission or change : for as he hath offended god with every part of his soul , and part of his body , so must every one of them receive his peculiar punishment : the memory is tormented with pleasures that are past , the apprehension with pains that are present , the understanding with joys that are lost , and miseries that are to come , the will with a malicious and envious disposition at the glory of god and his elect , and above all , the conscience is griped with a bitter despite , and raging fruitless repentance for every particular offence the sinner hath committed , which once seem'd ●oft and sweet , but then , like serpents , cru●lly and restlesly gnaw upon him ; never ●●asing to rub into his remembrance how ●●ase were the causes of his calamity , what warning was given , what means was pre●ented for the avoiding of it , how effectu●lly he had been persuaded , how earnestly ●ntreated to change his choice , and accept ●he offer of eternal happiness ; how easily ●e might , and many times how nearly he ●ad apprehended the occasion , and yet ●ow negligently , how foolishly , how mad●●●he continued in his careless course . further , the sight is affected with fear●ul darkness and ugly devils , the hearing with terrible and hideous cries , the smell with poisonous stink , the taste with bit●erness far exceeding gall , the feeling ●ith intolerable fire . a fire which as nothing does feed it , so ●t consumeth nothing that it doth burn : a fire which hath no light to comfort , but heat to torment ; no light but to shew ●hem their own miseries , and the miseries ●f those they did inordinately affect : a 〈◊〉 whose force shall never be spent or ●●●inguished , or yet abated , but so long as ●d is god , so long it shall torment the ●cked , and that with such vehement rage , at one drop of water to be applied to ●● scorched tongue , will be of greater ●luation than a thousand worlds . o unhappy bodies ! which are to be ba●ed in this burning lake , speaking nothing ●t curses , seeing nothing but miseries , ●aring nothing but mourning and gnash● of teeth : o silly souls ! which passed ●ay the time of this life either in idleness in evil ; what an endless chain of calaty have your short joys linked together ? ●ur seven years of plenty are past , no menti● , no memory remaineth of them ; your ●●ry is vanish'd , your felicity is swallow-up in the sea of sorrow , your plea●es are turn'd into serpents in your ●●es , into bellows which blow up the ●e to torment you . and altho' this fire be of one only sort , ●t doth it not in one sort torment the ●mned , but yieldeth to every sinner a de●ee of punishment answerable to the de●ee of his transgression ; even as when ●ny stand under the scorching sun , all are ●t vexed with heat alike , but as their bo●es are differently disposed , so doth one ●mplain above another , and therefore that which is a property of our material fire , by reason of diversity of bodies , is proper also to the fire of hell , by reason of diversity of sins ; for as the same material fire burneth not straw , wood , and iron a like , so the same hell fire perplexeth different sinners , in a different sort ; because not so much the persons as the sins of men , are the proper subject of this burning , the eternal fuel of these flames . but this pain of sense is far surmounted as divines hold opinion , by another pain which they term the pain of loss ; because that which the damned do feel in hell , i● nothing comparable to that which they forego , and that is to be deprived both o● the society and sight of god , wherein consisteth the essential glory of the saints for the more good a thing is , the greater pain and grief doth it cause in being either not attained or lost . and therefore seeing that god is infinitely good , no● only comprehending but exceeding the perfection of all things , and therewith the last end of our desires , and the perfect rest of a reasonable soul , it followed that all the other torments of hell do no● so much afflict the soul , as to be deprived for ever of him . it cannot be expressed , it cannot be conceived , as how excellent and glorious is the ●ight and enjoyment of god , so what punishment it is to be deprived thereof ! m●●y are so weak in judgment that they de●ire no more than to escape hell , but there ●s a far greater torment than the torment of hell , it is a greater torment to be shut ●ut of heaven , than to be perpetually imprisoned in hell : hell is intolerable , but ●uch more intolerable than to be depriv'd ●f the glory of heaven , than to be hated ●f christ , than to have him turn away his ●oul-satisfying countenance , than to shut is amiable eyes , than to say unto us , d●●art from me , ye cursed , i know ye not . o ●weet jesus , suffer us not , i beseech thee , ● taste of these torments , suffer us not , se●ure souls , lightly to esteem it , at least suf●er us not with a high pace to hasten unto ● . so much as thy glory and beauty doth ●●ceed the torments of hell , so much is ●e torment greater to be deprived of the ●●e , than to be possessed with the other . and besides these common torments , ●●ery offender shall have his particular ●ains according to the difference of his ●ns , either in quality or kind . the proud shall be abased , and beaten under foot , the covetous shall be crushed with the weight of their want , the gluttonous shall be devoured with ravenous hunger , the drunkard shall be dried up with scorching thirst , the lascivious and unchaste shall be wrapt up in the embrace of stinking , stinging ▪ and scorching flames they that regarded not the poor crying t● them for a crumb of bread , shall becom● there both endless and successless begga● for a drop of water ; they that would no● in this lifeonce think on these pains , ther● by to bridle their affections , shall there , b● reason of their extensive sense of them , b● able to think upon nothing else , and in li●● manner the rest by weight and measure so that according to the glory and plesure they did enjoy , misery and torme● shall be proportioned to them , where● as well the beauty and order of god's ●stice , as also both the manner of their e●cess , and the measure of it shall perfect● appear . all this doth the scripture in dive● places declare , in that it saith , in hell hunger and thirst , wailing and gnashi● of teeth , two-edg'd swords , worn● serpents , scorpions , hammers , wor● wood , water mingled with gall , tempestuous spirits , and spirits created for revenge : by all which expressions , as well the greatness , as also the multitude and variety of torments are signified , which the damned shall for ever endure . finally , then shall be poured upon the damned the full flood of god's wrath , which he hath gathered together upon all the sins that have been committed since the beginning of the world , and all the torments that possibly can be imagined , shall then be heaped upon their heads : nay , all the torments which in this life either have been invented , or can be imagined , do stand in no comparison , whether for sharpness , or continuance , with the torments of that place , which altho' they shall be common to many , yet they shall be most heavy upon those that have had the best means and opportunities to avoid them . and not only all these pains , but any one of them shall be so grievous , and so intolerable , as that it is impossible for the wit of man either to express or imagine ; for so much as the least torment of hell ●hat can be conceived , is more than we can possibly conceive , and yet shall no crea●ure be griev'd for them ; and endure they must be without any hope , first , of intermission : and secondly , of abatement , thirdly , of change , without which things not only painful and indifferent , but thing● pleasant ( as appeareth by the manna god sent down to the children of israel ) become insupportable . fourthly , of the poo● comfort of calamity , pity ; but on the contrary , the devils shall upbraid them ▪ the damned curse them , and the saint● deride them . lastly , of end , for nothing is perfectly great which hath an● end. if there might be any end of these torments , altho' it should be after so many millions of years as there are drops of water in the sea , as there are motes of du● upon the earth , as there hath been moments of time since time began , it woul● be some comfort to those that do endu● them ; but eternity is intolerable unt● them , infinite eternity breaketh the● hearts , eternity is the very hell of hel● if all the punishments in hell were n● greater than the stinging of ants , or ●● fleas , eternity ▪ is enough to make them in tolerable ; the present sense of pain is no so grievous to the damned , as it is grievo●● to think that after many millions of ag● they shall be as far either from end or ease , as they were at the first day of their beginning . it is certain that a thousand pleasures make no satisfaction for one exquisite torment , because the torment is without ease , and pleasures are not without composition and allay ; and if they do not make satisfaction for one torment , much less infinite ; and if not for a small time , much less for eternity ; and if not for the torment of one part , much less of the whole . and as one that floateth half choaked and wearied in the sea , ceaseth no● to wrestle with the waves , to cast forth his hands every way , altho' he graspeth nothing but thin and weak water , which continually deceiveth his pains ; so they that both swim and sink in this depth of death , shall always strive and struggle therewith , altho' they neither find nor hope for any help . o deadly life ! o immortal death ! what shall i term thee ? life , wherefore then dost thou kill death , and wherefore dost thou then endure ? there is neither life nor death , but there is some good in it , for in life there is some ease , and in death an end ; but thou hast neither ease nor end. what then shall i term thee ? even the bitterness of both : for of death thou hast the torment without any end , of life thou hast the continuance without any ease . god hath taken away both from life and death all that which is good ; the rest he hath mixed together , and therewith tempered the torments of hell. o unsavoury composition of the cup of god's wrath ! a death always living , and an end ever in beginning ; a death which shall not devour , but tear , and eat , but not consume . and as this death can never die , so shall it never be satisfied , or weary in gnawing upon every part of his most miserable prey . o intolerable vengeance , and equal with eternity ! which no means can moderate , no patience can endure , no time can end ; but so long as god shall live , so long shall the damned die ; and when he shall cease to be happy , which can never be , then shall they cease to be miserable . a star , which is far greater than the earth , appeareth to be a small spot in comparison of the heavens ; much less shall the age of man seem , much less the age and continuance of the world , in regard of these eternal pains . the least moment of time , if compared with ten-millions of years , because both terms are definite , and the one a part of the other , beareth , alth● a very small , yet some proportion ; but this or any number of years in respect to eternity , is nothing less than just nothing . all things that are finite , i may be compared together ; but between that which is finite , and that which is infinite , there is no comparison . neither is it any piece of injustice to inflict eternal punishment for sins that were done but for a time ; because the just and severe judge doth not weigh the actions only , but the hearts of men : for , therefore do the wicked sin for a time , because they have but a time to live ; but they are desirous to live for ever , because they are desirous to offend for ever ; being more desirous to sin than to live , and not regarding life , but only to enjoy the pleasures of sin ; and therefore it is just that they shou'd never want punishment who ever had a will to offend , that they should never find an end of revenge , who would never have made an end of sin . again , as god is infinite both in majesty and mercy , it followeth that every offence against that majesty is also infinite , and therefore worthy infinitely to be punish'd . and surely if a man that is sharply pinch'd with some one particular pain , be it but the a king of one of his teeth , doth think one night exceeding long , tho' he lieth in a soft bed , well applied and cared for ; for if he tur'neth often , and telleth the hours , and thinketh every one long till it be day ; how tedious can we think eternity will seem to those that shall be continually perplexed and torn with those eternal torments ? not only the body , but primarily the soul , in a dark babylonian furnace , foaming forth most horrible heat : and if forty days rain , driven with the tempest of god's wrath , was sufficient to destroy the whole world , what shall we conclude of the full storm and stream of his rage , wherein the fiery darts of his fury shall never cease to beat upon his enemies ? o dreadful fire ! kindled by the breath of god's eternal wrath , more exceeding the fire of this world than can be imagined : o ugly darkness ! cursed by the mouth of god : o eternal night both inward of the soul , and outward of the body , in regard whereof the palpable darkness of aegypt was scarce a day which light clouds over cast : o long and loathsome night ! wherein the morning will never appear , wherein the hope of light is no less desperate than the desire violent . is this , o lord , the wages of sin ? is this the punishment of wicked doers ? of whom i am one in so deep a degree , that it is no wonder if my conscience tremble , and my soul cleave with sighs , and my eyes drowned with tears . the penitent sinner's holy resolutions to a thorough reformation . is it so ? is my case so deplorable and desperate ? must my sinful life end in the entring into those eternal flames ? must my frolicks die into everlasting burnings ? must my jolly hours be turn'd into bitter weepings and wailings ? must my breaking of god's holy commandments cause me to be fetter'd in chains , and that forever in utter darkness , where there is nothing but hideous and fearful cryings and groanings ? is it so ? hath god told me , that cannot lye , and shall i not have the faith to believe him ? yes , i will. if this be the exit of a sinful life , tell me no more of those dalilah's , of those pleasures i have formerly taken a delight in : there is no playing with sin , i will get clear of it whatever it cost me ; i will give ear to its bewitching enchantments no more , i will not for a few merry hours hazard my eternal safety : heaven is not a thing to be lightly esteem'd , it is of more value than a thousand worlds , and i believe it to be so ▪ and why should i be so foolish and careless as not to take any care to fit my self for an admittance into it ? i know not how soon my change may come ; and if it should come and i not prepar'd , i am undone , and that for ever ; therefore i will bid my old friends farewel : farewel fine clothes , and farewel all delicious living farewel carding and dicing , hunting and all manner of revelling whatsoever that i have taken any delight in , for my delight shall be for the future in fearing and serving of god , and in keeping of his commandments , which was the chief end of my being made a rational creature : therefore away with your en●icements , your traps and snares , whereby you would delude and deceive me , till you drag me into h●ll's everlasting flames ; for i see what all lewdness will come to , which is dreadful to me ; therefore molest and trouble me not , i will run the pleasan● ways of god's holy commandments , i wil● ascend god's holy hill , i will make haste to mount sion , i will be kept in the tents of wickedness no longer ( therefore lift up your head , o ye gates , and be ye lifted up ye everlasting doors ; i will force my way thro' , i will enter , ) and all that ever men or devils can do unto me , shall not hinder : shall tribulation , or distress , or persecution , or famine , or nakedness , peril or sword ? these can but kill the body , but i have an immortal soul , that is of greater value , if i save that i save all : and shall i fear dangers in striving to be abundantly satisfy'd with the fatness of god's house ? i see a city which hath foundations , whose builder and maker is god : i see a-far off a house made without hands eternal in the heavens : farewel deceitful heart , i will give ear to your false suggestions no more , i have a more sure word of prophecy , whereunto i resolve to take heed : how often hast thou taught me to hide my sins , and call them by wrong names , that i might excuse my self for departing from them ? but dare i presume to think to deceive the all-wise god ? no , god will not be blinded , he will not be mocked , he is not asleep like baal , or gone a hunting : no , canst thou draw a curtain before the eyes of infinite wisdom ? no , he sits and sees , and observes all the actions of men , therefore i am ashamed knowing what i have done . i have called my pride , decency ; my covetousness , frugality ; my drunkenness , good-fellowship ; my lasciviousness , impossibility of resisting the dictates of nature ; my slandering others , but saying what i hear ; and thus i have deceived my self , but i will for the future be deceived no more , but i will hearken unto what the lord will say unto me , and not to my base and deceitful heart's lust : i have seen enough of impiety , i will stay no longer in sodom , these flowery meadows , these pleasant fields shall make me lie down no more : i see there 's death in the pot , and the great day of god's eternal wrath is hastening ; therefore i come , lord , i will stand off no longer : i have staid in the service of sin and of the devil too long already , i will give ear to what thou shalt be pleased to say to me : i will turn my back no more upon thee , i will harden my heart no more . it is the voice of my beloved that knocks , i will arise and let him in : awake up my glory ; awake , i have slumbered too much : get up my drowsie affections , the lord is at hand . o my god! wilt thou spread forth thy blessed arms , to embrace and receive such a wretched creature as i am , filled with all manner of wickedness and deceit ; and having known the judgment of god ; that they who commit such things , are worthy of death , have not only done the same , but have had pleasure in them that do them ? is there mercy in store for such a rebel ? then i heartily renounce the devil and all his works , therefore , arise , o lord , and let thy enemies be scatter'd , and appear for me with thy almighty power and out stretch'd arm , and deliver me from this slavery , this hard bondage that i am under : deliver me from these my enemies that seek my utter destruction . methinks i see them quaking and trembling before god's tribunal , that thought it below them , while upon earth , to make religion their business : methinks i see them , how they are ashamed of their madness and folly , and methinks i hear them ca●l and cry to the rocks and mountains to fall upon them , to hide them from the face of him that sits upon the throne . direct me , o lord , and teach me by thy holy spirit ; draw me and i will run after thee ; teach me to sing the song of sion ; guide me in the path of life ; leave not my soul in hell , pull it out . i have made a solemn choice of god for my portion , le● me know how i must love him ; i will obey your counsel , i will act according to your directions , be not afraid of me , i will not turn my back in the day of battle , i have done with these fading , deceitful pleasures , i find no comfort , no enjoyment in them ; they may please for a while but they cannot satisfie for ever : nay , they are destructive both to soul and body : solomon took a tryal of them all , and found them so , and so all men are forc'd to confess at last , and too often when it is too late . i see most men of another mind when they come to die , to what they are in the time of their strength , and health , and liberty . ( but , o my soul ! come not then into their secret , unto their assembly , my honour be thou not united ) take warning by these sad examples . there are many snares laid , i am beset with temptations , but i will hug those monsters no more , but will resist and overcome them by thy power . come my soul , ascend to higher thoughts , hopes and labours , and away with thy soft wishes and dull endeavours are these fit for seeking eternal joys ? doth a slow pace become a man that is resolv'd for eternity ? the voice of the lord is powerful , the voice of the lord is full of majesty , the voice of the lord breaks the cedars : and art thou the only creature he cannot shake ? it's done , i am sensible , and i am resolved : resolution will go far , as i may see by these examples : resolution made david run thro' a troop , and leap over a wall , psal . . . it was his resolution made him say thus , psal . . , . i have sworn and will perform it , that i will keep thy righteous judgments : i will speak of thy testimonies before kings , and will not be ashamed , and i will delight my self in thy commandments . my hands will i lift up unto thy precepts , which i have loved : and i will meditate in thy statutes . it was resolution , made shadrach , meshech , and abednego go voluntarily into the fire ; it was resolution made st. paul ready not only to suffer , but to die at jerusalem , for the name of jesus : resolution made david's worthies draw water out of the well of bethlehem : resolution made ignatius despise fire , sword , and wild beasts : resolution made empedocles give himself to the flames , and artalus to sit down as one unconcern'd in the fiery chair his enemies had prepared for him ; and resolution made job bear his great losses . shall i be faint-hearted ? shall i be a coward ? shall these and others resolve to part with anything , so much as their very lives for their saviour's sake ? lord i am resolved with these worthies to undergo any thing for the advancement of thy honour and glory ; my heart is ready to obey all thy commands ; therefore , lord , make me clean ▪ help me to put a way the evil of my doing● , and learn me to do well , that so i may si● no more against thee , or grieve thy holy spirit : i am convinced that thy service i● perfect freedom ; he that enters upon it is under the government of a good and a lawful prince ; he feels nothing that i● burthensome unto him ; thou visitest him with everlasting loving kindness , an● thou givest thy angels charge over him and thou wilt not suffer any harm to come unto him : thou a●t with him in his distress , and when he weeps , thou holdest a bottle under to catch his tears : thou bindest up his wounds , and healest all his sores ; thou watchest over him , and thy ears are open to his prayers , and his groans are not hi● from thee , his peace is made with thee ; so here , they that truly fear and serve thee ▪ are free from all slavish fears , nothing but love rules in their hearts , which makes their yoak easie , and their burthen light , and the narrow way full of delight and satisfaction ; they have peace of consc●ence , a peace which passeth all understanding , so that the devil can make no war against them , to do them any harm ; he may raise a storm , and lay a siege , but he cannot overthrow : for he that is for them , is stronger than he that is against them : he may set their house on fire , but he cannot consume them ; and rain brimstone upon them , but they have a tower to flee to , a place of refuge and defence ; who is a strong tow●r in the day of distress , and the righteous ●lee unto it , and are safe . ah lord ! these are great and glorious priviledges , that ●hy chosen ones are made partakers of : o lord , make me one of these , and ●uide me by thy counsel , until thou shalt ●ing me unto glory . ●ome considerations of the glory of the saints in heaven . this felicity is represented to us by many names , but most especially two , taken from two things in this world which we affect most , that is , life and a kingdom . first , life , luke . . master , who shall i do to inherit eternal life ? and , secondly , a kingdom ; matt. . ● mark. . . luke . . fear not , litt●● flock ; for it is your father's pleasure to gi●● you a kingdom . the nature of life is so sweet to all me● because naturally we desire to preserve o● being even in this mortal life ; which 〈◊〉 fast chained , not only to infinite change o● calamities , but to many dangers , and f●nally to death it self ; but that life whic● is the blessed state of those who have a fu●fruition of god , is a true , lively , and perfect life , a pure life , a holy life , a secur●● life , a life free from molestation , fr●● from change , a most happy life , as we● for the glory thereof as for the eternity . in this glory there may be degrees , 〈◊〉 there can ●e no defect , altho' like s●a●● one saint shall differ from another , yet a●●hall shine , altho' like vessels , one s●a●●● hold more than another , yet all shall 〈◊〉 full : neither shall this difference cause ●ny to complain : first , because in the●selves they shall find no want : and , ●●condly , because the glory of others sha●● be as their own . and yet this glory could not make life ●appy , if it were not also perpetual : the ●ore glorious it is to be enjoyed , the more ●●ievous it would be to determine ; the ●ery thoughts of ending wou'd much ●bate the pleasures of enjoying ; but eter●ity addeth so much to contentment in ●his glorious life , as it addeth to conti●uance ; it maketh the pleasures of this ●ife even like it self , no less than infinite . likewise a kingdom is of such estima●●on among men , that for it they will ven●ure their estates , their lives , their souls ; ●ay they will surmount all difficulties and ●angers ; they will make their way thro' ●lood , through wounds , through death 〈◊〉 self to attain it , altho' it be but a small corner-kingdom upon earth , incident to ●numerable casualties and care : but his kingdom is a heavenly kingdom ▪ 〈◊〉 ●ternal kingdom , a most blessed kingd●● 〈◊〉 tim. . . pet. . . luke 〈…〉 ●at . . . a heavenly kingdom , 〈…〉 ●●ove the tempestuous troubles of this 〈◊〉 ●●riour world , an eternal kingdom , sub●●ct neither to declination nor change ; a ●lessed kingdom , furnished with all feli●●ties , without any mixture of misery or ●rief ; the excellency whereof may be consider'd in two principal points , larg●ness and magnificence , which may not b● obscurely conjectured . for if it be true which all authors a●firm , that many stars do far exceed th● whole body of the earth in greatness seeing these stars bear so small a proportion in regard of that heaven whereo● they are fixed , the face whereof is ope● to our view : how little is the compass ● all the kingdoms upon the earth , in co●parison to the celestial kingdom which 〈◊〉 above the starry heaven , and in unknow● dimensions exceedeth that sphear ? be astonish'd , o my soul ! and altogether wrap from thy bodily senses , upon consideration both of the greatness of this kingdom , and the unspeakable goodness ●● the king thereof ; who hath said unto the ●●ncerning the same , as once he said unt● 〈◊〉 , of the land of canaan , lift ● 〈…〉 ●yes now , and look from the place wh●● 〈◊〉 art , for all the land which thou seest ●●●●●ve unto thee for ever , gen. . , . proceed also to consider the beauty an● majesty of that kingdom , even by th● rule which the apostle hath taught , ro● . . in esteeming the invisible works ● god by those that are visible . if then god hath provided for these our base bodies , and sinful souls , such excellent , such abundant pleasures from the service of all creatures in this world , ●ow excellent , how innumerable are those pleasures which are prepared for those glorified bodies and souls which shall behold him face to face ? if the delights ●e so great and various which he imparteth to the evil as well as the good , to his enemies as to his friends , what hath he reserved for his good , best , and choicest friends ? if our prison yield such fair contentments what will he do for us in his royal court ? if we find such comfort in this stormy time of tears , what may we expect in the sweet sun shine of joy ? if this corruptible world , which he set up for a small time , as a cottage or out-house , be so gorgeous , so magnificent , that many desire no other heaven , what estimation shall we make of his princip●l and princely palace ? his eternal habitation prepar'd before all worlds , to set forth his majesty and glory , and for the uttermost declaration both of his wisdom and power ? it is very like that the palace of babylon was exceeding fair , whereof nebu●hadnezzar so much gloried ; is not this great babel , which i have built for the hou● of the kingdom , for the honour of my maj●sty ? but assuredly all this world of ou● which holdeth a middle state between he●ven and hell , and in some sort participate● of both ; surpasseth , and it surpasseth n● hell so far in beauty and glory , as it surpassed by the royal court of heave● which being framed fit for the majesty , greeable to the estate of almighty god , no less gorgeous and great than his wi●dom could contrive , and his power p●●form , and that is above all compass of co●parison , infinite , ps . . . o! how amial● are thy dwellings , thou lord of hosts , ●● soul longeth and panteth even to enter i● thy courts , even thy great city , holy a● heavenly jerusalem , rev. . and . ● which shineth with thy glory as clear ● chrystal ; whose buildings are of pu● gold , like glittering glass , whose wa● and foundations are of precious stones whose gates are so many entire pearls whose streets are pav'd with pure gold glittering as glass , where is no need ●● any sun , because the lamb is the lam● that giveth it a large , a glorious light from whose seat streams a river of wat● of life , clear as crystal , and upon th● brooks is planted the tree of life , which continually yieldeth both physick and food ; where is no curse , no night , no unclean thing , but the throne of god and of the lamb ; and his servants shall see his face , and serve him , and reign for evermore . matthew . . when thou wert upon the earth , o my saviour ! in thy humbled state , the centurion professed himself unworthy ; and so he was , that thou shouldst come under his roof , altho' in probability neither framed nor furnished in the meanest fashion : on the other side , how unworthy am i , base wretched worm ! to enter into this thy heavenly habitation , prepared ●or thy glorious estate ? psal . . , . o! how amiable are thy dwellings , thou lord of ●osts ? blessed are they that ( thou shalt make worthy to ) dwell in thy house , they shall ●lways be praising of thee . but there is no place can afford true fe●icity , if the society be not suitable to the ●ame a country is much esteemed accor●ing to the nature and quality of the in●abitants : if they be many , if of noble nature , if of a generous disposition , if ●ll aiming at one common end , who then ●re the inhabitants of this celestial city ? here is the full assembly of angels , o● whom in this world we have the service● but not in sight ; in number answerabl● to the large capacity of that place , mo●● amiable , most admirable c●eatu●es i● beauty , disposed in most excellent o●de● here are the ancient wo●thies , or rathe● wonders of this world , the patriarch● the prophets , the apostles , the evang●lists , the marty●s , the confessors , and g●nerally all the company of saints , in su● multitude that they cannot be numbre● for nobility all the children of go● holding such order for their places , a● proportions for their glory , as it please● the divine wisdom to dispose : and abo● all , here is the holy humanity of our sa●our christ ▪ seated in the height of majes● at the right hand of the father , being t● head of that blessed body of saints . o sweet society ! what shall i say 〈◊〉 thee ; it seemeth a presumption to desi● thee , and yet without desire of thee i ca●not live : habakkuk . . for the righ●ous man doth live by faith ; if then have the faith to believe thee , i cann●● but have a desire to enjoy thee , heb. ● ▪ . gal. . . rom. . . . the true life of a christian is faith : our senses may be deceived , and thereby possess our opinion with er●or ; i cannot have this life of christiani●y if my faith is not more assured than ●ny sense . well , this is the seat , this is the soc●e●y which god out of his infinite goodness and mercy hath appointed for those ●hat love him , and long for his appearing , ●nd that make it their chiefest business in his world to serve him , and glorifie his name ; those full and transcendent feli●ities they shall enjoy , endeavour not to ●xpress , o my soul , thou art nothing near ●ble to understand them ; thou art so far ●om understand 〈…〉 them , as thou art ●om enjoying , 〈…〉 more do under●●and them , but 〈…〉 do enjoy them : ●nly thou mayest a●ar off look towards ●em , and ( so clear as the cloudiness of ●lesh and blood will permit ) in distinct ●arts take a view of them , as they are ●iefly applicable either to the body or the ●ul : for this filthy flesh , which is now ● cumbersome and offensive to the soul , ●d subject to so many mutations , shall in ●e general resurrection be changed , and ●ade most glorious ; it shall cast off a●l corruption , and therewith also all the deformities and calamities which proceeded from the same , isa . . . there shall not be one feeble , the lame shall leap as an ha●● and the dumb shall sing ; for if the blind and lame were not permitted to enter into david's house , much less shall any deformity or defect , either enter or approach unto the house of god ; and as the so● by conforming it self to the will of god so the body by conforming it self contrary to the nature thereof , to the will o● the soul , shall be made partaker of the perfection and glory of the soul , and be seated in a most flourishing and never-fading state of high perfections ; it shall be adorned with most 〈◊〉 beauty , even the wise man saith 〈◊〉 ● . in the time 〈◊〉 their visitation they shall shine . moses saw god but imperfectly , and while , and his face did shine ; how the● shall they shine , who shall perfectly see 〈◊〉 face for ever ? our saviour did in so● measure describe this glorious beaut● when he said , mat. . the just m●n s●●shine as the sun in the kingdom of their f●ther : it shall be delivered from the lu●pish heaviness wherewith it is clogged a● incumbred in this life , and be in agil● equal with angels ; for as they enjoy equal glory , so shall there be no difference in their gifts : the thought of man is not more swift : when the sun riseth in the east , the beams thereof are not more speedily darted into the west , than that shall be both swift and sudden in performing motion , isaiah . . they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint . hereto shall be added a most large liberty , no limits to include , no stop to restrain it from passing freely whereit pleaseth ; and also their strength shall be as the strength of angels , nothing shall resist it , eve●● thing shall give it way , it shall strive with no greater strain in effecting any thing , than we do in the motion of our eyes . further , it shall be delivered from all diseases and pains of this life , and shall ●njoy a strong and perfect constitution of health : no sickness shall seize upon it , no ●nfirmity , no debility , shall approach it , grow upon it , prevail against it , because as ●he psalmist saith , psal . . . the health ●● the righteous is from the lord. above all , it shall be wholly filled with ●nspeakable delight and satisfaction ; ●hat , do i say , it shall be filled ? it shall be inebriated , not having the sence of any other thing ; what , do i say wholly ? every part , every faculty , and every sense shall be satiated with delight in its own proper object ; not like the corruptible and sorrowful pleasures of this life , which are a● smoak in cold weather , whereof the smoak is more noisom and offensive than the hea● is comfortable , but exceeding them as fa● in excellency as they do in cause and i● continuance , and so far in plenty as the● do in place , psal . . . it shall be satisfied with the abundance of god's house , an● he shall give you drink of his pleasures as o● of a river . lastly , it shall be crown'd with immo●tality , whereby it shall be assured never t● dissolve , never to decline , but to endure ● long in the same perfect and blessed esta● as the almighty and everlasting god sha● endure : for he that causeth the heave● to continue without change , after so man thousand years since they were created , ● by the same almighty power , and ou● stretch'd arm , shall also cause the glorifi● bodies of the saints always to flourish ● ven as the bay-tree , or as the wise m● saith , the just shall live for ever , and t● shall be the accomplishment of all the re for if the prophet david thought one day in god's earthly house , better than a thousand in another place , the highest thoughts and greatest imaginations we can conceive is infinitely short of the blessedness and gloriousness of this heavenly house , not made with hands , the unspeakable delightful habitation of almighty god. o! be astonished , o my soul , at the wonderful loving-kindness of almighty god : o thou lover of man ! o thou that lovest man in sin ! altho' thou lov'st not sin in man ; what hath our filthy flesh worthy of this honour ? it should according to its deserts be tyed rather in a stable with beasts , for feeding , following , and satisfying of its most beastly appetites , than sit in thy sanctuary among thy angels . dust should by nature remain with dust , and not be advanc'd above the heavens ; but as thou didst honour ishmael the son of a bond woman , because he belonged to abraham , so thou art pleas'd likewise to afford such favour to this base and wretched brood of corruption , for the dependency thereof upon thy only son ; the parts shall participate with the head , and belike unto it : as he had communicated with that in nature , so shall that communicate with him in glory . but how much the soul is more noble than the body , so much more capable it is of greater felicities : it shall be filled with perfect wisdom , and behold it face to face , cor. . . now i see in part , saith the apostle , but then shall i know even as i am known . then shall it behold and know the invisible nature of the blessed trinity ▪ the power of the father ▪ the wisdom of the son , the goodness of the holy ghost , the bottomless depths of god's judgments , now unsearchable and past finding out , shall then be seen , even as the prophet ●●id , psal . . . in thy light we shall see light. and in beholding god , it shall behold the causes , natures , and ends of all things which god hath made of nature to be known , because they are more clear and conspicuous in god than in themselves . then shall all men be known of all , neither shall any , either quality or action , be secret to any ; and this is the end of all ou● endeavou●s , john . . this is everlasting life , saith our , saviour , to know thee the true god , and jesus christ whom thou hast sent . also it shall be ravished with perfect love , both towards god , for the infinite causes of love , which in him shall appear , and towards the saints , for that it shall perceive them to love , and to be belov'd of god : both so much as it self , and for the same cause , it shall love god more than it self , because it shall be sensible that god loveth it more than it is able to love it self : the saints it shall love equal with it self , as being members of one body , whereof christ is head : for if the spirit of man hath power to cause so great unity as we see between the members of one body , the spirit of god , which is the soul of that body of saints , shall cause so much more perfect union , by how much it is a more noble and powerful form , and giveth a more noble and durable being . hereupon it followeth , first , that it shall conceive so many particular joys as it shall see causes of love in god , which are infinite . secondly , that it shall equally rejoice at the felicity of every one , as at that which is proper to it self , whereby all the saints shall partake of one another's excellencies ; for in this union , love shall be in its full perfection , the nature of which vertue is to make all things common . it shall also enjoy a most sweet peace and concord in it self ; for the body and soul of every just man which in this life are always in combat , by reason of the contraries between them , the one being spiritual , the other carnal , shall then enjoy a compleat peace by consent ; there shall not be any distraction or strife any more , but they shall be carried one way , and be guided by one will , and that is the will of god. the will of god shall be the will of the saints ; as they shall give a full and free consent to the will of god , so shall god in all things consent unto their will ; for how can the head disagree from the members , how can one perfect spirit be contrary to it sel● ? herewith it shall be advanc'd to a most high and happy degree of honour ; for that which here was drown'd in the putrefaction of the flesh , constantly in miseries , destitute both of comfort and of help , entangled with infirmities , loaden with loathsome sins ; in a word , doing nothing but sin , finding nothing but miseries , which are the reward of sin. god only , and alone mov'd by his tender mercy , will take it to himself , he will cleanse it , he will cure it , he will cloath it with perfect righteousness , he will adopt it for one of his sons , and make it a fellow heir of his most glorious kingdom ; he will incorporate it with his only son , who is in all things equal with himself ; in respect thereof , that of the prophet david may be very fitly applied to those saints , psal . . . i have said that ye are gods , and that ye are all the children of the most high. to these shall be added great ability ; for whatsoever they shall have a will to do , they shall have power to perform ; because he that is omnipotent , shall in all things consent to the will thereof . to these also security shall be added ; for as it shall enjoy all things it can desire , so shall it not fear to lose any thing it shall enjoy ; because neither it shall be willing to lose them , or god deprive them of them against their wills ; neither can any power take that away which god wills they shall retain . lastly , it shall be filled with perfect and unspeakable pleasure and joy , which no understanding is able to apprehend ; and this shall proceed from the clear vision of almighty god , in beholding of him face to face . cor. . in beholding of him as he is , wherein consisteth the essential glory of all the saints , and which is also the last end and centre of their desires . for the soul of man cannot find any peace or rest in any thing short of this blessed vision , even as neither the hearing of god , nor conversing with him , could satisfie the mind of moses , but rather edg'd and sharpen'd his desire to behold god's face . the reason is , for that all the pleasures and contentments of this world , being beams of that sun , sparkles of that fire , are most purely and perfectly contain'd in god. the perfection of all the creation , and whatsoever deserveth love or admiration , are more full and compleat in god than in themselves : whence it follows , that whosoever enjoyeth the presence of god , enjoyeth the perfections of all creatures , which are able abundantly to delight both body and soul. and as the sea receiveth all streams , and yet hath proper waters in far greater abundance , so in god there is a confluence of all the perfections of all creatures , yet his own perfection doth infinitely exceed them , with the presence whereof all the powers of the mind shall be filled , all the senses of the body satiated ; insomuch as they shall neither in desire seek , nor in hope aspire , nor in imagination create any greater pleasure : for therefore hath god made man , that man should receive by him internal happiness of the soul , by contemplation of his divinity ; and external of the body , by view of his humanity . the understanding shall rest in that light of knowledge , the will shall rest in love of that goodness , the desire shall rest in the fruition of that delight ; every power of the soul shall be always hungry , and always satisfied ; hungry without wanting , satisfied without loathing ; the more it hath , the more it shall desire ; the more it desires , the more it shall have ; and the more it hath and desireth , the more it shall see to be desired and had . the three disciples saw but a glimpse of this glory upon mount tabor , and were ravish'd with such contentment , that they cried out with one consent , it is good for us to be here . st. paul being wrapt up in the third heaven , cor. . . and rom. . . faw that which was not possible to be spoken of , yet thus much he spake , i account that the afflictions of this time , are not worthy of the glory that shall be showed unto us . this also did that kingly prophet david say , ps . . . in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . this did our saviour himself express in pronouncing happiness to the pure in heart , matth. . . because they shall see god ; and therefore he form'd this request for those that his father had given unto him . joh. . . ●ather , i will that they be with me even 〈◊〉 i am , that they may behold my glory which ▪ thou hast given me : assuredly , ( kings ) if the queen of sheba esteemed them happy who stood in the presence of sclomon , and heard his wisdom ( behold ) a greater than solomon is here . hereupon it followeth ; that all the faculties of the soul and body shall always praise god without either intermission or end : the saints shall never be weary of singing praises to the most high god , and sing that song which st. john , rev. . . call'd a new song ; for that altho' it be one common praise , answerable to one common glory , which all the society of saints enjoy , yet with respect to that delight and joy of heart which will arise from the glory and praise of it , it will be always fresh and new unto them ; this heavenly ▪ harmony shall never be old : as the glory , so the praise of the saints shall never cease ▪ but shall ever be new , and yet never alter or change . psal , . , . o how amiable are thy dwellings , thou lord of hosts ; blessed are they that dwell in thy house , they shall always be praising of thee . psal . . . very glorious things are spoken of thee , o thou city of god. o glorious city , when shall i enter into thee , when shall i possess and enjoy thee ? to see my god , to converse with that blessed society which dwelleth in thee , in perfect peace and felicity , passing all understanding . o eternal kingdom ! o eternal light ! o eternal life ! not so much to be spoken as to be desired , and as by all endeavours to be approach'd ! o blessed state ! not to be express'd even by those who only enjoy thee , o only purchase , worthy of the precious blood of jesus christ ! how can i believe thee , and not admire thee ? how can i hope for thee , and not extol thee ? how can i think of thee , and not long for thee ? o that this present state of strife and contention were at an end ! o that the time of my travel , or rather my banishment from thy heavenly kingdom were expir'd ! who can be in love with this life full of misery , that hath any hope , faith and confidence in thy mercy ? tell me , o my soul , what a happy hour will that be , when death shall knock at thy gates , and put thee in the way to life ! call thee from prison to liberty ; from troublesome travel to joyful rest ; from a living death to an immortal life : when others shall fear , thou shalt look up , luk. . . because thy redemption draweth near . then shall the glorious company of saints and angels come to meet thee with congratulations of unspeakable joy for thy delivery out of the great oppressions of aegypt . then shall the spouse meet thee , and say , cant. . . arise my love , my fair one , and come away , for behold the winter is past , and the shower is over , the flowers have appeared in our land , and the singing of birds is come . then shall the angels-marvel , and say , ( cant. . . ) who is this coming out of the wilderness , leaning upon her well beloved ? what honour will it be unto thee , when they shall present thee before the throne of the most blessed and glorious trinity , with a joyful memorial of the good which thou hast done , and of the evil which thou hast suffered for the love of god ; when thy blessed saviour shall step forth unto thee and say , well done good and faithful servant , welcome into thy master's joy : what joy and satisfaction shall be ren●red unto thee for all the tryals and afflictions of this life ! of what dignity , of what value shall vertue then be adjudged . how delightful will it be after safe arrival , to lift up thy eyes , and view the dangerous voyage thou hast made ; when thou shalt see the tempest wherewith thou hast been tossed , the streights which thou hast passed , the dangers which thou hast avoided , how many millions do daily perish , and with how few thou didst escape ; then shalt thou sing with the princely prophet , psal . . . if the lord had not helped , it had not failed but my soul should have been put to silence . what joy is daily made when new inhabitants do arrive to furnish the void places of this celestial city ! for assuredly , if there be much joy in heaven at the conversion of sinners , much greater will the joy be when they come to be glorified . o how sweet will then be the fruit of vertue , whose root in this world is esteem'd so bitter ! how pleasant will that peace be after this troublesome warfare ; after great variety of perils , that eternal security ; after this weariness , that sweet rest . the children of israel went up armed out of egypt , exod. . . but when they came into the land of promise , they laid down their weapons ; they forgot their fears , . kings . . every man sate securely under his own vine , and under his own fig-tree . here we are set in the state of strife , there our war shall be at an end ; there shall they sit secure from so much as the fear of the fiery dart of the enemy ; there they shall not dread his stratagems or his strength ; thither the sighs do not pierce ; there the hissing is not heard of the poysonous basilisk , but the glory of god doth enlighten that region , and the soft and sweet breath of the holy spirit doth refresh it . o pleasant peace ! o sweet security ▪ what can be sufficiently said of thee ? job . . i acknowledge with the woman of samaria , not only that this well is very deep , but that i want a bucket to draw . thou canst not be understood of those that enjoy thee not , thou canst not be prais'd enough of those that enjoy thee . o ye sons of adam , o blind and perverse generation , miserable lost sheep ! if this be your country , whether do you range ? if this be your pasture , whither do you stray ? whither do you wander , if this be your home ? what do you ? wherefore stand ye looking about ? wherefore will ye lose these joys , the least whereof are greater and more lasting than any this world can afford : assuredly , if we should endure the torments of hell for a long season , to enjoy these felicities but for a short time , our pains wou'd be abundantly satisfied with this exceeding weight of glory . and if thou enquirest , o man , what thou must do to attain to the enjoyment of these everlasting joys , give an attentive ear to what thy blessed saviour hath said , matt. . . the kingdom of heaven suffereth violence , and the violent take it by force . if thou canst violently break off with all thy beloved and darlings sins , thy dalilahs , which would ruine thy immortal soul ; and if thou canst but do justly , love mercy , and walk humbly with thy god , and thou canst set thy whole desires after this kingdom , thou shalt certainly enjoy it , and that for evermore . o weak man , wherefore art thou troubled ? christ hath taken all the pains , and he hath paid the price , and a dear one too , no less than his own precious blood : hear what he saith unto thee , mat. . . the kingdom of heaven is like unto a treasure hid in a field , which when a man hath found , he goeth and sells all that he hath , and buyeth that field . lo here the purchase ●s laid before thee , it is worth all that thou ●ast , it is valued to thee as thou valuest thy self , therefore make away all thy desires in things of this life , and let all thy joy be fix'd upon that kingdom , and tho● shalt have it : christ hath given himself to purchase this kingdom for thee , therefor● let not sin reign in thy body , but give up thy self in love to him , and he will giv● himself and his father's kingdom unto thee . but alas , o my soul ! where ar● thou ? what dost thou ? where is thy joy ● where is thy love , wherewith thy though● shou'd be inflam'd ? how art thou chain'● with the inchantments on this ugly earth● how art thou drown'd in drowsiness , o my soul ! that thou art so careless and senseles● of true spiritual pleasures , and so fon● upon the vanities and vexations of thi● life ! tell me , dost thou believe there is ● kingdom of heaven , wherein thou art inroll'd a citizen , whereto thou art adopted an heir ; and hast thou not a longing love to be possess'd of the same ? alas ▪ how faint is thy faith , how unbelieving 〈◊〉 thy belief ! tell me , i pray thee , what entertainment hath intangled thee into th● love of this life ? what dost thou fin● therein but wanting and wishing ; fro● whence ariseth two tortures of the mind hope and fear ? how art thou busied there in , as the spider that consumeth her ow● bowels in weaving curious nets only to catch flies ? o my soul ! it is not any true contentment or satisfaction that thou findest in any of the pleasures of this life , but ●t is thy own heaviness that holdeth thee down , it is thy own dulness that doth undo thee . there is no difference between doubting of this happiness , and not desiring of it : if then thou hast any sparkles of faith , shake off this sleepy sloath , away with this unchearfulness , away with this dead dulness , away with all the profane earthly pleasures , those lime twigs of the devil , which cleaving to the feathers of thy devotion , make thee unable to ●●ount upwards . o my god! o that i could so free my affection ! o that i cou'd so heave up my heavy heart unto thee ! o that i were in desire as i am indeed , a sojour●er , a traveller , a stranger upon earth . o that i cou'd travail like a woman in childbirth , to be delivered of this lum●ish load of sensuality , and to solace my self only in desire , hope , and in assu●ance of thee . this do i desire , o lord , or rather weakly wish for ; i am so fetter'd with flesh and blood , that i am so far fro● performing it , that i cannot desire it i● such sort as i should . it is nature tha● drowneth me in this dead sea of worldliness : i cannot endure to think upon much less desire a dissolution . if th●● nature be not , o lord , over-rul'd , and chain'd down by thy grace , i shall b● neither able to do , nor desire ; but like lot , i shall be loath to depart out of sodom ; therefore , o lord , let me grow i● thy grace , and in the knowledge of jesus christ my lord ; that i may live to thy praise here , and be glorified with thee hereafter in those glorious mansions have had a short view of . some holy preparations to a worthy receiving of the blessed sacrament of the lord's supper . the necessity of this duty pressed from several portions of scripture . first , by the express commands of our blessed lord and saviour , who is the chief , nay , the sum and substance of what this blessed ordinance representeth unto us ; as in matt. . . . and as they were eating , jesus took bread , and blessed it , and brake it , and gave to the disciples , saying , take , eat , this is my body . and he took the cup and gave thanks , and gave to them , saying , drinkye all of it : and for this good and beneficial reason to all mankind ; as ver. . this is my blood of the new testament which was shed for man for the remission of their sins . and st. mar● . , . and as they did eat , jesus too● bread and blessed it , and brake it , and gave t● them , and said , take eat ; this is my body . an● he took the cup , and when he had given thanks he gave it to them , and they all drank of it . luk . , . and he took bread , and gave thanks , and brake it , and gave unto them , saying , this is my body which is given for you ▪ do this in remembrance of me . likewise also the cup after supper , saying , this cup is the new testament of my blood , which is she● for you . and by st. paul we have a hint o● it , cor. . , , . for i have receiv'● of the lord that which also i have delivere● unto you , that the lord jesus the same night that he was betrayed , the same night took bread. and when he had given thanks , he brake it , and said , take , eat , this is my body which is broken for you : this do in remembrance of me . and the reason that is given is , for as often as ye eat of this bread , and drink of this cup , ye do shew forth the lord's death till he come . how we ought to examine and resolve with our selves before we communicate in this great ordinance . we are exhorted to it by the apostle st. paul , cor. . . but let ● man examine himself , and so let him eat of that bread , and drink of that cup. the apostle's reason is , because he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lord's body . o dreadful ! that any shou'd be so careless , so heedless and presumptuous , to go to this table of the lord , and not be fitted and prepared for it ! when they that run may read the fatal consequence of unworthy receiving . therefore that you may not come to this ordinance , and go away in a far wo●se condition than you came , fit and prepare your self for it ; first , by examination , examine thy own heart , which is deceitful above all things , and desperately wicked , who can know it ? and try your own ways : see what you are doing , whether serving of god , or the devil , or your self : and if you have been serving your self , or the devil , do so no more , but turn from all your wicked ways with a full resolution and purpose of heart , and cea● from doing evil ; learn to do well . examine and see what god hath sai● concerning those that break his statute● that observe not his commandments t● keep them ; that are stubbo●n , careless , an● unconverted sinners , that will not hav● god for their portion , nor none of h● ways , but will walk after the imaginatio● of their own hearts , striving , as it wer● with all their might , to make sure of eternal burnings , which will be the certai● portion of all the workers of iniquity , a god himself hath declar'd , that canno● lye. ask thy self the question , whether tho● art one of those head strong sinners or no● why shouldst thou be afraid to ask thi● question , when no less than eternal joy● or eternal woes depend upon it ? i am not afraid to look over my estate , to se● whether i am a rich man or a poor ; an● why shou'd i be afraid of seeing whethe● i am a wise man or a fool ? a friend ●● an enemy to god , and whether the blesed portion of the righteous , or the cu●sed portion of the wicked will fall to m● share . what means my living in so many known sins , and be contented to perform some formal ceremonies in the service of god , and now and then put up a dead , ●ull , heartless prayer , and put him off with ●he world's leaving ? o dreadful poor de●uded soul that i am ! to think that the all-wise god , maker of heaven and earth , and the fountain of waters , will be con●ented with these false hypocritcal , and indifferent actions ! no god is not such a ●ne as my self , he is of purer eyes than to behold such wickedness with any approbation . therefore take heed , o my soul , and ●heat not thy self any longer , but turn to ●he lord with singleness and uprightness of heart , and serve him with a ready and ● thankful mind ; and take as much , nay more pleasure in obeying his commandments , in doing his will , in observing his ●tatutes and judgments , as ever thou didst ●● thy most darling sin , in deceitful dali●h's , which will certainly bring thee to ●verlasting ruine and destruction , if thou ●ost not leave them and forsake them , and ●eave to the lord ; and fear his dreadful ●ame , and love him with all thy heart , ●●d with all my soul , and with all thy mind , ●●d with all thy strength , and thy neighbours as thy self , and love mercy , and do justly , and walk humbly with thy god , and then thou wilt be fit and prepared for this heavenly banquet , whereby thy soul will be infinitely refreshed , and the souls of all those that are receivers in the true faith , fear and love. a prayer to be used before the receiving of the blessed sacrament . most holy lord god and everlasting father , who out of thy infinite loving kindness to mankind , gavest thy only begotten son to make satisfaction to thy justice for the sins of the whole world ▪ o lord , thy mercy is very great toward● me and all men , in that we have sinned , and thou hast appointed thy only son to bear the burthen of the punishment fo● them ; o lord , do thou fit and prepar● me by thy heavenly grace , for this thy great ordinance , and so grant me by thy strength , as that i may perform my pa● of it with that holy fear and reveren● as i ought . and lord , grant i may r●ceive that benefit by it thou designest ●● in it , which is that soul-satisfying cordi● the fresh stream of thy everlasting lov● lord , make me more and more sensible by it of thy great loving-kindness towards me . o lord , grant this , and abundantly more than i am able to ask or think , for thy dear son's sake : to whom with thee , o father , and the blessed spirit , be all honour , praise and glory , from this time , henceforth , and for ever . at the time of receiving , you may use these ejaculations . bless the lord , o my soul , and all that is within me , bless his holy name ; for his wonderful mercy and loving-kindness to me is very great . magnifie the lord , o my soul , and sing praises to the most high god ; for he hath visited and redeem●d his people with his most precious blood. at the receiving of the bread , say , this is that bread , which came down from heaven , that whosoever eateth ●hereof , shall never hunger . thou hast dealt ●●y bread to the hungry , o feed me with ●is bread of life : o strengthen my faith , ●nd open my mouth with fervent desires , ●at i may eat , not to satisfie my bodily ●unger , but spiritual , and to the refresh●ent of my immortal soul. o let my soul feel the efficacy of thy grace , that may not eat unworthily . o lord , i beseech thee to direct me by thy holy spiri● to receive it worthily , to my everlasting comfort . amen . after the bread , say , oever blessed jesus , son of the mo● high god , sanctifie this bread to th● soul , that it may enable me to overcom● all assaults of the world , the flesh , an● the devil ; and that i may continue th● faithful servant to my live's end . amen . before receiving of the cup , say , the lord himself is the portion of ●● inheritance , and my cup ; thou sh● maintain my lot , my l●t is fallen to ●● in a fair ground ; yea , i have a good heritage , i have set god always bef●● me : he is on my right-hand , therefo●● shall not fall : gracious is the lord , a● righteous , yea our god is merciful . w●● reward shall i give unto the lord , for the benefits he hath done for me ? i ●● receive the cup of salvation , and call● on the name of the lord. devout prayers , praises , and thanksgivings upon several occasions . a short collection of some of the holy resolutions of holy david , concerning prayer and praises . psalm ix . verse , . i will praise thee o lord with my whole heart : i will shew forth all thy marvellous works . i will be glad and rejoice in thee , i will sing praises to thy name , o thou most high. verse . sing praises to the lord that dwelleth in zion : declare among the people his doings . psal . xviii . . i will call upon the lord , who is worthy to be praised : so shall i be saved from my enemies . psalm . xix . , . who can understand his errors ? cleanse thou me from secret faults . keep back thy servant also from presumptuous sins , let them not have dominion over me . psal . xxviii . , . unto thee , o lord , will i cry ; my rock be not silent to me . hear the voice of my supplications , when i cry unto thee . psalm xxxiii . , , . rejoice in the lord , o ye righteous , for praise is comely for the upright . praise the lord with harp , sing unto him with the psaltery , and an instrument of ten strings . sing unto him a new song , play skilfully with a loud noise . psalm li. , . have merey upon me , o god , according to thy loving kindness : according to the multitude of thy tender mercies , blot out my transgressions . wash me throughly from my iniquity , and cleanse me from sin. psalm lxvii . , , , , , , . god be merciful unto us , and bless us : and cause thy face to shine upon us . that thy way may be known upon the earth , and thy saving health among all nations let the people praise thee , o god , let all the people praise thee . o let the nations be glad , and sing for joy : for thou shalt judge the people righteously , and govern the nations upon the earth . let the people praise thee , o god , let all the people praise thee . then shall the earth yield her increase , and god , even our god shall bless us . god shall bless us , and all the ends of the earth shall fear him . psalm c. , , , , . make a joyful noise unto the lord all ye lands . serve the lord with gladness , come before his presence with singing . know ye that the lord he is god , it is he that hath made us , and not we our selves ; we are his people , and the sheep of his pasture . enter into his gates with thanksgiving , and into his courts with praise : be thankful unto him and bless his name : for the lord is good , his mercy is everlasting , and his truth endureth to all generations . some few of god's promises to those that truly serve him , and call upon his name . psalm cxii . verse , , . blessed is the man that feareth the lord , that delighteth greatly in his commandments . his seed shall be mighly upon the earth : the generation of the upright shall be blessed . wealth and riches shall be in his house : ●nd his righteousnes shall endure for ever . job li. . thou shalt make thy prayer unto ●im , and he shall hear thee : and if thou seek ●im , he will be found . isa . lxv . . before they call i will answer : and while they are yet speaking , i will hear . john xv . . ask what ye will , and it shall be done unto you . john xvi . . ask and ye shall receive , that your joy may be-full . john xiv . , . whatsoever ye shall ask in my name i will do it . matthew xxi . . and all things whatsoever ye shall ask in prayer , believing , ye shall receive . matthew vi . . pray to thy father which seeth in secret , and thy father which seeth in secret shall reward thee openly . matt. vii . . ask , and it shall be given you : seek , and you shall find : knock , and it shall be opened unto you . a morning prayer for a family . most glorious and ever blessed lord god , whose goodness and mercy is extended to the very ends of the earth , who dost from thy throne behold all the actions of the sons and daughters of men , whether they be good or evil , that thou mayest reward them according to their doings . o lord , we poor sinful dust and ashes , are this morning come before thee to beg grace of thee , hoping in thy mercy , which is over all thy works : keep us , we humbly pray thee , this day , as thou hast kept us the night that is past and gone , keep us in thy faith , fear , and love , and forgive us all our transgressions , by the merits of thy dear son. teach us to bewail them as we ought , and separate them from us that would separate us from thee our god. o lord , take away from our minds , all ignorance and blindness , and all hardness of heart , and make thy word more precious to us than the gold of ophir , and guide us by thy holy spirit here , out of all that is evil , into all that is good ; that when our great change comes , we may receive that crown of glory that is laid up for all those that run and are not weary ; that walk and are not faint ; but that travel in thy strength , and by thy gracious assistance , till they arrive to their journeys end ; which is to rest in thy bosom . o lord do thou strengthen our weakness , enlighten our understandings more and more , that in the greatest temptation , we may have knowledge of thee , and of thy ways that we may never be overtaken ; but that for the future we may press forward towards the mark of the high calling in christ jesus our lord. lord , do thou prosper all our undertakings , and bless our goings out and comings in , and give us hearts to learn something of every thing , and make a spiritual use of our actions and occasions , till we come to lodge with thee in thy kingdom . let our affections grow one towards another unfeignedly , and that we may love our enemies , and bless them that curse us ; but especially the houshold of faith , and that we may always pray for them , and they for us , and both of us be heard of thee for our selves , and one for another , and thy son for us all . bless , lord , the catholick church with truth , peace , soundness of doctrine , and holy discipline . continue thy favours upon this land of our nativity , and with the choicest of thy blessings , bless the king upon the throne , and all the royal family ; sanctifie the lives and the studies o● thy servants that labour in thy word o● doctrine . bless his majesty's most honourable privy council , and all others i● authority with necessary favours . bless the nurseries of good learning , all grammar-schools , the famous universities of oxford and cambridge , and the inns of court. bless this city and place wherein we live . remove the punishments due for the sins thereof , and give them grace to repent in time , lest they be destroyed , bless all our friends , relations , and others , for whom thou hast appointed us to make prayers and supplications . bless this family with grace and peace , that they all may know their several duties towards thee , and one towards an●ther . and all we beg for jesus christ his sake ; to whom with thee , o father , and the blessed spirit , be all praise , honour and glory , ascribed by us here , and all thine elsewhere , both now and for evermore . an evening prayer for a family . o lord god , father of all mercies , and god of all consolations ; we 〈◊〉 come this evening by thy great mercy , 〈◊〉 to the throne of grace , to beg grace o● thee to help us in the time of need , an● also to return thee hearty thanks for 〈◊〉 multitude of thy great mercies ; but 〈◊〉 especially for thy merciful preservatin o● us this day , and all the times and days of our lives , that thou hast by thy mighty power and streched out arm , brought us out of innumerable perils and dangers ▪ and hast attended us both by night and by day , and poured upon us contrary to our deserts , so many excellent blessings and benefits , both spiritual and temporal ; good lord , we beseech thee keep us , as thou hast done hitherto , from day to day , and make us steadfast in the profession of thy holy name , and keeping of thy commandments , that neither the wrath of man , nor the malice of the devel may turn us away from thee . lord , turn thy back upon our iniquities , blot ou● our transgressions , and remember our sins nō more , in which we have so much delighted ; change our corrupt and polluted-hearts , and wash and cleanse us in the blood of our dear redeemer . forgive us all that is past , and grant us the assurance of that forgiveness seal'd up i●●ur consciences by thy holy spirit . forgive us our intolerable barenness in good works , our base unthankfulness and the abuse of thy grace , and strike our stony ●earts with the rod of thy fear , that w● may attain unto a due thankfulneness for 〈◊〉 thy favours , and a most unfeign'd and ●rnest repentance of our sins . o lord , ●ess us all this night , and after our bo●ies have been refreshed , do thou bring us ●● the light of another day ; wherein we ●ay praise thy great name in the land ●f the living . sanctifie us by thy word ●●roughout soul , body , and spirit , for thy ●ord is truth . bless ▪ this nation , pre●erve the king , and all that are in au●hority , and all thy children : raise up ●●e heavy-hearted that mourn in zion ; give them beauty for ashes , the oil of ●oy for mourning , and the garments of ●raise for the spirit of heaviness , lord , ●e merciful unto them whom thou hast ●ade any way helpful unto us : bless every one of us in our proper station , that we ●ay serve thee with all our hearts , fear ●hy majesty , and love thy precepts . these ●hings , o lord , and what ever thou know●st is needful for us , we humbly crave of ●hee in the name and merits of jesus christ , our blessed redeemer ; saying as ●e hath taught us , our father which art in heaven , &c. a prayer against the temptations of the worl● the flesh and the devil . o most merciful father , and migh● god of jacob , a strong tower 〈◊〉 the faithful , a rock of defence an refuge for all the distressed ; thou kno●est i am set in the midst of many da●gers , my weakness is very great , ins●much as that without thy help i cannot ●void being ruined , and that for ever : beseech thee preserve my body and so● from all temptations , and snares of th● devil , and suffer not my senses to ta● that pleasure and delight in the things ●● this world as i used to do ; but lord , l● me use them as if i used them not , an● take my affections more and more off them , and settle them upon their rig● objects , those things that are above lord , do thou take from me all that 〈◊〉 deformed and of a corrupt nature , an● work and establish that which thy gra●● hath wrought in me , that having on th● armour , i may be able to stand against a● the besetments of the enemy . let m● not be drawn away into any sensuality 〈◊〉 any desire of the flesh , but give me power to overcome it , that i may live soberly righteously , and godly in this present evil world , and serve thee better , and live ●ore in the spirit . lord , preserve me ●rom the darkness , filthiness , and deceit●ulness of this world , that i may not fa●hion my self like unto it , to follow a mul●itude ; but being changed by the renew●ng of the mind , i may walk up●●ghtly ●efore thee all the days of my appointed ●ime till my change comes . o lord , do ●hou be a present help unto me in the time ●f trouble , for in thee i do and will ●ut my trust and confidence ; therefore ●ead me no further into temptations than ●hou art pleased to give me strength to o●ercome them . o lord , that i may with ●●rong faith resist satan , and help me to ●ull down his kingdom more and more , 〈◊〉 watching , fasting and praying , mor●fying the deeds of the flesh ; and let thy ●ighteous law be my meditation day ●nd night , and not the foolish vanity and ●nful pleasures of this world. let not ●rosperity make me forget thee , nor ad●ersity cast me into despair , but let me ●ake all thy dealing with me , whether on ●he one hand , or on the other , in love from ●ee , which is that wherein thy dispensa●ons are towards me . lord , arm me with thy spirit , encourage me with thy pr●sence , and let me always feel the effectu●● working of thy power , which is ever mad● perfect thro' weakness ; even for chri●● jesus his sake . a prayer for the remission of sins . o glorious lord god and everlastin● father , i a wretched and an u●done sinner without thy mercy , a● come before thee to beg favour of thee fo● all my offences ; begging , praying , de●ring , and beseeching thy heavenly majest● that thou would'st in mercy look dow● upon me ; i cannot but confess , were not for the hope i have of thy mercy a● the hold of thy comfort , and the rene●ing graces i sometimes receive from th● and that sweet rellish i have of thy goo● gifts , and thy heavenly word , i sink in●● despair , for my sins are continually b●fore me ; if i go , they follow me ; if run , they fly after ; if i look back , the sta●e upon me ; if i go forward , they me me ; if i turn to the right-hand , they terifie me ; if to the left-hand , they torme● me : if i look down into the earth , h● is ready to devour me : now i have ● way but to look up to thee ; help me , good god , save me dear father ; succour me ●weet redeemer ; assist me , merciful crea●or , that my prayers may be so servent , so ●ealous , so affectionate towards thee , that ●hey may draw down thy mercies upon me : power down thy blessings , showre ●own thy graces , open thy hand of mer●y , and restore joy and consolation to my ●eavy-laden soul ; wash away my sins ; ●ipe away my iniquities , heal my infir●ities ; purge my wicked mind of all ill ●houghts ; pardon all my damnable deeds ●nd detestable dealings ; take all hardness ●● heart from me , and according to thy ●ood promise , renew a right spirit within ●e ; send the joys of thy holy comforts ●●on me : o lord let me have some taste ●●d some sense of thy most glorious and ●ost comfortable presence ; let me be re●ewed by thy grace , and established in ●y service , that i may never back-slide ●om thee : but grant , o most merciful ●ther , that my whole dependance may be ●on thee , so that in all my thoughts , ●ords and actions , i may rejoyce in ser●●g , fearing and obeying of thee , that i ●y spend the residue of my days in thy ●vice , seeking thy honour and glory . and , most merciful father ; favourably govern , help , instruct , guide , and teach me by thy wisdom to magnifie thy name , and preserve me in all my ways and work● and all about me . remember thy po● flock ; build up thy church in the mo● holy faith ; comfort sion ; govern an● assist all painful pastors and teachers ▪ teach them and us rightly to know thee ▪ and truly to follow thee in all the paths o● righteousness and true holiness . o lord● rouse my sleepy soul , and defend it fro● evil imaginations ; keep me always in th● good frame of spirit , which will caus● me to meditate upon thy law day an● night . grant that i may not do an● thing that is contrary to thy command● but that i may walk in piety and in peace give me a true and hearty repentan● for sin , that i never may repent of , that ● may be truly sorrowful for spending of m● time so much in the devils service . ● powerful preserver of men , remember m● and restore me to joy and comfort , an● hasten in time thy salvation unto m● draw my lingring soul with the co● of thy love , and it shall run after the good lord , declare thy mercy unto m● that i may make known thy hand-●o● establish me in thy grace ; excite me to goodness ; give me grace , that i may grow stronger and stronger to walk before thee , and weaker and weaker to sin against thee , and faithful and stedfast in thy service to my life's end. grant this , dear god , for thy son ' sake , my blessed redeemer . amen . a prayer before a sermon . most gracious father , give us hearts to hear thy word with that due reverence and attention as we ought , knowing that it is the word of god , and not of man ; therefore we ought to hear what by thy servant thou art pleased to command us , that we may do it with all our hearts , and with all our souls . lord , do thou keep our thoughts upon what we hear , and let them not be carried away with any vain illusions , and wicked imaginations . grant that we be not overcome with sleep and drowsiness , but quicken , o lord , we beseech thee , our senses : open our ears to hear , and make us to understand how to observe thy heavenly word ; for thy only son's sake , our saviour . amen . a prayer to be said after sermon . o lord god , we beseech thee to le● that word which we have heard th● day with our ears , to be set home to o●● hearts , that we may not be only heare● of thy word , but doers : that we may so learn to live to please thee , and make i● our business to keep thy commandments and spend the rest of our lives , in th● service , to the honour and glory of thy great name , and the salvation of o●● immortal souls , through jesus christ o●● lord. amen . a prayer against wicked thoughts . most glorious and eternal god , i , one of the unworthiest of thy creatures , am come on my bended knees , to implore the gracious assistance of thy holy spirit , against the evil thoughts that do arise in me , to the great dishonour of thy holy name , and the great trouble of my own conscience : when i have thought● to be fervent with thee in prayer , either the devil , the world , or the flesh , do disappoint me , and i cannot do as i would for those things that i do , i would no● do , and those that i would , i do not : ●n follows me , shame is ready to over●ke me : confusion is like to lay hold on ●e ; destruction attends me , and horrors ●d fear affright me : i have none to ●ake my supplications to , but to thee , my ●viour , my rock and salvation . help , ● god ; save me , merciful father ; de●nd me dear creator , a poor worthless ●orm as i am ; draw me from my sins ; ●e , succour , pardon , and forgive me ; ●ash me , and i shall be clean ; help me to ●t away the evil of my doings , and ●arn me , o god , to do well . give me ●iritual thoughts to renew all good pur●oses within me ; help me to put away ●●r from me all vain and lustful thoughts ●f the flesh , and all malicious reproach●●l and froward thoughts , that proceed ●●om the devil , or any worldly occasions ; ●o that i may live purely , and have no thoughts but what are innocent and ●haste , always fearing to displease so gra●ous a god , and loving a father as thou ●●t ; and walking circumspectly before ●hee , that i may be a good example to 〈◊〉 my neighbours round about me , that ●ey may see my good works , and glorifie ●ee , the only and alone author of them . to whom i give praise , honour and gl●ry , at this time , henceforth and for evermore . a prayer in prosperity . most bountiful father , as thou ha● been pleased to bless me with a large portion of this world's wealth give me an humble , thankful and charitable heart , that i may be a good steward● that thou hast been pleased to entrust m● with , in bestowing of it upon those objects of pity and compassion that are i● great straits and necessity for it , and n●● upon base and sordid lusts , of which should certainly have cause to repent o● and that for ever . o lord , grant that th● more earthly blessings that thou give me , i may the more seek thy heaven● graces , that i may be the more humble● in the due consideration of my great u● thankfulness and ungratefulness of spi●●● that i may live more piously and religiou●ly ; and that when i depart this sinful l● i may be mindful to leave some good a●● godly examples of charity to those th● follow . grant that this my wealth ma● be no hindrance to my salvation , but rather a furtherance to me in all pious , god●y and charitable action . grant this , o lord , and whatever more thou seest i stand in need of , for thy dear son's sake ; to whom with thee , o father , and the holy ghost , be all praise , honour and glory both now and for evermore . a prayer for one that is going to sea. o lord god eternal , who made the seas , and the fountains of waters , at whose commands the winds are ; i beg of thee to go along with me , and preserve me by thy power and outstreched arm , from the perils of the ●reat deep , and carry me safe to my desired haven ; and lord , forgive me all ●y sins , heal all my back-slidings , and ●e me freely ; grant me thy grace , ●hat i may live in thy fear , and walk ●●rightly before thee with singleness of ●eart , that so i may live to the praise ●●d glory of thy great name , and the ●verlasting salvation of my precious and ●●mortal soul. and , lord , as i have ●gged of thee to carry me safe to my ●●sired haven , so bring me home again , ●at so i may have an occasion and op●ortunity with my friends and relati●ns , to sing praises to thy great and glorious name for all thy mercies ; but more especially that thou hast kept me from the merciless waters and the raging of the great deep . so begging thy protection for my preservation , i resign up my self to thee , who art the god of all power and glory , both now and for evermore . a prayer in distress of weather at sea , either by storm or tempest . o lord god eternal , maker of heaven and earth , the sea , and all that therein is ; we miserable offenders , who have justly pull'd down thy vengeance upon our heads by the greatness of our sins ; we have provoked thy wrath , we have deserved to be swallowed up quick by these raging waves ; o lord , the floods come over us , and even enter into our very souls ; o lord , the sea rages and rises up against us ; here we see thy woundrous judgments in the grea● deep , which unless thou preserve us , wil● swallow us up in a moment . lord , w● cannot but confess we have sinned again● thee with a high hand , and therefore justl● is thyfierce anger kindled upon us , a●● thy intolerable judgments come up again us , there is none to help us : therefore o lord , for thy tender mercy sake appear for us , and save us : cease these storms , and tempest ; cease , we beseech thee these swelling , raging billows : command these blustering winds , and they shall obey thee ; for we are at the pit of destruction , just ready to be swallowed up : save us , master , or we perish . lord , increase out faith . merciful father , we beseech thee to take us into thy protection ; and if thou hast appointed death for us , o lord , be thou present , we beseech thee , to receive our souls into thy bosom , till the general resurrection of our bodies , and then receive our souls and bodies into thy kingdom . if thou dost design us for life , grant that these afflictions may be so sanctified unto us , as to cause us for the future to live a godly , righteous , and sober life , all our days . grant this , o god , for thy dear son's sake . amen . a thanksgiving for a safe return from sea. father of all mercies , and god of all consolations , i cannot but must confess , that i am obliged to return thee hearty thanks for all thy mercies : but more especially at this time i am , and do return thee my humble and hearty thanks for thy great mercy , in bringing me safe over the great waters t● rough● many perils and dangers , to my own habitation , and to the enjoyment of all my friends and relations ; for which singular mercy , o lord , do thou give me a heart to live answerable to it , that thou may est have the praise , and i reap the everlasting comfort of it , and i will sing praises to thy great name , for thou art my salvation , my rock , and strong tower of defence , and praises wait for thee , o god , in sion ; for thou art worthy to be praised , both now , henceforth and for evermore . a prayer for one that is going a long , journey o lord god , lead me in the paths o● righte●●sness , and direct my goings in th●●ay of truth : we are bo●● to travel , and many have no certai● place of abode ; our days are like a spa● and our laves pass away swifter than post . o what is man that thou art 〈◊〉 ful of him , or the son of man that t●● hast any regard for him ? we are like to bubble , a blast , we go hence , and are seen no more . teach me , lord , to number my days , that i may apply my heart unto wisdom : direct my●steps in the way of truth , and guide and govern me in my travel , that i may go on with comfort in this my : journey . be thou my god , my help and guide , to direct me in my way and business . keep me from all danger of thieves , or other mischief and trouble , that i may have no disturbances in my journey , no lets or hindrances , nor sorrow , nor heaviness , b●● for my sins . o lord , keep and bless all my friends and relations , at home and abroad , in health and peace . o lord , let me have the comfortable enjoyment of thy holy spirit upon the way , that so it may assist me , that i may think , discourse , and act nothing but what is well pleasing to thee . and all this i b●g for jesus christ his sake . amen . a prayer for a sick person . o god of all comforts , who art a present help in time of trouble , to them that faithfully rely upon thee for thy help and assistance in their troubles : lord , 〈◊〉 hast laid me upon a bed of . languishing and upon a rowling pillow , where i cannot find relief , or ease , or comfort for my body ; lord , do thou sanctifie this sore affliction unto me ; i cannot but confess i have sinned and done wickedly , and grieved thy holy spirit from time to time ; yet merciful saviour ▪ return unto me that i may have a feeling of thy good spirit . let not the sins of my youth , nor the iniquity of that time be upon me : but , lord , as thou hast laid thy afflicting hand upon me , arm me with ●●atience that i may endure this visitation patiently . if thou art pleased to dispose of me for another life , then make me fit for thy kingdom . arm me and strengthen me to bear the but then without mourning against thee , but make me to undergo this affliction willingly , and to fight it out manfully . what am i● a poor worthles● worm ● i have no● comfort but from thee . restore me ●● health and amendment of life , or else take me into thy kingdom of glory . lord , cease my pain , ease my grief lord , i intreat thee to grant , that neither the devil nor the world may ever have power over me any more to make me disobey thee . send thy good angels both to keep me in sickness and in health , and grant that i may be always fitted and prepared for death , that i may not be afraid of it , if it be thy will. let me recover a little strength . spare me a little before i go hence and be no more . o grant that i may find thy grace work in me for my good , that if it be thy will to take me hence , receive me to thy self . come , lord jesus , come quickly . so i commit and commend my self to thee in that prayer thou hast taught me , saying , our father which art , &c. lord strengthen my faith to the end . i believe in god , &c. a prayer for a young virgin. most glorious and everlasting father , look in mercy , pity and compassion upon thy poor hand-maiden , and grant me the for giveness of my sins , and grant that all thy graces may flourish , in me , that i may be in favour both with god and man. crown my virginity with pious and chaste thoughts , that i may be as watchful to wait for thy coming , as the wise virgins , that i may enter with thee and them into thy blessed kingdom , before the door be shut . give me such good and heavenly thoughts that a good name is better than any thing that i can enjoy ; and let me not part with my reputation for the greatest offers this world can afford , but help me to live a sober , meek , and chaste life , by the gracious assistance of thy most holy spirit . o defend me frome base and slandrous tongues , and all wicked temptations . o lord , make me faithful and honest in all my actions in this life , that whatsoever charge is committed to my care , i may be so careful of it , that nothing may be wanting when i come to resign it up . marry me , o lord , to thy self in mercy and righteousness , and if thou shalt be pleased to call me to the honourable estate of matrimony , let me take rachel , rebecca and sarah for my examples , in love , wisdom , faithfulness and obedience to my wife , and towards all persons with whom i have to do . let me behave my self in all things so as becometh one that is wholly devoted to thy service . grant these things , o lord , and whatever else thou knowest i stand in need of for jesus christ his sake ; to whom with thee o , father , and the holy spirit , be all praise , honour and glory , both now , henceforth and for evermore . the wife's prayer for her husband . o lord god , as thou hast joyned me in thy fear and name , in thy great mercy to a loving and kind husband , grant that i may be so loving , kind , and obedient to him , as may conduce to thy glory , and both our comforts ; so endue me with a meek and quiet spirit , and defend me and him from the power of all temptation that may attend us , that so thy strength may be made perfect in our weakness . grant us both the assistance of thy holy spirit , that so it may teach us to love and cherish each other ; and give us the gifts of chastity and sobriety , that bothin body and mind we may live a pure life , binging up our children and servants in thy fear and dread . o lord , forgive us all our sins , and grant us both grace to love , fear , and serve thee our appointed time till our change come , that so 〈◊〉 this life we may reap the comfort of 〈…〉 enjoy , and receive the fruit of 〈…〉 that is laid up in thy mercies . 〈◊〉 all i beg upon the account of thy ●ear son : to whom , with thee and the ●oly spirit be all praise , honour and glory ●oth now , henceforth and for evermore . the widow's prayer . everlasting lord god , a poor distress'd and afflicted servant of thine is come before thee to beg the forgiveness of all her sins , and to be a comfortable husband to me in this my desolate and forlorn condition . and , lord , as thou hast been pleased to lay so great an affliction upon me , as to take so loving and kind a husband from me , give me out of thy tender and everlasting mercies , some other blessings to ease the sorrows of my poor afflicted soul. lord , do thou give me beauty for ashes , the oil of joy for mourning , and the garment of praise for the spirit of heaviness ; that so after this night of afflictions , i may have some refreshing comforts and encouragements to sing praise to thy great and glorious name in the land of the living ; and tell my friends , neighbours and kinsfolk , how good thou the lord hast been to me , and what great things thou hast dwe● for me , whereof i shall be glad . and , o sake● , bless ▪ me in all honest endeavours , supply all my wants , whether spiritual or temporal ; and let me have the comfortable fellowship of thy most holy spirit t● direct me in all my ways , that i may do nothing that tends to the dishonour of thy great name , or the disconsolation of my precious and immortal soul. i pray thee order my children and servants hearts and minds , as that they may love and fear thee as they ought . lord , do these things for me , and more abundantly than i am able to ask or think , for jesus christ his sake ? to whom with thee , o father , and the blessed spirit , be all praise , honour , and glory , both now and for evermore . a prayer for a woman with child . heavenly father , and god of all power and glory , who createdst the heavens , and the foundations of the earth , and all that in them is , who createdst man in thine own image , but he hath found out many inventions . lord , i am come to supplicate thy majesty , and to implore thy infinite goodness to bless me in this condition i am now in of child-bearing , and grant that the fruit of my womb may have all the parts and members that it ought to have , and in their right places and stations ; and whatever weakness it may bring upon my body , do thou grant me patience to bear it with all the submission imaginable to thy will , and grant that all thou dost for me , and to me , may be sanctified , that so i may make a right use and improvement of it , to the praise of thy glorious name , and to the everlasting comfort of my immortal soul. lord , preserve me from untimely birth ; grant through faith , prayer and patience , i may escape all sudden fears . lord , do thou stand by me when i draw near to my hard labour , and let thy everlasting arms be under me to bear me up under those intolerable pangs which attend that dreadful hour ; and grant that the fruit of my womb , as it grows up in bodily strength , so let it grow also in spiritual strength in thy faith , fear and love. and grant me , o lord , a patient and quiet spirit at that hour , and safe deliverance in due time , and make me a joyful mother . forgive and forget all my past offences , and bless my poor infant , and take it into thy covenant , and give me wisdom and strength to bring it up in thy fear , and to thy great glory , and my further joy , through jesus christ our lord. a thanks giving for safe deliverance from the perils of child-bearing . o lord god eternal , accept of this sacrifice of thanks giving for thy great mercy in appearing so wonderfully for me , to my great ease and comfort in that dreadful and painful hour of child-bearing , that thou hast been pleased safely to deliver me from the perils of it , and to lengthen out my days in the land of the living , and to see the fruit , of my hard labour and travail . lord , grant that it may prosper and grow up in thy fear , to thy glory , and both our comforts . and grant , lord , that i may live worthy of this mercy , and make thee some grateful returns for all thy mercies . pardon and forgive me all my sins , and preserve me from sining against thee any more . and all i beg upon the account of thy dear son. to whom with the , o father , and with the blessed spirit , be all honour , praise and glory , both now and for evermore . a prayer for all christian vertues , as love , faith , hope and charity , &c. o lord , father of all mercies , and god of all consolations ; bless me with all thy spiritual blessings , and heavenly graces , make me rich in love , strong in faith , full in assurance of hope , and abound in all charitable actions , according to that sufficiency thou hast been ple●sed to bless and entrust me with , that i may have nothing to answer for at that great and terrible day , wherein the secrets of all hearts shall be opened , and every one rewarded according to their doings . lord , grant that thy graces may all flourish in me as the bay-tree , that so by my good example , others may return to thee their lord and saviour , and so have cause to sing praises to thy great name , for all thy wondrous works . lord , keep me from insolence and pride , and grant me true humility and zealousness of mind , and give me a true consideration of my own vileness , that so i may tremble and stand in awe before thee , as a sinful man , having always a better esteem of others than my self . gracious lord , when the devil shall accuse , my own conscience bear witness against me , and the whole world forsake me for my sins , do thou be my strength , my salvation , my rock and strong tower of defence against these potent enemies of my soul enflame my dead heart with the heavenly affection of an unseign'd love , that i may love and adore thee above all ; and my neighbour as my self ▪ grant me a good mind to help and succour all to my ability ; to forbear and forgive all that ever any did against me ; let not the least spark of envy or wrath lodge within my breast , nor never let the sun go down upon my anger , but let me be satisfied , that vengeance is thine ; and that thou art so just , that thou wilt send it upon the heads of those that fear thee not , and call not upon thee , but that live in envy and malice , and implacableness of spirit against thy children . give me grace , o lord , to follow the example of all good men ; and keep me from that hateful sin of sloath and i●leness , which is the high-way to want and beggary . grant me a contented mind , and moderate my des●res towards the things of this world ; and , lord , be with me at the hour of death ; and when i go hence and be no more seen , i may be admitted into thy kingdom of glory ; that i may eternally sing hallelujah's to thy great name . grant this , o god , and whatever else i stand in need of , for jesus christ his sake : to whom with thee and the holy ghost , be all honour , praise and glory , both now and for evermore . a prayer for all earthly blessings . o lord god eternal , which causeth the sun to shine upon the just and the unjust , satisfie the desires of thy servants with thy bountiful goodness ; we cannot but must humbly acknowledge , that we are not worthy of the least of thy favours , but that it is of thy eternal goodness we are living monuments of thy mercy all this day ; lord , do thou supply our daily necessities , and give us this day , and every day , our daily bread. bless the manuring of our ground , prosper 〈◊〉 corn , and bless the seed-time with the former and latter rain in their due seasons . keep our fruits while they be upon the earth , from ha●l and thunder , from excessive droughts , over much ra●o and mildews , and send us a joyful harvest ▪ o lord , bless and increase our cattle , and keep them from those casualties they are obnoxious to ; amd bless our ●●ske● and our store , and keep our granaries , barns and store houses from fire and boisterous winds , thieves a●d sudden inundations . prosper all our undertaki●gs whether by sea or land ▪ be thou a present h●lp in time of trouble , and turn our dear●●s into cheapness , and scarcity into ple●ty . and , lord , open the hearts of those to whom thou hast dealt liberally , that as thou hast been to them , they may be to their poor fellow-creatures that are in want. help us , o lord , in all our straits , and oppress us ▪ not with too much poverty ; neither let us be puffed up in the day of prosperity , but keep us in evenness of temper in either extreme , that we may live in thy fear and die in thy favour . and all this we beg upon the account of thy dear son and our blessed redeemer : to whom with thee , o father , and the blessed spirit , be all praise , honour , and glory , both now and for evermore . graces before and after meat . grace before meat . o lord god , maker of heaven and earth , who hast created ●ll things for the use and service of men : bless these thy creatures which thou hast provided for us , and set before us at this time , that they may strengthen our bodies , so that thereby we may be the better able to live to thy praise , honour and glory , both now and for evermore . grace after meat . almighty god , and everlasting father , who out of thy infinite goodness hast most plentifully fed us , for which and all other mercies , we return thee hearty thanks ; begging of thee so to direct and guide us , as that we may in some measure live answerable to thy goodness to us . all which we beg for jesus christ his sake . to whom with thee , o father , and the holy spirit , be praise , honour and glory , henceforth , and for evermore . grace before meat . most gracious father , we crave thy blessing upon these good creatures , that thou by thy good hand of providence hast bestowed upon us ; grant that they may give nourishment to these our mortal bodies , and sanctifie them so unto us , as that we may live to thy praise , to thy honour , and to thy glory , both now , henceforth and for evermore . grace after meat most bountiful and gracious lord god , whose goodness is extended to the uttermost parts of the earth ; what cause have we to praise and magnifie thy holy name for this great and singular mercy of daily taking care for us , and plentifully feeding of us with the best and choicest of thy creatures . as thou hast filled our bodies with them , so fill our souls with the graces of thy holy spirit . and all we beg upon the account of thy dear son : to whom with thee , o father and the blessed spirit , be all praise , honour and glory for ever and ever . grace before meat . o lord , it is by thy goodness and mercy , that we are here before thee this day to partake of thy great mercy , in providing such a plentiful table for us . grant , lord , that what we eat at this time , may so refresh and strengthen us , as thereby we may not only be able , but obliged by thy great goodness towards us , to serve thee with all our might , with all our strength , and with all our soul , unto our live's end. grace after meat . god of all blessings and gonsolations , we return thee our humble and hearty thanks for thy satisfying our bodies at this time , when thousands of our fellow-creatures are in great want . lord , grant that we may live up to this and all other mercies , for jesus christ his sake , our lord. grace before meat . thou king of kings , and lord of lords ; bless these thy creatures that thou hast filled our table with at this time . bless the king upon th● throne , and all the royal family , with the choice of thy blessings . bless the christian churches i● this land of our nativi●y . and all we beg for jesus christ his sake : to whom with thee , o fathe● and the blessed spirit , be all praise , honour an● glory , both now and for evermore . grace after meat . thou prince of peace , and everlasting father , who hast filled our bodies in a most plentiful manner at this time , so fill the souls of the ●ing , and all the royal family , and ours , with the ●est of thy servants every where , with the graces of thy most holy spirit , whereby we may be con●ucted to thy everlasting kingdom , through jesus christ our lord. amen . hymns and spiritual songs of praise to almighty god , for our happy deliverance from popery , and the horrid cruelty and barbarity of blood-thirsty men. a hymn . o lord , thou hast been merciful to thy beloved land ; ●or england thou hast saved by thy almighty hand , from the barbarous cruelty of all those that have sought with all their power to destroy ; their plots are come to nought . the cruelty they did design , o lord , was very great ; thy people all for to destroy , this land to ruinate . but these our enemies , o lord , thou hast caused to fall ; and from that ruine they design'd , o lord , thou hast sav'd us all . a song of praise . therefore thy praises , lord , we 'll sing , to the honour of thy name ; for this salvation thou hast wrought , we 'll magnifie the same ; when thou appeard'st our foes they fell , and perish'd at thy sight ; for thou didst maintain our cause , and do the thing that 's right . our enemies thou hast cast down , their counsels overthrown ; thou hast put out their names that they may never more be known . o lord , thou wast our refuge then , when we were sore opprest ; a refuge will he be in time of trouble and distress . song ii. let 's praise the lord with all our hearts ; let 's praise god while we live : while we have beings , to our god let 's songs of praises give . trust not in great men , not at all , in whom there is no stay ; their breath departs , to earth they turn that day their thoughts decay . o! happy are all those and blest , whom israel's god doth aid ; whose hopes upon the lord do rest , and on that god are staid . who made the earth and heavens high , who made the swellings deep , and all that is within the same , who truth doth ever ▪ keep . who righteous judgment executes for those oppress'd that be ; who to the hungry giveth food , and sets the captive free . who giveth to the blind their sight , the bowed down doth raise ; the lord doth dearly love all those that walk in upright ways . a song of praise . to render thanks unto the lord , it is a comely thing ; and to thy name , o thou most high , due praise aloud to sing . thy mercies great for to shew forth , when shines the morning-light ; and to declare thy faithfulness with pleasure every night . how great , lord , are thy works ! each thought of thine , o deep it is : a wicked man he knoweth not , fools understand not this . when those that lewd and brutish are , spring quickly up like grass : and workers of iniquity do flourish all apace . it is that they for ever may destroyed be and slain : but thou , o lord , art the most high , for ever to remain . for all thine enemies , o lord , thine enemies perish shall ; the workers of iniquity , shall be dispersed all . a song of praise . o england , all with joyful sounds up high your voices raise ; sing to the honour of god's name , and glorious make his praise . say unto god how terrible in all thy works art thou ? thro' thy great power , thy foes to thee shall all be forc'd to bow . all on the earth shall worship thee , they shall thy praise proclaim , songs they shall sing most cheerfully to thy most glorious name . for this great mercy thou hast wrought by thy almighty power ; poor england to redeem and save from those that would devour . just at the pit of destruction , o lord , we all did stand ; and nothing could us save from it , but thy almighty hand , o blessed be thy glorious name to all eternity ; the whole earth let thy glory fill ; amen , so let it be . o come let us sing to the lord , come let us every one ● joyful noise make to the rock of our salvation . let us before his gresence come , with praise and thankful voice ; let us sing psalms to him with grace , and make a cheerful noise . for god , a great god , and great king above all gods he is ; ●epths of the earth are in his hands the strength of hills are his . to him the raging sea belongs , for he the same did make : the dry land also from his hands its form at first did take . o come let 's worship him therefore , let us bow down withal ; and on our knees before the lord our maker let us fall . for he 's our god , the people we of his own pasture are ; and of his hand the sheep to day , if ye his voice will hear . a prayer for king william . most glorious and ever-blessed lord god , maker of heaven and earth ; who dost from thy throne behold all the inhabitants of this lower world ; we humbly pray and beseech thee ; for ●esus christ thy dear son's sake , to bless with the ●hoicest of thy blessings , our gracious sovereign ●ing william , who by thy great and wonderful pro 〈◊〉 under thee , and thy christ , is come 〈◊〉 supream head and governour of ●●is land and ●●tion wherein we live : lord , do thou endow hi● with all thy heavenly graces , and bless all his u●dertakings against his and our implacable enemie● whether by sea or land : lord , let his and our enemies fall before him ; and carry him through this great work thou hast brought him hither to manage ; that he may settle this nation in peace , that every one of ●● may live and enjoy in tr●nquility of mind all tho●e earthly blessings thou hast our of thine infinite goodness and mercy bestowed upon us : lord , let thy gospel flourish once more in thi● nation ; that thy name may be glorified to 〈◊〉 ends of the earth . o lord , be our king's defender and keeper in all his battles ; and , lord , do thou fight them for him , and then he will be crown'd with success ; and let him see the end of all his enemies ; and finally , after this life , he may inheri● those eternal joys thou hast in store for those tha● love thee , and long for thy appearance : all this we beg for jesus christ his sake ; to whom with thee , o father , and the holy spirit , be all praise , honour , and glory , both now , henceforth , and for evermore . finis . the strait gate, or, great difficulty of going to heaven plainly proving by the scriptures that not only the rude and profane, but many great professors will come short of that kingdom / by john bunyan. bunyan, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the strait gate, or, great difficulty of going to heaven plainly proving by the scriptures that not only the rude and profane, but many great professors will come short of that kingdom / by john bunyan. bunyan, john, - . [ ], p. printed for francis smith, london : . reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke xiii, -- criticism, interpretation, etc. heaven. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion the strait gate , or , great difficulty of going to heaven ; plainly proving by the scriptures , that not only the rude and profane ; but many great professors will come short of that kingdom . by john bunyan . enter ye in at the strait gate , for wide is the gate , and broad is the way that leadeth to destruction , and many there be that go in there ▪ at ▪ because strait is the gate , and narrow is the way that leadeth unto life , and few there be that find it . matt. . , . london . printed for francis smith at the elephant and castle near the royall exchange in cornhill . . to the reader . courteous reader , god ( i hope ) hath put it into my heart to write unto thee another time , and that about matters of greatest moment ( for now we discourse not about things controverted among the godly , but directly about the saving or damning of the soul , yea , moreover this discourse is about the ●ewne ▪ s of them that shall be saved , and 〈◊〉 proves , that many an high professor will come ●hort of eternal life ; ) wherefore the matter must needs be sharp and so disliked by some , but ●et it not be rejected by thee . the text calls for ▪ sharpness , so do the times , ye● , the faithful discharge of my duty towards thee , hath put me upon it . i do not now pipe but mourn , and 't will be well for the● , if thou canst gratiously lament , m●●● ▪ . . some ( say they ) make the gate of heaven too wide , and some make it too narrow : for my part i have here presented thee with as true a measure of it as by the word of god i can : reade me therefore , yea , reade me and compare me with the bible ; and if thou findest my doctrine , and that book of god concur ; embrace it , as thou wilt answer the contrary in the day of judgment : this awakning work ( if god will make it so ) was prepared for thee ▪ if there be need and it wounds , get ●ealing by blood ; if it disquiets g●t peace by blood : if it takes away all thou hast because 't was naught , ( for this book is not prepared to take away true grace from any ) then buy of christ gold tried in the fire , that thou maist be rich , and white rayment that thou maiest be cloathed , and that the shame of thy nakedness doth not appear , and anoint thine eyes with eye-salve that thou maiest see , revel . . self-flatteries , self-deceivings , are easie and pleasant , but damnable ! the lord give thee an heart / to judge right of thy self , right of this book , and so to prepare for eternity , that thou maist not only expect entrance , but he received into the kingdome of christ and of god , amen . so prays thy friend , j. b. luke . . . strive to enter in at the strait gate , for many , i say unto you , seek to enter in , and shall not be able . these are the words of our lord jesus christ , and are therefore in an especial manner to be heeded ; besides , the subject matter of the words , is the most weighty , to wit , how we should attain salvation , and therefore also to be heeded . the occasion of the words , was ● question which one that was at this time in the company of the disciples , put to jesus christ ; the question was this , lord , are there few that be saved ? ver . ● . a serious question , not such as tended to the subver●ion of the hearers , as too many now adaies do , but such as in its own nature tended to the awakening of the company to good , and , that called for such an answer that might profit the people also : this question also , well pleased jesus christ , and therefore he prepareth , and giveth such an answer , as was without the least retort , or shew of distaste , such an answer i say , as carried in it the most full resolve to the question it self , and help to the persons questioning ; and he said unto them , strive to enter in , &c. the words are an answer , and an instruction also . . an answer , and that in the affirmative , the gate is strait many that seek will not be able , therefore but few shall be saved . . the answer , is an instruction also , strive to enter in , &c. good counsel , and instruction ; pray god help me , and my reader , and all that love their own salvation to take it . my manner of handling the words will be , first by way of explication , and then by way of observation . by way of explication . . the words are to be considered , with reference to their general scope . . and then with reference to their several phrases . . the general scope of the text is to be considered , and that is that great thing salvation ; for these words do immediatly look at , point to , and give directions about salvation . are there few that be saved ? strive to enter in at the strait gate . the words , i say , are to direct us , not only to talk of , or to wish for , but to understand how we shall , & to seek that we may be effectualy saved ; and therefore of the greatest importance . to be saved ! what , is like being saved ? to be saved from sin , from hell , from the wrath of god , from eternal damnation , what is like it ? to be made an heir of god! of his grace ! of his kingdome and eternal glory ! what is like it ? and yet all this is included in this word , saved , and in the answer to that question , are there few that be saved ? indeed this word , saved , is but of little use in the world , save to them that are heartily afraid of damning . this word lies in the bible , as excellent salves lie in some mens houses , thrust into a hole , and not thought on for many moneths , because the houshold people have no wounds nor sores : in time of sickness , what so set by , as the doctors glasses , and gally-pots full of his excellent things ; but when the person is grown well , the rest is thrown to the dunghil . oh when men are sick of sin , and afraid of damning , what a text is that , where this word saved is ●ound ? yea , what a word of worth and goodness and blessedness is it to him that lies continually upon the wrath of a guilty conscience ? but the whole need not the phisitian : he therefore , and he only , knows what saved means , that knows , what hell and death and damnation means : what shall i do to be saved ? is the language of the trembling sinner ; lord save me , is the language of the sinking sinner , and none admire the glory that is in that word saved , but such as see without being saved , all things in heaven and earth are emptyness to them , they also that believe themselves priviledged in all the blessedness that are wrapped up in that word , blesse and admire god that hath saved them : wherefore , since the thing intended both in the question and the answer is no less then the salvation of the soul , i beseech you to give the more earnest heed , heb. . but to come to the particular phrases in the words , and to handle them orderly in the words i finde four things . . an intimation of the kingdom of heaven . . a description of the entrance into it . . an exhortation to enter into it ; and , . a motive to inforce that exhortation . first , an intimation of the kingdom of heaven , for when he saith , strive to enter in ; and in such phrases there is supposed a place or state or both to be enjoyed ; enter in , enter into what , or whether but into a state or place or both ; and therefore when you reade this word , enter in , you must say there is certainly included in the text that good thing that yet is not expressed ; enter in , into heaven , that 's the meaning : where the saved are , and shall be , into heaven , that place , that glorious place , where god , and christ , and angels are : and the souls or spirits of just men made perfect ▪ enter in ; that thing included , though not expressed in the words , is called in another place , the mount sion , the heavenly jerusalem , the general assemblie and church of the first born which are written in heaven , heb. . and therefore the words signifie unto us , that there is a state most glorious , and that when this world is ended ; and that this place and state is likewise to be enjoyed , and inherited by a generation of men for ever . besides , this word , enter in , signifieth that salvation to the full is to be enjoyed only there , and that there only is eternal safety ; all other places , and conditions , are hazzardo●s , dangerous , full of snares , imperfections , temptations and afflictions , but there all is well ; there is no devil to tempt , no desperately-wicked heart to deliver us up , no deceitful lusts to intangle , nor any inchanting world to bewitch us : there all shall be well to all eternity . further all the parts of , and circumstances that attend salvation , are only there to be enjoyed : there only is immortalitie and eternal life ; there is the glory , the fulness of joy , and the everlasting pleasures ; there is god and christ to be enjoyed by open vision , and more ; there are the angels , and the saints ; further , there is no death , nor sickness , no sorrow , nor sighing , for ever : there is no pain , nor persecutor , nor darkness to eclipse our glory . o this mount sion ! o this heavenly jerusalem ! cor. . , , , . psal. . . luk. , . heb. . , , . behold therefore what a great thing the lord jesus hath included by this little word , in , in this word is wrapt up an whole heaven , and eternal life : even as there is also by other little words in the holy scriptures of truth ; as where he saith , knock , and it shall be opened unto you , and the elect have obtained it . this should teach us , not only to reade but to attend in reading , not only to read , but to lift up our hearts to god in reading , for if we be not heedful , if he give us not light and understanding ; we may easily pass over without any great regard , such a word as may have a glorious kingdom and eternal salvation in the bowels of it : yea somtimes , as here , a whole heaven is intimated , where it is not at all expressed . the apostles of old , did use to fetch great things out of the scriptures , even out of the very order and timeing of the several things contained therein , see rom. . , , . gala. . , . heb. . . but , secondly , as we have here an intimation of the kingdom of heaven , so we have a description of the entrance into it , and that by a double similitude . . it is called a gate . . a strait gate : strive to enter in at the strait gate . . it is set forth by the similitude of a gate . a gate , you know , is of a double use , it is to open and shut , and so consequently , to let in , or to keep out ; and to do both these at the season ; as he said , let not the gates of jerusalem be opened till the sun be hot ; and again , i commanded that the gates should be shut , and charged that they should not be opened till after the sabbath : ( neh. . . chap. . , . ) and so you finde of this gate of heaven , when the five wise virgins came , the gates were open , but afterward came the other virgins , and the door was shut , matt. . so then , the entrance into heaven , is called a gate , to shew , there is a time when there may be entrance , and there will come a time when there shall be none ; and indeed this is a chief truth contained in the text : strive to enter in at the strait gate , for many i say unto you will seek to enter in and shall not be able . i reade in the scriptures of two gates or doors , through which they that go to heaven must enter . . there is the door of faith , the door which the grace of god hath opened to the gentiles , this door is jsus christ , as also himself doth testifie , saying , i am the door , &c. ( acts. . . joh. . . ) by this door men enter into gods favour , and mercy , and finde forgiveness through faith in his blood , and live in hope of eternal life ; and therefore himself also hath said , i am the door , by me if any man enter in , he shall be saved , that is , received to mercy and inherit eternal life : but . there is another door , or gate ; ( for that which is called in the text , a gate , is twice in the next verse , called , a door ) : there is , i say another gate , and that is the passage into the very heaven it self ; the entrance into the celestial mansion-house , and that is the gate mentioned in the text , and the door mentioned twice in the verse that follows . and thus jacob called it , when he said bethel was the house of god , and this is the gate of heaven , that is , the entrance , for he saw the entrance into heaven , one end of jacobs ladder stands in bethel , gods house , and the other end reacheth up to the gate of heaven . gen. . , , , , , , , . jacobs ladder was the figure of christ , which ladder was not the gate of heaven , but the way from the church to that gate which he saw above at the top of the ladder : gen. . . and joh. . . but again that the gate in the text , is the gate , or entrance into heaven , consider , . it is that gate that letteth men into , or shuteth men out of that place or kingdom where abraham , and isaac , and jacob is , which place is that paradice where christ promised the thief , that he should be that day , that he asked to be with him in his kingdom : it is that place into which paul said , he was caught , when he heard words unlawful or impossible for a man to utter , luk. . ● . chap. . . cor. . . . . . . quest. but is not christ the gate or entrance into this heavenly place ? answ. he is he without whom no man can get thither , because by his merits men obtain that world , and also because he ( as the father ) is the doner and disposer of that kingdom to whom he will : further , this place is called his house , and himself the master of it ( when once the master of the house is risen up , and hath shut to the door ( ver . . ) but we use to say , that the master of the house , is not the door : men enter into heaven then , by him , not as he is the gate or door , or entrance into the celestial mansion-house , but as he is the giver and disposer of that kingdom to them who he shall count worthy , because he hath obtained it for them . . that this gate is the very passage into heaven , consider the text hath special reference to the day of judgment , when christ will have laid aside his mediatory office , which before he exercised for the bringing to the faith his own elect ; and will then act , not as one that justifies the ungodly , but as one that judgeth sinners ; he will now be risen up from the throne of grace , and shut up the door against all the impenitent , and will be set upon the throne of judgment , from thence to proceed with ungodly sinners . object . but christ bids strive , strive n●w to enter in at the strait gate , but if that gate be as you say , the gate , or entrance into heaven , then it should seem , that we should not strive till the day of judgment , for we shall not come at that gate till then . answ. christ , by this exhortation , strive , &c. doth not at all admit of , or countenance delayes , or that a man should neglect his own salvation , but putteth poor creatures upon preparing for the judgment , and counselleth them now to get those things that will then give them entrance into glory . this exhortation , is much like these , be ye therefore ready also , for at such an hour as you think not , the son of man cometh : and they that were ready went in with him to the marriage , and the door was shut . matt. . . chap. . . so that when he saith , strive to enter in , it is as if he should say , blessed are they that shall be admitted another day to enter into the kingdom of heaven , but they that shall be counted worthy of so unspeakable a savour , must be well prepared , and fitted for it before-hand : now the time to be fitted , is not the day of judgment , but the day of grace ; not then , but now : therefore strive now for those things , that will then give you entrance into the heavenly kingdom : but , secondly , as it is called a gate , so it is called a strait gate ; strive to enter in at the strait gate . the straightness of this gate , is not to be understood carnally , but mistically : you are not to understand it , as if the entrance into heaven was some little pinching wicket , no , the straightness of this gate is quite another thing . this gate is wide enough , for all them that are the truly gracious , and sincere lovers of jesus christ , but so strait , as that not one of the other can by any means enter in : open to me the gates of righteousness , i will go into them , and i will praise the lord , this gate of the lord into which the righteous shall enter , psal. . , . by this word therefore christ jesus hath shewed unto us that without due qualifications there is no possibility of entring into heaven ; the straight gate will keep all others out : when christ spake this parable he had doubtless his eye upon some passage or passages of the old testament , with which the jews were well acquainted . i will mention two and so go on . . the place by which god turned adam and his wife out of paradise ; possibly our lord might have his eye upon that , for though that was wide enough for them to come out at , yet it was to strait for them to go in at , but what should be the reason of that ? why they had sinned and therefore god set at the east of that garden , cherubins and a flaming sword , turning every way , to keep the way of the tree of life : gen. ● , . these cherubins and this flaming sword , they made the entrance too 〈…〉 r it for them to enter in : souls , there are cherubins and a flaming sword at the gates of heaven to keep the way of the tree of life , therefore none but them that are duely fitted for heaven can enter in at this strait gate , the flaming sword will keep all others out . know you not that the unrighteous shall not inherit the kingdom of god , be not deceived , neither fornicatours , nor idolaters , nor adulterers , nor ●ff●m●nate , nor abusers of themselves with mankind , nor thievs , nor covteous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. cor. . . . perhaps our lord might have his eye upon the gates of the temple , when he spoke this word unto the people , for though the gates of the temple were six cubits wide , yet they were so strait , that none that were unclean in any thing might enter in thereat , ezek . because there were placed at them gates , porters whose office was to look that none but those that had right to enter , might go in thither : and so it is written , jehojadah set porters at the gates of the house of the lord , that none that were unclean in any thing might enter in . chro. . . souls , god hath porters at the gates of his temple , at the gate of heaven ; porters , i say , placed there by god , to look that none that are unclean in any thing may come in thither . in at the gate of the church , none may enter now , that are open profane and scandalous to religion ; no , though they pleade they are beloved of god ; what hath my beloved to do in mine house ( saith the lord , ) seeing she hath wrought leudness with many , jer. . . i say , i am very apt to believe , that our lord jesus christ had his thoughts upon these two texts , when he said , the gate is strait , and that which confirms me the more in the thing , is this , a little below the text he saith , there shall be weeping , and gnashing of teeth , when you shall see abraham , and isaac , and jacob , and all the prophets in the kingdom of heaven , and you your selves thrust out , ver . . thrust out , which signifieth a violent act , resisting with striving ; those that would ( though unqualified ) enter : the porters of the temple were , for this very thing , to wear arms if need were , and to be men of courage and strength , lest the unsanctified or unprepared should by some means enter in . we reade in the book of the revelations , of the holy citie , and that it had twelve gates , and at the gates twelve angels , but what did they do there ? why amongst the rest of their service , this was one thing , that there might in no wise enter in , any thing that desileth , or worketh abomination , or that maketh a lie : revel . . . . but more particularly to shew what it is , that maketh this gate so strait : there are three things that make it strait . . there is sin . . there is the word of the law . . there are the angels of god. first , there is sin , the sin of the profane , and the sin of the professor . . the sin of the profane , but this needs not be inlarged upon , because it is concluded upon , at all hands , where there is the common belief of the being of god , and the judgment to come , that the wicked shall be turned into hell , and all the nations that forget god : psal. . . but there is the sin of professors , or take it rather thus , there is a profession that will stand with an unsanctified heart and life , the sin of such will overpoise the salvation of their souls , the sin-end being the heaviest end of the scale : i say , that being the heaviest end which hath sin in it ; they tilt over ; and so are , notwithstanding their glorious profession , drowned in perdition and destruction : for none such hath any inheritance in the kingdome of christ and of god , therefore let no man deceive you with vain words , for because of these things , comes the wrath of god upon the children of disobedience ; neither will a profession be able to excuse them , ephes. . . . . . the gate will be too strait for such as these to enter in thereat . a man may partake of salvation in part , but not of salvation in whole : god saved the children of israel out of egypt , but overthrew them in the wilderness : i will therefore put you in remembrance , though ye once knew this , how that the lord , having saved the people out of the land of egypt , afterwards destroyed them that believed not : so we see , ( that notwithstanding their beginning ) they could not enter in , because of unbelief , jud● . . heb. . . secondly , there is the word of the law , and that will make the gate strait also : none must go in thereat but those that can go in by the leave of the law , for though no man be or can be , justifyed by the works of the law , yet unlesse the righteousness and holyness by which they attempt to enter into this kingdom , be justified by the law , 't is in vain once to think of entring in at this strait gate : now the law justifieth not , but upon the account of christs righteousness ; if therefore thou be not indeed found in that righteousnes , thou wilt finde the law , lie just in the passage into heaven to keep thee out ; every mans work must be tried by fire , that it may be manifest of what sort it is . there are two errors in the world about the law , one is , when men think to enter in at the strait gate by the righteousness of the law , the other is , when men think , they may enter into heaven , without the leave of the law ; both these , i say , are errors : for , as by the works of the law , no flesh shall be justified , so without the consent of the law , no flesh shall be saved , heaven and earth shall passe away , before one jot , or title of the law shall fail , till all be fulfilled : he therefore must be damned , that cannot be saved by the consent of the law , and indeed this law is the flaming sword that turneth every way , yea , that lieth to this day , in the way , to heaven , for a barr to all unbelievers and unsanctified professors , for it is taken out of the way for the truly gracious only ; it will be found as a roaring lion to devour all others : because of the law therefore the gate will be found too strait for the unsanctified to enter in ; when the apostle had told the corinthians , that the unrighteous should not inherit the kingdom of god , and , that such were some of them , he adds , but ye are washed , but ye are sanctified , but ye are justified , in the name of the lord jesus , & by the spirit of our god. cor. . . . . closely concluding , that had they not been washed , and sanctified , and justified in the name of the lord jesus , the law , for their transgressions , would have kept them out , it would have made the gate too strait for them to enter in . thirdly , there are also the angels of god , and by reason of them the gate is strait . the lord jesus , calleth the to gather the ungodly into bundels to burn them , matt. . . . . unless therefore , the man that is unsanctified , can master the law , and conquer angels : unless he can , as i may say , pull them out of the gate-way of heaven , himself is not to come thither for ever no man goeth to heaven but by the help of the angels , i mean at the day of judgment , for the son of man , shall send forth his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven to the other , mat. . . if those that shall enter in at the strait gate shall enter in thither by the conduct of the holy angels , pray when do you think those men will enter in thither , concerning whom the angels are commanded , to gather them , to binde them in bundles , to burn them ; this therefore is a third difficulty : the angels will make this enterance strait , yea , too strait for the unjustified and unsanctified to enter in thither . i come now to the exhortation , which is to strive to enter in ; strive to enter in at the strait gate . these words are fitly added , for since the gate is strait , it follows , th●● they that will enter in must strive . strive , this word strive , supposeth that great idleness is natural to professors , they think to get to heaven by lying as it were on their elbows . . it also suggesteth , that many will be the difficulties that professors will meet with before they get to heaven . . it also concludeth , that only the labouring christian , man or woman will get in thither . strive , &c. three questions i will propound upon the word , an answer to which may give us light into the meaning of it . . quest. what doth this word , strive , import ? . quest. how should we strive ? . quest. why should we strive ? first , what doth this word strive , import ? answ. when he saith , strive , it is as much as to say , bend your selves to the work with all your might : whatsoever thy hand findeth to do ; do it with all thy might , for there is no work nor device , nor knowledge , nor wisdom in the grave , whither thou goest . eccles. . . thus sampson did , when he set himself to destroy the philistins , he bowed himself with all his might , judg. . . thus david did also when he made provision for the building and beautifying of the temple of god , chro. . . and thus must thou do if ever thou entrest into heaven . ly , when he saith strive , he calleth for the minde and the will , that they should be on his side , and on the side of the things of his kingdome ; for none strive indeed , but such as have given the son of god their heart , of which the minde and will are a principal part , for saving conversion lieth more in the turning of the minde and will to christ , and to the love of his heavenly things , then in all knowledge and judgment : and this the apostle confirmeth when he saith , stand fast in one spirit , with one minde , striving &c. philip. . . ly , and more particularly , this word strive , is expressed by several other terms , as , . it is expressed by that word , so run that you may obtain , cor. . . . . it is expressed by that word , fight the good fight of faith , lay hold of eternal life , tim. . . . it is expressed by that word , labour not for the meat that perisheth , but for that meat that endureth to everlasting life , joh. . . . it is expressed by that word , we wrestle with principalities and powers , and the rulers of the darkness of this world , ephes. . . therefore when he saith , strive , it is as much as to say , run for heaven , fight for heaven , labour for heaven , wrestle for heaven , or you are like to go without it . secondly , the second question , is how should we strive ? answ. . the answer in general is , thou must strive lawfully ; and if a man also strive for the mastery , yet is he not crowned , except be strive lawfully , tim. . but you will say , what is it to strive lawfully ? answer . to strive against the things which are abhored by the lord jesus , yea , to resist to the spilling of your blood , striving against sin , heb. . . to have all those things that are comdemned by the word , yea , though they be thine own right hand , right eye , or right foot , in abomination ; and to seek by all godly means the utter suppressing of them , mar. . , , . ly , to strive lawfully is to strive for those things that are commended in the word ; but thou o man of god fly , the world , and follow after , that is strive for righteousness , godlyness , faith , love , patience , meekness , fight the good ●ight of faith , lay hold on eternal life , &c. tim. . . . ly , he that striveth lawfully must be therefore very temperate in all the good and lawful things of this life . and every one that striveth for the mastery , is temperate in all things : now they do it to obtain a corruptible crown , but we an incorruptible , cor. . . most professors give leave to the world , and vanity of their hearts , to close with them and to hang about their necks , and make their striving to stand rather in an out-cry of words , then a hearty labour against the lusts , and love of the world , and their own corruptions , but this kind of striving is but a beating of the air , and will come to just nothing at last , cor. , . ly , he that striveth lawfully , must take god and christ along with him to the work , otherwise he will certainly be undone : whereunto , said paul , i also labour , striving according to his working , which worketh in me mightily , colo. . . and for the right performing of this , he must observe these following particulars . . he must take heed , that he doth not strive about things , or words to no profit , for god will not then be with him : of these things , saith the apostle , put them in remembrance ; charging them before the lord , that they strive not about words to no profit , but 〈◊〉 the subverting of the hearers , tim. . . but alas ! how many professors in our days are guilty of this transgression , whose religion stands chi●fly , if not only , in a few unprofitable questions , and vain ranglings , about words and things to no profit , but to the destruction of the hearers , tit. ● . . . he must take heed , that whilst he strives against one sin , he does not harbour and shelter another , or that whilst he cries out against other mens sins , he does not countenance his own . . in the striving , strive to believe , strive for the saith of the gospel , for the more we believe the gospel , and the realitie of the things of the world to come , with the more stomack and courage shall we labour to possess the blessedness , philip. . . heb. . let us labour therefore to enter into that rest , lest any man fall after the same example of unbelief . . as we should strive for , and by faith , so we should strive by prayer , rom. . . by fervent and effectual praiers ; o the swarms of our praierless professors ! what do they think of themselves ! surely the gate of heaven was heretofore as wide as in these our dayes , but what striving by praier was there then among christians for the thing that gives admittance into this kingdom , over there is in these latter days ? . we should also strive by mortifying our members that are upon the earth : i therefore so run , said paul , so fight i , not as one that beats the air , but i keep under my body , and bring it into subjection , left that by any means when i have preached the gospel to others i my self should be a castaway . cor. . . but all this is spoken principally to professors , so i would be understood . i come now to the third question , namely but why should we strive ? answer . because the thing for which you are here exhorted to strive , it is worth the striving for : it is for no less then for a whole heaven , and an eternity of felicity there ; how will men that have before them , a little honour , a little profit , a little pleasure , strive ? i say again , how will they strive for this ? now they do it for a corruptible crown , but we an incorruptible . methinks this word heaven , and this eternal life , what is there again either in heaven or earth like them to provoke a man to strive ? . strive , because otherwise the devil , and hell , will assuredly have thee . he goes about like a roaring lion , seeking who he may devover : pet. . . these fallen angels , they are always watchful , diligent , unwearied , they are also mighty , subtle , and malicious , seeking nothing more then the damnation of thy soul ; o thou that art like the heartless dove , strive . . strive because every lust strives and wars against thy soul ; the flesh lusteth against the spirit ; dearly beloved , i beseech you , said peter , as strangers and pilgrims , abstain from fleshly lusts , which war against the soul : gal. . . 't is a rare thing to see , or finde out a christian , that indeed can bridle his lusts , but no strange thing to see such professors that are not only bridled , but sadled too , yea , and ridden from lust to sin , from one vanitie to another , by the very devil himself , and the corruptions of their hearts . . strive , because thou hast a whole world against thee , the world hateth thee , if thou bee●t a christian : the men of the world hate thee , the things of the world are snares for thee , even thy bed and table , thy wife and husband , yea , thy most lawful enjoyments have that in them that will certainly sink thy soul to hell , if thou doest not strive against the snares that are in them , rom. . . the world will seek to keep thee out of heaven , with mocks , flouts , taunts , threatnings , goals , gibbits , halters , burnings , and a thousand deaths , therfore strive again , if it cannot overcome thee with these , it will flatter , promise , allure , 〈◊〉 , intreat , and use a thousand tricks on this hand to destroy thee ; and observe , many that have been stout against the threats of the world , have yet been overcome with the bewitching flatteries of the same : there ever was enmity betwixt the devil and the church , and betwixt his seed and her seed too ; michael and his angels , and the dragon and his angels : these make war continually . gen. . revel . . there hath been great desires and endeavors among men to reconcile these two in one , to wit , the seed of the serpent , and the seed of the woman , but it could never be yet accomplished : the world says , they will never come over to us , and we again say , by gods grace , we will never come over to them , but the business has not ended in words , both they and we have also added our endeavours to make each other submit , but endeavours have proved ineffectual too : they for their part have devised all manner of cruel torments to make us submit , as flaying with the sword , stoning , sawing asunder , flames , wilde beasts , banishments , hunger , and a thousand miseryes ; we again on the other side have laboured by praiers , and tears , by patience , and long-suffering , by gentleness , and love , by found doctrine , and faithful witness-bearing against their enormities , to bring them over to us , but yet the enmitie remains ; so that they must conquer us , or we must conquer them , one side must be overcome , but the weapons of our war fare are not carnal but mighty through god. . strive , because there is nothing of christianity got by idleness , idleness cloaths a man with rags , and the vineyard of the slothful is grown over with nettles , pro. . . chap. . . . . profession that is not attended with spiritual labour cannot bring the soul to heaven , the fathers before us were not slothful in business , but fervent in spirit , serving the lord. therefore be not slothful , but followers of them who through faith and patience inherit the promises ; rom. . . heb. . . strive to enter in . methinks the words at the first reading , do intimate to us , that the christian in all that ever he does in this world , should carefully heed and regard his soul , i say , in all that ever he does ; many are for their souls by fits and starts , but a christian indeed in all his doings , and designes which he contriveh and manageth in this world , should have a special eye to his own future and everlasting good , in all his labours he should strive to enter in . wisdom ( christ ) is the principal thing : therefore get wisdom , and in all thy gettings get understanding , pro. . . get nothing , if thou canst not get christ and grace , and further hopes of heaven , in that getting ; get nothing with a bad conscience , with the hazzard of thy peace with god , and that in getting it , thou weakenest thy graces which god hath given thee , for this is not to strive to enter in : adde grace to grace , both by religious and worldly duties , for so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ. pet. . . . . . . religious duties are not only the striving times , he that thinks so , it out : thou maist help thy faith , and thy hope in the godly managment of thy calling , and maist get further footing in eternal life , by studying the glory of god , in all thy worldly imployment . i am speaking now to christians that are justified freely by grace , and am incouraging , or rather counselling of them , to strive to enter in , for there is an entring in by faith and good conscience now , as well as an entring in , in body and soul hereafter ; and i must , add , that the more common it is to thy soul to enter in now by faith , the more stedfast hope shalt thou have of entring in hereafter in body and soul. s●rive to enter in . by these words also the lord jesus giveth sharp rebuke to those professors that have not eternal glory , but other temporal things in their eye , by all the bustle that they make in the world about religion : some there be , what a stir they make , what a noise and clamour , with their notions and forms , and yet perhaps all is but for the loaves ; because they have eaten of the loaves and are filled joh. . . these strive indeed to enter , but it is not into heaven ; they finde , religion hath a good trade at the end of it , or they finde , that it is the way to credit , repute , preferment , and the like , and therefore they strive to enter into these ; but these have not the strait gate in their eye , nor yet in themselves have they love to their poor , and perishing souls : wherefore this exhortation nippeth such , by predicting of their damnation . strive to enter in . these words also sharply rebuke them who content themselves as the angel of the church of sardis did , to wit , to have a name to live , and be dead , revel . . . or as they of the laodiceans , who took their religion upon trust , and was content , with a poor , wretched , lukewarm profession : for such as these do altogether unlike to the exhortatian in the text ; that says , strive ; and they sit and sleep , that says strive to enter in , and they content themselves with a profession that is never like to bring them thither . strive to enter in . further , these words put us upon proving the truth of onr graces , now ● i say , they put us upon the proof of the truth of them now : for if the strait gate be the gate of heaven , and yet we are to strive to enter into it now ; even while we live , and before we come thither , then , doubtless christ means by this exhortation , that we should use all lawful means to prove our graces in this world whether they will stand in the judgment or no : strive to enter in , get those graces now that will prove true graces then , and therefore try them you have , and if upon tryall they prove not right , cast them away , and cry for better , lest they cast thee away , when better are not to be had : buy of me gold tried in the fire , mark that , revel . . . buy of me faith and grace that will stand in the judgment , strive for that faith , buy of me that grace , and also white raiment that thou mayest be cloathed , that the shame of thy wickedness doth not appear , and annoint thine eyes with eye-salve that thou maiest see : minde you this advice , this is right sttiving to enter in . but you will say , how should we try our graces ? would you have us run into temptation to try if they be ●ound or rotten ? answ. you need not run into tryals , god hath ordained that enow of them shall overtake thee to prove thy graces either rotten or sound before the day of thy death : sufficient to the day is the evil thereof , if thou ha●t but a sufficiency of grace to withstand . i say , thou shalt have tryals , enow , overtake thee , to prove thy graces sound or rotten : thou mai●● therefore , if god shall help thee , see how it is like to go with thee before thou goest out of this world , to wit , whether thy graces be such as will carry thee in at the gates of heaven or no ▪ but how should we try our graces now ? ans. how doest thou finde them in outward trials ? see heb. . . . how doest thou finde thy self in the inward workings of sin ( ro. . . ) how doest thou find thy self under the most high enjoyment of grace in this world ? phil. . . but what do you mean by these three questions ? answ. i mean graces shew themselves at these their seasons whether they be rotten or sound . how do they shew themselves to be true under the first of these ? ans. by mistrusting our own sufficiency , by crying to god for help , by desiring rather to die then to bring any dishonour to the name of god , and by counting , that if god be honoured in the trial , thou hast gained more then all the world could give thee , chro. . . chap. . . acts. . acts. . . cor. . , . heb. . , . how do they shew themselves to be true under the second ? answ. by mourning and confessing , and striving , and praying against them : by not being content , shouldest thou have heaven if they ▪ live , and defile thee , and by counting of holyness the greatest beauty in the world , and by flying to jesus christ for life . zech. . . joh. . heb. . . psal. . . how do they shew themselves to be true under the third ? by prizing the true graces above all the world , by praying heartily that god will give thee more , by not being content with all the grace thou canst be capable of enjoying on this side heaven and glory , psal. . . luk. . . philip. . chapter . strive to enter in . the reason why christ addeth these words , to enter in , is obvious ; to wit , because there is no true & lasting happiness on this side heaven ; i say none that is both true and lasting , ● mean , as to our sense and feeling , as there there shall , for here have we no continuing city but we seek one to come ; heb. . . the heaven is within , strive therefore to enter in ; the glory is within , strive therefore to enter in ; the mount sion is within , strive therefore to enter in ; the heavenly jerusalem is within , strive therefore to enter in ; angels , and saints are within , strive therefore to enter in ; and to make up all , the god and father of our lord jesus christ , and that glorious redeemer is within , strive therefore to enter in . strive to enter in . for without are dogs , sorcerers , and whoremongers , and murderers , and idolaters , and whosoever loveth and maketh a lie : without are also the devils , and hell , and death , and all damned souls ; without is houling , weeping , wailing , and guashing of teeth ; yea without are all the miseries , sorrows , and plagues that an infinite god can in justice and power inflict upon an evil and wicked generation : strive therefore to enter in at the strait gate . revel . . . matt. . . revel . . . isai. . . . matt. . . deut. . . . . strive to enter in at the strait gate , [ for many ] i say unto you , will seek to enter in , and shall not be able . we are now come to the motive which our lord urges to inforce his exhortation : he told us before , that the gate was strait , he also exhorted us to strive to enter in thereat , or to get those things now that will further our entrance then , and to set our selves against those things that will hinder our entring in . in this motive there are five things to be minded . . that there will be a disappointment to some at the day of judgment , they will seek to enter in , and shall not be able . . that not a few , but many , will meet with this disappointment , for [ many ] will seek to enter in , and shall not be able . . this doctrin of the miscariadge of many , then , it standeth upon the validity of the word of christ ; for many [ i say ] will seek to enter in , and shall not be able . . professors shall make a great heap , among the many that shall fall short of heaven , for many i say [ unto you ] will seek to enter in , and shall not be able . . where grace and striving are wanting now , seeking , and contending to enter in , will be unprofitable then , for many , i say unto you will seek to enter in , and shall not be able . but i will proceed in my former method , to wit , to open the words unto you . for many , &c. if he had said , for [ some ] will fall short , it had been a sentence to be minded : if he had said , for some that seek ▪ will fall short , it had been very awakening , but when he saith , many , many will fall short , yea many among professors will fall short , this is not only awakning , but dreadful . for many , &c. i finde this word many , variously applyed in the scripture . . sometimes it intendeth the open profane , the wicked , and ungodly world , as where christ saith , wide is the gate , and broad is the way that leadeth to destruction , and many there be that go in thereat ; matt. . . i say by the many here , he intends those chiefly , that go on in the broad way of sin , and prophanness , bearing the tokens of their damnation in their foreheads , those whose dayly practise proclaims , that their feet go down to death , and their steps take hold of hell . job , . . . isa. . . pro. . . sometimes this word , many , intendeth those that cleave to the people of god deceitfully , and in hypocrisy ; or as daniel hath it , many shall cleave unto the church with flatteries ▪ dan. . . the word many , in this text , includeth all those who feign themselves better then they are in religion ; it includeth i say those that have religion , only , for an holy-day saint to set them out at certain times and when they come among sutable company . . sometimes this word many , intendeth them that apo●tati●e from christ , such as for a while believe and in time of temptation fall away , as john saith of some of christs disciples , from that time many of his disciples went back , and walked no more with him . joh. . . . sometimes this word many , intendeth them that make a great noyse , and do many great things in the church , and yet want saving grace , many , saith christ , will say unto me in that day , lord , lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wonderful works : mark , there will be many of these . . sometimes this word many intendeth those poor ignorant deluded souls that are ledd away with every winde of doctrine : those who are caught with the cunning and crafty deceiver , who lieth in wait to beguile unstable souls . and many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of , ● pet. . . . sometimes this word many includeth all the world , good and bad . and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to everlasting sha●● and contempt : dan. . . compared with joh. . . . . la●●ly , sometimes this word many intendeth the good only , even them that shall be saved , luk. . . chap. . . since then that the word is so variously applied , let us enquire how it must be taken in the text , and. . it must not be applied to the sincerely godly , for they shall never perish , joh. . . . . it cannot be applied to all the world , for then no flesh should be saved . . neither is it to be applied to the open profane only , for then the hypocrite is by it excluded . . but by the many in the text our lord intendeth in special the professor , the professor i say , how high soever he seems to be now , that shall be found without saving grace in the day of judgment . now that the professor , is in special intended in this text , consider ; so soon as the lord had said , many will seek to enter in , and shall not be able , he pointeth , as with his finger , at the many that then he in special intendeth , to wit , them among whom he had taught ; them that had eat and drunken in his presence ; them that had prophesied , and cast out devils in his name , and in his name done many wonderful works . luk. . . matt. . . these are the many intended by the lord in this text , though others are also included under the sentence of damnation by his word in other places . for many , &c. matthew saith concerning this strait gate , that there are but few that finde it : but it seems the cast-aways in my text , did sinde it , for you reade that they knocked at it , and cried , lord open unto us : so then , the meaning may seem to be this , many of the few that finde it , will seek to enter in , and shall not be able . i finde at the day of judgment , some will be crying to the rocks to cover them , and some at the gates of heaven for entrance : suppose that those that cry to the rocks to cover them , are they whose conscience will not suffer them , once to look god in the face because they are falen under present guilt , and the dreadful fears of the wrath of the lamb . revel . . . and that those that stand crying at the gate of heaven , are those whose confidence holds out to the last , even those whose boldness will enable them to contend even with jesus christ for entrance . them , i say , that will have , profession , ca●●ing out of devils , and many wonderful works to pleade : of this sort are the many in my text ; for many , i say unto you , will seek to enter in , and shall not be able . for many , &c. could we compare the professors of the times with the everlasting word of god , this doctrine would more easily appear to the children of men . how few among the many , yea among the many swarms of professors have heart to make conscience of walking before god , in this world , and to study his glory among the children of men : how few , i say , have his name lie nearer their hearts , then their own carnal concerns , nay , do not many make his word , and his name , and his ways a stalking-horse , to their own worldly advantages . god calls for faith , good conscience , moderation , self-denial , humility , heavenly-mindedness , love to saints , to enemies : and for conformity in heart , in word , and life to his will , but where is it ? mar. . . pet. . . heb. . . philip. . . matt. . , , . colo. . , , , , mich. . . revel . . . joh. . . joh. . . matt. . ● pro. . . colo. . . for many [ i say unto you ] . these latter words carry in them a double argument to prove the truth asserted before . first , in that he directly pointeth at his followers . i say unto [ you ] : many i say unto you , even to you that are my disciples , to you that have eat and drunk in my presence . i know that sometimes christ hath directed his speech to his disciples , not so much upon there accounts , as upon the accounts of others : but here it is not so : the i say unto you , in this place , it immediatly concerned some of themselves . i say unto you , ye shall begin to stand without , and to knock saying , lord , lord open to us , and he shall answer , and say unto you , i know you not , whence you are ; then shall ye begin to say , we have eat , and drunk in thy presence , and thou hast taught in our streets : but he shall say , i tell you , i know you not whence you are , depart from me , ●all●●● workers of iniquity , 't is you , you , you , that i mean. i say unto you . it is common with a professing people , when they hear a smart and thundring sermon , to say , now has the preacher paid off the drunkard , the swearer , the lier , the covetous , and adulterer ; forgetting that these sins may be committed in a spiritual and mistical way . there is spiritual drunkenness , spiritual adultery , and a man may be a lier that calls god his father when he is not , or that calls himself a christian and is not . wherefore perhaps all these thunders and lightnings in this terrible sermon , may more concern thee then thou art aware of , i say unto you : unto you professors may be the application of all this thunder , rev. . . chap. . i say unto you . had not the lord jesus designed by these words , to shew what an overthrow will one day be made among professors , he needed not to have you'ed it at this rate , as in the text , and afterwards he has done , the sentence had run intelligible enough without it ; i say , without his saying [ i say unto you ; ] but the truth is , the professor is in danger , the preacher , and hearer , the workers of miracles , and workers of wonders may all be in danger of damning , notwithstanding all , their attainments . and to a waken us all about this truth therefore , the text mu●t●run thus , for many . i say unto you , will seek to enter in ▪ and shall not be able . see you not yet , that the professor is in danger , and that these words , i say unto you , are a prophesie of the everlasting perdition of some that are famous in the congregation of saints : i say , if you do not see it , pray god your eyes may be opened , and beware that thy portion be not as the portion of one of those that are wrapped up in the twenty eight verse of the chapter . there shall be weeping and gnashing of teeth , when ye shall see abraham and isaac and jacob , and all the prophets in the kingdom of heaven , and you your selves thrust out . for many [ i say ] unto you . these words , i told you , carry in them a double argument for confirmation of the truth asserted before : first , the professors are here particularly pointed at ; and secondly it is the saying of the truth himself ; for these words i say , are words full of authority . i say it , i say unto you , sais christ , as he saith in another place , it is i that speak , behold it is i. ●he person whose words we have now under consideration , was no blundering raw-headed preacher , but the very wisdom of god , his son , and him that hath l●in in his bosom , from everlasting , and consequently , had the most perfect knowledg of his fathers will , and how it would ●are with professors at the end of this world . and now hearken what himself doth say of the words which he hath spoken ; heaven and earth shall pass away , but my word shall not pass away , matt. . . [ i say ] unto you . the prophets used not to speak after this manner , nor yet the holy apostles ; for thus to speak is to press things to be received upon their own authority . they used to say , thus saith the lord , or paul , or peter an apostle , or a servant of god. but now we are dealing with the words of the son of god , it is he that hath said it , wherefore we fin●e the truth of the perishing of many professors , asserted , and confirmed by christs own mouth . this consideration carrieth great awakning in it , but into such a fast sleep are many now adays fallen , that nothing will awaken them but that shril and terrible cry , behold the bridegroom comes , go ye out to meet him . i say unto you . there are two things upon which this assertion may be grounded . . there is in the world a thing like grace that is not . . there is a sin called , the sin against the holy ghost , from which there is no redemption , and both these things befall professors . first , there is in the world a thing like grace that is not . . this is evident , because we reade that there are some that not only make a fair shew in the flesh , that glory in 〈…〉 , that ▪ appear beautiful on ward , 〈…〉 god 's people , but have not the grace 〈◊〉 gods people , gal. . . 〈…〉 ●ut . . . is● . 〈…〉 ose frequent cautions that are every where in the scriptures given us about this thing : be not deceived , let a man examine himself ; examine your selves whether you be in the faith : all these expressions intimate to us , that there may be a shew of , or a thing like grace where there is no grace indeed , galat. . . cor. . . cor. . . . this is evident from the conclusion made by the holy ghost upon this very thing , for if a man thinketh himself to be something when he is nothing , he deceiveth himself . gal. . . the holy ghost here concludeth , that a man may think himself to be something , may think he hath grace , when he hath none , may think himself something for heaven and another world , when indeed he is just nothing at all with reference thereto : the holy ghost also determ●n●s upon this po●●● , to ●●t , that they do ●o ●c●e●ve themselves ; for 〈…〉 is nothing , he deceiveth himself , he deceiveth his own soul , he deceiveth himself of heaven and salvation : so again , let no man beguile you of your reward , col. . . . it is also manifest from the text , for many i say unto you will seek to enter in , and shall not be able : alas ! great light , great parts , great works , and great confidence of heaven may be where there is no faith of gods elect , no love of the spirit , no repentance unto salvation , no sanctification of the spirit , and so consequently no saving grace , but secondly , as there is a thing like grace which is not , so there is a sin called the sin against the holy ghost , from which there is no redemption , and this sin doth more ordinarily befal professors . . there is a sin called the sin against the holy ghost , from which there is no redemption ; this is evident both from matthew and mark ▪ but whosoever speaketh against the holy ghost , it shall not be forgiven him neither in this world , neither in the world to come . but he that shall blaspheme against the holy ghost , hath never forgiveness , but is in danger of eternal damnation , matt. . . mar. . . wherefore when we know that a man hath sinned this sin , we are not to pray for him , or to have compassion on him joh. . . judg. . . this sin doth most ordinarily besal professors , for there are few , if any , that are not professors , that are at present capable of sinning this sin . they which were once e●lightned , and have tasted the heavenly gift , that were made partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come , heb. . . . of this sorr are they that commit this sin ; peter also describes them to be such , that sin the unpardonable sin . for if after they have escaped the pollution of the world through the knowledg of our lord and savi●●r jesus christ , they are again intangled therein and overcome , the latter end is wors● with them then the beginning , pet. . . that other passage in the tenth of the hebrews holdeth forth the same thing ; for if we sin wilfully after w● have received the knowledge of the truth , there remaineth no more sacrifice for sin , but a certain , fearful looking for of judgment , and fiery indignation that shall devour the adversaryes . heb. . . . these therefore are the persons that are the prey for this sin : this sin feedeth upon professors , and they that are such do very often fall into the mouth of this eater . some fall into the mouth of this sin , by delusions , and doctrins of devils and , some fall into the mouth of it , by returning with the dog to his own vomit again , and with the sow that was washed , to her wallowing in the mire . pet. . . i shall not here give you a particular description of this sin , that i have done elsewhere ; but such a sin there is , and they that commit it shall never have forgiveness ; and i say again , there be professors that commit this unpardonable sin , yea more then the most are aware of : let all therefore look about them ; the lord awaken them that they may so do : for what with a profession without grace , and by the venom of the sin against the holy ghost , many will seek to enter in , and shall not be able . will seek to enter in . this kingdom , at the gate of which the reprobate will be stopt , will be at the last judgment , the desire of all the world , and they , especially they in my text will seek to enter in . for then they will see that the blessednesse is to those that shall get into this kingdom , according to that which is written , blessed are they that do his commandments , that they may have right to the tree of life , and may enter in through the gates into the city , r●vel . . . to prove that they will seek , although i have done it already , yet reade these texts at your leisure ; matt. . . chap. . . luk. . ▪ and in a word to give you the reason why they will seek to enter in . . now they will see what a kingdom it is , what glory there is in it , and now they shall also see the blessednesse which they shall have that shall then be counted worthy to enter in : the reason why this kingdom is so little regarded , it is because it is not seen , the glory of it is hid from the eyes of the world : their eye hath not seen , nor their ear heard , &c. i , but then they shall hear and see too , and when this comes to passe , then even then he that now most seldom thinks thereof , will seek to enter in . . they will now see what hell is , and what damnation in hell is , ●●●e clear then ever ; they will also see how the breath of the lord like a stream of brimstone doth kindle it : o the sight of the burning fiery furnace which is prepared for the devil and his angels ! this , this will make work in the souls of casraways at that day of god almighty , and then they will seek to enter in . . now they will see what the meaning of such words as these are , hell-fire , everlasting fire , devouring fire , fire that never shall be quenched : now they will see what for ever , means : what eternity means : now they will see what this word means , the bottomless pit : now they will hear roaring of sinners in this place , howling in that , some crying to the mountains to fall upon them , and others to the rocks to cover them ; now they will see blessedness is no where but within . . now they will see what glory the godly are possessed with , how they rest in abrahams bosom , how they enjoy eternal glory , how they walk in their white robes , and are equal to the angels . o the savour , and blessedness , and unspeakable happyness that now gods people shall have , and this shall be seen by them that are shut out , by them that god hath rejected for ever , and this will make them seek to enter in . luk. . . . . . will seck to enter in . q. but some may say , how will they seek to enter in ? answ. they will put on all the considence they can , they will trick , and trim up their profession , and adorn it with what bravery they can . thus the foolish virgins sought to enter in , they did trim up their lamps , made themselves as fine as they could , they made shift to make their lamps to shine a while , but the son of god , disccovering himself , their confidence failed , their lamps went out , the door was shut upon them , and they were kept out . matt. . , , , , , , , , , , , . . they will seek to enter in , by crouding themselves in among the godly . thus the man without the wedding garment , sought to enter in , he goes to the wedding , gets into the wedding-chamber , sits close among the guests , and then , without doubt , concluded , he should escape damnation ▪ but you know , one black sheep is soon seen , though it be among an hundred white ones , why even thus it faired with this poor man ; and when the king came in to see the guests , he saw there a man that had not on a wedding-garment . he spied him presently , and before one word was spoken to any of the other , he had this dreadful salutation , friend how camest thou in hither , not having on a wedding-garment ? and he was speechless , though he could swagger it out amongst the guests , yet the master of the feast , at first coming in , strikes him dumb , and having nothing to say for himself , the king had something to say against him : then said the king to the servants ( the angels ) bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping and gnashing of teeth ( matt. . , , . ) . they will seek to enter in by pleading their profession and admittance to the lords ordinances , when they were in the world , lord we have eat and drunk in thy presence and thou hast taught in our streets , we sat at thy table and used to frequent sermons and christian assemblies ; we were well thought of by thy saints , and were admitted into thy churches , we professed the same faith as they did , lord , lord , open unto us . . they will seek to enter in , by pleading their virtues , ho● they subjected to his ministry , how they wrought for him , what good they did in the world , and the like , matt. . . but neither will this help them ; the same answer that the two former had , the same have these ; depart from me ye workers of iniquity . . they will seek to enter in by pleading excuses , where they cannot evade conviction . the flothful servant went this way to work , when he was called to account for not improving his lords mony . lord , says he , i knew thou wast an hard man , reaping where thou hast not sowed , and gathering where thou hast not strewed , and i was a fraid , &c. ( either that i should not please in laying out thy mony , or that i should put it into hands , out of which i should not get it again at thy need ) and i went and hid thy talent in the earth , lo , there thou hast that is thine ; as if he had said , true lord , i have not improved , i have not got , but consider also , i have not imbezled i have not spent , nor lost thy mony , lo there thou hast that is thine , matt. . , , , . there are but few will be able to say these last words at the day of judgment ; the most of professors are for imbezzeling , mis pending and slothing away their time , their talents , their opportunities to do good in ; but , i say , if he that can make so good an exeuse as to say , lo , there thou hast what is thine : i say if such an one shall be called a wicked and slothful servant , if such an one shall be put to shame at the day of judgment , yea if such an one , shall , notwithstanding this care to save his lords mony , be cast as unprofitable into utter darkness , where shall be weeping and gnashing of teeth , what will they do that have neither took care to lay out , nor care to keep what was committed to their trust ? . they will seek to enter in by pleading , that ignorance was the ground of their miscarrying in the things wherein they offended ; wherefore when christ charges them with want of love to him , and with want of those fruits that should prove their love to be true , as , that they did not seed him , did not give him drink , did not take him in , did not cloth him , visit him , come unto him , and the like : they readyly reply , lord , when saw we the an hungred , or at hirst , or a strunger , or naked , or sick , or in prison , and did not minister unto thee : matt. . . . . . as who should say , lord , we are not conscious to our selves , that this charge is worthyly laid at our door . god forbid that we should have been such sinners , but lord , give an instance ; when was it , or where ? true , there was a company of poor sorry people in the world very inconsiderable , set by with no body , but for thy self we professed thee , we loved thee , and hadst thou been with us in the world , wouldest thou have worn gold , wouldest thou have eaten the sweetest of the world , we would have provided it for thee ; and therefore , lord , lord open to us . but will this plea do ? no , then shall he answer them , in asmuch as you did it not to one of the least of these my brethren , ye did it not to me . this plea then though grounded upon ignorance , which is one of the strangest pleas for neglect of duty , would not give them admittance into the kingdom . these shall go away into everlasting punishment , but the righteous into life eternal . i might add other things by which t' will appear how they will seek to enter in ; as , . they will make a stop at this gate , this beautiful gate of heaven , they will begin to stand without at the gate , as being loath to go any further : never did malefactor so unwillingly turn off the ladder , when the rope was about his neck , as these will turn away , in that day , from the gates of heaven to hell . . they will not only make a stop at the gate ; but there they will knock and call , this also argueth them willing to enter : they will begin to stand without and to knock at the gate saying , lord , lord , open to us . this word , lord , being doubled , shews the vehemency of their desires : lord , lord , open unto us . the devils are coming ; lord , lord , the pit opens her mouth upon us : lord , lord there is nothing but but hell and damnation left us , if lord , lord thou hast not mercy upon us ; lord , lord open to us . . their last argument for entrance is their tears , when groundless considence , pleading of vertues , excuses and ignorance , will not do ; when standing at the gate , knowing and calling lord lord , open to us ▪ will not do , then they betake themselves to their tears : tears are sometimes the most powerful arguments , but they are nothing worth here : esau also sought it carefully , with tears , but it helped him nothing at all , heb. . . . there shall be weeping , and gnashing of teeth , for the gate is shut for ever , mercy is gone for ever , christ hath rejected them for ever : all their pleas , excuses , and tears , will not make them able to enter into this kingdom . for many , i say unto you , will seek to enter in and shall not be able . i come now to the latter part of the words which closely shews us the reason of the rejection of these many that must be damned , they will seek to enter in , and shall not be able . an hypocrite , a false professor may go a great way , they may pass thorow the first and second watch , to wit , may be approved of christians and churches , but what will they do when they come at this iron gate that leadeth into the city ? there the workers of iniquity will fall , be cast down , and shall not be able to rise . and shall not be able . the time , as i have already hinted , which my text respecteth , it is the day of judgement , a day when all masks and vizzards shall be taken off from all faces : it is a day wherein god will bring to light the hidden things of darknesse , and will make manifest the counsels of the heart , cor. . . it is also the day of his wrath , the day in which he will pay vengeance , even a recompence to his adversaries . at this day those things that now these many count sound and good , will then shake like a quagmire , even all their naked knowledge , their feigned faith , pretended love , glorious shews of gravity in the face , their holy-day words and specious carriages will stand them in little stead : i call them holy day ones , for i perceive that some professors do with religion , just as people do with their best apparrel , hang it against the wall all the week , and put them o●● on sundays : for as some scarce ever put on a sute , but when they go to a fair or a market , so little housereligion will do with some ; they save religion till they go to a meeting ; or till they meet with a godly chapman : o poor religion ! o poor professor , what wilt thou do at this day , at the day of thy trial & judgement ? cover thy self thou canst not , go for a christian thou canst not , stand against the judge thou canst not ; what wilt thou do ? the ungodly shall not stand in judgement , nor sinners in the congregation of the righteous . and shall not be able . the ability here intended , is not that which standeth in carnal power or fleshly subtilty , but in the truth and simplicity of those things , for the sake of which , god giveth the kingdom of heaven to his people . there are five things , for the want of which , this people will not be able to enter . first , this kingdom belongs to the elect , to those for whom it was prepared from the foundation of the world , matt. . hence christ saith , when he comes , he will send forth his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven to another , matt. . and hence he saith again , i will bring forth a seed out of jacob , and out of judah , an inheritor of my mountains , and mine elect shall inherit it , and my servants shall dwell there ; they shall deceive , if it were possible , the very elect , but the elect hath obtained it , and the rest were blinded , rom. . . secondly , they will not be able to enter , because they will want the birth right ; the kingdom of heaven is for the heirs , and if children then heirs , if born again then heirs : wherefore it is said expresly , except a man be born again he cannot see the kingdom of god ; by this one word , down goes all carnal priviledge of being born of flesh , and bloud , and of the will of man , canst thou produce the birth-right , but art thou sure thou canst ? for it will little profit thee to think of the blessed kingdom of heaven , if thou wantest a birthright to give thee inheritance there ? esau , did dispise his birth-right , saying , what good will this birth-right do me ? and there are many in the world of his mind to this day : tush ( say they , ) they talk of being born again , what good shall a man get by that ? they say , no going to heaven without being born again , but god is merciful , christ died for sinners , and we will turn when we can tend it , and doubt not but all will be well at last . but i will answer thee , thou childe of esau , that the birth-right and blessing go together , miss of one , and thou shalt never have the other ; esau sound this true , for having first despised the birth-right , when he would afterwards have inherited the blessing he was rejected , for he found no place of repentance though he sought it carefully with tears ; gen. . heb. . , . . thirdly , they shall not be able to enter in who have not believed with the faith of gods operation , the faith that is most holy , even the faith of gods elect : he that believeth on the son of god hath ●verlasting life , he that believeth not the son , shall not see life , but the wrath of god abideth on him . joh. . but now , this faith is the effect of electing love , and of a new birth , joh. . , . therefore all the professors that have not that faith which floweth from being born of god , will seek to enter in and shall not be able . fourthly , they shall not be able to enter in , that have not gospel-holyness ; holyness that is the effect of faith is that which admits into the presence of god , and into his kingdom too . blessed and holy are they that have part in the first resurrection , on such the second death ( which is hell and eternal damnation revel . . . ) hath no power , revel . . . blessed and holy , with the holiness that flows from faith which is in christ , for to these the inheritance belongs . that they may receive forgivenes of sins and inheritance among them that are sanctified by faith ( said christ ) which is in me . acts. . . this holyness which is the natural effect of faith in the son of god , christ jesus the lord , will at this day of judgment , distinguish from all other shews of holiness , and sanctitie be they what they will , and will admit the soul that hath this holiness into his kingdom , when the rest will seek to enter in , and shall not be able . fifthly , they shall not be able to enter in , that do not persevere in this blessed faith and holiness , not that they that have them indeed , can finally fall away , and everlastingly perish , but it hath pleased jesus christ to bid them that have the right , to hold fast that they have , to endure to the end , and then tells them they shall be saved : though 't is as true , that none is of power to keep himself , but god worketh together with his children , and they are kept by the power of god through faith unto salvation , which is also laid up in heaven for them : pet. . , , . the foolish shall not stand in thy sight , thou h●●est the workers of iniquity . the foolish are the unholy ones , that neither have saith nor holiness , nor perseverance in godliness , and yet lay claim to the kingdom of heaven : but better is a little with righteousness , then great revenues without right : psal. . pro. . . what is it for me to claim a house , or a farm without right ; or to say , all this is mine , but have nothing to shew for it : this is but like the revenues of the foolish : his estate lieth in his conceit ; he hath nothing by birth-right , and law , and therefore shall not be able to inherit the possession : for many i say unto you will seek to enter in , and shall not be able . thus you see , that the non elect , shall not be able to enter , that ●●e that is not born again , shall not be able to enter , that he that hath not saving faith , with holiness and persever●nce flowing therefrom , shall not be able to enter : wherefore consider of what i have said . i come now to give you some observations from the words , and they may be three . first , when men have put in all the claim they can for heaven , but few will have it for their inheritance ; for many i say unto you , will seek to enter in , and shall not be able . secondly , great therefore will be the disappointment that many will meet with at the day of judgement ; for many will seek to enter in , and shall not be able . thirdly , going to heaven therefore will be no trivial businesse , salvation is not got by a dream , they that would then have that kingdom must now strive lawfully to enter : for many i say unto you will seek to enter in , and shall not be able . i shall speak chiefly , and yet but briefly to the first of these observations , to wit , that when men have put in all the claim they can to the kingdom of heaven , but few will have it for their inheritance : the observation standeth of two parts . first , that the time is coming when every man will put in whatever claim they can to the kingdome of heaven . secondly , there will be but few of them that put in claim thereto that shall enjoy it for their inheritance . i shall speak but a word or two to the first part of the observation , because i have prevented my enlargement thereon by my explication upon the words ; but you finde in the . of matthew , that all they on the left hand of the judge , did put in all the claim they could for this blessed kingdome of heaven : if you shall take them on the left hand , as most do , for all the sinners that shall be damned , then that compleatly proveth the first part of the observation , for it is expresly said , then shall they , ( all of them jointly , and every one apart ) also answer him saying , lord , when saw we thee thus and thus , and did not minister unto thee , matt. . . i could here bring you in the plea of the slothful servant , the cry of the foolish virgins ; i could also here inlarge upon that passage lord , lord , have we not eat and drunk in thy presence , and thou hast taught in our streets ; but these things are handled already , in the handling of which , this first part of the observation is proved ; wherefore without more words , i will god assisting by his grace , descend to the second part therof , to wit. there will be but few of them that put in cl●im thereto , that will enjoy it f●r their inheritance . i shall speak di●inctly to this part of the observation , and shall first confirm it by a s●●ipture or two . str●igh● is the gate and narr●w is the way t●●t leadeth un●o life , and few there 〈◊〉 th● finde it ; m●● . . . . fear n●t little fl●●k it is your fathers good pl●●sure to give you the kingdome ; luk ▪ . . by these two texts , and by many more that will be urged anon you may see the truth of what i have ●ai● . to enlarge therefore upon ●●e truth ; and. first , more generally . secondly , more particularly . first , more generally i shall prove that in all ages , but few have been saved . secondly , more particularly , i shall prove but few of them that professe have been saved . first , in the old world , when it was most populous , even in the days of noah , we reade but of eight persons that were saved out of it ; well therefore might peter call them but few , but how few ? why but eight souls ; wherein few , that is , eight souls were saved by water , pet. . ● . he touches a second time upon this truth , saying , he spared not the old world , but saved noah the eight person , pre●c●er of righteousness , bringing in the sloud upon the world of the ungodly : mark all the rest are called the ungodly , and ▪ there were also a world of them . pet . . these are also taken notice of in job , and go there also , by the name of wicked men , hast thou marked the old way , which wicked men have troden , which were cut down out of nine , whose foundation was overflown with a sloud , which said unto god , depart from us , and what can the almighty do for them ? job . . . . . . there were therefore but eight persons that escaped the wrath of god , in the day that the sloud came upon the earth , the rest were ungodly ; there was also a world of them , and they are to this day in the prison of hell . heb. . . . pet. . . . nay i must correct my pen , there were but seven of the eight that were good , for ham though he scaped the judgment of the water , yet the curse of god overtook him to his damnation . secondly , when the world began again to be replenished , and people began to multiply therein : how few even in all ages do we reade of , that were saved from the damnation of the world . . one abraham and his wife , god called out of the land of the caldeans , ( i called ( said god ) abraham alone isa. . . . . one lot out of sodom and gomorah , out of adma and zeboim , one lot out of four cities ; indeed , his wife and two daughters , went out of sodom with him , but they all three proved naught , as you may see in the nineteenth of genesis : wherefore peter observes , that lot only was saved : he turned the citys of sodom and gomorah into ashes , condemning them with an overthrow , making them an example unto those that often should live ungodly , and delivered just lot ; that righteous man , reade pet. . . . . jude says , that in this condemnation , god over-threw , not only sodom and gomorah , but the cities about them also : and yet you finde none but lot , could be found that was righteous either in sodom or gomorah , or the cities about them , wherefore they , all of them , suffer the vengance of eternal fire vers . . thirdly , come we now to the time of the judges , how sew then were the godly , even then when the inhabitants of the villages ceased , they ceased in israel , the high ways ( of god ) were then unoccupied , judg. . . . fourthly , there were but few in the days of david ; help lord says he , for the godly man ceaseth , for the faithful fail from among the children of men . psal. . . fifthly , in isaia's time the saved were come to such a few , that he positively says , but that there were a very small number left , god had made them like sodom , and they had been like unto jomorah , isa. . , . sixthly , it was cryed unto them in the time of ieremiah , that they should run to and fro through the streets of jerusalem , and see , and know , and seek in the broad places thereof , if ye can finde a man , if there be any that executeth judgment , that seeketh the truth , and i will pardon it , ier. . . seventhly , god shewed his servant ez●kiel how few there would be saved in his day , by the vision of a few hairs , saved out of the midest of a few hairs ; for the saved were a few saved out of a few . ez●k . . , , . eighthly , you finde in the time of the prophet micha how the godly complain , that as to number they then were , so few , that he compares them to those that are left behinde when they had gathered the summer-fruit , mic. . . ninthly , when christ was come , how did he confirm this truth , that but few of them that put in claim for heaven will have it for their inheritance . but the common people could not hear it , and therefore upon a time when he did but a little hint at this truth , the people , even all in the synagogue where he preached it , were filled with wrath , rose up , thrust him out of the city , and led him unto the brow of the hill ( whereon their city was built ) that they might cast him down headlong , luke . , , , , , . tenthly , john , who was after christ , saith , that the whole world lies in wickedness , that all the world wondred after the beast , and that power was given to the beast , over all kindreds , tongues and nations ; power to do what ? why to cause all , both great and small , rich and poor , bond and free , to receive his mark , and to be branded for him : joh. . . revel . . , , . eleventhly , should we come to observation and experience , the shew of the countenance , of the bulk of men , doth witness against them , they deciare their sin like sodom , they hide it not , isa. . . where is the man that maketh the almighty god his delight , and that designeth his glory in the world ; do not even almost all , pursue this world , their lusts and pleasures ? and so , consequently , say unto god , depart from us , for we desire , not the knowledg of thy ways , or what 's the almighty that we should serve him ? it's in vain to serve god , &c. so that without doubt , it will appear a truth in the day of god , that but few of them , that shall put in their claim to heaven , will have it for their inheritance . before i pass this head , i will shew you to what the saved are compared in the scriptures . first , they are compared to an handful , there shall be an handful of corn in the earth upon the top of the mountains , &c. psal. . . this corn is nothing else but them that shall be saved , matt. . . chap. . . but mark , there shall be an handful ; what 's an handful when compared with the whole heap , or what 's an handful out of the rest of the world ? secondly , as they are compared to an handful , so they are compared to a lillie among the thorns , song , . . which is rare , and not so commonly seen . as the lillie among thorns , saith christ , so is my beloved among the daughters . by thorns we understand the worst and best of men , even all that are destitute of the grace of god , for the best of them is as a bryer , and the most upright of them as a thorn-hedge , mich. . . sam. . . . i know that she may be called a lillie amongst thorns also , because she meets with the pricks of persecution , ezek. . . chap. . . . she may also be thus termed , to shew the disparitie that is betwixt hypocrites and the church , luk. . heb. . but this is not all , the saved are compared to a lillie among thorns , to shew you , that they are but few in the world ; to shew you , that they are few and rare ; for as christ compares her to a lillie among thorns , so she compares him to an apple-tree among the tres of the wood , which is rare , and scarce , not common . thirdly , they that are saved , are called but one of many , for though there be threescore queens , and fourscore concubines , and virgins without number , yet my love , saith christ , is but one , my undesiled is but one , song . . . . according to that of jeremiah , i will take you , one of a city . ier. . that saying of paul is much like this , know you not , that they which run in a race run all , but one receiveth the prize , cor. . . but one , that is , few of many , few of them that run , for he is not here , comparing them that run , with them that sit still , but with them that run , some run and lose , some run and win ; they that run and win , are few in comparison of them that run and lose : they that run in a race run all , but one receives the prise : let there then be threescore queens , and fourscore concubines , and virgins without number , yet the saved are but few . fourthly , they that are the saved , are compared to the gleaning after the vintage is in : wo is me , said the church , for i am as when they have gathered the summer fruit , as the grape gleanings after the vintage is in , mich. . . the gleanings ! what 's the gleanings to the whole crop ? and yet you here see , to the gleanings are the saved compared ; 't is the devil and sin that carry away the cart-loads , while christ and his ministers come after a gleaning : but the gleaning of the grapes of ephraim are better then the vintage of abiezer , jud. . them that christ and his ministers glean up and binde up in the bundle of life , are better then the loads that go the other way : you know it is often the cry of the poor in harvest , poor gleaning , poor gleaning : and the rainisters of the gospel , they also cry , lord who hath believed our report ? and to whom is the arm of the lord revealed ? isa. . when the prophet speaks of the saved under this metaphor of gleaning , how doth he amplify the matter ? gleaning grapes shall be left , says he , two or three berries in the top of the upper most bough , four or five , in the outmost fruitful branches thereof , saith the lord. isa. . . thus you see what gleaning is left in the vineyard , after the vintage is in , two or three here , four or five there . alas ! they that shall be saved , when the devil and hell have had their due , they will be but as the gleaning , they will be but few , they that go to hell , go thither in clusters , but the saved go not so to heaven , matt. . . mich. . wherefore when the prophet speaketh of the saved , he saith , there is no cluster , but when he speaketh of the damned , he saith , they are gathered by clusters , revel . . . . o sinners , but few will be saved . o professors , but few will be saved ! fifthly , they that shall be saved , are compared to jewels ; and they shall be mine , saith the lord , in the day that i make up my jewels . malachi , . . jewels , you know , are rare things , things that are not found in every house : jewels will lie in little room , being few and small ; though lumber takes up much ; in almost every house , you may find brass , and iron , and lead ; and in every place you may finde hypocritical professors , but the saved are not these common things : they are gods peculiar treasure , psal. . . wherefore paul distinguisheth betwixt the lumber , and the treasure in the house ; there is , saith he , in a great house , not only vessels of gold and of silver , but also of wood , and of earth , and some to honour , and some to dishonour . . tim. . here is a word for wooden and earthy professors , the jewels and treasure are vessels to honor , they of wood & earth are vessels of dishonour , that is , vessels for destruction . rom. . . sixthly , they that shall be saved are compared to a remnant ; except the lord had left in us a very small remnant , we should have been as sodom , and should have been like unto gomorrah : isa. . . a remnant , a small remnant , a very small remnant : o how doth the holy ghost word it , and all to shew you , how few shall be saved : every one knows , what a remnant is , but this is a small remnant , a very , small remnant . so again , sing with gladness for jacob , and shout among the chief of the nations , publish ye , praise ye , and say , o lord , save thy people ▪ the remnant of israel ; jer. . . what shall i say , the saved are often in scripture called , a remnant , e●r . . . . isa. . , . chap. . ▪ . ier. . . ioel . . but what 's a remnant , to the whole piece : what 's a remnant of people to the whole kingdom , or what 's a remnant of wheat to the whole harvest . eightly , the saved are compared to the tithe , or tenth part , wherefore when god sendeth the prophet to make the hearts of the people fat , their ears dull , and to shut their eyes : the prophet asketh , how long ! to which god answereth , until the cities be wasted without inhabitant , and the houses with ut man , and the land be utterly desolute , and the lord have removed man far away , and there be a great forsaking in the middest of the land : but yet , ( as god saith in another place , i will not make a full end , ) in it shall be a tenth , so the holy seed shall be the substance thereof ; isae . . . . . . but what 's a tenth : what 's one in ten ? and yet so speaks the holy ghost when he speaks of the holy seed , of those that was to be reserved from the judgment ; and observe it , the fatning , and blinding of the rest , it was to their everlasting destruction , and so both christ and paul expounds it often in the new testament . matt. . . . mar. . . luk. . . joh. . . acts. . . rom. . . so that those that are reserved from them that perish , will be very few , one in ten . a tenth shall return , so the holy seed shall be the substance thereof . i shall not add more generals at this time , i pray god that the world be not offended at these : but without doubt , but few of them that shall put in their claim for heaven will have it for their inheritance ; which will yet further appear in the reading of that which follows . secondly , therefore i come more particularly to shew you , that but few will be saved , i say , but few of professors themselves will be saved , for that is the truth that the text doth more directly look at and defend . give me therefore thy hand ( good reader ) and let us soberly walk through the rest of what shall be said , and ▪ let us compare as we go each particular with the holy scripture . first , 't is said , the daughter of zion is left as a cottage in a vinyard , as a lodge in a garden of cucumbers , as a besieged citie isa. . the vineyard was the church of israel , isa. . . the cottage in that vinyard , was the daughter of zion , or the truly gracious amongst or in that church : a cottage : god had but a cottage there , but a little habitation in the church , a very few that were truly gracious amongst that great multitude that professed ; and had it not been for these , for this cottage , the rest had been ruined as sodom : except the lord of hosts had left in us , in the church , a very few , they had been as sodom : v. . wherefore among the multitude of them that shall be damned , professors will make a considerable party . secondly , for though thy people israel , be as the sand of the sea , a remnant shall return , a remnant shall be saved . isa. . . ro. . . for though thy people israel ▪ whom thou brought'st out of egypt , to whom thou hast given church-constitution , holy laws , holy ordinances , holy prophets , and holy covenants ▪ thy people , by seperation from all people , and thy people by profession : though this thy people be as the sand of the sea , a remnant shall be saved : wherefore among the multitude of them that shall be damned , professors will make a considerable party . thirdly , reprobate silver shall men call them because the lord hath rejected them ; jer. . . the people here under consideration , are called in verse . gods people , his people by profession . i have set thee for a tower and a fortress among my people , that thou maiest know and try their way , what follows ? they are all grievous revolters , walking with standers , reprobate silver , the lord hath rejected them . in chapter ● . ver . . they are called also the generation of his wrath : for the lord hath rejected , and forsaken the generation of his wrath . this therefore i gather out of these holy scriptures ; that with reference to profession , and church-constitution , a people may be called the people of god , but with reference to the event and final conclusion that god will make with some of them , they may be truly the generation of his wrath . fourthly , in the . of isa. you read again of the vinyard of god , and that it was planted on a very fruitful hill , planted with the choicest vines , had a wall , a tower , a wine-press belonging to it , and all things that could put it into right order and good government , as a church , but this vinyard of the lord of hosts brought forth wild grapes , fruits unbecoming her constitution and government , wherefore the lord takes from her his hedge and wall , and lets her be ●roden down : reade christs exposition upon it in matt. . and . &c. look to it professors , these are the words of the text , for many , i say unto you , will seek to enter in , and shall not be able . fifthly , son of man , said god to the prophet , the house of israel is to me become dross , all they are brass and tin , and iron and lead , in the midest of the furnace , they are the dross of silver : ezek. . . god had silver there , some silver , but it was but little , the bulk of that people was but the dross of the church , though they were the members of it , but what doth he mean by the dross ? why he looked upon them as no better notwithstanding their church-membership , then the rabble of the world , that is , with respect to their latter end , for to be called dross , it is to be put among the rest of the sinners of the world in the judgment of god , though at present they abide in his house : thou puttest away all the wicked of the earth like dross , therefore i love thy testimonies , psal. . . god saith of his saved ones , he hath chosen them in the furnace of affliction . the refiner , when he putteth his silver into his furnace , he puts lead in also among it ; now this lead being ordered as he knows how , works up the dross from the silver , which dross still as it riseth , he putteth by , or taketh away with an instrument ; and thus deals god with his church , there is silver in his church , i , and there is also dross ; now the dross are the hypocrites , and graceless ones that are got into the church , and these will god discover and afterwards put away as dross . so that it will without doubt prove a truth of god , that many of their professors that shall put in claim for heaven , will not have it for their inheritance . sixthly , it is said of christ , his ●an is in his hand , and he will throughly purge his floor , and will gather his wheat into his garner , but will burn up the chaff with unquenchable fire . mat. . . . the floor , is the church of god. ( o my threshing and the corn of my floor , ) said god by the prophet , isa. . . to his people , . the wheat are those good ones in his church that shall be undoubtedly saved , therefore he saith , gather my wheat into my garner . . the chaff groweth upon the same stalk , and ear , and so is in the same visible body with the wheat , but there is not substance in it , wherefore in time , they must be severed one from the other , the wheat must be gathered into the garner , which is heaven : and the chaff , or professors , that want true grace , must be gathered into hell , that they may be burned up with unquenchable fire : therefore let professors look to it . seventhly , christ jesus casts away two of the three grounds that are said to receive ●●e word , l●k . . the stony ground , received it with joy , and the thorny ground brought forth fruit almost to perfection : indeed the high-way ground was to shew us that the carnal , while such , receive not the word at all , but here is the pinch , two of the three that received it , fell short of the kingdom of heaven ; for but one of the three received it , so as to bring forth fruit to perfection ; look to it professors . eighthly , the parable of the unprofitable servant , the parable of the man without a wedding garment , and the parable of the unsavory salt , do each of them ju 〈…〉 ie this for truth matt. . , chap. . , , . chap. . . that of the unprofitable servavt , is to shew us , the ●●●th and idleness of some professors ; that of the man without a wedding-garment , is to shew us , how some professors have the shame of their wickedness seen by god , even when they are among the children of the bridgroome ; and that parable of the unsavory salt , is to shew , that as the salt that hath lost its savor is fit for nothing , no , not for the dunghill , but to be troden under the foot of men ; so some professors ( yea and great ones too , for this parable reached one of the apostles : ) will in gods day be counted fit for nothing but to be troden down as the mire in the streets : oh the slothful , the naked and unsavory professors , how will they be rejected of god and his christ , in the judgment ; look to it professors . ninthly , the parable of the tare : also ; giveth countenance to this truth ▪ for though it be said , the field is the world , yet it is said , the tares were sown even in the church ; and while men slept , the enemy come and sowed tares among the wheat , and went his way : matt. . , . obj. but some may object , the tares might be sowed in the world among the wheat , though not in the churches . answer ; but christ by expounding this parable tells us , the tares were sown in his kingdom ( the tares , that is , the children of the devil , ver . . . as therefore the tares are gathered and burned in the fire , so shall it be in the end of this world . the son of man shall send forth his angels , and they shall gather out of his kingdom , all things that offend , and them that do iniquitie , and shall cast them into a furnace of fire , there shall be wailing and gnashing of teeth , ver . . . . . look to it professors . tenthly , the parable of the ten virgins also , suiteth our purpose ; them ten are called the kingdom of heaven , ma●t . . . that is , the church of christ , the visible rightly-constituted church of christ , for they went all out of the world , had all lamps and all went forth to meet the bridegroom , yet behold what an overthrow the one half of them met with at the gate of heaven , they were shut out , bid to depart , and christ told them he did not kn●w them , ver . . tremble professors , pray professors . eleventhly , the parable of the not that was cast into the sea , matt. . . . that also counte 〈…〉 eth this truth : the substance of that parable is to shew , that souls may be gathered by the gospel , there compared to a net , may be kept in that net , drown to shore , to the worlds end by that net ; and yet may th●n prove bad fishes , and be ca● away : the parable runs thus , the kingdome of heaven ( the gospel ) is like u 〈…〉 a net , which was cast into the sea ( the world ) and gathered of every k●●d ( good and bad ) which whe● it was full , they drew it to sh●re ( to the end of the world ) and sat down ( in judgment ) and gathered the good into vessels , and cast the bad away : some bad fishes , nay i doubt a great many will be ●ound in the net of the gospel , at the day of judgment ; watch and be sober , professors . twelfthly , and many shall come from the east , and from the west , and shall sit down with abraham , and isaac , and jacob , in the kingdome of heaven , and the children of the kingdom shall be cast out . matt. . . the children of the kingdom whose priviledges were said to be these , to whom pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promise : rom. . . i take liberty to harp the more upon the first church , because that that happened to them , hapned as tipes and examples , intimating there is ground to think , that things of as dreadful a nature are to happen among the church of the gentiles , cor. . . . neither indeed have the gentile-churches security from god , that there shall not as dreadful things happen to them . and concerning this very thing sufficient caution is given to us also , cor. . . . gal. . . . . ephes. . . . . . phil. . . . . thes. . . . tim. . . . heb. . . . . . . chap. . . . . pet. . chap. . joh. . . revel . . . . . thirteenthly , the parable of the true vine and its branches , confirm what i have said , joh. . . . . . . by the vine there , i understand christ , christ as head ; by the branches i understand his church , some of these branches proved fruitless cast-aways , were in time cast out of the church , were gathered by men and burned . fourteenthly , and lastly , i will come to particular instances . . the twelve had a devil among them . ioh. . . . ananias and saphira were in the church of jerusalem , acts. . . simon magus was among them at samaria , acts. . . among the church of corinth were them that had not the knowledg of god cor . . faul tells the galatians , false brethren crept in unawares , and so does the apostle jude , and yet they were as quick-sighted to see as any now adays , gala. . jude . . . . the church in sardis had but a few names in her to whom the kingdom of heaven belonged , thou hast a few names even in sardis which have not defiled their garments , and they shall walk with me in white , for they are worthy , . as for the church of the laodiceans , it is called a wretched , and miserable , and poor , and blind , and naked , rev. . so that put all things together , and i may boldly say as i also have said already , that among the multitude of them that shall be damned , professors will make a considerable party ; or to speak in the words of the observation , when men have put in all the claim they can for heaven , but few will have it for their inheritance . i will now shew you some reasons of the point , besides those five that i shewed you before . but first , i will shew you why the poor carnall ignorant world miss of heaven , and then why the knowing professors miss of it also . first , the poor carnal ignorant world miss of heaven , even because they love their sins , and cannot part with them ; men love darkness rather then light because their deeds be evil , joh. . the poor ignorant world miss of heaven , because they are enemies in their minds to god , his word and holyness : they all must be damned who take pleasure in unrighteousness ; thes. . . . . the poor ignorant world miss of heaven because they stop their ears against convictions , and refuse to come when god cals , because i have called and ye refused , i have stretched out my hand , and no man regarded , but have set at nought all my counsels , and would none of my reproofs ; i also will laugh at your calamities , and mock when your fear cometh as desolution , and your destruction like a whirlwinde , when distress and anguish cometh upon you ; then shall you call upon me , but i will not answer , they shall seek me early but shall not finde me , pro. . . . . . secondly , the poor ignorant world miss of heaven because the god of this world hath blinded their eyes , that they can neither see the evil , and damnable state they are in at present , nor the way to get out of it , neither do they see the beauty of jesus christ , nor how willing he is to save poor sinners cor. . . . thirdly , the poor ignorant world miss of heaven , because they putt off and defer coming to christ , until the time of gods patience and grace is over : some indeed are resolved never to come , but some again say , we will come hereafter , and so it comes to pass , that because god called and they did not hear , so they shall cry and i will not hear , saith the lord. zech. . . . . fourthly , the poor ignorant world miss of heaven , because they have false apprehensions of gods mercy , they say in their hearts , we shall have peace , though we walk in the imagination of our heart , to add drunkenness to thirst : but what saith the word , the lord will not spare him , but then the anger of the lord and his jealousie shall smoak against that man , and all the curses that are written in this book shall be upon him , and god shall blot out his name from under heaven . dent. . , , . fifthly , the poor ignorant world miss of heaven , because they make light of the gospel that offereth mercy to them freely , and because they lean upon their own good meanings and thinkings and doings , matt. . , , , , . rom. . , . sixthly , the poor carnal world miss of heaven , because by unbelief , which reigns in them , they are kept for ever from being cloathed with christs righteousness , and from washing in his blood , without which there is neither remission of sin , nor justification . but to pass these till anon . i come in the next place to shew you some reasons why the professor falls short of heaven . first , in the general , they rest in things below special grace , as in awakenings that are not special , in repentance that is not special , in faith that is not special , &c. and a little to run the parallel betwixt the one and the other , that if god will , you may see and escape . . have they that shall be saved awakenings about their ●●are by nature , so have they that shall be damned : they that never go to heaven may see much of sin and of the wrath of god due thereto : this had cain , and judas , and yet they came short of the kingdom . gen. . matt. . . the saved have convictions in order to their eternal life , but the others convictions are not so : the convictions of the one doth drive them sincerly to christ , the convictions of the other doth drive them to the law , and the law to desperation at last . . there are also convictions that shew a man his necessity of christ , but wanting grace to lay hold effectually on christ , they joyn the law also with the savior , and so perish , or through despair of obtaining the power of grace , they rest in the notions and profession of grace , and so perish . . there is a repentance that will not save , a repentance to be repented of , and a repentance to salvation , not to be repented of , cor. . . yet so great a similitude , and likeness there is betwixt the one and the other , that most times the wrong is taken for the right , and through this mistake professors perish . as . in saving repentance there will be an acknowledgement of sin ; and one that hath the other repentance may acknowledg his sins also , matt. . . . in saving repentance there is a crying out under sin , but one that hath the other repentance may cry out under sin also , gen. . . . in saving repentance there will be humiliation for sin , and one that hath the other repentance may humble himself also , king. . . . saving repentance is attended with self-loathing , but he that hath the other repentance may have loathing of sin too , pet. . . a loathing of sin , because it is sin , that he cannot have , but a loathing of sin because i● is offensive to him , that he may have ▪ the dog doth not loath that which troubleth his stomach because it is there , but because it troubleth him ▪ when it has done troubling of him , he can turn to it again , and li●k it up as before it troubled him . . saving repentance is attended with prayers and tears , but he that hath none but the other repentance , may have prayers and tears also ▪ gen. . , . heb. . , , . . in saving repentance there is fear and reverence of the word , and ministers , that bring it ; but this may be also where there is none but the repentance that is not saving : for herod feared john , knowing that he was a just man , and holy , and observed him ; when he heard him , he did many things , and heard him gladly , mark. . ● . . saving repentance makes a mans heart very tender of doing any thing against the word of god : but balaam could say , if balak would give me his house full of silver and gold , i cannot go beyond the word of the lord , numb . . . behold , then how far a man may go in repentance , and yet be short of that which is called repentance unto salvation not to be repented of . . he may be awakened . . he may acknowledge his sin . . he may cry out under the burden of sin . . he may have humility for it . . he may loath it . . may have prayers and tears against it . . may delight to do many things of god. . may be afraid of sinning against him , and after all this may perish for want of saving repentance . secondly , have they that shall be saved , faith ; why they that shall not be saved , may have faith also . yea a faith in many things , so like the faith that saveth , that they can hardly be distinguished ( though they differ , both in root and branch : ) to come to particulars . . saving faith hath christ for its object , and so may the faith have that is not saving ; those very jews , of whom it is said , they believed on christ ; christ tells them , and that after their believing : you are of your father the devil , and the lusts of your father ye will do . jo. . from ● . . to v . saving faith is wrought by the word of god , and so may the faith be , that is not saving , luk. . . . saving faith looks for justification without works , and so may a faith do that is not saving , jam. . . . saving faith will sanctifie and purify the heart and the faith that is not saving may work a man off from the pollutions of the world , as it did judas and demas , and others , see pet. . . saving faith will give a man tasts of the world to come , and also joy by them tasts , and so will the faith do that is not saving , heb. . . . luk. . . . saving faith will help a man , if called thereto , to give his body to be burned for his religion , and so will the faith do to that is not saving , cor. . . . . . . saving faith will help a man to look for an inheritance in the world to come , and that may the faith do that is not saving : all those virgins took their lamps , and went forth to meet the bridegroom , matt. . . . saving faith will not only make a man look for , but prepare to meet the bridegroom , and so may the saith do that is not saving ; then all th●se virgins arose and trimmed their lamps , matt. . . . saving faith will make a man look for an interest in the kingdom of heaven with confidence , and the faith that is not saving will even demand entrance of the lord : lord , lord , open unto us ; matt. ● . . . saving faith will have good works follow it into heaven , and the faith that is not saving , may have great works follow it , as far as to heaven gates , lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wondrous works . matt. . . now then , if the saith that is not saving , may have christ for its object , be wrought by the word , look for justification without works , work men off from the pollutions of the world , and give men tasts of , and joy in the things of another world ; i say , again , if it will help a man to bu●●● for his judgment , and to look for an inheritance in another world , yet if it will help a man to to prepare for it , claim interest in it , and if it can carry great works , many great and glorious works as far as heaven gates , then no marvel if abundance of people take this faith for the saving faith , and so fall short of heaven thereby . alas friends ! there are but few that can produce such for repentance , and such saith , as yet you see , i have proved even reprobates have had in several ages of the church . but , thirdly , they that go to heaven are a praying people , but a man may pray that shall not be saved ; pray ! he may pray , pray dayly , yea , he may ask of god the ordinances of justice , and may take delight in approaching to god , nay further , such souls may as it were cover the altar of the lord with tears , with weeping , and crying out , isa . . mala. . . fourthly , do gods people keep holy-fasts , they that are not his people may keep fasts also , may keep fasts often , even twice a week , the pharisee stood , and prayed thus with himself , god i thank thee , that i am not as other men are , extortioners , unjust , adulterers , or even as this publican : i fast twice a week , i give tithes of all that i possess . luk. . . . i might enlarge upon things , but i intend but a little book : i do not question but many balaamites will appear before the judgment-seat to condemnation : men that have had visions of god , and that knew the knowledge of the most high , men that have had the spirit of god come upon them , and that have by that been made other men , yet these shall go to the generations of their fathers , they shall never see light : numb . . . . . sam. . . . psal. . . i reade of some men , whose excellency in religion mounts up to the heavens , and their head reaches unto the clouds , who yet shall perish for ever like their own dung , and he , that in this world hath seen them , shall say , at the judgment , where are they ? job . . . . . there will many an one that were gallant professors in this world , be wanting among the saved in the day of christs coming : yea many whose damnation was never dream't of : which of the twelve ever thought that judas would have proved a devil ? nay , when christ suggested that one among them were naught , they each were more afraid of themselves then of him : matt. . . . ● . who questioned the salvation of the foolish virgins , the wise ones did not , they gave them the priviledge of communion with themselves : matt. . the discerning of the heart ; and the insallible proof of the truth of saving-grace , is reserved to the judgment of jesus christ at his coming ; the church and best of saints , sometimes hit , and sometimes miss in their judgments about this matter ; and the cause of our missing in our judgment , is ; . partly because we cannot infallibly , at all times , distinguish grace that saveth , from that which doth but appear to do so . . partly also because some men have the art to give right names to wrong things . . and partly because we being commanded to receive him that is weak , are afraid to exclude the least christian , by a hid means ▪ hypocrites creep into the churches , but what saith the scripture ? i the lord search the heart , i try the reins : and again , all the churches shall know that i am he that searches the reins and hearts , and i will give to every one of you , according to your works : jer. . . chap. . . revel . . . to this searcher of hearts , is the time of infallible discerning reserved , and then you shall see how far grace that is not saving , hath gone ; and also how few will be saved indeed . the lord awaken poor sinners by my little book . i come now to make some brief use and application of the whole : and my first word shall be to the open profane : poor sinner , thou readest here , that but a few will be saved , that many that expect heaven , will go without heaven ; what saist thou to this , poor sinner ? let me say it over again : there are but few to be saved , but very few , let me add , but few professors ; but few eminent professors ; what saist thou now sinner ? if judgment begins at the house of god , what will the end of them be that obey not the gospel of god ? this is peters question , canst thou answer it , sinner ? yea , i say again , if judgement must begin at them , will it not make thee think , what shall become of me ? and i add , when thou shalt see the stars of heaven to tumble down to hell , canst thou think that such a muck-heap of sin as thou art , shalt be lifted up to heaven ? peter asks thee another question , to witt , if the righteous scarcely be saved , where shall the ungodly , and sinners appear ? pet. . , . canst thou answer this question sinner ? stand among the righteous thou maiest not ; ( the ungodly shall not stand in the judgment , nor sinners in the congregation of the righteous : psal. . . ) stand among the wicked thou then wilt not dare to do ; where wilt thou appear sinner ? to stand among the hypocrits will avail thee nothing : the hipocrite shall not come before him , that is , with acceptance , but shall perish : job . . . because it concern● thee much , let me over with it again : when thou shalt see lesse sinners then thou art bound up by angels in bundles to burn them , where wilt thou appear sinner ? thou maist wish thy self another man , but that will not help thee sinner ; thou maist wish , would i had been converted in time , but that will not help thee neither ; and if like the wise of jeroboam , thou shouldest fain thy self to be another woman , the prophet , the lord jesus would soon finde thee out ; what wilt thou do poor sinner : heavy tidings , heavy tidings will attend thee , except thou repent , poor sinner ! king. . , , . luk. . , . o the dreadful state of a poor sinner , of an open profane sinner : every body that hath but common sense knows that this man is in the broad way to death , yet he laughs at his own damnation . shall i come to particulars with thee ? . poor unclean sinner , the harlots house is the way to hell , going down to the chambers of death : pro. . . chap. . . chap. . . . poor swearing , and theivish sinner , god hath prepared the curse , that every one that stealeth shall be cut off , as ●n this side , according to it , and every one that swrareth , shall be cut off on that side , according to it . zech. . . . po●r drunken sinner , what shall i say to thee - wo to the drunkards of ephreim ; wo them that are mighty to drink wine , and men of strong drink ; they shall not inherit the kingdom of heaven . isa. . chap. . , . cor. . , . . poor covetous worldly man , gods word saies , that the covetous the lord abhorreth ; that the covetous man is an idolater , and that the covetous shall not inherit the kingdom of god. psal. . . ephes. . . joh. . . cor. . , . . and thou lyar . what wilt thou do ? all lyars shall have their part in the lake that burneth with fire and brimstome : revel . . , . i shall not in large , poor sinner , let no man deceive thee , for because of these things cometh the wrath of god upon the children of disobedience : ephes. . . i will therefore give thee a short call and so leave thee . sinner awake , yea , i say , unto thee awake : sin lieth at thy door , and gods axe lieth at thy root , and hell-fire is right underneath thee : i say again , awake . every tree therefore that bringeth not forth good fruit , is hewn down , and cast into the fire . gen. . . matt. . . poor sinner awake , eternity is coming , & his son , they are both coming to judge the world , awake ; art yet asleep ? poor sinner ! let me se● the trumpet to thine ear once again . the heavens will be shortly on a burning flame , the earth and the works thereof shall be burned up , and then wicked men shall go into perdition , dost thou hear this sinner ? pet. . hark again , the sweet morsels of sins will then be fled , and gone , and the bitter burning fruits of them only left , what saist thou now sinner ? can●t thou drink hell fire ? will the wrath of god be a pleasant dish to thy ta●t ? this must be thine every days meat and drink in hell , sinner . i will yet propound to thee gods ponderous question , and then for this time leave thee . can thine heart endure , or can thy hands be strong in the day that i shall deal with thee saith the lord ? ezek. . . what saist thou ? wilt thou answer this question now ? or wilt thou take time to do it ? or wilt thou be desperate and venture all ? and let me put this text in thine ear to keep it open , and so the lord have mercy upon thee ; upon the wicked shall the lord rain snares , fire , and brimstone , and an horrible tempest , this shall be the portion of their cup : psal. . . repent sinners . secondly , my second word is to them that are upon the potters wheel , concerning whom , we know not , as yet , whether their convictions , and awaknings will end in conversion or no ; several things i should say to you , both to further your convictions , and to caution you from staying any where below , or short of saving grace . . remember that but few shall be saved , and if god should count thee worthy to be one of that few , what a mercy would that be . ephes. . . . be thankful therefore for convictions , conversion begins at conviction , though all conviction doth not end in conversion . it is a great mercy to be convinced that we are sinners , and that we need a saviour , count it therefore a mercy , and that thy convictions may end in conversion ; do thou . take heed of stiffling of them ▪ it is the way of poor sinners , to look upon convictions , as things that are hurtful , and therefore they use to shun the awakening ministry , and to check a convincing conscience : such poor sinners , are much like to the wanton boy that stands at the maids elbow to blow out her candle as sa●● as she lights it at the fire : convinced sinner , god lighteth thy candle , and thou put ● it out ; god lights it ▪ again , and thou puttest it out ; ( yea how of● is the candle of the wicked put out ? iob. . . at la● god resol●eth he will light thy candle no more , and then like the egyptians , you dwell all your days in darkness , and never see light more , but by the light of hell-fire ; wherefore give glory to god , and if he awakens thy conscience , quench not thy convictions , do it , saith the prophet , before he cause darkness , and before your feet ●●●●ble up in the dark mountains ; and he turn your convictions into the shadow of death , and make them gross darkness . jer. . . . be willing to see the worst of thy condition , 't is better to see it here , then in hell : for thou maiest see thy misery here or there . . beware of little sins , they will make way for great ones , and they again will make way for bigger , upon which gods wrath will follow , and then may thy latter end be worse then thy beginning pet. . . take heed of bad company , and evil communications , for that will corrupt good manners : god saith , evil company will turn thee aw●y from following him , and will tempt thee to serve other gods ▪ devils : so the anger of the lord , will be kindled against thee , and destroy thee suddenly , deut. . . . beware of such a thought as bids thee delay repentance , for that is damnable , pro. . . zee . . . . . beware of taking example by some poor carnal professor , whose religion lies in the tip of his tongue ▪ beware i say of the man whose head swims with notions , but his life is among the unclean , job . . . he that walketh with wise men shall be wise , but a companion of fools shall be destroyed , pro. . . . give thy self much to the word , and prayer , and good conference . . labour to see the sin that cleaveth to the best of thy performances and know that all is nothing if thou beest not found in jesus christ. . keep in remembrance that gods eye is upon thy heart , and upon all thy wayes : can any hide himself in secret places that i should not see him saith the lord ? do not i fill heaven and earth , saith the-lord ? jer. . . . be often imeditating upon death , and judgment . eccle. . chap . . . be often thinking what a dreadful end , sinners , that have neglected christ , will make at that day of death , and judgment : heb. . . . put thy self often , in thy thoughts , before christs judgment-seat , in thy sins , and consider with thy self , were i now before my judge , how should i look , how should i shake and tremble . . be often thinking of them that are now in hell past all mercy , i say , be often thinking of them , thus , . they were once in the world , as i now am . . they once took delight in sin , as i have done . . they once neglected repentance as satan would have me do . . but now they are gone , now they are in hell , now the pit hath shut her mouth upon them , thou mayest also doubt thy thoughts of the damned , thus . . if these poor creatures were in the world again , would they sin as they did before ? would they neglect salvation as they did before ? . if they had sermons , as i have ; if they had the bible , as i have ; if they had good company , as i have ; yea if they had a day of grace , as i have ; would they neglect it as they did before ? sinner , coulde ▪ t thou soberly think of these things they might help ( god blessing them ) to awaken thee , and to keep thee awake to repentance , to the repentance that is to salvation ●●ver to be repented of . object . but you have said , few shall be saved , and some that go a great way , yet are not saved ; at this therefore , i am even discouraged , and awakned : i think i had as good go no further , i am indeed under conviction , but i may perish , & if i go on in my sins i can but perish , and 't is ten , twenty , a hundred to one , if i be saved should i be never so earnest for heaven . answ. that few will be saved must needs be a truth , for christ hath said it ; that many go far , and come short of heaven , is as true , being testified by the same hand : but what then ? why then i had as good never seek : who told thee so ? must no body seek , because few are saved , this is just contrary to the text , that bids us , th 〈…〉 strive : strive to enter in , because 〈◊〉 gate is strait , and because many will seek to enter in , and shall not be able . ●u● why go back again , seeing that is the next way to hell , never go over hedge and ditch to hell , if i must needs go thither , i will go the sa●dest way about ; but who can tell though there should not be saved so m●●y as there shall , but thou mayst be ●ne of that few . they that miss of l●●e perish because they will not let go their sins , or because they take up in profession short of the saving saith of the gospel : they perish i say , because they are content with such things as will not prove graces of a saving nature , then they come to be tryed in the sire , otherwise the promise is free and full , and everlasting . him that cometh to me , says christ , i will in no wise c●st out for god so loved the world , that he gave his only begotten son , that whosoever believeth in him might not perish but have everlasting life . ioh. . . wherefore let not this thought , few shall be saved , weaken thy heart , but let it cause thee to mend thy pace , to mend thy crys , to look well to thy grounds for heaven ; let it make thee fly faster from sin , to christ , let it keep thee awake and out of carnal security , and thou maist be saved . thirdly , my third word is to professors , sirs , give me leave to set my trumpet to your ears again a little , when every man hath put in all the claim they ▪ can for heaven , but few will have it for their inheritance . i mean but few professors , for so the text intendeth , and so i have also proved , f●r many , i say unto you , will seek to enter in , and shall not be able . let me therefore a little expostulate the matter with you , o ye thousands of professors . first , i begin with you whose religion lieth only in your tongues , i mean you who are little or nothing known from the rest of the rabble of the world , only you can talk better then they : hear me a word or two . if i speak with the tongue of men and angels , and have not charity , that is , love to god , and christ , and saints , and holyness , i am nothing , no child of god ; and so have nothing to do with heaven , cor. . a prating tongue will not unlock the gates of heaven , nor blinde the eyes of thy judge ; look to it : the wise in heart will receive commandments but a prating fool shall fall : pro. . . secondly , covetous professor , thou that mak'n a gain of religion , that usest thy profession to bring grift to thy mill ; look to it also , gain is not godlyness ; iudas's religion lay much in the bag , but his soul is now burning in hell ; all covetousness is idolatry , but what is that or what will you call it , when men are religions for filthy ●u●re ●uke , ezek. . . thirdly , wanton professors i have a word for you ; i mean , you that can tell how to misplead scripture , to maintain your pride , your banqueting , and abominable idolatry : reade what peter says , you are the share and damnation of others ; you allure through the lust of the flesh , through much wantonness , those that were clean escaped from them who live in errour , pet. . . besides the holy ghost hath a great deal against you , for your feastings , and eating without fear , not for health , but gluttony : jud. . further peter saies , that you that count it pleasure to riot in the day time , are spots and blemishes , sporting your selves with your own deceivings . pet. . . and let me ask , did god give his word to justifie your wickedness , or doth grace teach you to plead for the flesh , or the waking provision for the lusts thereof ; of these , also are they that feed their bodyes to strengthen their lusts under pretence of strengthning frail nature . but pray remember the text , many , i say unto you , will seek to enter in , and shall not be able . fourthly , i come next to the opinionist , i mean to him whose religion lieth in some circumstantials of religion ; with this sort this kingdom swarms at this day ; these think all out of the way that are not of their mode , when themselves may be out of the way in the midest of their zeal for their opinions , pray do you also observe the text , many , i say unto you , will seek to enter in , & shall not be able . fifthly , neither is the formalist exempted from this number : he is a man that hath lost all but the shell of religion , he is hot indeed for his form , and no marvel , for that is his all to contend for , but his form being without the power and spirit of godlyness , it will leave him in his fins ; nay , he standeth now in them , in the sight of god , tim. . . and is one of the many that will seek to enter in , and shall not be able . sixthly , the legalist comes next , even him that hath no life but what he makes out of duties , this man , hath chosen to stand and fall by moses who is the condemner of the world , there is one that accuseth you , even moses in whom ye trust . joh. . . seventhly , there is in the next place the libertine , he that pretendeth to be against forms , and duties , as things that gender to bondage , neglecting the order of god : this man pretends to pray always , but under that pretence , prays not at all ; he pretends to keep every day a sabath , but this pretence serves him only to cast off all set times for the worship of god. this is also one of the many that will seek to enter in and shall not be able . tit. . . eightly , there is the temporizing latitudinarian , he is a man that hath no god but his belly , nor any religion but that by which his belly is worshiped , his religion is always like the times , turning this way and that way , like the cock on the steeple , neither hath he any conscience but a benumned or seared one , and is next door to a down right athiest , and also is one of them many that will seek to enter in , and shall not be able . ninthly , there is also the wilfully ignorant professor , or him that is afraid to know more , for fear of the cross ; he is for picking and chusing of truth , and loveth not to hazzard his all for that worthy name by which he would be called : when he is at any time overset by arguments , or awaknings of conscience , he uses to heal all , by , i was not brought up in this faith , as if it were unlawful for christians to know more then hath been taught them at first conversion , there are many scriptures that lie against this man , a● the 〈…〉 of great guns , and he is one of the many that will seek to enter in and shall not be able . tenthly , we will add to all these , the professor that would prove himself a christian by comparing himself with others , insteed of comparing himself with the word of god. this man comforts himself because he is as holy as such , and such : he also knows as much as that old professor , and then concludes he shall go to heaven : as if he certainly knew , that those with whom he compareth himself would be undoubtedly saved , but how if he should be mistaken , nay may they not both fall short ; but to besure he is in the wrong that hath made the comparison . cor. . . and a wrong foundation will not stand in the day of judgment . this man therefore is one of the many that will seek to enter in & shall not be able . eleventhly , there is yet another professor ; and he is for god and for baal too , he can be any thing , for any company : he can throw stones with both hands , his religion alters as fast as his company : he is a frog of egypt and can live in the water , and out of the water , he can live in religious company and again as well out , nothing that is disorderly comes a miss to him , he 'll hold with the hair , and run with the hound , he carries fire in one hand , and water i' th t'other ; he is a very any thing but what he should be : this is also one of the many that will seek to enter in , and shall not be able . twel●thly , there is also that free-willer who denies to the holy ghost the sole work in conversion , and that socinian , who denieth to christ that he hath made to god satisfaction for sin : and that quaker who takes from christ the true natures in his person , & i might add as many more : touching whose damnation ( they dying as they are ) the scripture is plain : these will seek to enter in & shall not be able . but fourthly , if it be so , what a strange disapointment , wil many professors meet with at the day of judgment : i speak not now to the open profaner , every body ( as i have said ) that hath but common understanding between good and evil , knows that they are in the broad way to hell and damnation , and they must needs come thither , nothing can ●inder it , but repentance unto salvation , except god should prove a lier to save them , & t is hard ventring of that . neither is it amiss , if we take notice of the examples that are briefly mentioned in the scriptures concerning professors that have miscarried . . judas perished from among the apostles . acts. . . demas as i think perished from among the evangelists tim. . . . diotrephes from among the ministers , or them in office in the church . . ioh. . . . and as for christian professors , they have sell by heaps , and almost by whole churches , tim. . . revel . ● . . . . . . let us adde to these , that the things mentioned in the scriptures about these matters , are but brief hints , and items of what is afterwards to happen ; as the apostle said ; some 〈…〉 are open before hand , going before 〈…〉 judgement , and some men they ●●l●ow after , tim. . so t 〈…〉 fellow-professor , let us fear , 〈…〉 mise being le●t us of en●●ing into 〈…〉 ●e●t , any of us should seem ●o come short of it ▪ o to come 〈…〉 nothing kils like it , nothing will burn like it . i intend not discouragements but awaknings , the churches have need of awakning and so hath all professors , do not despise me therefore , but hear me over again ? what a strange disappointment will many professors meet with at the day of god almighty ! a disappointment , i say and that as to several things . . they will look to escape hell , & yet fall just into the mouth of hell ! what a disappointment will here be . . they will look for heaven but the gate of heaven will be shut against them ! what a disappointment is here ? ▪ they will expect , that christ should have compassion for them , but will finde that he hath shut up all bowels of compassion from them ! what a disappointments here ? 〈…〉 , fifthly , as this disappointment will be fearful , ●o certainly it 〈…〉 . 〈…〉 o be 〈…〉 and . will it not be amazing to them to see their own madness and folly , while they consider how they have dallyed with their own souls , and took lightly for granted , that they had that grace that would save them but hath left them in damnable state . . will they not also be amazed one at another , while they remember how in their life time , they counted themselves fellow-heirs of life . to allude to that of the prophet : they shall be amazed one of another , their faces shall be as flames . isa. . . . will it not be amazing to some of the damned themselves , to see some come to hell that then they shall see come thither . to see preachers of the word ; professors of the word , practisers in the word , to come thither ; what wondring was there among them at the fall of the king of babilon , since he thought to have swallowed up all because he was run down by the modes and persians , how art thou fallen from heaven lucifer , sun of the morning ? how art thou cut down to the ground that didst weaken the nations ? if such a thing as this , will with amazement , surprize the damned , what an amazement will it be to them to see such an one as he , whose head reached to the clouds : to see him come down to the pit , and perish for ever like his own dung . hell from beneath is moved for thee , to meet thee at thy coming , it stirreth up the dead for thee , even all the chief ones of the earth . isa. . they that see thee , shall ●narrowly look upon thee and consider thee , saying , is this the man●● is this he that professed and dispu●●d , and forsook us , but now he is come to us again ? is this he that separated from us , but how is he fallen with us into the same eternal damnation with us ? sixthly , yet again , one word more , if i may awaken professors . consider , though the poor carnal world , shall certainly perish , yet they will want these things to aggravate their sorrow which thou wilt meet with in every thought that thou wilt have of the condition thou wast in when thou wast in the world . . they will not have a profession to bite them when they come thither . . they will not have the tasts of a lost heaven , to bite them when they come thither . . they will not have the thoughts ▪ of , i was almost at heaven , to bite them when they came thither . . they will not have , the thoughts of , how they cheated saints , ministers , churches , to bite them , when they come thither . . they will not have the dying thoughts of false faith , false hope , false repentance , and false holyness to bite them when they come thither . i was at the gates of heaven , i looked into heaven , i thought i should have entred into heaven ! o how will these things sting ! they will , if i may call them so , be the sting of the sting of death in hell fire . seventhly , give me leave now in a word , to give you a little advice . . doest thou love thine own soul , then pray to jesus christ for an awakned heart , for an heart so awakned , with all the things of another world , that thou maiest be allured to jesus christ. . when thou comest there , beg again for more awaknings about sin , hell , grace , and about the righteousness of christ. . cry also for a spirit of discerning , that thou maist know that which is saving-grace indeed . . above all studies , apply thy self to the study of those things , that shew thee the evil of sin , the shortness of mens life , and which is the way to be saved . . keep company with the most godly among professors . . when thou hearest what the nature of true grace is , defer not to ask thine own heart , if this grace be there ; and here take heed , . that the preacher himself be●ound , and of good life . . that thou takest not seeming graces for real ones , nor seeming fruits for real fruits . . take heed that a sin and thy life goes not unrepented of , for that will make a ●law in thine evidence , a wound in thy conscience , and a breach in thy peace , and an hundred to one if at last , it doth not drive all the grace in thee into so dark a corner of thy heart , that thou shalt not be able , for a time , by all the torches that are burning in the gospel to finde it out to thine own comfort and consolation . finis . a celestiall looking-glasse to behold the beauty of heauen. directed vnto all the elect children of god, very briefly composed, and authentically penned, that it may be effectually gained. andrewes, john, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a celestiall looking-glasse to behold the beauty of heauen. directed vnto all the elect children of god, very briefly composed, and authentically penned, that it may be effectually gained. andrewes, john, fl. . [ ], , [ ] p. printed by nicholas okes, london : . dedication signed: i.a., i.e. john andrews. author's name in an acrostic on c r. on a v he says this was "imprinted at my own cost & charges.". reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng heaven -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the author to the reader . i beseech you to peruse this little booke of my owne making : imprinted at my own cost & charges . which i humbly intreat you to accept at my hands : not weighing the worth , but respecting my good will. and deale therein ( in your vertuous disposition , and christian loue and charity ) as god shall moue your minde . i. a. minister and preacher of gods word . a celestiall looking-glasse : to behold the beauty of heauen . directed vnto all the elect children of god , very briefly composed , and authentically penned , that it may be effectually gained . psal. . . glorious things are spoken of thee , o city of god. psal. . . who so is wise , will ponder those things . london , printed by nicholas okes , . ❧ to the right honorable , truly noble , vertuous , and most worthy lady , the lady catherne , marchionesse buckingham , wife vnto the right honorable george , marquesse of uckingham , vicount villers , baron of whaddon , lord high admirall of england , &c. grace and peace from god the father , through our lord iesus christ . right honorable and vertuous ladie , so farre forth as the holy scripture maketh mention of the titles , magnitude , ioyes , and eternity of heauen , ( the which i haue here intreated of ) or any other diuine matter whatsoeuer : so farre i may bee bold , either to speake , write , or intreate of , and no further ; for the secret things belong vnto the lord , but the reuealed belong vnto vs , and to our children for euer , deut. . . but yet it may bee thought great boldnesse in mee , that am altogether vnacquanted or knowne vnto your honor , being a minister , and preacher of gods word , to presume to shrowde from the preiudice of contempt , this my small and vnlearned treatise , intituled , a celestiall looking-glasse , to be patronized vnder your honors protection , beeing a lady of such dignity and vertue ; ( and so in some sort i do my selfe acknowledge . ) yet as the lord hath adorned you among other religious ladyes , with whō yee shine as a cleere lamp of light in the world , through your vnfeigned loue , and sincere profession of the gospell , ( whereby you are an honor not onely to your house , but vnto your whole degree and sexe : ) which as it is a sweete testimony to your owne heart , that you are beloued of god , and hath made you far and neere honored of all those that loue god : so also as your religious zeale towards gods word doth exceed your honor or greatnesse , it likewise maketh me very confident , that it will excuse my boldnesse ; the rather , because i haue receiued the ground of my worke from the direction of the word of god : but the method i submit to the correction of man , and am sorry it is no more worthy your honorable view . but although it bee rawly comprized in a fewe scattered leaues , and as rudely composed in a sort of scribled and vnlettered lines , as the fruit of whose outward husk being vnpolished , may seeme vnpleasant ; yet ( no doubt ) the inward kernell once tasted , and well digested , may proue cordiall , and right fruitfull . right honorable , and christian deuoted ladye , like as the moralists sheweth me , that where only the quality of the affection , and not the quantity of the present , is to be attended , modicum non differt à magno , it is no matter whether the present bee great or small . so was it with alexander , , who receiued a fewe harsh lines of verse from choerilus ; artaxerxes a handful of water from poore sinaeta , and our sauiour iesus christ the poore widdowes mite . in like manner i am loth to trouble your honor with a treatise of long circumstance , lest i should feare you with the losse of time , and so make an end before i beginne . but if the good liking of this mite of my poore labours , could winne the hope of your fauour , to intreat you with patience , to peruse the same : and withall , vouchsafe to grace mee with your honorable acceptance , to patronize this small worke , which i in all dutifull manner , with as tender affection ( as euer mother or nurse gaue their brests to their children , or the pellican peckt out her blood to feed and cherish her young ) doe here as kindly dedicate and present : then shall i ( if god spare me life ) be comforted and encouraged vnder so worthy a fauourer , to proceede in the like studies , and according to my bounden duty , incessātly with al humility pray to amightie god , for his glory , not onely to preserue your honor in all happinesse , to continue you honorable vpon earth , but also to bee farre more adorned , to reigne with a celestiall crowne of glory in the kingdome of heauen . your honors in all christian duty to be commanded : i. a. an apologie of the author to the reader . o wretched man that i am ! what am i , that dare vndertake ( being but dust and ashes , wormes meate ) to enter into a description of the sacred and coelestiall kingdome of heauen ? which is in all things inscrutable , and vnsearchable , and in all respects infinite . it exceedeth the power of our eloquence , & the capacity of our intelligence , in so much , that no mortall man can comprehend it . much lesse that i , of men one of the meanest , of a defiled heart , and polluted lips , of weak memory , and of a shallow vnderstanding , should attempt and presume to define or describe the vnspeakeable ioyes or secrets of heauen . yet for as much as the lords pen-men haue , according to our capacity , described in sundry places , diuers particulars of the heauenly blessednesse ; i haue briefly , according to the rules of sobriety , collected and considered the same for our instruction and comfort . and as the authority of the speaker or writer is lost , when as the voyce and life is not affected with the worke it selfe : i doe therefore hartily desire al those ( although vnknowne vnto many ) that shall either reade , or heare this short and briefe coelestiall looking-glasse , and gather comforts vnto their soules our of these my labours , to pray vnto our lord iesus christ for mee , to giue me his grace , and direct mee with his holy spirit , that what i either preach or write , i may both in life and doctrine expresse and performe the same vnto my liues end : that whilst i endeauour to raise others , i may raise my selfe from all my sinnes , to the glory of gods holy name , and the saluation of my owne soule . amen . i. a. qui cessat esse melior , cessat esse bonus . hee that ceasseth to be better , ceasseth to be good , looking-glasse , to behold the beauty of heauen . of all the workes of god , heauen is the most ancient ; a it was made at the beginning of the world , and it was the first of all gods works : b the felicity thereof cannot bee imagined , c neither the blessings numbered : so incomparable as cannot be equalled ; of such value as none can comprize it , so great ae cannot bee measured , d and of such eternity , as neuer can be ended , the very name of heauen to all is louely , because it is a hauen e for rest , f a paradise for pleasure , g a city for beauty , h a kingdome of state , i a crowne of glory , k a throne of maiesty , l & life euerlasting : it is desired of all , hoped for of many , m but onely enioyed of the best . all religions ayme at it , the wicked doe wish for it , the iews expect it , the schismatiques seeke for it , the turkes would enioy it , and the papists thinke to merit it : n but the true protestant , the regenerate christian , o by faith p and repentance , begges it , q and he through the merits of iesus christ shall enioy it . as heauen is the r highest place , ſ the throne of god , the court of t the great king , u the mighty iehouah : so it is the w citty of safety , x the harbour of the iust , y the peculiar people , z the regenerate christians , the a children of light , b the elect by gods preordination , where al are kings , c and heires with christ , d inuested with glory , e crowned with maiesty , f clothed with security , decked with delights , replenished with pleasure , garnished with all graces , adorned with beauty , furnished with the best company , and flourishing with the flower of all nations . the chiefest reasons that the vnderstanding of mortall man can comprehend to the describing of gods kingdome , are specially these foure : first , by the titles . secondly , by the magnitude . thirdly , by the ioyes . and fourthly , by the eternity . heauen is described by the titles . to set forth heauen more fully to our vnderstanding , it hath diuers glorious titles , and names in the holy scriptures : it is called an heauenly kingdome , a blessed and euerlasting kingdome , a celestiall and heauenly ierusalem , a kingdome of glory , a throne of maiesty , a paradise of pleasure , the glory of god , and life euerlasting . in the kingdome of heauen are three sacred and most blessed orders or dignities : the first of them is supercelestiall , containing cherubins , seraphins , and thrones : the second celestiall , containing dominions , principalities and powers : the third subcelestiall , containing vertues , arch-angels , and angels . iohn , to shew vnto vs in some measure , the vnspeakable glory of heauen , describes the place vnder the name of a great city ; comparing it with the most precious things of this world ; inuironed round about with a great wall for the safegard of the citizens . the wall is made of iasper , to note the riches therof : in the wall are twelue gates , which doe open vnto euery quarter of the world , signifying the willingnesse of heauen to accept the elect in euery place , on euery side , and from euery countrey and nation . these gates are made of pearles , and euery gate is a pearle vndiuided , without blemish : they are euer open , signifying security , to receiue with welcome , all that enter in . at those gates are twelue angels , whose names are written vpon the gates , and they are the twelue tribes of israel . they are porters to keepe out all strangers , and to admit with welcom all citizens . euery gate hath a porter , to shew vigilancy : euery porter is a tribe , to shew the dignity : euery porters name is on the gate , to the end that euery one should execute his owne charge . the wall wherein those gates are , hath twelue foūdations , to betoken a sure & firme established ground-worke . in those foundations are writtē the names of the lambes twelue apostles , implying , that the foundation of the city is layde vpon the rocke of faith. the foundations of the wall of the city are garnished with all manner of pretious stones . the first is iasper , to figure prosperity ; the second saphir , in signe of truth ; the third a chalcedony , to note perfection ; the fourth an emerald , in to-of victory ; the fift sardonix , implying security ; the sixt sardius , to demonstrate fidelity ; the seuenth chrysolite , to expresse purity ; the eight berill , to marke out content ; the ninth a topaz , alluding vnto plenty ; the tenth a chrysoprasus , to designe beatitude ; the eleuenth a iacinth , to speake of eternity ; the twelfth an amethyst , to manifest loue . and thus is the wall garnished , to shew vs the treasure and felicity thereof . the city it selfe is all of pure gold , both the buildings and streets are gold , shining like cleere glasse : the light of this city is christ : from his seate proceedeth a riuer as cleere as crystall ; on both sides the bankes growes the tree of life , that yeelds continuall fruite ; it beareth twelue times euery yeare , twelue manner of fruits , to represent the quantity , and variety of the pleasures and ioyes of heauen : of which riuer and fruits all the inhabitants may eate and drink their fill . the riuer is neuer drying , nor the fruits fayling , for the lord maintaineth the same . there is no winter to nip the fruits , no sommer to consume the water ; nor fall of the leafe to disgarnish the tree of his beauty : there is no heate to vexe , nor cold to grieue , no hunger nor thirst , no malice nor strife , no anger , no pride , no dissimulation nor deceit , no couetousnes nor griping , no whoredom or vncleannesse , no swearing or profaning , no disobedience . there is no cosener to collogue , no parasite to dissemble , no foe to fight , no inferiour to yeelde obedience , no forrainers but brethren , no strangers but all of the houshold of faith , children of one holy father , coheires with christ their elder brother . they shall not neede the helpe of any doctor for physicke , nor any lawyer to pleade for their right : the whole kingdome is their owne , and their letters patents of donation are recorded . this is the principal inheritance of the saints , and the habitation for all the elect children of god , prepared for them from the beginning of the world . to conclude this point , make vs , o lord , to bee of the number of them whom thou hast ordained to reign with thee in thy heauenly kingdome : write vs in the booke of life , that we may bee in the assembly of thy righteous saints : and giue vs grace to bee sorrowfull for our sinnes , fearefull of thy iudgements , thankefull for thy benefites , louers of thy mercies , and mindefull of thy presence ; that we may be diligent to please thee , haue grace to know thee and hope to embrace thee , through the merits of iesus christ our sauiour . amen . secondly , heauen is described by the magnitude . as heauen is a most glorious kingdome , so it is a most spacious and large place : the angel measuring the same , findeth it to bee euery way . furlongs , euery which furlong hauing in it twenty fiue geometricall paces , eight of them doth make a mile , which is fiue thousand foote : so that these twelue thousand furlongs , are made fifteene thousand miles , which beeing made square by addition , there are thrice so many , for the other three parts , or three squares of the city . this is that large kingdome which containeth the innumerable multitude of all the elect children of god. thousand thousands doe minister vnto him , and ten thousand times an hundred thousand , doe stand about the seate and throne of god : of euery tribe of israel were sealed twelue thousand : and great multituds which no man could number , of all nations , and kindreds and people : and the inhabitants of heauen exceede in number the stars in the firmament , or the sands by the sea shore . o israell , how great is the house of god , and how large is the place of his possession . in domo patris mei multae sunt mansiones , in my fathers house there are many mansions , sayth our sauiour iesus christ : whereof this proportion may be made , that as far as the whole world in greatnesse and compasse of place doth exceede the wombe of one priuat womā , so much doth the place of blisse passe all the whole worlde in greatnesse and quantity . and as much as a man liuing in this world doth passe a child in his mothers wombe , in strength of body , beauty , wit , vnderstanding and knowledge ; so much and so farre more doth a saint in heauen passe men of this world in all heauenly knowledge . this place is so great & spacious , as if wee compare the whole cōpasse of earthly things with the multitude of heauenly , all that euer god made besides heauen it selfe , is but as a prick or small point , or period , beeing matched with the workemanshippe of heauen . this is that large and glorious kingdom of god , which he hath prepared to set forth his glory , and to expresse vnto vs his mighty power . to conclude this point , though heauen be large and great , which no tongue can expresse ; yet streight is the way , & narrow is the gate to goe into it : many seeke it , and few finde it : for the streitnesse of the way is affliction ; the narrownes of the gate is true contrition ; the suburbs is the church ; & the dore is christ , by whō ( if we truly seek ) we shal surely enter in . o let vs therefore striue to auoyd sin , the our wayes may be verity ; our paths piety ; gods holy spirit our cōductor ; his word our director ; our faith holde the anchor , while grace steeres the helme : let our teares bée the seas , and our sighes the gales of wind , to arriue at gods heauenly kingdom ; which god hath prepared vs ; christ hath merited for vs , the holy spirit doth assure vs , and our godly life will witnesse the same vnto vs : which the father of mercy , euen for his sonne iesus christ his sake , for euer grant vnto vs. amen . thirdly , heauen is described by the ioyes . now as heauen is a most glorious place , a kingdome which hath no end or measure , either in power or glory : so in the same are contained ioyes vnspeakeable . as a learned father saith , that it is an easier matter to know what god is not , then to know what hee is : it is much easier to tell what is not in heauen , then to tell what is there : the ioyes thereof are so great , that all the arithmeticians in the world cannot number ; the geometricians measure , nor rhetoricians with all their eloquence vtter and expresse the same : it doth exceede the power of our eloquence , and the capacity of all our intelligence . saint paule was rapt into heauen , and saw the ioyes thereof : & they were so exceeding great , that his tongue was not able to expresse them : therefore he saith , that neither eye hath seene , nor eare hath heard , nor the heart of man conceiued the greatnes of heauenly ioyes . they which are there wish nothing but they haue it before them ; they desire nothing but they enioy it ; they dwell in loue , they liue in peace , and continue in the fruition of all blessednesse . blessed is their estate , blessed their beginning , their present beeing , and their neuer ending : they are crowned with ioy and gladnesse , and remaine for euer in a most blessed estate . as they haue beene here members militant , there they are all triumphant , all kings reigning , and all victoriously triumphing . there the king is verity , and the law loue and charity , the honor equity , the peace felicity , and the life eternity . if peter said onely vpon christ his transfiguration , it is good to be héere : o how much more shall the childrē of god reioyce in the kingdome of heauen , when they enioy not onely heauens beauty , and the beholding of christ in his glory , but shall themselues bée glorified , and shine as the sunne in the kingdome of their father ? all the ioyes , pleasures , delights , & comforts that this worlde can yéelde , are but shaddowes , if they bée compared vnto the true ioyes in the kingdome of heauen . the ioyes of our bodyes shall be infinite , the ioyes of our souls vnspeakable : our earthly and vile bodyes shall bée made like vnto the most glorious body of the son of god , like vnto the brightnesse of the firmament , like vnto the angels , like vnto the sun in his strength . we shall sée god face to face ; we shall sée him as hée is ; all the parts and powers both of body and soule , shal be filled with the sight , presence , and fruition of god. as the lords glory reflected vpon moses , did make his face to shine vpon the mount : so will our sauiour jesus christ refine and beautifie with the perfection of grace , that they may bee like vnto his glorious body . it was one of our sauiors last requests in the behalf of his church , father , i will that those whō thou hast giuen me , be with mee where i am , that they may behold my glory . for the glory of christ is so delightfull to be séene , so swéet to bée possessed , and so pleasant to be inioyed ; and his continuall presence is so ioyfull vnto all the saints in heauen , that if the least drop thereof should descend into hell , it would sweeten all the paines of the damned . the fountaine of happinesse is called by diuines , visio dei beatifica , the sight of god which maketh vs happy . haec sola est summum bonum nostrum , this onely sight of god is our cheefest happinesse : which christ also confirmeth whē he saith to his father , this is life euerlasting , that men know thee the liuing god , and iesus christ whom thou hast sent . in seeing him , wée shall know the power of the father , we shal know the wisdome of the sonne , and we shall know the goodnesse of the holy ghost ; wee shall know the inuisible nature of the most sacred and blessed trinity . this sight of god is the full beatitude and glorification of man : for in seeing him , we shall possesse him ; in possessing him , wee loue him ; in louing him we shall praise him ; and in praising him we shal liue and reigne with him : for hee is the inheritance of his people , the possession of their felicity , and the reward of their expectation . he is supereminent aboue all , superexcellent beyond all , and most abundant in loue to all . all persons generally haue the participation of ioy , and euery one in particular the fruition of glory . but this one thing let vs cōsider , that there is a twofold equality of proportion , & quantity of glory , which ariseth not from the obiect , almighty god , which is euer the same ; but from man , the subiect , which is not in euery particular alike capable of glory : yet happy , and thrice happy shall they bee , who shall bee partakers of the least of heauenly glory . they that haue least can desire no more , and they that haue most , discerne no wants in others , but haue a contented pleasure with profit ; safety with solace , felicity with vnity , peace with perfection ; and agreement with grace . where christ his righteousnesse is their holy rayment , and his perfect fulnes their ioyfull contentment : their drinke is the most sweete water of life , angels food their delicate nourishment : they shall haue the blessing of the holy trinity , with all the spirituall riches & vnspeakeable ioyes of heauen , to be powred vppon them . o who can tel the greatnesse of this ioy ? when & where togither shal meete the head and the body , christ and his church , the prince of peace , and his spouse : our two old friends our soules and our bodyes , shall meete after so many yeeres of separation , with angels , arch-angels , cherubins and seraphins , patriarches , prophets , martyrs , apostles , and all the blessed saints of god : also fathers and mothers , husbands and wiues , maisters and seruants , brothers and sisters , parents and childrē , neighbours and friends , all shall meete together : what cryes and shouts will there be for ioy ? what clapping of hands and sweete embracements one of another ? o great shall be our ioyes when we behold our long-desired purchase , which we haue so often wished for : and most great shall bée our ioy , more then euer it was , when wee both with body and soule , shall sée and behold our creator as hee is ; where wee all shall thinke one thing , and all shall sing one song , halleluiah , god. o we shal not onely behold our most blessed sauiour who so deerely bought vs , but we shal also reign with him , triumph with him , sit in the iudgement seat with him , & iudge the very angels with him . o what more hope could be thought vpon , except it were to bee gods our selues ? all the ioyes , all the riches , all the happines that heauen containeth , shall be powred vppon vs. to these ioyes , to these felicities , and to this blessed inheritance , bring vs , o lord , for thy deare sonne christ iesus his sake . fourthly , heauen is described by the eternity . as this kingdome is full of ioyes vnspeakeable , so the ioyes thereof are also eternall : thy kingdome is an euerlasting kingdome , and thy dominion indures throughout all generatiōs . the god of heauen shal set vp a kingdome which shal neuer be destroyed : this kingdom is life euerlasting , this glory is eternall , these ioyes are permanent , the crowne neuer fadeth , the saluation is perdurable , the inheritance immortal , and the habitation perpetuall . the author to the hebrewes saith , we receiue a kingdome which cannot be shaken . saint iohn heard in pathmos great voyces from heauen , saying , the kingdomes of this world are our lords , and his christs , and he shall reigne for euermore . thus god will bestow vpon his saints a glorious , ample , ioyfull , and a perpetuall kingdom , where they shall be ioyfull in an euerlasting ioy . the ioyes of heauen are exquisite , the felicity permanent , and the glory eternall : where faith hath her perfect worke in charity , hope her desired happinesse , and loue a large scope in euerlasting vnity . they that haue receiued here smal things for a time , shall receiue there great things for euer : they that haue beene faithfull here ouer a few things , shall bee made there rulers ouer many things : they that haue suffered sorrow heere for a short time , shall enter into ioy there for euer , which is called the ioy of the lord : they that haue beleeued in god , shal reioice in his presence for euer : they that haue liued in his feare , shall liue without feare of any enemy for euer : they that haue kept holy the lords sabboths here , shall there kéepe holy day for euer : they that haue honored their parēts , ministers , masters & magistrates , shall be honoured of god and angels for euer : they that haue chastised their bodyes and suffered with christ iesus , shall bee indued with the light of euerlasting immortality , and reigne with him for euer : they that haue loued their neighbours shall be beloued of god for euer : they that haue mourned & sorrowed , and truly lamented for their sinne , shall receiue crownes of glory for euer : they that haue watched & praied in the night , & fasted in the bridegroomes absence , shall now rest in the day that hath no night , and be richly feasted in the kingdome of god for euer : they that haue labored in the lords vineyard , shall there receiue the penny of eternall blisse for euer : they that haue ouercome the world , the flesh , and the deuill , shall triumph in eternall glory with christ , and his holy angels for euer : and they that haue here wrung their hands for sorrow , shal there clap their hands for ioy , for euer more . this shall be the blessed estate of all gods saints , that shall dwell in the kingdome of god for euer . these cōsiderations caused the patriarches , prophets , and the saints of the olde world to long for , & desire that eternall , swéet , & most ioyfull inheritance of gods heauenly kingdome . toby , iob , and elias , wished thēselues in that kingdome : paule desired to bee dissolued , and bee with christ . salomon counted all the glory of his kingdome but vanity , and the continuance thereof but as a wéede . dauid lamenteth that hee is so long kept away frō this glorious & eternall kingdome : woe is mee , ( saith hee ) that i am constrained to dwell with mesech , and to haue my habitation among the tents of kedar . and againe , like as the hart desireth the water brooks , so longeth my soule after thée , o god , my soule is athirst for god ; yea , euen for the liuing god : o when shall i come to appeare before the presence of god ? and againe he saith that he should vtterly haue fainted , but that he did rest in hope of a better kingdome , and beleeued verily in short time , to see the goodnesse of the lord in the land of the liuing . why did abraham forsake his own natural countrey , and his fathers house , and to goe out he knew not whither ? why did moses forsake egypt , and refused to bee called the son of pharaohs daughter ? why did so many saints , and holy men & women , leaue their ancient houses and riches , and wander vp and downe in wildernesses & in mountaines , and in dens & caues of the earth ? surely for this cause : they had respect vnto the recompence of the reward , that was regnum dei , the kingdome of god : they counted their countrey but banishment , and a cursed vale of misery ; their worldly glory but vanity ; their dwelling and abode here but a iayle , a prisō , or a dark dungeon ; their pleasures but sorrow , mourning and teares : and all their doings were to this end , that they might enioy a better inheritance , that is , this glorious kingdome of almighty god. this is the inheritance whereof the apostle speaketh , proposito sibi gaudio sustinuit crucem , he suffered affliction for the ioy that was set before him . this is that pretious pearle and treasure , which the merchant found in the field , and sold all that hee had , and bought it . this is that inheritance , in respect whereof s. paul estéemeth all the world as dung . the same inheritāce for which ignatius , that godly martyr , biddeth this price ; fire , gallowes , beasts , breaking of bones , quartering of my members , crushing of my body , al the torments of the deuill together , let them come vpon mee , so i may enioy the treasure of heauen . thus you see , that our summum bonum , our chiefe good thing ; our vltimus finis , our last farewell ; our terminus ad qu●m , the end whereunto all our actions , endeauours , hopes and desires doe tend , and bend , is that we may liue for euer . and so the end of all our preaching , the scope of all our hearing , the fruit of all our beleeuing , the effect of all our knowledge , and the maine point of all our profession , is , to liue , that wee may enioy this euerlasting kingdome . to conclude , and briefly end , ( though gods kingdome of glory , and the glory of gods kingdome hath no end : ) the lord in his mercy correct our present sinfulnesse , erect our further weaknesse , and direct our future frailty ; that we may earnestly desire , aduisedly search , truly know , and perfectly fulfil al things that may please him , wherby we may walke vprightly in his wayes , and liue truly in his loue , to our comfort and his glory ; that in the end we may obtaine that long desired and beautifull diadem , wherewith he crowneth his elect ; and reigne with him in his euerlasting kingdome , to behold the delightful countenance of his most glorious maiesty , & to be filled with the excéeding swéetnes of his most blessed presence , which is life for euer . the author to the reader . if logicks art could heauenly ioyes define , or geometry coelestiall wayes but measure , here mortall man might shew those works diuine now in the heauens where saints do reigne with pleasure . arithmetitians ne're can number right , nor yet the tongues of rhetoricians rare , describe that blisse which saints haue in gods sight , reioycing still with christ our sauiour there . esteeme you this coelest●all looking-glasse , which i haue penn'd , heauens beauty to behold ; each day and night pray god may bring to passe such ioyes vnto our soules for to vnfold . nonne deus eras via ? finis . notes, typically marginal, from the original text notes for div a -e a gen. . . psal . . psal . . act. . . reu. . . b cor. . esay . . psal . . c mat. . . pet. . d dani. . . luk. . . dan. . . e math. . . . iere. . . f reu. . . g reu. . h mat. . . luk. . . i . pet. . . tim. . . k reu. mat. . . reu. . . l mat. . m ioh. . n ioh. . . mat. . cor. . iam. . . . pet. . . o mat. . . pet. . . p ezech. . . q lu. . ioh. . . r . cor. . . ſ reu. . t deut. . . u exo. . . w reu. . . . x ps . . . y pet. . titus . z . cor. . . a iohn . . . ephe. . . b mat. . . c gal. . . rom. . . d rom. . . e . tim. . . . pet. . f reu. . . mat. . tim. . . . pet. - luke . reu. . . reu. . . marke . luke . reu. . reue. . esay . reu. . reu. . . reu. . reu. . reu. , , reu. , reu. . . reu. . reu. , reu. , , , reue. . rom. . titus . , mat. . reu. , , , reu. , , baruch , . iohn . , . . pet. . . cor. , cor. . . esay . , ps . . . mat. . , reu. , , psal . . . ioh. . , rom. , . luk. , , mat. , dan. , , mat. , , cor. , esay . , phil. , dan. . reu. . . ioh. , , exo , , phil. , , ioh , , , ioh. , , psal . , reu. . . psal . , dani. . . mat. . , . cor. ioh. . . . pet. . . pet. . . heb. . . reu. . . king. . phil. . heb. . heb. . mat. . phil. . hieron . in catalogo . . a prospectiue glasse to looke into heauen, or the cœlestiall canaan described together with the soules sacred soliloquie, and most ardent desire to be inuested into the same. sung in a most heauenly hymne, to the great comfort of all good christians, by the muses most vnworthy, iohn vicars. vicars, john, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a prospectiue glasse to looke into heauen, or the cœlestiall canaan described together with the soules sacred soliloquie, and most ardent desire to be inuested into the same. sung in a most heauenly hymne, to the great comfort of all good christians, by the muses most vnworthy, iohn vicars. vicars, john, or - . [ ] p. printed by w. stansby for iohn smethwicke, and are to be sold at his shop in saint dunstanes church-yard in fleet-street, london : . in verse. signatures: [a]⁴ (-[a] ) [par.]² b-e f² . reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng heaven -- poetry -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion a prospective glasse to looke into heaven , or the coelestiall canaan described . together with the sovles sacred soliloquie , and most ardent desire to be inuested into the same . sung in a most heauenly hymne , to the great comfort of all good christians , by the mvses most vnworthy , iohn vicars . revel . . . and i saw a new heauen and a new earth . . cor. . . here , wee see as through a glasse . london printed by w. stansby for iohn smethwicke , and are to be sold at his shop in saint dunstanes church-yard in fleet-street . . to the right worshipfvll societie of the governovrs of christs hospitall , i. v. dedicateth all his poore endeuours , and wisheth the kingdome of grace heere , and the kingdome of glorie hereafter . your worships fauours , from my birth still found ; haue me in all my best endeuours bound : and , since i owe more then i know to pay ; i rest your worships , to my dying-day . your worships in all , alwayes to be commanded , iohn vicars . to the right worshipfull , sir iohn leman , knight , president of christs hospitall , and alderman of london , i.v. wisheth all earthly prosperitie , and the reall fruition of this ideall description . religions rules and natures bonds bind all , to keepe account and true memoriall of fauours past or present ; lest with shame , ingratitude should cracke their credits fame . since then ( right worshipful ) these bonds all bind , this dutie needs to mee must be assign'd ; who , from your vvorships vndeseruedly haue found much fauour and great courtesie : whose sweete effects haue my good so effected , as blacke obliuion may not make neglected . and since your vvorship worthily is made the president , chiefe pillar , prop and aide of gouernment in that blest hospitall of christs poore members , orphans poore and small ; i , therefore ioy , thus to congratulate your worships hap , their helpe so fortunate . as also that i may expresse , in part , some sincere fruites of my most gratefull heart : by dedication of this my poore mite , to your good worship ; due to you by right . which , hoping you ( right worshipfull ) will take with kind acceptance : heau'ns great king you make , a blest partaker , of that maiestie , which my weake pen can here but typisie . to your worship in his power and prayers duely and d●tifully deuoted , iohn vicars to the godly reader . since , for the most part , all men take delight , of nouelties to heare , to write , to tell of treasures and of pleasures , which excell , which best may please their itching eares and sight . and for that cause haue many captaines stout by sea and land ( to finde out and discouer the admirable workes of heauens arch-mouer ) trauail'd the globes-circumference about , yea , many wise cosmographers haue spent much time and trauaile , cost and care to write the nature , manners , riches , and delight of famous kingdomes in earths continent . but i , the most vnworthie of the most , haue vnderta'ne by heauens all-blest direction , to contemplate th' vnspeakeable perfection of new ierusalems most sacred coast : in which suruey ( lest i , with icarus should soare too-high ; or , lest with vzzah , i , should touch gods arke , into heauens-secrets pry ; or question what god doth inhibit vs : ) prophetick-iohn i heere haue made my guide , and by his plat-forme drawne this map of mine , and heereto barnards , napiers help diuine , and brightmans bright assistance haue applide . wherein ( good christian reader ) thou may'st finde things admirable , glorious , sweet and rare ; treasures and pleasures , matchlesse , past compare , such as transcend the reach of humane minde : and such indeed , as , though i had the skill and tongue of wisest men and angels bright , yet were i most vnable to indite the true perfection of this sion-hill . wherefore , as old historians testifie a wise geometrician once t' haue found the foote of hercules cut in the ground of high olympus-hill apparently , did by the length of 's foote delineate the whole proportion of alcides great : so , though the fabrique of heau'ns supreme seate in its perfection none can demonstrate , yet by some things exprest in sacred writ , and circumstances suting to the same , wee may thereof in minde coniecture frame , although ( alas ) wee come farre short of it . no mans imagination can conceiue , no vnderstanding comprehend the same , no tongue can tell the maiesty and same , but those ( as christ sayth ) which doe it receiue . and therefore , hee , hid-manna doth it call , hidden , because vnsearchable , vnknowne , manna , because more sweet than hony-combe , manna delightfull , meate angelicall . o then , auaunt , thou fond poetick fiction of greekes suppos'd ( but false ) elysean fields , which they doe dreame , such soueraigne solace yeelds , which they to get , haue suffered much affliction . why boast th' aegyptians of their high-topt spheares ? cloud-kissing pinacled pyramides ? assuerus , his pompous palaces ? of these and more than these , what now appeares ? what talke wee of east indian marchandize ? what of west-indies mines of massie gold ? what of the richest iewels to behold ? what of most precious pearles of rarest price ? here 's worke of wonder , worthie admiration , heere is a structure , which out-lasts times date ; heere is a country rare , faire , fortunate , heere 's to be view'd the land of sure-saluation . wouldst thou be rich ? ô , here 's true wealth indeed : wouldst thou liue-euer ? here 's eternity , wouldst thou liue-merry ? here 's festiuity , and perfect ioy , which doth earths ioy exceed . heere , in this heauenly canaan , thou mayst finde riuers , which flow with milke and heny sweet , heere , as companions , angels shall thee greet , here 's ioy to fill soule , body , hart , and minde . since then , the subiect whereof now i treate so holy is , ( kind reader ) me excuse , that i , prophane poeticke phrase refuse in this discourse of heauens supernall seate : for , t is not fame , nor hope of worldly wealth that i desire ; the golden age is past . but that i wish , thine as mine owne soules-health , for which , i pray , and shall while breath doth last : for loue , i onely looke for loue againe , this , if repayd , repayes my greatest paine . thine in christ iesus , iohn vicars . to the authour , in praise of his prospectiue glasse . thy verse containes pure language in true measure , thy view descries the best blest syon-hill , thy vow discouereth thy religious will , thy drift is to disclose to all this treasure : thy verse , thy view , thy vow , thy drift declare thy wit , thy skill ; thy will , thy zeale , all rare . thine in the truth of a friends affection , i.h. of cambridge m. in arts , and preacher of gods word . a louing looking glasse , sent to his friend , m. iohn vicars , in returne for his heauenly prospective glasse . my lookes can shew me heauen through thine , my loue can shew thee , but his hart , through mine , loue , lookes , heauen , and my hart best part of friends , thy glasse , grace , friendship and thy zeale commends . nathaniel chamber , of grayes-inne , gent. ¶ a prospectiue glasse to looke into heauen , or , the coelestiall canaan described . th ' armi-potent , all-seeing all-creater , th' all-mightie artizan of earths theater , hauing inclosd in his vn-clasped booke , whē heauen & earth their first foundation tooke , and therein registred this firme conclusion , an vniuersall end , and all-confusion of all the world , which when once discreated , should be refin'd , renew'd and re-created , this great decree will doubtlesse ratifie , and for th' elects-sake doe 't more speedily , as sybells , prophets , and apostles wise , yea christ himselfe did truly prophetize . then pallid death , whose ash-pale face did fright the stoutest champion , most vn-daunted sprite , hauing at length with strength enough displaide , his all-tryumphant trophies , hauing made a massacre and hauocke of all flesh , thinking to nimrodize it still afresh , like proud disdainefull pompey at the last shall meet our caesar , and at 's feet shall cast the glory of his mortall-wounding might , shall lose his fatall sting which did so bite and pierce the hearts of euery mortall creature , t' reduce to dust each wormelings dusty feature . death being then mans fatall finall foe , him , christ victoriously shall ouerthrow , from forth his clawes shall strongly wrest the conquest , and fell all-felling death at 's feet thus vanquisht . but as the corner-creeping theefe doth watch with sure aduantage vnawares to catch the carelesse seruants left the house to keepe , whom when he findeth snorting fast asleepe , suddainely sets vpon them , thus doth prey on 's hopt-for booty , and then hastes away . or as it fares in a faire summer morning , when the great-light the azure skie's adorning , and new-now risen from th' antipodes , his radiant raies displaies the world to please : at whose sweet sight the pretty larke doth rise , wi●h warbling noates wau'ring i th lofty skies , earth hauing op't her shop of sweet perfumes of fragrant flowres , herbs , plants , and pleasant bloomes , a gentle wind fannes coolenesse through the aire , the suns increasing heate thus to impaire , each creature much delighted at the heart , to see this sight ; now ready to take part of pleasure , in this pleasant day begun , when as vpon a sudden , o're the sun a mightie raine-swolne-cloud begins to spred , and furious winds through th' ayre are nimbly fled from forth their stations , blustring vp and downe , the angry heauens vpon the earth ' gin frowne , and frō their spouts powre downe great streaming showers , dashing and washing trees , plants , herbs and flowers , with light-heeld lightning , and such cannon-thunder , as heauen and earth were rest and cleft in sunder , damping the former hope of sweet delight , by this so sudden change amazing sight : euen so this second-comming of christ iesus from sins most heauy hatefull yoke to ease vs , to purge the world of its impurity , to plague the atheists incredulity , t' auenge the bloud of his deare slaughtered saints , to giue an end to their sad sighs and plaints , shall sudden bee , will come at vnawares , when worldly-men are plung'd in worldly cares , when lust-full-men are most a sensualizing , when fawning guathoes most are temporizing , when as voluptuous-vaine-lings sport and play , when they doe least expect , suspect this day , then shall this vnsure-certaine doomes-day come . to some most well-come , wo-full vnto some , vnto the wicked terrible and fearefull , vnto the godly , comfortable , chearefull , vnto the bad a day of lamentation , vnto the good a day of consolation , sharp to the wicked , ioyfull to the iust , gods wrath the sinner scattering as the dust , then , as i th' dayes of noe , with wondrous change shall dire destruction int'all places range . as , that , with waters wofull inundation : so , this , with fires all-spoyling conflagration . as , that , with water , coold the heate o● sin , wherewith the world had then inflamed bin : so , this , with fire to burne the rotten sticks , of want of loue ( combustible dry li●ks ) our globy-gran-dame earth , shall then all flame , like a huge bon fire , and about the same the bound-lesse ground-lesse sea , bright fishes station , shall b'exciccated with strange admiration : and that great-little , nimble-scale-arm'd hoast , no longer shall through the watry-region coast . yea , then that huge leuiathan ( sea's wonder , ) shall cease his sport , and roaring voyce like thunder . then heau'n and earth , shall variated bee , to pure perfection in the high'st degree ; then all the spheares , the starres and heau'nly motions , which seru'd for time-distinctions , certayne notions , planets and plants which man on earth did vse , their power in man and vertue then shall lose . yea , all vicissitudes , all alternations of heau'n and earth , shall leaue their antique stations , shall be dissolued , cease , and haue an end , mountaynes shall melt , and to low dales descend . the creatures then , which groane and moane in paine , freed at the least , if not renewd againe : then shall be heard a loud hart-daunting voyce , a heauenly trump shall sound with ecchoing noise , by gods all-pot●nt power and prouidence , shall all flesh of this vast circumference heare and appeare by that loud trumpets summon , at this grand sessions all the world in common . then rattling , roaring thunder shall be heard , whereby the wicked shall be frighted , feard , then all the world shall be as flaming fire , christ our iust-gentle iudge with loue and ire shall come with all the hoast of winged legions , soaring about the bright-starre-spangled regions . with whom , apostles , prophets , martyrs flye in compleate glory in the glistring skye . mercy and iustice marching cheeke by iowle , shall his diuine triumphant chariot rowle , whose wheeles shall shine with lightning all about , with b●a●es of glory each-where blazing out . who shall in 's hand a booke in folio beare , wherein mans faults and follies written were . then shall the wicked sin-polluted goates ingu●●t in sorrow , roare with hideous noates , howle , groane , and grieue , and lamentably moane at god●●●●●nall ●●●●nall and tribunall throne , holding their hands at 's barre with griefe and horrour , shall beme the iudges sentence to their terrour , their se●se-accusing conscience telling them that they are guilty , and will them condemne . and sathans sergeants at their elbowes stand , to beare their soules and bodies out of hand to his infernall iay●e , with fiery chaines to binde them fast to hells ne're ending paines . their sins , i say , will stand at their right hand , and at their left will damned diuels stand : within , th' accusing conscience crying shame , without them , all the world a burning flame : vnder their feete , soule-frying , gaping hell , and ore their head● , their iudge most fierce and fell . too late they then weepe for vn-wept-for sin , too late they wish they neuer borne had bin , too late asham'd at heau'ns most glorious light , they wish , but vainely wish , that mountaines might them couer , smother , from heart-searching iudge , thus rest of comfort , vp and downe they trudge , and then the iust chiefe iustice wrathfully , on 's left hand , sayes to th'wicked , stand you by , you aw-lesse , lawlesse , wicked , hence , depart into eternall terrour , paine and smart , depart , i say , you cursed , goe , begon into the depth of hells deepe dungeon . that prison where your damned soules must lye , and dye a thousand deaths , yet neuer dye . where shall be weeping , wailing , schreekes and grones , gnashing of teeth , hell-howling , sighes and mones , diuels tormenting you in flames eternall , with fearefull frights , by hellish fiends infernall , for ere to bee sequestred from all ioy , in end-lesse , rest-lesse , mercy-lesse annoy . o wofull wages for their works of sin ! o how much better they ne're borne had bin ! o that when they were borne , they then had dyde , then thus for sin , hells horrour to abide ! but , as wee see after a mighty storme , the sun shines out with beames bright , faire and warme : so , the god-fearing , and sin-flying sheepe , which did christs lawes and heasts sincerely keepe , which his distressed members cloath'd and fed , which to their power the poore had comforted , to these blest saints ( i say ) at 's right hand placed , who shal be with coelestiall glory graced , whom he elected to be angelized , whose soules in ioy shall be immortallized ; with sweet aspect to these will christ thus say , come , come you blessed of the lord for ay . come , deare adopted brethren , come to mee , with mee you all shall glorified bee , receiue the kingdome for you all prepared , ere earths foundation was to th' earth declared . for your good-seruice vnder my faiths banner , you shall be crown'd with my chiefe champions honner . since for my sake you once liu'd in annoy : now with me come into your masters ioy , into that ioy , whereof none shall be able you to depriue , it is so firme and stable . thus then the lord-chiefe-iustice hauing driuen the rout of damned reprobates from heauen , and hauing with the fan of his decree , the chaffe from 's wheate thus clensed and made free : thus in a bundle hauing bound the tares , the con-corrupted heape of hellish wares : and by the power of 's irefull iron rod , his foes beat downe and vnder foote thus trod : his church from all vncleannesse purifi'de , his sacred sonnes enthroniz'd saintifi'de : now , shall they all with ioy inexplicable , with great content and comfort amiable , behold and see the new-ierusalem : the citie of the lord , vouchsaft to them . that sole metropolis , that sacred seat , wherein our trine-one lord most good , most great had long time promis'd , and now meanes to dwell , with all his saints in vertue that excell . this being that sweet spouse spirituall , that blotlesse , spotlesse bride coelestiall , to whom the lambe christ iesus is contracted : now readie that the nuptials be enacted , who being in her militant estate , was then with blemishes contaminate , was often sin sicke , by her sinfull course , and as it were in danger of diuorce ; by re-re-la●ses and her oft offence , though still protected by heau'ns indulgence . but now being in her pure and glorious state , in heau'n triumphant , vn-contaminate , conform'd vnto , confirm'd in puritie all-chaste , now plac't in sweet securitie , now vn-diuorceable , louely and sweet , is new , prepar'd her bridegroome thus to meet . her eyes like orient-pearles , her cheekes with dimples , most amiable , faire , free of least * pimples , her lips like threds of scarlet , currall red , her temples faire , her haire like golden thred : het breath more sauourie then mellifluous dew , her brests like two yong twin-roes white of hiew , araide in fine pure linnen , cleane and white , in vestures wrought with gold which glister bright , and cast an odoriferous fragrant sent , of spikenard , saffron and most pure ointment , attended on by virgins vertuous , chaste , to meere her bridegroome , thus shee forth doth haste . oh sacred fight , sweet shew , soules soueraigne blisse , when thus the bridegroome his deare spouse shall kisse , marriage of manna and of mel compacted , whereby our soules with christ are aye contracted ! prefigur'd in the sacred sacrament of christs last supper , giuen to this intent . thus christ ( i say ) his loue , his doue shall meet , thus they each other kindly then shall greet : thus shall this glorious citie then appeere , wherein the iust shall raigne with ioy and cheere . but now ere we behold this blest theater , let me herein be th' angels imitater , t' each godly reader here to signifie this obseruation , of importancie : that since in this great cities modell rare , we are to meet with wonders past compare , we shall behold inimitable art , such as may quickly wonder-strike the heart , and seeme to reason's sin-blear'd , flesh-blind eye , t' exuperate the bounds of veritie : therefore a winged-messenger from heau'n . to th'blest euangelist this charge hath giuen , to register in time-concluding scrowles , to write this truth in scriptures sacred rowles , that heau'ns all-seeing , all-fore-seeing king , truth 's spotlesse fountayne , faiths ore-flowing - spring , that alpha and omega , first and last , who was , is , shall be , when all times are past , who is as powerfull to performe his will : as readie-prest his mercies to full-fill ; whose promises are all yea and amen : hath promis'd ( and what 's he among all men hath euer knowne the lord to falsifie his cou'nant made , or from his word to flie ? ) hath vow'd ( i say ) that hee 'le all things renew , all imperfections bring to perfect hiew , and make the ioy of 's glorified saints , endlesse and free from future moane and plaints . yea , with such grace and forcible perswasion he seemes to counter-maund all fraile euasion of doubting or demurring in this kind ; as if he should haue said ; man , be not blind ; let it not seeme an intricate hard thing , that i , the lord , these things to passe should bring , i , which of nothing , all things did create , i , which but breath'd and made each animate , i , the arch-mouer of what ere doth moue , shall ought to me so difficult then proue , as not my becke and bow straight to obay ? o no , be wise , doe not my power gaine-say . be not incredulous to feare or doubt , for i , the lord , this thing will bring about : not only for my power , but promise sake , and the great care which ore my saints i take , to crowne them all with promised saluation , their foes to fell to hell with dire damnation , that true beleeuers then may find me true , atheists their infidelitie may rue . yea , with a triple-firme ingemination , hath heau'n confirm'd this faithfull protestation . and what so scornefull , scoffing cham so bold ? what impious atheist dares it vn-true hold ? what feare-full , fault-full , or vn-faith-full caine , doth dare this truth , deride , doubt or disdaine ? doubtlesse the simplest peeuish grammatist , the rudest rusticke , who yet neuer wist what 't is to sound heau'ns depth of prudencie : would soone condemne them of absurditie . o the great wisedome and indulgent grace ! of heau'ns great king , himselfe so to debase ; precept on precept thus to vs to teach , his will so oft t'inculcate and to preach . line after line , yea now and then a little , our faith more soundly to confirme and settle . vs to informe in his pure veritie , vs to reforme from infidelitie . therefore such faith-lesse and incredulous , such grace-lesse , god-lesse , irreligious , as doe denie or will besie this truth ; shall be reiected to their endlesse ruth , shall ne're haue part nor portion in this ioy , but be obtruded vnto dire annoy . and their too-light , too-late beliefe shall rue , when they receiue their meede and merit due ; when with the damned sin-co-operators they shall of wo and horror be partakers . reade then with faith , and what thou read'st , desire , and that thou canst not comprehend , admire . but , here as at a stand , i stand amazed , that i a dust-borne babe , poore , weake , and crazed , of stammering tongue , a childe in vnderstanding , of heart oft subiect vnto sinnes commanding : should vndertake ( worme that i am ) to prie into the depth of so great mysterie . that to describe , which askes an angells skill , a soules which of that sight hath had its fill ; and yet all too-too-little , to declare the beautie infinite , the splendor faire of great iehovah's palace crystaline , all full of heau'nly glorie , all diuine ; which to describe , the more i doe contend , i more admire , and lesse doe comprehend : and whose rare fabrique and coelestiall sight , i rather could stand wondring at , than write . pardon , oh therefore pardon ( lord ) i pray , my great presumption , let thy grace alway illuminate my sin-caecated heart : and to my layes thy sacred helpe impart . that nought may be misse-done , misse-thought , misse-said , o lord , i craue thy sacred soueraigne aide . giue me a voice now , o voice all diuine ! with heau'nly fire inspire this brest of mine , and since thou , lord , art able to declare by th'mouthes of babes , which weake and tender are , thy might and power : lord ( though vnworthy i ) into my heart infuse abundantly the soueraigne graces of thy holy sprite , that my weake pen , thy wondrous praise may write . that thy * enthousiasme of propheticke skill , may on my laies like honney sweet distill : that by diuine-diuine iohns godly guide , i from the truth may not once step aside . but by his true propheticall direction , may methodize ierusalems perfection , that all that reade it , may enflamed bee with hearts desire therein to raigne with thee , to make great haste and speedie properation , to this blest citie with due preparation . as god , th' e'reliuing , all-good-giuing king , the first that moues of euery mouing thing , when vnto moyses he vouchsaft to show the land of canaan , which did ouer-flow with milke and honney , which he vow'd to giue to iacobs off-spring , wherein they should liue ; on top of pisgah mountayne did him place , that moses might from thence behold the grace , the pleasure , wealth , and riches of that land , which they should haue by power of his right-hand : euen so , the darling of christ iesus , iohn , rap't in the spirit was also plac't , vpon a high-topt * mount in pathmos , whence he might contemplate this great cities glorious fight ; a sight more glorious farre , then that the a deuill ( that subtill serpent , fire-brand of euill ) shew'd to our sauiour in his great temptation , when he with satan fought for our saluation . thou well-beloued of thy sauiour deere , ( saith a blest angell vnto iohn ) draw neere , with ioy come hither , stand a while by mee , and thou the heau'nly canaan shalt see . the churches glorifi'd spirituall state , thou shalt behold and swee●ly contemplate the spotlesse spouse , th' immaculate chaste bride , with which the i am he christ iesus will abide : the ioy in god , and godlies consolation , th' elected saints most holy habitation : prepared for them by the trinitie , where they shall raigne , remayne eternally , call'd the great citie , holy canaan : great , whose inhabitants none number can , holy , because no putrifacting sin , nor least impuritie can there creepe in ; call'd canaan , or new-ierusalem , a place of peace , saints rest , soules diadem . now this most holy heau'nly habitacle , this most magnificent saints receptacle was beautifi'd , adorn'd , and decorated , was richly fill'd , was rarely illustrated with glorie , which did from the lord proceed , whose most refulgent splendour did exceed the lustre of all precious stones most bright , they all came short of this most glorious light. yea , as a faire transparent iasper greene , so shall his saints felicitie be seene : for ere to waxe most fresh and alwaies flourish , because gods power and prudence shall it nourish : it being pure as any crystall cleere ▪ where by nor blot , nor spot can there appeere ; no staynes of foule terrestriall vncleannesse , no grosse pollutions of impure obsceannesse , shall this their ioy obnubilate , make dim , or once eclipse their beautie , fram'd by him ; gods gracious presence and great maiestie shall it so decke , decore and glorifie . here 't is no triuiall question , why the light of this blest cities lustre exquisite is to a precious iasper stone compared ; and why 't might not haue beene as well declared , by th' sunne , or moone , or starres most excellent , or artificiall lights which men inuent ? all these are lights , true ; but too-light they bee , compar'd with light it selfe , i' th'highst degree . first , in regard the sunnes farre piercing rayes , with its bright beames the eye-sight much decayes , if the beholder thereon fixtly looke , nor can his sight the brightnesse thereof brooke : but , precious stones haue no obnoxious might , but with their splendor rarely doe delight the eyes of their beholders , so that they the more on them they looke , the more they may . whereby , egregiously they intimate and to vs point the sweet and delicate delight , we shall in heau'nly knowledge find , so to affect and recreate the mind , as that the more we thereof doe possesse , the more our loue thereof we shall expresse . againe , the artificiall lights men make , as torches , tapers , lamps , and candles , ●lake ; are soone burnt-out , extinct , and therefore need some fomentarie adiunct , them to feed : but as for precious stones , their sparkling light is genuine , by nature shineth bright , and glisters in the most obscure-darke place , alwaies retayning their resplendent grace : and therefore doe most liuely represent the splendor faire and beautie excellent of th'euer-selfe subsisting deitie , alwaies the same , one-same eternitie . this citie is inuiron'd , bounded round , with a great high-topt wall , thicke , strong and sound : which vnto vs doth thus much intimate , that , though i' th' churches-militant-estate , the congregations of christs faithfull saints were still molested , full of wofull plaints , tost to and fro with stormes tyrannicall , with persecutions most satanicall : and like noes-arke were ne're in peace or rest , with worldly-billowing-waues dasht and distrest : yet in this church-triumphant , they shall bee from all heart-hurting feare of danger free . surely , securely kept from least annoy , in heau'nly saf'tie sempiternall ioy . for why , the doctrine apostolicall shall as a firme inuincible strong wall debarre and keepe-out , heart-deluding errors , all vncleane creatures , lyers , and the terrors , which their abominations might effect ; for , this wall doctrinall doth them reiect : and thus the prophet ieremie doth call a constant preacher , a strong , ●razen wall. now , this strong wall is made more admirable , by stately ports and ground-worke solid , stable , twelue gates are 'bout it plac't conueniently , which thus much doe vnto vs signifie : that all her friends and citizens shall see , the way to th' citie easie , plaine to bee ; * plaine to the iust , to th' vn-iust narrow straight , easie to those , to these most intricate . and on these gates were charact'red most faire , the names of isr●els twelue tribes ; to declare their good assurance and their readie way , that none might wander , erre , or goe astray . there needs no vse of a conducting guide , their way lying ope ' to them on euery side . but here by th' names of israels twelue tribes , the sacred spirit vnto vs describes ( they being , once , gods sole peculiar vine , till they did from his loue and lure decline ) that , by a figure , are in them included th' elected gentiles , once from grace secluded . euen people of all nations vnder heauen ( to whom , saluation , god in christ hath giuen ) are here all ta'ne for sp'rituall israelites , whom christ the corner-stone to th' iewes vnites . at these twelue gates , twelue angels there did stand . but , not like edens-angels , in their hand holding a sword , a sword like fierie flame , to daunt and driue , what euer thither came ; but , here these angels stand like porters kind , that abr'ams faithfull sonnes accesse may find vnto the tree of life , and sacred spring : which growes and flowes from christ this edens king. with most commodious decent scituation are these twelue gates plac't 'bout this heau'nly station ; and good ezechiel doth them thus digest , three east , three north , three south , and three by west . these three tribes names dan , ioseph , beniamin , ore the three easterne gates were to be seene . ore the three ports set on the northerne side , * iud ' , leui , reubens names might be descride . ore the three southerne gates th' inscription of simeon , isachar , and zabulon . also the three gates on the west part , had the names of aser , napthalim , and gad. of which most decent triple distribution of these twelue gates , this is the resolution ; namely , that all the saint-elected soules , whose names are written : heau'ns eternall rowles , from what soeuer quarter of the earth , they had their first originall and birth : yet , haue but one especiall meanes t' ascend vnto this citie , their hope 's happy end . to wit , the blest profession of the trinitie , hereby , to christ th' are ioyn'd in neere * affinitie . and , that they thus , professing three in one : shall find the way wide ope ' to heau'ns high throne shall find the path most patent , plaine and straight , and at the gates twelue angels for them wait . a twelfe-fold ground-worke and foundation strong , did also to this mightie-wall belong . i meane not to the citie , but the wall , for , of the citie , christ is all in all. vpon which twelue foundations glorious , rare , christs twelue apostles names were grauen faire : who , here are said to be this walls foundation , by their apostolique administration , for , hauing first by their blest ministrie , christ iesus doctrine preached publikely vnto the world : as the first instruments are therefore , thus , the twelue strong firmaments : not that they are the principall foundation , but hauing first place in this fabrication , are ( as i so may say ) the first stones laide , on which the building of this wall was made . for , no man is so silly , as to say , that the foundation doth it selfe downe lay : but , that 's the office of the architector , which is christ iesus , this great works director . this cities soueraigne , whose vn-shrinking shoulders , are this most glorious cities firme vpholders . who laid his twelue disciples as supporters of this quadrangled walls most spacious quarters , as those in whom his churches doctrine pure did most consist and constantly endure : thus are th' apostles grounds of ministration , but christ the onely basis of saluation . but what sayes rome to this ? that man of sinne , who proudly raignes and rules as lord and king , peters supremacie , superiour state , is here ( me thinks ) quite torne , worne out of date . for , though our sauiour calld his faith , the rocke , whereon hee 'd build his church , his loue , his flocke , and his and all th' apostles doctrine pure , to be his churches ground-worke , grounded sure : yet , neither is st. peter here exprest , to be in dignitie aboue the rest : nor yet to be the principall foundation : but one with others haue their pointed station . then ( surely ) hence , 't is most apparant plaine , that anti-christ of rome doth not maintaine his proud prioritie , from peters faith ; but from his person ( whom he falsly faith , t' haue beene romes bishop , which , nor he , nor 's crue shall ere be able to approue as true ) his person 't is , i say , not doctrine pure , oh this it is the pope can worst endure : therefore since he mis-deemes christs blest foundation , he ne're shall haue least part in christs saluation . but now returne wee whence we haue digrest , the light-bright angell ( which did manifest vnto s. iohn this glorious sacred sight ) now like some noble pers'nage , princely wight , like to another prudent nehemie , or like good ezra full of prudencie , by th' symbole of a golden reede in 's hand , did represent , that hee with that met-wand , the cities spacious round should measure out the height , length , breadth , and compasse all about , entries and wall , enuironing the same all vnder line and measure truely came : all most exactly form'd with due respect , by the arch-artist of this architect . yea , with a golden reede he meates the same , most fit to measure such a glorious frame . by which externall gesture , th' angell heere , as else-where in the prophets may appeere in their prophetick visions vs'd to show the lords intent , by thus descending to our weake capacity : which ne're can keepe a verball document , in mind so deepe , as actuall gestures euermore we find , examples more than precepts teach the mind . and heere , by th' angels meating with a reede , wee are aduiz'd to take especiall heede , and deepely to imprint in mind and heart , the subsequent description and rare art , the stately symmetry , worth admiration , of this coelestiall sacred habitation : contayning in 't an heau'nly harmony , with the chiefe grounds of christian verity . this city lay in forme quadrangulare , by which firme cubiq , plat-forme , heere we are to vnderstand and note , the stable state of this mount-sion free from hostile hate : not to be stirr'd by tempests violent , immoueable , most constant , permanent . which being square , the gates are opposite to the foure corners of earths-globe aright , from euery part whereof to let in those , whom christ the lambe to raigne with him hath chose . the foure euange●sts the patterne are , by whom this edifice was fashion'd square : by matthew , marke , luke and christ tend'red iohn , was fram'd ( i say ) this constitution . and since the twelue apostles , as foresaid , were , by then short and present doctrine , made the strong foundation of the holy wall : is 't not a concord most harmonicall ? that these euangelists most excellent , by their long-lasting-written testament ; should the foure corners of that square build out , and it to full perfection bring about . the angell then , with 's reede the citie meted ; which by iust measure was thus computated , twelue thousand stades , whereof eight makes a mile , which fifteene hundreth miles doe iust compile : the length , height , breadth , being all of equall space , doe make ▪ almost , infinite roome and place . within the wall : as christ himselfe hath said , in my deare heau'nly fathers house , are made many faire mansions : fit to comprehend , th' increase of gods elect , to th' worlds last end . now then , the totall body of this place , doth to vs represent the beautious grace , the great felicitie , admired ioy , which in this citie we shall sure enioy in the vnited glorious deitie , th'in comprehensible trine-vnitie . the three distinct dimensions , as foreshew'd , of latitude , longitude , altitude , present the seuer all measures of delight , which in the father , sonne , and holy-sprite , we shall possesse : and this felicitie , to be alike , of equall quantitie . there shall we three in one most cleerely see , there also shall we worship one in three , and of this ioy we shall haue full fruition , alike of all , without all intermission , euen as the persons are one in the deitie , and one in substance in the vnite trinitie . the premises thus re-obseru'd , afford to vs a most harmonious sweete accord , twixt god and this his holy habitacle , the lambes sweete spouse , celestiall tabernacle . god , the worlds most admired artizan , when first he fashion'd and created man , like his owne perfect image did him make ; god would man should his makers likenesse take : euen so this cities specious symmetrie , is shaped like heauens sacred deitie . as god himselfe in trinitie is one : so by this citie his true church is showne . as of the god-head there be persons three , and father , sonne and spirit co-equall bee : so those dimensions , length , height , breadth , are all by the angell measur'd , to be iust equall . as neither person in the deitie , is separable from their vnitie : so none of these dimensions , being three , may from a citie separated bee , or other solid body , otherwise it were not found , but line or superfice . the persons three and their three offices , are not confounded : and no more are these ; for neither is the length , the breadth , and so the height is neither breadth , nor length we know , and euen as athanasius in his creede , as wittily , as wisely doth proceede , and sayes , the father , sonne and holy-sprite , though three in persons are one god vnite : so longitude , latitude , altitude , must one sole citie euermore include . the doctrine also of the deitie , is witnest in the foure-fold veritie , writ by the foure euangelists : so here this new-ierusalem , as doth appeare , is in a quadrate , or square forme set downe ; most like a strong immoueable firme towne . the twelue apostles , were disperst and sent to euery quarter of earths continent , to preach to all our sauiours doctrine found ; whereby all nations heau'ns right rhode-way found : on twelue foundations , so , stands this great frame , and by twelue gates all goe into the same . lastly the god-head vniuersallis , and infinite in glory and in blisse , infinitely extended ouer all : so in ierusalem coelestiall , is infinite tranquillitie and peace , aboundant roome , for all the great encrease of gods deare saints , who were predestinate to this ierusalems most happie state . thus hauing heard this sacred symphonie twixt god and 's church : proceed we orderly . the angell now here measuring the wall , the mightie bulwarke apostolicall , of this angelicke seate of sanctitie , found it to be rais'd vp in cubits high , euen by a twelue-fold high-ascending course , by th'twelue apostles rais'd to mightie force . but this though spoken in a humane sort : yet hath a heau'nly sence of great import . namely , that though the * church , here , militant was euermore distrest with woe and want ; being by worldly obstacles kept-low , and neuer could to full perfection grow : yet now in her tryumphant dignitie , to plenarie perfection springs on high ; this being by twelue courses signifi'd , which twelue times so much more being multipli'd , t'an hundreth fortie foure courses of hight , doe make the wall to rise , direct vpright , by iewes and gentiles mightie multitude , whom grace by faith will in this frame include . thus now , we hauing seene the stately statute , the spacious compas●e of this heau'n-built structure : let vs with our diuine diuine behold the matter , substance and most precious mould , whereof the wall , citie and firme foundation , the twelue great gates of this heau'ns habitation , were form'd , adorn'd , yea with what pauement rare , the streetes were pau'd , all which is to declare the wonderful vnspeakable delight , which gods deare saints in presence of his sight , shall in that life to come , to th' full possesse : and thus the prophet esay did redresse , and consolate the iewes dis-consolation , declaring in his true vaticination , the glo●ie of this new-ierusalem , which god would once re-build , remake , for them . o happie are they , which are interested . and whose blest soules are there into inuested ! now then , the building of this fenciu● wall , this sincere doctrine apostolicall , of precious stones , most gloriously did shine , with bountie and with beautie most diuine . hauing a lustre like , the iasper greene , which euermore to flourish shall be seene . hence then , this note is set before our eyes : that this ra●e fabrique , pompous edifice , is all most precious , specious , round about , as bright within , as it is light without . but in this * wall , this one thing is most rare , is most regardable , beyond compare : that , though those twelue foundations firme and strong , were so by course , set and laid along , as that course after course , th' are placed all , and strangely ord'red cleane throughout the wall : yet is the wall , as here we plainely see , thus wholly said of iasper for to bee . which is indeed to shew and signifie , that , though those ground-props of the ministrie , whose rare and diuers gifts in euery one , are by rich iew●l● afterwards here showne : yet that the matter and the lustre bright , of this great wall , are said ( and that most right ) t' arise from one , which is the lord alone , designed here by this rare iasper stone . he only is the churches bulwarke strong , for , though to these apostles did belong diuersitie of gifts of heau'nly grace : yet each of them in his peculiar place did euer build one and the selfe same thing , and not themselues did preach , but christ their king. the cities modell was of perfect gold , most delectable , glorious to behold . which mettle , for its ex'lent properties , this cities glorie rarely amplifies : it being of all other chiefe and best , for these fine reasons in pure gold exprest . first , that the burning fire consumes it not . next , that it takes no canker , stayne or spot . againe , for vse it longest doth endure , as also that the fire makes it more pure . lastly , nor salt , nor vinegar can spoile , nor any such liquiditie defile the faire corruscant beautie of the same : and therefore from the rest it beares the fame . o! must not then this citie needs be stable ? is 't not most strong , inuincible , dureable ? being so free from staynes of all corruption , being so farre from feare of foes irruption . nay , here 's not all , there 's one more propertie of rare respect , of precious ex'lencie ; namely , that it like cleerest glasse doth glistre , and thereby casts a more admired lustre : whereby , is thus much to vs intimated : that 't is not with foule spots contaminated , but doth with such a radiant splendor shine , that all may alwaies cleerly cast their eyne with most sweet contemplation , on the face of gods great beautie and most bounteous grace , by re-percussion of those glorious beames which from his god-head , on his saints forth streames . therefore this glorious citie of the lord , which inwardly such beautie doth afford , is farre vnlike the seate of romes great whore ; which shee doth gild and gorgeously dawbe-o're . in her externall parts ; so to delude the simple and besotted multitude . whereas , within shee 's wholly inquinated , with filthy beastlinesle all-vitiated , and by her cup of poysonous fornication , would all d●file with her abomination : being beast like drunken with the bloud of saints , which to heau'ns throne doe send vp abels plaints . but , this coelestiall sacred architecture , like salomons faire brides most princely vesture , is precious , curious , beautifull w●thin , admits no soile , or smallest touch of sin ; within , without , all spotlesse puritie , and inter-mixt with boundlesse maiestie . thus hauing view'd the citie and the wall , and what rare substance they are fram'd withall : now let 's behold , and that with admiration , the sumptuous substance of the strong foundation . all which , though of themselues they are most precious , yet are they made more gorgeous , gay and specious , being embost , enamelled and dight , to make them giue a more resplendent sight , with patriarchs , prophet● , and professors good ; with valiant martyrs , who , not spar'd their blood in christs iust quarrell , with interpreters , a●d soule-conuerting holy ministers : all these doe garnish , decke and decorate , the twelue foundations of this blis●efull state . which here the angell fitly doth compare vnto twelue gems , or precious stones most rare , whose vertues , colours , places where they grow , is worth our labour seuerally to know . the first foundation is of iasper stone , an indian gemme , as is by plinie showne ; whose specious splendor , and whose beautie rare , 't is easier to admire , than to declare . for , a confuse promiscuous multitude of noble vertues , it doth in 't include : in which , a pleasant multiplicitie of excellencies rare varietie may be perceiu'd : but , which is chiefe or best , cannot be easly seene , or soone exprest : for , it , as hath beene shew'd , doth represent gods blest similitude most excellent , therefore this stone ( and that most worthily ) hath in this building chiefe prioritie . the second was a precious saphyr stone . which is reported 'mongst the medes t' haue growne , faire goldey spots , this precious stone doth garnish , with a remarkab●e and beautious burnish . the third was of a chalcedonie cleere , found 'bout the chalcedonian waters ; neere the rocks semplegad's or those isles in thrace : this stone being nam'd after that foresaid place , 't is of one colour glist'ring like a flame , and with the carbuncle doth seeme the same . which with good reason , well may signifie , of burning zeale an ardent feruencie . the fourth an em'raude , or smaragdes rare . which stone 't is said doth grow i' th' scythian lare , of colour greene , glistring most cleere and bright , which hiew indeed doth most content the sight ; and is internally as admirable , as for externall beautie delectable : for , it by too-intentiue contemplation the sight grow dimme , this stones rare delectation doth soone refresh the lassitude of th' eye , and giues the sight perfection speedily : whose beautie greene , found knowledge intimates , which th' eye of vnderstanding highly rates , " therefore 't is next the chalcedonie set ; " to shew , that where zeale hath with knowledge met , " and are conioyn'd i' th' heart their supreme seate : " then are they both most pure and most compleate . for , knowledge without zeale brings proud ambition , and zeale without true knowledge , superstition . a sardonixe is for the fift foundation , which is a gemme found in the indian nation , whose superficiall face is red and white , like a mans naile of 's hand , and shines most bright . and this doth also to vs signifie , a certayne shew of chaste humanitie . a sardius , carbuncle or rubie rare , doth this most sacred sixt foundation reare . a precious stone , which specially is found by sardis citie , in the lybian ground : of colour red like bloud , to intimate , " seueritie on clemencie should waite ; and ●●ly's wi●h the sardonix here placed , because the foresaid fleshly colour 's graced , and cannot fade , but fresh viuisicate , by being ioyn'd with this associate . the seuenth foundation is a chrysolite : an aethiopian stone which glisters bright , of golden hiew , and this doth demonstrate much dignitie , and great maiesticke state . the eightth a beryll , which ( as plinie saith ) is found in indie : this , for colour hath sea water-greene , betokening lowlinesse : for , water as experience doth expresse , yeelds and giues place to each interposition , which is against it set , or makes inscission . " set with the chrysolite to signifie , " meeknesse with greatnesse should keepe companie : a vertuous meane thus euer to retayne , and rash extremes still wisely to refrayne . the ninth a topaze , which was first found out by arabian rouers , ranging all about , call'd troglodyt's : this stone 's of colour greene , and yet not simply so , for in 't is seene much yellownesse , glistring like perfect gold , giuing a lustre pleasant to behold . a precious stone call'd indian chrysoprase , doth this great walls tenth firme foundation raise . which also giues a certayne golden glistre , but therein is a scallion iuyce commixture . this fortresses eleuenth and twelft foundation , were both of them two iems of indian nation , call'd hyacinth and ametist : both which are of a purple colour faire and rich . and now of all that hitherto is said , of these rich precious stones , whereof was made this twelue fold s●●d glorious strong foundation , this is the scope , true vie and a●plication : namely , that as a carefull architector , who of a p●●nc●ly building is director ; and chiefe ore-●●er ; sends with expedition his quarrions , maso●● , giues them this commission , in euery quarter to search our and dresse , to hew and ●ut , to hau● in readinesse the choycest stones that might be got for gold , for strength to build , and beauteous to behold : or , as wit-wond'rous salomon is said , when he would haue the lords great temple made , to send his princes , to prouide each thing , which might decore the seate of heau'ns great king : with hiram his kind neighbour did compact , for necessaries to that sacred act : who sent both men and all his choisest stuffe , of euery thing aboundantly enough : euen so the lord , this cities m●ster builder , ear●hs-globy vniuers●s strong-hand weilder , to th'building of this blessed habitation sent his apostles into euery nation , to indie , aegypt , aethiopia , arabia , europe , and armenia , through euery coast i th' worlds circumference , to teach and preach with care and diligence , to congregate and bring into his fold , his precious people ; who , like perfect gold should gorgeously adorne this sacred frame , some prophets , martyrs , preachers of great fame ; some with one gift , some with another graced , that in this structure they might thus be placed , to frame and build this euer-lasting palace of euer-liuing stones , and endlesse ●olace . who as th 'had built his church once militant : now should they thus build vp his church triumphant . and as they had conuerted soules to christ : their soules should shine like starres in glorie high'st . thus then the citie , wall , and ground-worke past , to th' gates with ioy we now are come at last . twelue gates most rich and precious did belong to th' wall apostolike , most firme , most strong , which gates , were all of pearles most orient : yet all were but one pearle most excellent , euen iesus christ , who is the only port , through whom th' elect must into blisse resort . through whom alone by faith we here are fed . through whom at last we all shall taste that bread , that bread of life neuer to hunger more , which for his saints christ hath laid vp in store . he only is the doore , by which ( i say ) we shall goe in and our , feed , liue for ay . and as on twelue foundations did arise a wall , as we did formerly premise ; but one in matter and in lustre bright , euen god the father , father of all light : so these twelue ports , are all one pearle most rare , euen god the sonne whence they deriued are . but here , this one obiection may accrew , how it may come to passe , a pearle should shew and represent this man-god christ our king ? to which obiection , i this answere bring : that as the shell wherein the pearle doth grow . ( which plinie plainely in his worke doth show ) doth at a certayne ●eason gape and yawne , and without any generating spawne , drawes into it a dew from forth the aire ; which , by the sea , i' th' shell growes orient faire , and of this dew doth more coagulate , than 't is of earthly stuffe coaugmentate : euen so , the holy ghost from heau'ns high frame , vpon the blessed virgin marie came ; and gods eternall power , whose breath all made , did so christs virgin-mother ouer-shade : that without any humane copula●ion , christ in her wombe tooke on him incarnation . yet so , as that his powerfull diuinitie was still assistant vnto his humanitie , which subiect was to mans infirmitie : but not to sinnes euen least impuritie ; being thus most perfect god and man indeed , knowing our wants , to helpe vs at our need . thus then , wee see , that these twelue pearly gates consisting of one pearle , this intimates , that we in heau'n or earth none other haue to inuocate , our sinfull soules to saue , but iesus christ , true god and man alone , who sits ( our aduocate ) in heau'ns high throne . oh then , the wilfull madnesse of our foe ! that monstrous beast of rome , who though he know this our position most authenticall , both he and h●s besotted shauelings all , yet , they vnto their saints appropriate , and vnto angels dare accommodate the honour only due to christ blest name , angels themselues hauing refus'd the same . and since nor saints , nor angels know our state , nor ha●e in them , power , vs to consolate , but christ hath will'd v● come to him alone , who can and will ease and appease our mone : therefore , that they dare adde and thus diminish from gods firme truth ; they doe but striue to finish and measure vp to th' full their owne damnation , threatned to all such in the reuelation . the gates thus entred , now we may behold the streets within , all pau'd with purest gold , which gaue a lustre like the cleerest glasse , euen euery street through which the saints shall passe , and customarily walke vp and downe , like glorious kings in pompe and great renowne : which streets and parent passages , imply ( amongst their other ioyes ) the libertie and perfect freedome , which those sacred saints shall fully there possesse ; without restraints of being vnto any one place ty'de , for why , wheres'ere they goe , god is their guide , they walke in god , and god in them alwayes : their beauteous paths shining with his bright rayes . thus haue we seene th' essentiall maiestie , this cities glorious frame and symmetrie , the most magnificent and blissefull state of those which are in christ incorporate : but yet , whiles here , we see 't no otherwise , then as we had a mist before our eyes . then as we were i th' bottome of a vaile , whence of a perfect sight we needs must faile , by reason that cloud-kissing mountaynes hie , and lost●e trees are interpos'd to th' eye : and hereby hinder our more cleere aspect of this most glorious heauenly architect : so that , but aenigmatically , wee as through a glasse , this sacred citie see ; whiles in the flesh we liue by liuely faith , as blessed paul in his epistle saith : yet let it ioy our hearts , our soules delight , that though but thus , we may admire this sight . that though but with the prophet daniel , wee may ope ' the window and looke toward thee , o date-lesse , fate-lesse , rest-full , blisse-full citie ; where halleluiah is the angels dittie . now let it not be ( o! how can it bee ? ) tedious to vs , to contemplate and see what maiestie and dignitie compleat is accessarie to the glorie great of that externall beautie of this place , fill'd with the glorie of the lords bright face ; making this citie most magnificent , an abstract common-weale most permanent . first , there shall be no temple in the same , wherein to worship gods all-glorious name , no sacrificing , no peculiar place , to worship in , or be this cities grace , nor no externall paedagogie , shall be vsefull there , no seruice rituall , like that vnder the law amongst the iewes , when they did their old sacrifices vse . but , god the father , and the lam●e christ iesus , shall of such heauie yokes then cleerly ease vs. and be a temple vnto his , most faire , to whose blest sight saints with delight repaire . his worship , then , shall be most plaine and pure , and shall for euer constantly endure , without all legall rites or ceremonie , adoring god in christ in sanctimonie . whose lookes to them a● lessons shall appeare , his only name be'ng musike in their eare . and such indeed is this great cities state , so admirable , so inexplicate : that gold and precious stones being too too base , t' expresse the glorie of that glorious place , if nature did more precious things bring forth , more amply to describe this cities worth : i therefore know not , what terrestriall thing we may with due proportion hereto bring , to haue a fit and true analogie vnto this temple of eternitie , but god himselfe and iesus christ alone ; in whom it may most properly be showne . againe , this citie hath no need of light , neither of sunne , or moone , or starres most bright . for , as the prophet saith , when god againe shall his deare church restore and o're it raigne ; the glorious light thereof so cleere shall shine , by the blest presence of the vnite-trine : that euen the sunne and moone shall seeme most darke , and in comparison but like a sparke , to that ineffable , refulgent light of gods blest countenance and sacred sight . whereby alone the saints shall all possesse such perfect ioy and heartie cheerfulnesse , as that all earthly comfort , though it seem'd , and were as bright as sunne and moone esteem'd , shall be superfluous , needlesse , most neglected , and ( vnto this compar'd ) not least respected . also , the heires and sonnes of this saluation , euen all th' elected people of each nation , * kings of the earth whom euphrates did barre , and once sequester from christs kingdome farre ; so many as are sau'd ( as many shall ) shall in ierusalem coelestiall with perfect ioy , enioy the full fruition of this m●st infinite and heau'nly vision , and thither shall their pompe and honour bring , euen vnto god and christ their heau'nly king. but here 's not meant their worldly wealth and state , their gems and iewells , gold or siluer plate , for , since this sacred citie needs no light of sunne or moone , which shine on earth so bright : much lesse shall there be need of worldly pelfe , in this most sacred sumptuous common-wealth . but this is hereby vnderstood and meant , that those good princes which were eminen● for vertuous gifts of grace and pietie , shall lift vp all their whole felicitie , their glorie and their princely estimation from earthly vnto heau'nly contemplation : and only fixe their ioy vpon the same , and glorie thus to glorifie gods name . the gates , moreouer , of this citie , shall be neuer shut , but stand wide ope ' to all . none shall from this felicitie be staid , nor be shut vp , as frighted or afraid . for there shall be no enemy to feare them , no doubt of danger , then shall once come neere them , all spight of former aduersaries cease , for there shall be perpetuall rest and peace . and which is more , there shall be here no night , for why , an euerlasting splendour bright from gods all-glorious presence shall proceed , a light more pure than light it selfe indeed , shall so incessantly shine forth alway , making an endlesse euerlasting day . but here this night may further intimate , a two-fold meaning l●●'●all , figurate : the literall sense that there no night shall bee , is , that indeed the saints no night shall see . for why ? as hath beene said all times distinctions of day and night , summer and winter seasons shall then quite cease and be superfluous : the figuratiue sense and meaning , thus may be explayn'd , that no obscuritie of error or of slye hypocrisie , no vncleane thing foule or abominable , no filthy creature , lyer detestable , no murthering caines , no iudas impious , no ●ham's , nor achams sacrilegious , no cruell , faithlesse , friendlesse enuious elfe that hu●ts his neighbour , but much more himselfe , " no auaricious arm'd in hooking tenters , " and clad in bird-lime catching all aduenters , nor ought that may contagiously infect , or once eclipse the ioy of christs elect , or violate the glorious state and blisse which christ the lambe hath purchased for his : nor in the least degree shall hurt or wrong the flourishing estate , which doth belong to th' saints rare dignitie , and perfect light of sincere-worship of the lord of might : which is his angels glorie and chiefe grace , and shall for euer in them keepe fir●e place . but those shall hither come with ioyes most rise , whose names are registred i' th' booke of life , for whom the lambe christ iesus did ordaine this glorious kingdome , with him thus to raigne ; who were predestinate to this saluation , before the worlds originall foundation . to these alone the gates stand open wide , these shall for euer with the lambe abide . lastly , to make this citie most compleat , in euery part to be as good as great , the holy ghost hauing at large declared the churches glorie , being thus compared vnto a sumptuous citie , full of state , now finally proceedeth to relate , that , both this citie and its citizens are furnisht and replenisht with all meanes for conseruation of their endlesie ioy , sufficient to protect them from annoy : they haue , i say , spirituall liuely meate , diuine angelike mann ' to drinke , to eate , the soueraigne * balsum to conserue alway their health , in health , from fall or least decay . the holy spirit as erst , here vsing still , these earthly termes t' expresie heau'ns sacred will. and all to shew heau'ns great benignitie , descend●ng thus to our capacitie , this honour'd citie hath in it also a sacred riuer , which doth ouer-flow with pure and precious water of blest life , whose st●eames doe issue from its fount most rife . a current riuer , not a poole with soile , not ●oul● or troubled like aegyptian nile ; or bill ●wing euphrates ; but sweet and faire with delectable streames , smooth , cleere and rare . a riuer , for its great aboundancie , pure , in respect of its sweet sanctitie , of water of gods sp'rits rare gifts of grace , of life , whose tasters liue an endlesse space , and ●leere as crystall from all ●pisfitude , from all vncleane corrupt amaritude . this riuer shall from gods great throne proceed , and from the lambs , gliding with pleasant speed . and thus this riuer here may signifie , the holy ghosts gifts , third in trinitie . which is not ●le●ghtly ratifi'd , indeed , in that 't is said here , that it shall proceed from gods and from the lambs most sacred throne , which iohns shewne prophecie hath cleerly showne . yea , and i th' midst of this great cities streete pau'd all with go●d , as mould vnder their feete , through all the pleasant passages most faire , whe●e to and ●ro the saiated soules repaire : on either side this riuer ( rare to see ) doth fluorish fairely a life-giuing tree . which tree of life , doth ●hus much to vs show , that to those gracious waters , which doe flow to all the graces of gods sacred spirit , christ iesus is conioyn'd , by whose iust merit , his church hath life , true peace , and sure saluation , thus hauing with the sp'rite co-operation : and still residing with his saints elect , continually doth guide and them direct , exhibiting to all , by his tuition , easie partaking and a full fruition of all the benefits and heau'nly graces , which in and 'bout this riuer he thus places . whereon they all shall spiritually feede , alwayes desiring , yet ne're stand in neede . which tree of life , twelue sorts of fruite doth beare , whereby the holy-spirit doth declare , first that the lord , who is the god of order , doth much detest confusion or dis-order . in still retayning as he first begun , the number twelue , which hitherto is done : and also to expresse that there shal be , in numb'r and measure full sufficiencie , to saturate the longing appetites , of all the twelue spirituall israelites , euen of all those that so haue run their race , the twelue apostles doctrine to imbrace , t' obserue and keepe ( maugre the rage and spite of pope or pagan , foes to truths pure light . ) thus then , we see the angell here obseruing an exquisite decorum , thence not sweruing : who , since the citie , entries , roomes , foundations , and symmetrie of these blest habitations , to th' number-twelue haue beene accommodated ; and orderly thus still continuated : therefore with decent correspondencie , the angell to this number doth applie the spirituall food , and furniture most meete , making a consort most harmonious sweete , conformably agreeing thus in one , with * those whence they had their comparison . now as twelue sorts of fruite grow on this tree , the saints to satisfie : so shall they bee for delicacie , sweet content and pleasure . as euery saint shall haue aboundant measure : so shall this pleasant plenitude of grace , no nauseous surfet cause , in any case . for , as christ iesus is that drinke and meate , whereof each sainted-soule shall taste and eate : so is he sweete , pleasant and delicate , whereon they feede their fill , yet moderate , taking sufficient for their contentation , and their beautitudes firme conseruation . which truth is farther illustrated heere , in that t is said this tree of life doth beare , doth euery moneth beare fruit , greene , ripe and faire , which with delights their appetites repaire . not that the times shall then alt●●ate bee , by yeares , moneths , dayes , as now-a-dayes we see , for then the seasons cease , time 's termined , sunne , moone , and starres , are then quite vanished , as formerly was toucht : but here is meant , that all things then shall giue such rare content , shall be so full of rich varietie , shall yeeld such cordiall sweete sa●ietie , and with such fulnesse all the saints shall feede , as that to store and hoord-vp shall not neede . in that the haruest there shall euer last , their pleasant spring-time then shall ne're be past . also the leaues of this most blessed tree , shall salutiferous and most soueraigne bee , to helpe , to heale , to cure all maladies , which 'mongst the gentile nations doe arise . so that this tree not onely makes them liue : but to the elect a healthfull life doth gi●e . yet heer 's not meant the churches finall state , but that , when anti-christ is ruinate , when god shall th'vnbeleeuing nations 〈◊〉 , and faithlesse iewes , who once from grace did fall . but by these leaues is chiefly intimated , that all the smallest gifts , accommodated by th' lambe christ iesus to the saints elect , shall serue some●way their soule● with ioy t' affect . t' exh●lerate and cheere their sacred mind , in 's meanest blessings they shall comfort find . but now behold , now followeth indeede , that which doth all the former ioyes exceede : the absolute accomplishment of all , the accessarie blessings , which befall the citizens of this rare domicill , th' inhabitants of gods great sion-hill . namely , that in it there no curse shall bee , it shall be from destruction firmely free . it shall be subiect to no execration , but strongly stand , fearelesse of alteration . which is a symbole , and a certaintie of this blest cities perpetuitie , a most infallible strong argument , that t is eternall and most permanent . a three-fold reason hereof may be giuen , first , that ( as is foresaid ) this seate of heauen , this holy habitacle shall containe no vncleane thing , which may its beautie staine . againe , the glorious throne and sacred seate , whereon omni-potent iohouah great , whereon the blessed trinitie will raigne , shall here abide and euermore remaine . lastly , in that all these his seruants shall with sincere loue and zeale angelicall , for euer inuocate his sacred name , and his due praises constantly proclaime : seruing the lord in singlenesse of heart , not once to will from 's worship to depart . but curses are ( we know ) for grosse transgressours , for dis-obedient stubborne male-factours , not for th' obedient , faithfull and sincere : thus then , is their perennitie most cleere . more-ouer , all the saints of this blest race , shall see th' all-beautious , light-bright shining face of that arch-essence of eternitie , to walke and talke with him familiarly : and with inexplicable sweet delight haue full fruition of this sacred sight , not as he is , immense and infinite , for so euen angels see not his bright light , who are described couering their face , with their angellike wings : in any case not able to behold his glorious sight , he infinite , they being definite . is certain , yet that we shall haue his full contemplation is certaine , but with this iust limitation , first , in respect of vs , we shall possesse a perfect sight of gods great holynesse . the lord in vs , and we in him shall dwell in such full measure , as no tongue can tell ; he will replenish euery facultie of soule and body most aboundantly , with his most precious presence : by his sight hee 'le fill our minds , from da●knesse freed quite , our hearts hee 'le quicken , there shall be no deadnesse , our whole affections free from gloomie sadnesse . what man is capable to comprehend , euen so great glorie god will then extend ? againe , of that blest sight , which we shall haue , no inter-mediums shall our sight depraue . here , we as through a glasse , or vaile , him see , by mediate reuelations : then , shall wee of him immediate perfect sight possesse , which , none but those that haue it , can expresse a measure running ouer , heap● and prest , will christ bestow vpon his saints most blest . his name shall also in their fore-heads be . that is , they shall with such bold constancie , and vn-reuolting zeale professe his name , that nothing shall obliterate the same ; or cause them once neglect their pure profession , by least relapse or vndiscreete transgression . they shall be so conform'd , confirm'd therein , to perseuere as they did first begin , constant , couragious , euermore the same , professing still iehouah's glorious name . againe , his name is said ( as here we see ) vpon their fore-heads caractred to bee , because the lord will publikely agnize them , by this cognizance : and patronize ( by his all-sauing and all-soueraigne power ) them and their states , as in a fenced tower. and in this citie there shall be no night , no neede of candle , sunne or starres most bright , that is , there shall be no obscuritie , or darknesse of aduerse calamitie , no night of obumbraticke cloudie errour , no frighting feare , nor no heart daunting terrour , no slie bi-fronted close hypocrisie , shall vitiate their intact integritie , no neede of earthly comforts more or lesse , no seeking , suing there , wrongs to redresse , by temp'rall lawes , or ecclesiasticall , for , there the trinitie is all in all : and is this glorious cities great lord-keeper , most vigilant , and watchfull , hee 's no-sleeper . and , which ( as was premis'd ) is the perfection , and consummating of this benediction , this glorious kingdome , where gods saints shall raigne , shall doubtlesse sempiternally remaine : like glorified kings most gloriously , their blisse shall last , past all eternitie . now as a bounteous hearted king doth vse , when he a fau'rite vnto him doth choose , on whom he meaneth largely to bestow his golden gifts , like riuers to ore-flow ; what he doth promise or by words proclame , by 's letters-patents ratifies the same : thus , o euen thus our bounteous hearted king , the heart of bountie , loue 's ore flowing spring , hauing his church his fauorite elected , and promis'd shee shall be by him erected , richly endow'd , gorgeously beautified , rarely be royalliz'd , and sanctified , her head adorned with a crowne of gold , a fragrant garland which shall ne're waxe old , triumphantly in endlesse ioy shall raigne , and see her subiect , abiect foes in paine ; the lord ( i say ) this promise hauing giuen , that all these ioyes they shall possesse in heauen : to verifie his promise , and confirme what he hath said , beyond times endlesse terme , hath giuen his letters-patents , his broad-seale i' th' sacred scriptures , which hee 'le ne're repeale ; seal'd by an angels testimonie pure , and as his act and deed giuen and made sure , to blessed iohn , in the behalfe and right and to the vse of all the saints of light. which being done , makes thereof proclamation , with most emphaticall asseueration , that hee , the lord of lords , and king of kings , hath power to doe , and will performe these things . and surely , heau'n and earth shall passe away , yea , all things shall prepost'rously decay , ere his pure word in one least jot or tittle , shall fade or faile , or alter ne're so little . which , though some wretches atheisticall , some * nauseous neuter , satan's tennis-ball , some execrable sadduces ( i say ) which doe the resurrection denay , though some vile sectists pythagoricall , or infidells most diabolicall , which haue suppos'd the spirits trans-migration from one t'another in lifes consummation ; which doe with deuillish dotage them perswade , that there 's no god which e're the world hath made ; nor that the world e're had a prime beginning , and thinke and hold that it shall ne're haue ending , although such nullifidians past all grace , may entertayne a thought , with brazen face , and heart of flintie infidelitie , to thinke or say that the rare symmetrie of this ierusalem coelestiall , seemes as a thing meere hyperbolicall , incredible to their besotted sense , and past the reach of their intelligence : yet let the rabble of such miscreants know , that ther 's 'gainst them pronounc't a fearfull wo ; their no-beliefe or wauering vn-beliefe , shall fill their soules with neuer-ending griefe : and what they erst would not conceiue in mind , their heart with smart shall then both feele and find . nor shall they haue least part or portion heere , of this great cities pleasure , ioy , and cheere , but from gods presence shall be separated , which is the second death ne're terminated . as for good abrahams faithfull generation , who wauer not in tottering haesitation , who haue a heartie-thirst , and thirsting-heart of these rare pleasures once to haue their part : whose hope past hope doth cause their soules aspire , by faith in christ this kingdome to acquire , wherewith , i' th' warfare of this life , they fight , fenc't with the bulwarke of a zeale vpright , arm'd at all points , with christs blest furniture , wherewith they may most constantly endure the fight spirituall , their loynes to tie with the strong girdle of christs veritie ; hauing the brest-plate on of righteousnesse , to quench the darts of hells outragiousnesse , and on their head the helmet of saluation , true perill-proofe , 'gainst hells most hot temptation , the sword o' th' spirit , brandisht in their hand , wherewith they may couragiously withstand that broode of hell , satan , the world , the flesh , which euermore assault the soule afresh with hot encounters , hellish stratagems , to keepe them from this new-ierusalems eternall blisse : in which most faithfull fight if they magnanimously stand vpright , assisted by that all-proofe , feruent prayer , the godlies guard , supporter , and chiefe stayer , if thus they get ( as thus being arm'd , they shall ) the conquest , o're those foes fierce capitall , euen from proud satan their old enemie , when he shall challenge them this fight to trie , ( as oft he will ) they ne're by fraud or force , by terrours or by torments leaue their course of constant perseuerance to the end , but his hopes frustrate , and their soules defend : then shall they like braue victors haue the crowne of immortalitie of blest renowne , triumphantly to raigne with christ their king , and all their vertues as rich trophies bring , and lay before him , for which he will giue a crowne , a kingdome wherein they shall liue , the lord in them and they in him shall dwell , as christs co-heires , whom he loues passing well , and shall sit downe with him as children deare , to sup at 's table with coelestiall cheere , and then their thirst of this accomplishment shall satisfied be with full content . then shall the holy , happy , faithfull , see the structure of this sacred frame to bee farre more illustrious , admirable , rare , than earthly things could possibly declare ; and that those stones and gold were too too base , to serue t'illustrate heau'ns coelestiall place , whose boundlesse beautie all discourse transcendeth , whose infinite felicitie ne're endeth , yea , that 't is such as that no mortall eye , could but as through a glasse the same descry : such as no eare hath heard , no tongue e're told the maiestie which there they shall behold , yea such ( i say ) as neuer humane heart could e're conceiue th' incogitable part. o then , my soule , thou hauing contemplated this citie all with glorie decorated , thou hauing view'd , with heart-exulting pleasure , the maiestie vnparalleld , the matchlesse treasure , the most magnificent , maiesticke state , whereinto christ will his incorporate : what wilt thou thereof with thy selfe conclude ? what wilt thou say of this beatitude ? oh this , euen this , with peter and with iohn at christs admir'd transfiguration , 't is good to make thy seate and mansion there , o there 't is best to dwell and dwell for e're . neuer did noble greece so much affect their poetiz'd elysean fields aspect , neuer so much did wand'ring wise vlysses desire his chaste penelopes kind kisses : or rather , more diuinely for to raise my thoughts vnto a more religious phrase , neuer did noah more desire to see ararats hills , where he of 's arke was free : nor sheba's queene to see wise salomon , nor at christs birth more glad was simeon , then doth my soule desire these heau'nly fields , which perfect pleasure , ioy , and comfort yeelds , to see my sauiour sweet on sion hill , my sences with his sacred sight to fill , to see him in his glorified state , therein to be with him associate : euen in these mansions of eternitie , to liue in sure in pure felicitie . which happinesse , though yet i may not haue , vntill my soule receiue my corps from graue , vntill i mortall be immortalized , and with the sacred angels * angelized , vntill i' th' clouds my sauiour come againe , to re-collect th' elect with him to raigne . o yet , my soule , thy selfe delight and solace , to ruminate the ioyes of that sweet palace , to recapitulate the sacred pleasure the saints shall then possesse in plenteous measure , euen in th' eternall palace crystaline , the sacred seate of the vnited trine ; the glorious court and heau'nly presence-chamber of heau'ns great emp'rour , wonderfull commander , that alpha and omega , first and last , who was , is , shall bee , when all times are past , that mightie , powerfull , one sole god most high , th' eternall king , nay , selfe-eternitie , infinite , all in all , yet out of all , of ends the end , of firsts originall , the life of liues , bounties o're-flowing flood , cause of all causes , ocean of all good , vn-seene , all-seer , starres-guide , sight of seeing , that one-none which to nothing gaue a being . there , also shall my soule behold and see the most ineffable deepe mysterie of that incomprehensible trine-one , sitting in glorie in his glistring throne , with blessed saints and angels comitated , with all the heauenly hoast of soule-beáted prophets , apostles , patriarchs of old , the noble band of martyrs stour and bold , our parents , wiues , our children , kindred , friends , yea all to whom christs sauing health extends : all of them clad in blisse coelestiall , all shining bright in ioy angelicall . where in the presence of their heau'nly king , they halleluiah , halleluiah sing to him that sitteth on the throne most high , making a most harmonious melodie , with sacred sugred notes and heau'nly songs , singing the praise which to the lambe belongs . this being their especiall exercise , their pleasant practice , customarie guise , still to behold the lords most beautious face , burning with loue of his most louely grace , their mouthes still fill'd with praises of his name , in magnifying his immortall fame , without all tediousnesse or intermission , protected alwayes by his blest tuition . o there is infinite , vn-vttered ioy ! mirth without mourning , blisse without annoy , health without sicknesse or pernicious humours , perfection without all soule-tainting tumours . peace without warre , and light without darknesse , loue without hate , beautie without palenesse , sweetnesse without all fulsome surfeiting , life without death , life ere continuing . there are no sighes , no sobs , no penurie , no hunger , thirst , but with saturitie , no chilling , killing frosts , or least extremes , no parching sun-shine , with hot piercing beames , no will to sinne , no power to offend , no enemie least mischiefe to intend . good paul hath there no need to watch and pray , to labour in the word both night and day ; and good old ierome then may cease t' afflict , himselfe , so often , by a life most strict : to conquer his spirituall enemie , to ouerthrow th' old serpents subtiltie . for there 's all peace , securitie and rest , that peace which can by no meanes be exprest : there 's all perfection sacred light excelling , all sorrow , care , darknesse and dread expelling . o life eternall ! holy habitacle ! heau'nly ierusalem , saints receptacle ! o amiable citie of the lord ! how should my soule thy prayses due record ? what excellent rare things are said of thee ? what things are writ , are hop't , are found to bee in thee ! thou hast the seate of glorie sure , that * good-best good-god , ioy and solace pure , which farre exceeds the science and deepe sense of humane reason and intelligence . for which euen legions of professors good , and godly martyrs haue not spar'd their blood , but with vn-daunted valiant courage haue made lyons , tigres , fire and sword their graue , that after death they might enioy that crowne , those palmes of peace , of honour and renowne , wherewith thy saints , o blest ierusalem ! are happisi'd in happinesse supreme , walking as kings , in those most gorgeous streets , where each-one nought but perfect pleasure meets : in streets , i say , more precious than pure gold , glistring with glorie wond'rous to behold . the gates of which most holy habitation , are pearles of peerlesse price and valuation , whose wall is all of precious stones most pure , incomparably rich and strong t' endure , there is that glorious paradise coelestiall , surpassing adams paradise terrestriall , wherein are fluent oily riuers currents , faire brooks of butter and sweet honny torrents . replenished with garden-walks and bowers , with beds all wrought and fraught with fragrant flowers , whose odoriferous rare varietie affoord most various sweet amenitie , whose curious colours , and whose louely greene are alwaies fresh , are alwaies springing seene . there , hearts-ease , saffron , lillies and the rose , doe sauour , sent , spring , spire , with sweet repose . there are all spices aromaticall , t' affoord delight and cheere the heart withall . there is that soueraigne balsum med'cinable , for sent and salue most precious amiable . all these in thee flourish without defect : with these the garlands of the saints are deckt , without corruption they continue still , and sprout and spring about this sion hill. in thee 's that peace of god , which doth exceede mans vnderstanding and faith-wauering creede : there is that glorie which doth all aduance , obnoxious neuer vnto change or chance . there 's that eternall light as sure as pure , that sunne of righteousnesse for e're t' endure . that white and bright blest lambe of god most hie , who shewes and shines most cleere incessantly , which no time euer shall once terminate , nor no disastrous chance extenuate . there 's day which neuer darknesse doth admit . there in their bowers of pleasure saints doe sit . there also is certayne securitie . there shalt thou find secure eternitie . there all rare comforts from heau'ns glorious king successiuely , successefully doe spring . what e're the soule can wish , request , desire , is there at hand without the least * enquire : what e're thou louest , there is to be found , only , what 's ill , comes not in this blest ground . oh then , my soule , what pleasure infinite ? oh what an ocean of most sweet delight ? yea , what a most profound and pure abysse ; thus to behold the lord of lords , is this ? thus to behold with rauisht admiration the lords bright face with sacred contemplation ? yea , with thine eyes to see , what faiths dimme eye on earth was neuer able to espy , euen that eternall trinitie most blest , which can by man no sooner be exprest ; than austines seeming-lad could powre or lade the mightie ocean , into th' shell he made without a bottome , that his shell to fill : no sooner can ( i say ) mans stupid will , ( till his corruption in-corruption bee ) this holy mysterie cleerly know and see . but when thou mortall dost immortallize , when christ thy king , thy soule once happy-fies , then shalt thou taste that god is good and gracious , then shalt thou liue in this his house most spacious , then shalt thou taste the spring of life most sweet , then in the heau'ns thou shalt christ iesus meet , then shall thy water of terrestriall griefe be turn'd into the wine of sweet reliefe : then shall thy sobs be turned into songs , then shalt thou triumph for thy worldly wrongs ; o then in that most sacred glorious sight is to be found the fulnesse of delight , of wisedome , beautie , riches , knowledge pure , of happinesse for euer to endure , of goodnesse , ioy , and true nobilitie , of treasure , pleasure , and felicitie , of all that merits loue or admiration , or worketh comfort or sure contentation . yea , all the powers and powerfull faculties of soule and body shall partake likewise , sall be sufficed with the full fruition of heau'ns eternall ternall glorious vision . god vnto all his sacred saints shall bee their vniuersall sweet felicitie , contayning each particular delight which may affect th' aspect of their blest sight : infinite both for number and for measure , and without end shall be their endlesse pleasure . to th' eyes he shall be as a mirrour cleere , melodious musike to delight the eare : to th' palate he shall be mellifluous mel , sweetspiring balme for to refresh the smell . vnto the vnderstanding he shall bee a light most bright and pure i' th' high'st degree , to th' will he shall be perfect contentation , to th' memorie e'relasting continuation . in him we also shall enioy , possesse , what euer various time could here expresse : yea , all the beauties of his rarest creatures , which may our loue allure by their sweet features , all ioy and pleasure to content the mind , such as i' th' creatures selues we ne're could find . this sight ( i say ) is th' angels chiefest treasure , the saints repast , repose and princely pleasure , this is their euerlasting life , their crowne , their meede , their maiestie , their high renowne , this their rich rest , their spacious specious palace , their outward , inward ioy and soueraigne solace : their paradise diuine , their diadem , their ample blisse , their blest ierusalem , their peace of god past all imagination , their full beatitude and sweet saluation . to see him , who them made , re-made , made saints , him seeing to possesse without restraints : possessing him to loue him as their king , and louing him to praise him , as the spring and fountayne of this all-felicitie , and praysing euer this blest trinitie . o then , my soule , cease not to like , to loue , these admirable , louely ioyes aboue : and though thy corrupt flesh is th'obstacle , and stayes , delayes from this blest habitacle : although thy flesh like churlish nabal frowne , refuse the paynes to seeke this sacred crowne : yet let thy spirit like good abigal goe forth to find this place angelicall . let hagar neuer get her mistris place , nor * ismael good isaac so disgrace ; but striue most strenuously , fight that good fight , subdue thy flesh , withstand proud satans might : and with the eye of faith beleeue , desire to liue with christ , pray , seeke , sue and enquire ; pray earnestly to christ thy king aboue , in burning zeale , firme faith , and feruent loue. for , what 's this world ? nought but a flouting fancie , a theater of vainnesse , pleasant phrensie . a sinke of sinne , a shop of all deceit , iniquities chiefe center and sure seate , a map , a mirrour of all miserie , a dungeon of most dire calamitie , louely to looke on like the skarlet whore , but dangerous to deale with euermore : a mazie labyrinth of impious errors , a campe of crueltie , of teares and terrors , constant in nought but in in-constancie , and most vnconstant in that constancie : in nought the same , saue not to be the same , and of a being but a very name : still floting , fleeting , neuer at a stay , hates on the morrow whom it loues to day . yea , 't is a ioab full of craft and guile , kills his embracers with a trayterous smile . a wrastler 't is and trippeth vp the heeles of many a man e're he its grasping feeles : salomon wise , strong samson so renown'd , it made their lengths to measure on the ground . therefore , to loue the world , is nought else , sure , then to her lime-twigs thy poore soule t' allure , which , so , the feathers of thy faith will marre , thy soule if 't may be from heau'ns ioyes to barre . why then ( my soule ) shouldst thou to th' earth be thrall , which hast a heau'nly blest originall ? which hast a heau'nly-blest originall ? why shouldst thou pin thy thoughts on mortall things ? who art immortall from the king of kings . and why shouldst thou , a sp'rit inuisible , be pleas'd with things , both grosse and visible ? striuing to pamper thy corrupted bodie , whose definition is , indeed , that both-die : both soule and body , when the flesh giues way to sinne and satan in their dire decay . and hence it is that latinists likewise thus * corpus fitly etymologize : cor which was once the heart of pure perfection , is thus made pus , all filth and foule infection . why then shouldst thou thy selfe so low depresse ? who art of high coelestiall noblenesse , one of thy fathers first-borne children deare ; whose name in heau'ns blest records may appeare . why should the worlds false promises delude thee ? since heau'n with grace and goodnesse hath endu'de thee . wilt thou , a princes sonne , a heauenly prince , let satans gilded apples thee conuince ? wilt thou the sonne of heau'ns all-sacred king , offend thy father for so vile a thing ? wilt thou thy birth right esau-like forgoe , for one dire messe of broth bewitching wo ? oh , no , deceitfull dalilah , a-dieu , thy syrens songs my soule doth most eschew , thy crocadile like teares which would betray me , by heau'ns preuenting grace shall neuer slay me : for all thy bitter-sweets , false protestations , my soule esteemes but hellish incantations . wherefore , as amnon being once defiled with his owne sister , whom he had beguiled , after the fact , did hate her ten times more then euer he had loued her before : so i , whom thy false friendship once defiled , whom thy deceitfull ambush once beguiled : i hate , abominate thy mischiefe more , than e're i lou'd or liked thee before . as sea-men , rocks , as children scorpions flie : so ( oh my soule ) hate worldly vanitie . and , oh , what 's he ? that would not leaue most glad worlds vanities , so finite , base and bad for pleasures infinite ? what 's he would take fraudulentioyes , and permanent forsake ? none doubtlesse , none , but dastards void of grace , none but faint-hearted , fearefull cowards base . the resolute couragious christian bold , dares deaths grim face confront , see and behold , dares death defie , and his approach desire , because by death he knowes he shall acquire the end of all his hopes , for , death 's the key which opes the doore to true felicitie . yea , 't is no paine but of all pai●es the end , the gate of heau'n and ladder to ascend . and death 's the death of all his stormes and strife , and sweet beginning of immortall life . therefore with smiling count'nance , merrily to heau'n his place of rest he casts his eye : and in his heart , these thoughts are oft reuolued , vnfeynedly i wish to be dissolued to be with thee ( o christ my sauiour sweet ) thee my deare eldest brother for to meet . i see thee christ , i see thee heau'nly home , i gladly would and quickly to thee come . i see thee , oh thou saints coelestiall place , i much desire i once had run my race . but though i cannot with elias run , ith'strength o' th' spirit in this race begun vnto the heau'nly canaan : yet giue grace , though i with iacob halt , to halt apace : and if not so , yet that at least i may , like to an infant learne to creepe the way : and grow from strength to strength , from grace to grace , vntill i come in presence of thy face . for , i am wearie of this pilgrimage , and long for thee my heau'nly heritage . how oft haue i thee view'd with admiration ? how oft hast thou beene my soules meditation ? how oft haue i beene rauisht with desire , that vnto thee my soule might once aspire ? how oft haue i both scorn'd and vili-pended earths most vnpleasant pleasures quickly ended ? being compared to those ioyes aboue , which from my heart , my soule doth dearely loue : my heart , my life , my bl●sse , my ioy , my gem , my soules deare soule is new-ierusalem . and now i come , my ioyes , i come to you , for whom i ●●d so often seeke and sue . i , paine and death doe heartily embrace , so that my soule amongst you may take place : yea , though euen hell it selfe were in my way , and would my iourney stop , disturbe or stay , i would it passe and hazzard hells annoy , to liue with christ in his coelestiall ioy . and , surely , since heath'nish cleombrotus did seeme ( but desp'rately ) so valourous , hearing his master plato , once , discourse of immortal●tie : with furious force ( from an high rocke ) himselfe did head-long throw , in hope to be immortalized so : o how much rather then , i pray , ought i , dying i' th' lord a thousand * deaths to die , to be inuested in that perfect glorie , showne and assur'd in truths most faithfull storie ? hee dy'd● in bare opinion , soules blind-loue , i die in faith and knowledge from aboue : hee only hop't to haue immortall life , i , for immortall rest and glorie rise ; hee went vn●sent for , i am oft inuited , euen christ himselfe my soule hath oft * incited : incited oft , i say , with resolution , and pauls firme faith , to wish for dissolution . shall then his pagan-courage mine excell ? shall feare of death my christian-courage quell , since my sure ground , than his , is much more firme , and death to me is but my sorrowes terme ? and that my soule i'th'end shall sure exult , although the way seeme somewhat difficult ? o no , my soule , be valorous and stout , with constant courage perseuere , hold out . none fight but with a hope of victorie : thy fight well finisht brings eternitie . if one should say vnto a captayne stout , goe forward with bold courage , fight it out ; doe but thy vtmost , fight and giue not ouer , for thou in th' end , the conquest shalt recouer ; would any dauid his goliah flie ? from whom hee 's sure to winne the victorie . would any gideon such a fight refuse ? could any valiant iosuah , thinke you , choose but enter combate with the proudest foe ? whom he with triumph surely shall o're-throw . my sauiour sweet , euen thus to me hath said ; take courage , christian souldier , ben't afraid , doe thou thine vtmost , satan to withstand : for i will be propitious at thy hand . fight valiantly , and though thy foes fierce might may hap to bring thee on thy knees i' th' fight , may often foile thee by his craftie snare : yea , though his clawes were readie thee to tare , yet i will raise thee vp , i 'le thee defend , and thou shaltsure be victor in the end . who then ( i say ) what 's he would be so base , as not this proffer gladly to embrace ? who could with vile pusillanimitie , so free a coward-like denie ? shall doting louers for their ladies fight , and for their sakes account all danger slight ? shall merchants venture both their liues and goods , for wealth and pelse through th' oceans dangerous floods ? yea , shall the ship-boy gladly vnder-goe all hazzards which or sea or shore can show ? onely in hope to gaine a masters place : and to obtayne a cunning pilots grace . and shall my soule turne coward , feare and flie ? shall not my soule controll that enemie ? whom christ my generall first ouer-threw , and thereby all his subtilties well knew : and knowing them , hath taught me how to fight , me to defend , him offend , put to flight : yea , and hath promis'd hee 'le assistant bee , and in my weaknesse cause my foe to flee ; and vnder-neath my feete pull satan downe , and me as victor graciously will crowne . o then ( my soule ) stand stoutly to 't and feare not , christs sacred armes in vaine about thee beare not . fight this good fight , and let proud satan know , christ being captaine thou'lt him ouerthrow . for if heau'ns king by grace be on thy side , thou needst not feare what ere doe thee betide : no danger , sure , can in that battaile bee , where thou for christ , and christ doth figh● for thee . and heer 's my comfort , this is my soules stay , that whether satan wound , or doe me slay , dye fleshly body , so my soule may liue , christ to my soule the palme of peace will giue . but as a mighty emp'rour which proclaimes at some great feast olympicke warlike games , wherein to him which proues the conquerour , and doth the best exploits , this emperour will giue a crowne , his valour to reward ; and him with kingly fauour will regard . but not the emp'rour vnto him descends , but hee to th' emp'rours gallery ascends , there from his princely hand to take the crowne , the tryumph , trophie , of his high renowne : euen so the christian souldier hauing gained the victory , for which he long had strained with all his power spirituall , to quell the rage of rau'nous sin , and satan fell , must from the worlds lists in a blessed end by death , heau'ns glorious gallery ascend , there , from the hands of iesus christ himselfe to take a crowne farre passing worldly pelfe ; a crowne of ioy , euen glories plenitude , a crowne of blisse , euen heau'ns beatitude . not as the meede of his deseruing merit , but as the free-gift of gods sacred spirit ; for , hauing done what euer i am able , yet my best seruice is vnprofitable , onely in mercy hee is pleas'd to crowne his owne-good-gifts in mee to my renowne . o! therefore death , shal be my welcome-guest , death , which translates from labour vnto reff , from wordly sorrow , to heau'ns ioyes encrease , from woe to weale , from trouble to sweet peace . from earth the stage of instability , to heau'n the fortresse of true constancy . goe then , you godlesse heliogabolites , you carnall worldlings , proud cosmopolites , goe please your selues in swearing , feasting , fighting , and not what 's iust , but what 's your lust delight in . goe please your selues with rich and large extents of wealthie mannours , stately tenements , grow proud to see your vnderlings beslaued , and by your greatnesse wrongfully out-braued , to see your ward-roabes stuft with proud apparell , your mouthes with oathes , your thoughts with strife and quarrell . to haue variety of worldly pleasure , delicate gardens , coffers full of treasure . treasure ( said i ? ) nay white and yellow clay , bewitching mammon , sin-bane , soules ▪ decay : or if there 's ought that doth you more allure , or which you would with more content procure , vse it , possesse it , yet for all this know , you shall it all with shame and smart forgoe . yea god will take at deaths disast'rous day , your lands ( your life ) your goods ( your gods ) away . this , this ( alas ) did cause the prophets cry , this mou'd s. paul with zealous ardency , 'gainst worldlings to cry out , and them accuse , that they themselues , their soules would so abuse , such lying vanities so to respect , so sottishly their soules-health to reiect , in aegypt , straw and stubble for to buy , yea straw i say and chaffe , which finally would their owne house burne-downe and ruinate , and head-long them to hell precipitate whereas their sauiour at a cheaper price would sell them gold , pure gold , rare marchandise , euen all the golden ioyes and sweet delight of paradise coelestiall , sacred sight : that pearle of blest saluation , which to buy the wisest merchant would most ioyfully sell all his worldly treasure , earthly pelfe , with this rare iewell to enrich himselfe . and what 's his price ? o cheape , and nought else , sure , but what thou maist thy selfe with ease procure , onely thy heart , 't is onely this , he craues : this giuen to god , both soule and body saues . not that thy god is better by the same , but thou ma●e blest , to magnifie his name : 't is onely thine not his good , he desires , and for this good he onely thanks requires . oh therefore silly , simple , sinfull man , what greater madnesse ? tell me , if thou can ? than such a proffer , fondly to refuse , than death for life , for treasure , straw to choose ; for precious liquor , fountayne-water good , to hoose foule puddles stinking full of mud ; oh more then mad-men thus to take more paine ; head-long to run to hell with might and maine : then euen the holyest saints to goe to heauen , who oft with treates and threats are thereto driuen , but ( o my soule ) thy sauiours counsell take ; o doe not thou his bountie so forsake ! goe buy of him , giue body , heart and all , to purchase this rare gem angelicall . and with that royall-shepherd dauid , say , o thou my soule trust in the lord alway : yea , in his awe and law take thou delight , o like , loue , looke on this both day and night . let it be thy arithmetike , alwayes to take account and number out thy dayes . a deaths-head let thy chiefe companion bee , an houre-glasse , remembrancer to thee . let thy chiefe studie be continually , how to liue well , and blessedly to die . so shalt thou ( o my soule ) most happy bee , when thou of that blest citie art made free , when thou , amongst that sacred hierarchie shalt sing sweet tones and tunes melodiously ; with heau'ns psalmodicall harmonious quire of saints and angels zealous , hot as fire , the diapason of whose heau'nly laies doth warble forth heau'ns due deserued praise , where thou being grac't and plac't in heau'nly state , in precious pleasure ne're to terminate , being sweetly rap't in heau'nly extasie , christs and his churches * epithalamie , my sainted-soule with sugred voice shall sing , to god in christ my three one heau'nly king : o happie citizens enfranchis'd there ! o ioyfull qu●risters singing so cleere ! victorious souldiers thus to be trans-planted ! where peace for warre , where life for death is granted . happie wert thou ( my soule ) most truely blessed , if thou wert once of this rare ioy possessed : that then i might be fill'd , but neuer * sated with that rare sight , which once initiated , shall last for aye without times dissolution , shall be most specious without all pollution . therefore my heart ( as hart being chafte and chaced by furious houn●s most nimbly tract and traced ) desires the water-brooks his heate t' allay , that so refresht , he thence may scud away : euen so my heart ( o lord ) desires to see those crystall streames of life which flow from thee ; sighes , sues , pursues , her countrie to recouer , here abiect , subiect , too too triumpht ouer by my three fierce and furious enemies : who seeke my soule t' insnare and sin-su●prize , euen satan that old hunter and his hounds , the world , the fl●sh , which giue my soule deepe wounds . who more like rauening wolu●s would faine deuoure and captiuate my soule in hellish power : but thy preuenting grace ( o spring of grace ) prese●●e● my soule , dis-nerues their horrid chace ; and as a bird out of the fowlers grin , or as noes doue looking to be let-in , into the arke of thine eternall rest : my tyred soule is vnto thee addrest , my soule with worlds encumbrances oppressed ; desires ( o lord ) to be by thee refreshed . my soule doth thirst and hasteth to draw neere , and longs before thy presence to appeare . o tree of life ! o euer-liuing spring ! whose laud and praise the heau'nly hoast doe sing ! o when shall i come and appeare in sight of thee , the sunne of righteousnesse most bright ? when shall my soule by thine all-sauing hand , be led with ioy from forth this desert land ? when shall i leaue this wildernesse of wo , wherein my soule is tossed to and fro ? i sit alone , as on a house the sparrow : i●h ' vale and dale of teares , feares , sighes and sorrow . o leade ( deare christ ) my loue-sicke soule by th' hand , from this vast wildernesse drie thirstie land : to thy ●●ne-c●llers , that i there may taste of th● w●n●-fl●●ons thou prepared hast . comfort me with the apples of thy grace , w●●h thy hi● manna strengthen my weake case . with heau'nly milke and honny ( lord ) make glad my heart , which worlds afflictions hath made sad . o let me once from wisedomes sacred lip , coelestiall nard , and rosean liquor sip . yea , l●● me satiate mine in-satiate thirst , with that sweet milke wherewith thy saints are nourc't , i thirst , o lord , i thirst , thou art the well , o quench my thirst , and let me with thee dwell . i hunger , lord , i hunger , thou art bread , euen bread of life , o let my soule be fed . i seeke thee , lord , yet still i goe astray , through high-wayes , by-wayes , yet i misse the way : thou art ( o lord ) the perfect way and dore , my soule will follow , if thou goe before . direct my feete to leaue the paths of sin , ope glories gate , and let my soule goe in . let it be riches to me to possesse thee ; let it be glorie to me to confesse thee ; let it be clothes , christ iesus , to put on ; let it be food , his word to feed vpon ; yea , let it be my life , to liue and die , for christ my king , and for his verilie . so shall my riches be to me eternall , so shall my glorie be with christ supernall , so shall my clothing still be faire and new , so shall my foode be manna heau'nly dew , so shall my life ne're fade , but euer spring , being still preseru'd by christ my lord and king. but , oh alas ! when shall i see that day ? that day of gladnesse neuer to decay , that day of iubile when all are glad , that day when all reioyce , none can be sad ? whose endlesse time and neuer fixed date , eternitie shall ne're exterminate . that saints blest * birth-day , which shal ne're haue euening : that lasting day to which no night giues ending . that rare grand-iubile , that feast of feasts , sabbath of sabbaths , endlesie rest or rests . to which least care shall neuer dare come neere , wherein the saints shall shake off palid feare . o pure , o pleasant most desired day of that eternall springing moneth of may ! in which my soule shall euermore reioyce , in which my soule shall heare that happy voyce : enter ( blest soule ) into thy masters ioy , enter into sweet rest without annoy ; enter into the house of christ thy king , where peace and pl●ntie , mirth and ioy doe spring , where thou shalt find things most to be admired , where thou shalt haue what most thy soule desired . ioyes infinitely numberlesse , i say , and various pleasures infinitely gay : vnspyable , vnspeakable by man , immutable , inscrutable to scan ; where i , thy soule will feed , will feast , will fill : feede with spiritual food of my blest will , feast with the dainties of delight most pure , and fill with glorie which shall e're endure . enter , i say , and heare that melodie , which comprehends datelesse festiuitie . where is all good , no euill to abuse : where 's all thou wishest , nought thou wouldst refuse , where 's life e're-liuing , sweet and amiable , where is true fame and glorie memorable , where is , i say , certayne securitie , securest peace and peacefull pleasancie ; most pleasant ioy , and ioyfull happinesse , happie eternitie , eternall blessednesse ; the blessed trinitie in vaitic : the vnities trine-one rare deitie ; the deities three-one's most blessed vision , which is our masters ioy in full fruition . o ioy of ioves , o ioy beyond all pleasure ! farre passing farre transcending terrene treasure . o ioy without annoy , o true content ! o soueraigne blisse and soules sweet rauishment ! o euerlasting kingdome , supreme peace ! where all the saints enioy such ioyes encrease , where all the saints are clothed with pure light , as with a garment shining glorious bright : their heads adorn'd with crownes of purest gold , and precious stones most glorious to behold ; whose onely exercise is to reioyce , to triumph , and to sing with sacred voyce , sweet halleluiah to their soueraigne king , which them to this felicitie did bring . oh! when shall my poore soule be made partaker of this great ioy , o thou my lord and maker ! when shall i see thee in it , it in thee ? and therein dwell i in thee , thou in mee ? surely ( o lord ) i will make haste and flie , i 'le make no stay , but poste most speedily . i 'le neuer cease to seeke , till i haue found , i 'le not leaue knocking , till my soule be crown'd . i 'le ne're leaue asking , till thou hast me giuen my boone , thy bountie , euen those ioyes of hea●en : since then , i say , such is heau'ns maiestie ! and since this world is but meere miserie : what is 't can hinder this my speedie pace , which i must run , till i haue run my race ? can worldly power or principalitie ? can kingly fauours , wealth or dignitie ? can worldly pleasures , pleasant vnto some ? can height or depth , things present , things to come ? oh no , with paul i 'le all abominate , e're they shall me from christs loue separate . i 'le crie , auaunt you soule-betraying ioyes , which bee-like bring the sting of dire annoyes . auaunt , i say , worlds momentarie pleasure , worlds transitorie toyes , earths trash●e treasure : the loue of christ hath so enflam'd my heart , that as i trust , it ne're shall thence depart ; and , lord , confirme , strengthen this faith of mine , o let it neuer faint , fa●le or decline . but wo to me ( poore wretch ) who still am faine amongst the t●nts of meshech to remaine : to haue my habitation 'mongst the rout of kedar most vngodly stubborne , stout . the time , me thinks , is much procrastinated , o that the date thereof were terminated . ay me , how long shall it be said to mee , wait , wait , expect , and thou the time shalt see ? and shalt thou see ? my soule , thou art too blame , i must accuse thee ( o my soule ) for shame thinke not the time too long , count it not much , that w●th these trials god thy faith should touch . for , as a gold-smith waits most carefully vpon his gold , which he i' th' fire will trie ; that when 't is burn'd enough and purifide , it may not in the fire , to waste , abide : so god his children deare attends vpon , when in the fire of dire affliction he purposeth to purifie and trie them : when thus enough refined he do●h spie them , by no meanes will he suffer them to waste , b●● for t●●●r comfort to them soone will haste . as that most rare payre-royall well did know , good shedrach , meshach , and abednego : whom he i' th' babylonian fire did proue , yet so respected in his sacred loue ; that not so much as one haire of their head was burnt or sindg'd , or once diminished . o then , my soule , if god haue such a care , as from thy head not one small simple haire can fall to th'ground , without his prouidence : o then haue thou assured confidence , that he thy soule will ne're pe●mit to perish , but in due time will thee refresh and cherish ; and say with iob , that man of god most iust , lord , though thou kill mee , i will in thee trust . yea then confesse ( as 't is ) that all the wo , which in this life for christ thou vnder ▪ goe : that all ear●h● torments or affecting toyes , are most vnworthy heau'ns most blissefull ioyes . heau'ns ioyes for waight and measure infinite , earths paynes to death , but slender , small and slight . heau'ns ioyes most perfect , absolutely pure , earths choicest pleasures paine and griefe procure . heau'ns ioyes are sempiternall , euer-lasting , earths ioyes meere toyes , still fleeting , euer-wasting . o then ( my soule ) haue patience , doe not grudge , left so thou make thy christ thine angrie iudge : giue patience ( lord ) thy sacred will to beare , and then receiue my soule , how , when , or where . for , as no gold nor siluer can be pure , vntill the fires burning it endure : nor stones for palace-worke can well be fit , till they with hammers oft be cut and smit● no more , i say , is 't possible that wee vessets of honour in gods house can bee : till we be fin'd and melted in the fire of worldly crosses and afflictions dire . neither can we as liuing-stones haue place , ierusalems coelestiall walls to grace ; vnlesse the hammers of earths tribulation , oft bruise the flesh to worke the soules saluation , but though thy seruants ( lord ) may oft be tempted , yet can they neuer finally be tainted : they ne're can be surpris'd , though oft assailed , for why , heau'ns safeguard hath them neuer failed . christians and persecutions ioyne together , like christ and 's crosse , few calmes much stormie weather . e're th' israelites to th' land of promise came , their temp'rall canaan , canaan of such fame ; th'endur'd much danger , many miseries : and shall not i , most patiently likewise endure all dangers , all anxietie ? shall i not vnder-goe all miserie , in this my iourney to heau'ns holy land ? o yes , with constant courage to it stand . for why , i 'm sure the more i here endure , my ioyes in heau'n shall be more glorious pure . and who would not to heau'n goe ioyfully , though with elias he in whirle-winds fly ? grant therefore ( lord ) i take earths nocuments as precious balme , as my soules documents . confirme my faith with constant resolution , to wait , and fit me for my dissolution : to wait for thee my sauiour , staffe and stay , till thou shalt change my bodies house of clay ▪ that like thy glorious body it may bee , that so thy power and glorie i may see : that i may heare and see , and beare a part , in heau'ns heart-charming musike sacred art , in that rare consort of mel-melodie , at christs rare nuptials blest solemnitie . come then , lord iesus ( oh , i cannot cease , to wish my soule in thine eternall peace ) giue me ( o lord ) good stephens eagle-eye , through thickest clouds heau'ns glorie to espie , giue me ( o lord ) a voyce angelicall , with heart vnfeyned on thee thus to call : how long ( o lord ) how long wilt thou delay ? lord iesus , come , come quickly , doe not stay ; make haste , and tarrie not , i thee intreat , and draw my soule from earth to heauenly seat . for why ? i feare ( lord , falsifie my feare ) that satan will 'gainst me such malice beare , to cause my refractorie flesh to sturre my soule vnto rebellion : so t' incurre thy wrath and indignation for the same , my stubborne flesh , therefore ( lord ) cu●be and tame , o , free me from this fleshly prison strong , wherein my soule hath fettered lyen too-long : fett'red i say , yea fest'red more 's my shame , more art thou flesh , and much more i too blame , who oft with adam fondly haue aspired , and with vaine glory led , haue oft desired the fruite o' th' tree of knowledge for to eate , not of the tree of life , more soueraigne meate , and to be red in any other booke , much pride and pleasure i haue often tooke : than in my booke of conscience , to behold the woe whereinto sin doth mee infold . with wantons i oft view'd prides looking-glasse , but not times-dyall , how my dayes did passe . yea , on earths follies i haue fixt mine eyes , gazing on blazing worldly vanities . yet lord i know that as thou hast a booke , wherein my faults are writ on them to looke : so thou a bottle hast , wherein to keepe my contrite teares , when i for sin doe weepe . and though my selfe vn-worthie i agnize vnto thy throne to lift my sinfull eyes : yet i my selfe vn-worthie doe not finde to weepe before thee till mine eyes be blinde . lord then vouchsafe , vouchsafe i thee beseech , an eare an answer to my soules sad speech . o come lord iesus , come i humbly pray , speake peace vnto my soule , ô doe not stay : binde vp my wounds , make whole my maladie with the samaritans sweet charity . into my sore , powre thou the oyle of gladnes , reuiue my soule from sin-constrained sadnes . o bring my soule out of this myre and mud , this sincke of sin where i too-long haue stood . smite off my fetters of iniquity . as thou didst peters in captiuity . stop in mee all the conduits of transgression , breake satans weapons of my soules oppression . yea , let my eyes bee as continuall lauers to wash and clense sins vlcers stinking sauours : for a cleane lord ( i know ) takes delectation , to haue a cleane heart for his habitation . giue therfore grace ( ô lord ) whiles heere i liue , that i a bill of due diuorce may giue vnto that harlot sin , which too-too-long hath by false flattery done my soule much wrong . o , double , treble happy were i , sure , if once i might put-off sins rags impure , those menstruous cloathes wherewith i am disguised , whereby thine image in mee 's not agnized : whereby in thy pure sight i am but loathed . o therefore that my soule might once be cloathed with thy most royall-robes of righteousnesse , thy seamelesse , spotlesse coote of holinesse , and therein bee presented to the sight of my great lord , the father of all light , and be ingrafted and incorporate into this new-ierusalems blest state , into this kingdome euermore existing , into this kingdome all of ioy consisti●g : where all thy saints and sacred angels raigne , by thee their mighty lord and soueraigne , cloathed in vestures of the purest white , still in the presence of thy sacred sight : their heads adorn'd with crownes of purest gold , of precious stones , rich pearles rare to behold . thou lord alone being the diadem of these thy saints in this ierusalem : whose onely sight , is their beatitude , which dures for aye without vicissitude . but lord , it may be thou mayst say to mee , alas , poore soule , would'st thou my beauty see ? none ere could see the glory of my face and 〈◊〉 earth , such is mans mortall case . lord , thus i answer , and i this confesse that thy coelestiall glorious holinesse is so immense , so infinite , so rare , so great , so glorious , gracious , specious , faire , that no flesh liuing can it see , and liue , yet to my soule ( ô lord ) this mercy giue , that so it may behold thy sacred sight , let death with thousand deathes my body smite ; so my poore soule may see thy maiestie , let death my breath , my life end speedily . oh then , i say , and ne're shall cease to say , o three-fold , foure-fold happy , sure , are they , who , by a pious life and blessed end , by christ , heau'ns ladder , to heau'ns ioyes ascend , who for the minutes of earths lamentation , enioy heau'ns endlesse yeeres of consolation ; who from this earthly prison are set free , and in heau'ns palace liue , o christ , with thee : yea , who being dead to sinne and earthly ioyes , are there in plenitude of perfect ioyes . but oh most wretched miserable i , who ( in the flouds of worlds mortalitie , by huge heau'n-mounting , hell-descending waues , by rocks , syrts , whirle-pooles , all which seeme my graues ) am still constrain'd to saile through dangers great , which waters , winds , weather , together threat : and , which is more , i most erroniously through ignorance , oft wander cleane away ; i lose my way , and then am danger'd most , not knowing whither my poore ship doth coast : being thus expos'd to seas all-ieopardies , like ionah , when from niniue he flies , tost to and fro euen into th' maw of hell , by furious flouds which 'gainst me rage and swell : so that my way to th' harbour of my rest thus being lost , my soule is sore opprest . but , which is worst , whiles thus to thee i saile , i meet sea-monsters which doe me assaile : resistfull * remoraes doe striue to stay me , and huge leuiathan gapes wide to slay me ; lifes , toyes and troubles , satans craft and power , would stay my voyage , and would me deuoure . restlesse , redresselesse thus i flote about , and for thy heauenly helpe my soule cryes out . wherefore sea-calming , wind-controlling lord , to my perplexed soule thine aide afford ; for if thou wilt ( o lord ) thou canst me cherish : o therefore helpe , or else my soule will perish . one depth ( ô lord ) another in doth call , as waues breake-out and on each other fall : the depth of my calamity profound , doth inuocate thy mercies which abound . i call and cry from many waters deepe , my soule from sinking ( lord ) preserue and keepe . o keepe mee from these dangers imminent , which haue my silly soule on all sides pent . let thine out-stretched - arme , vpholding grace , once bring my soule vnto her resting-place , from floods of worldly infelicity , into the hauen of aeternity . how long ( ô lord ) how long wilt thou prolong , thy wrath t' appease and ease mee , from among these dire death-threatning-dangers ? ô direct my way o thee , my hope to thee erect . my confidence re-plant in thee , i pray , that so these tempests may me not dismay ; that so these floods , though flow , may not come neere mee , that so these blasts , though blow , may not so feare mee . thou being my vn-rocking rocke , my shield , my fortresse strong , which to no force can yeeld , most skilfull pilot , so my sterne direct , my weather-beaten boate , so safe protect , that it these dangers infinite may shun , and , to my harbour may the right-way run : commiserate , compassionate my case , and in chine armes ( ô christ ) my soule embrace . though i with ionas sea-men lose my wares , my goods , my life , worlds pleasures , best affaires ; though persecutions rocks my barke may batter , m● 〈◊〉 ●●iuen b●●re may spli● , may shatter ; yet grant ( ô lord ) i may not ship wracke make of my sure faith●n ●n thee ; but as the snake is sayd t' expose his body to the blow of him that smites , to saue his head : euen so i willingly may vndergoe all crosses , and with content may beare the greatest losses , that i may hold-fast faith in chri●● my head , so i may liue by faith , to sin be dead . with this conclusion should my soule be cherishe , i had bin vndone , had i thus not perisht . yea with those argo-nautae willingly , my ship through straightest passages shall flye , so that in th' end i may with ioy possesse the golden-fleece of endlesse happinesse . lord , though the puddle of impurity hath my poore soule polluted lothsomely , the ocean of iniquities foule flood hath mee besmeard in stinking mire and mud : o yet , sweet christ , with hysop of thy merit , clense and make cleane my sin-polluted spirit ; wash me , ô christ , with thy most precious blood , none , nought but thou , can doe my soule this good . my well-nigh ship-wrackt soule , ô lord , assist , which too-too long the way to thee hath mist. contemne me not , condemne me not for sin , but l●t my soule to thy sweet rest goe in . remit ( ô lord ) what i haue ill omitted , remooue ( ô lord ) what i haue mis-committed . and though i bee to passe by th' gates of hell , grant power to passe them , and with thee to dwell . to dwell i say with thee , i th' land of liuing , where to thy saints thy ioyes thou still art giuing o thou my soules sweet soule , my harts deare hart , in this distresse doe not from mee depart ; bee to my soule as a bright-morning - starre , which i may cleerely see though somewhat farre : and bee ( as th'artindeed ) the sun most bright of righteousnes , that my flesh-dimmed sight being with faiths * collyrium made more cleare , i speedily may see the way appeare to my hart-cheering long desired port , whereto my soule hath longed to resort , i may in time see and fore-see sins charmes , and so preuent th' euent of sins great harmes , that on the shore i may perceiue thee stand , giuing mee ayme with thy most sacred hand , to keepe the right-way to thine habitation , the hauen of happines and sure saluation . that passing thus this danger-obuious ocean , by thee the strong arch-mouer of each motion , i may goe forward with such circumspection , and bee so guided by thy good direction , and with thy grace bee so corroborated , and with rocke-founded faith so animated , that as twixt scylla's and charibdis feare , my barke in passage doth a full saile beare : i meane proud pharisaicall self-flation , and grace-les diffident cains desperation , by th'iustified publican's example , i may the right regenerate paths trample of that true poenitent good prodigall , to thee ( ô lord ) for mercy'cry and call , that by thy gracious guide and safe tuition , i may escape despaires and prides perdition , and so with ioy , with ●oy vnutterable , approching to the shore most amiable : casting the anchor of a constant hope on christ my sauiour , fast'ned with faiths rope , i may my marchandizes bring a land , and put them into my sweet sauiours hand ; euen all the gaines which i poore soule had made of his good talent lent to mee to trade : to whom , although i bring but one for fiue , yet will hee not my soule of heau'n depriue . and though , that one ( through mine infirmitie ) hath bene much blemisht with impuritie , hath bin d●sgrac't , defac't , and much abused , yet by my christ it will not bee refused , but graciously hee 'le take my will for deed , will hold mee by the hand , and thus proceed : well done ( good seruant ) worthy of my trust , well done ( i say ) thy seruice hath bene iust , since thou in little matters hast done well , thou shalt be lord of things which farre excell . since thou to doe my will hast done thy best , come , come with mee into thy masters rest. euen so lord iesus , come i humbly pray , for thine elects-sake haste that happy day . i looke , i long , that i might once descrie that happy day , my soule to happy-sie : that i with thee ( my sauiour ) may reioyce , that with heart-cheering musike and sweet voyce , in that blest chorus sweet , angelicall societie of saints coelestiall , i , halleluiah , halleluiah may sing cheerefully to god the ●ord alway ; to god the father , sonne , and holy ghost , vnto the trine-one , mightie lord of host. to this great god be giuen all thanks and praise , for his sweet succour in these sacred layes . amen . finis . omnis gloria solius est domini . thrice-happy vision , more thrice-happy zeale , thus flames vs with god , saints , heau'ns common-weale . t. salisbvry , mr in artibus . notes, typically marginal, from the original text notes for div a -e . pet. . . gen. . ● . es●● . . ● . apoc. . ● . a briefe description of the day of iudgement : by way of introduction to the subsequent discourse . dan. . . apoc. . . . thes. . . mat. . . ☞ the most miserable condition of the vngodly . mat. . ☞ the iudges sentence to the wicked , goe yee cursed . deut. . . . thes. . . reuel . . . ☜ simile . the happie citate of the godly . . thes. . . come yee blessed . ☞ the description of the church , the lambs bride . ca●tic . . &c. * freckles of frailtie , or spots of impuritie . psal. . a caution to the readers . that all herein contayned is most true . ☞ god hath promised , and will performe . god hath power , and can perform . the reward of wauerers and vn-beleeuers . the authour iustly confesseth his vnabilitie and vnworthinesse to describe this glorious citie . * inspiration the description of the heauenly ierusalem . deut. . . * mons mentis , ho● est , altae & diuinae contemplationis . a matt. . . the totall beautie of this citie . a greene iasper . cleere as crystall . obiection . why the light of gods glorie is compared to a iasper stone● answere . . . the particular description of the citie . this cities fortification is in a wall , gares , and foundation . what the wall signifies . ierem. . . a good preacher is called a wall. the gates . what the gates doe signifie . * practically difficult , doctrinally plaine and easie . note . gal. . . gen. twelue angels at the twelue gates the excellent situation of the gates . ezech. . . * iuda . reuel . cpa. * brethren . the foundations . . cor. . . twelue foundations the twelue apostles . how the twelue apostles are the twelue foundations . ☜ romes vsurpation of supremacie from s. peter touched and briefly confuted . the cities quantitie measured . this golden reede signifies the word of god , by which al the parts of the citie are to be measured and fitted for this building . iere. . & ezech. . & . and . examples moue more than precepts . the figure or forme of the citie foure square the foure corners , the foure euangelists . for more full satisfaction herein see napier on the reus . iohn , . what is meant by longitude , latitude , and altitude . napier . a most excellent obseruation of all the praemised forms of this citie . napier . the wall measured . this is spoken allegorically , hauing reference to humane building . * note . thus farre of the forme or constitution of this citie : now of the matter or substance wherof t is made . esa. . , the wall. the matter w●erof this city is made , and ●●st , of the wall , which hath a two-fold consideration . fi●st in the wh●●e , t is iasper : secondly , in the twelue ●●undations e●pre●● by twelue iew ●●● like the twelue in ●●arons bres●●plate . * a very excellent and ●emarkable ob●eruation in the wall ▪ the citie of pure gold . fiue excellent properties in good go●● , plin. de metal . like cleere glasse . the synagogue of rome . psal. . the matter whereof the twelue foundations consisted . iasper . saphyre . chalcedonie . emeraude . sardonixe . sardius . chrysolite . beryll . topaze . chrysoprase . hyacinth & ametist . an obseruation of the premises . simile . simile . king hiram a true type of the vocation of the gentiles . . king. . . dan. . . twelue gates of pea●le . all of them but one pearle , which is christ iesus . iohn . . simile . octiection . answere . simile . christ compared to a pearle . non ignarus mali , miseri● succurrere poss●t . heb. . . no saluation but by christ onely . romes praying to saints touched . esay . the streets all paued with gold. glistering like glasse . thus farre concerning the essential maiestie and glorie of this citie . . cor. . . rom. , . dan. . . the accessa●ie beautie of this citie . no temple . a simple & sincere worship of god without ceremonies . nothing fit to represent the heauenly temple , but god himself ▪ who is the temple . no need of sun , moone , or starres . esay . . ☜ magnificēce and princely state . * gentil● note . vertue and pietie are the riches of the heauenly ierusalem . securitie . no night . an euerlasting day . a double meaning of this night . literall . figuratiue . ☜ zachary . . esay . . coelestiall aliment or foode . the same is the meate & drinke in heauen , euen christ. * cant. . . a riuer of water of life . iohn . . ☞ iohn . the tree of life . christ is the tree of life . the tree of life beares twelue sorts of fruites . . god is the god of order . . sufficiencie . * the twelue apostles . delicacie . this tree beares fruit euery moneth . the monthly fruit argues not times alternation , but saints contentation . the 〈◊〉 〈◊〉 the spirituall meaning of the leaues no curse or malediction zac. . . a three-fold cause of the cities perpetuitie . the saints coelestiall contemplation . how wee shall see god. in respect of our selues , we sh●ll see god perfectly . this our sight of god shall be immediate . the saints co●nizance how the name of the lord is written in the saints fore-head . ☞ zach. . . their perpetuall light and glorie inculcated . the plenary perfection of this citie is perennity the conclusion of all. simile . the assurāce of these most rich promises . atheists . * reuel . . . neuters . sadduces . pythagoreans . nullifidians . the reward of vnbeleeuers . the second death . the faithfull bel●euers . a briefe description of their spirituall warfare and weapons . their spirituall enemies . they that wil be crowned in heauen , must winne the conquest on earth . the triumphant inauguration of the godly into heauen . the vnspeakable maiesty and glorie they shall liue in . the soules most sacred soliloquie and most ardent desire to be inuested into this glorie . . cor. . * not become an angell , but bee like an angell . a briefe description of god. the citizens of the heauenly canaan . the admirable comforts and vnspeakable happinesse of the heauenly ierusalem . * summum bonum . a briefe recapitulation of the glorious structure of the new i●rusalem . riuers of honney . gardens . bowers . flowers . spices . plants . all these in their vertues & graces to man , not reall existences . * enquiri● . the incomprehensible trinitie . august . de trin. ☜ ☞ all the sences delighted in heauen . ☞ ☞ nabal the flesh. abigal the spirit . * ismael the flesh. isaac the spirit . what this world is . ☜ the world is a strong and subtill wrastler . amor rerum terrenarum , est viscus spiritualium pennarum . the loue of the world is the soules bird-lime . a most holy expostulation of the soule , concerning the world and the flesh. * the body . as holy detestation of them . the resolution of a good christian. what dea●● is t●●he godly . a most ●oly meditation of a sanctified soule . ☜ swe●tsolace of the soule . cleombrotus h●●●●pe●●te r●●o●mi●● to enio●●●mortalitie . * imposed by others , not exposed to by my selfe . * to desire dissolution , n●● effect it my selfe . braue resolution of a christian souldier . ☜ christ encourageth the christian souldier in his spirituall warfare . christ is our generall . christ● duce non vinceris , imo vinces . s. bernard . simile . vincenti dabitur . why the godly doe die . t is not merit , but mercy , which crownes vs. death , a welcome guest to the godly . ☜ a most holy disdayning of worldly greatnesse . rich merchandise . a cheape price . the wicked tak● more paines to go to hell , then the righteous to goe to heauen . ☞ * marriage-song . * satisfied . simile . satan a hunter . the world & the flesh his hounds . the soules thirst . cant. . . cant. . ● . ☞ ☞ * the martyrs passion-day was called of old natalitium salutis . ☜ our soules with christ shall be fed , feasted , filled . the most absolute and perfect ioyes of heauen . visio dei beatifica , summum bonum nostrum , august . de trin. cap. . august . solilo . cap. . seeke . knocke. aske . heauenly resolution . ☜ the soule here checketh it selfe for being offended at gods tryals . simile . god compared to a gold-smith . gods great care of his children . matth. . ☜ heauens ioyes set against earths ioyes , by way of antithesis , da sacere quod iubes , & iube quod vis . simile . vita sine malis , est sicut auis sine alis . no crosse , no crowne . ☜ nocument● sunt documenta . stephens eagle-eye . the soules prayer . the soule bewayleth her miserie in the flesh . ☞ the soule oppressed with worldly miseries , prayeth . the lord loueth a pure heart . ve semperveniunt ad candida tecta columba : ingreditur sanctus candida corda deus . the soule desires to be clothed with the robes of righteousnes blessed are they that die in the lord. the sea of the world. the soule ofttimes in danger of shipwracke , through ignorance and infirmitie . * remora's , fishes that ( though little ) yet can stay a ship. leuiathan the deuill . the soules prayer . abyssus abyssum inuocat . ☜ gods di●ection must be our pilot & protection . rocks of persecution . simile . ☜ perieram ni sic periisse●● . the bloud of christ only can clense vs from all our sinnes . the soule prayeth that christ would be propitious to it . * properly a salue for sore eyes . the soule by faith is encouraged to escape all the dangers of the sea of this world . dangers . scylla , charibdis . despaire & presumption the pharise cain . remedies . humilitie & poenitencie . the publican . the prodigall . the anchor of hope , fastned with the rope of faith. christ takes the will for the deed. christ bids the soule welcome into heauen . the song of the saints . a future world in which mankind shall survive their mortal durations, demonstrated by rational evidence from natural and moral arguments against the atheists pretentions by william smyth. smith, william, b. or . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a future world in which mankind shall survive their mortal durations, demonstrated by rational evidence from natural and moral arguments against the atheists pretentions by william smyth. smith, william, b. or . [ ], p. printed by t.m. for r. clavel, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life -- early works to . heaven -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur . april . . ex aedibus lamb-hithanis . jo. battely . a future world , in which mankind shall survive their mortal durations , demonstrated by rational evidence , from natural and moral arguments against the atheist's pretentions . by william smyth , d. d. vera beatitudo , quam deus dabit , non tantum authoritate divina , sed adhibita ratione , qualem propter infideles possumus adhibere , clarescat . st. aust . de civ . dei , lib. . cap. . london , printed by t. m. for r. clavel at the peacock in st. paul's church-yard , . to the right honourable william earl and viscount yarmouth , treasurer of his majesty's houshold , and lord lieutenant of wiltshire . my lord , altho' i do humbly acknowledge , that it is too great a happiness for me , to have both the honour and advantage of sheltering my self in this adventure under your lordship's protection , yet i hope i may presume upon another favour from your lordship , by this address : and that is , that your lordship would please to interpret and accept it , as an instance of my grateful acknowledgment of many signal kindnesses formerly received from some of your lordship's noble ancestors . and tho' , my lord , there may be an exception made , that i should dedicate a book that relates to a future world , to a person of honour , in the youthful flourish of his age , and in the very point of his ascendency to temporal greatness ; yet i am so far assur'd of your lordship's ingenuity and goodness , that you will neither refuse to be advertis'd , nor be aggriev'd to think , that when you have pass'd over the several stages of your mortality , you must become an inhabitant in the future world , whose real existence i have endeavour'd to ascertain to the reason of a man , as the truth of it is more especially secur'd , by the faith of a christian . and , my lord , i doubt not , but that this discourse will be the rather acceptable to your lordship , now you are so honourably engaged in his majesty's service , as that it may possibly add to the numbers of his majesty's dutiful subjects : and that , because there are no sorts of men more ready to degenerate into republican principles and practices , than those , who when they are told of their duties to their prince , upon religious obligations , can mock at the concerns of another world. and now , my lord , as to your own person ; if your lordship shall , upon your perusal of this treatise , meet with any thing which may contribute to your lordship's happy interest in that following world ; as such a success will amply recompense me for the pains i have taken upon that famous subject , so it will answer the affectionate desires and prayers of , my lord , your lordship 's obliged and most obedient servant , will. smyth . march th . . a prefatory account to the reader . and he is to be advertis'd , that the cogent reason which over-rul'd my thoughts , to engage at this time in a discourse upon this subject , is , because i am convinc'd , that there hath not been the same industrious care taken , to controul the atheist's pretentions , against the belief of a future world's existence , as in many other cases of lesser moment and danger , it hath been expressed . for tho' men may answer in excuse for that omission , because a profess'd unbelief of that state , is in its self so odiously abhorrent , as that few men have adventured the reproach of making any open discoveries of their unbelieving sentiments : yet such as are guilty of that omission , have not well considered , what an inclination there is in men , grosly irreligious , to listen to any suggestions , which may ( tho' covertly ) licentiate their continuance in their most impious and immoral practices ; nor have they considered , that there hath not been such men wanting , as were ready in their loose and complying societies , ( tho' sometimes but slyly and sportfully ) to insinuate such atheistical thoughts into their associates heads , ( of the prodigious effects of which we can't be unsensible : ) i say , these things considered , ( of which i shall presently give a further account ) i know not what can be said in real excuse for that omission . and further , to evince the truth of this charge , let the numbers of books , which relate to the different opinions about religion , be computed , in which fellow-christians have express'd their zealous labours one against another ; and then let a man examine how few treatises there be extant , which have been engaged in the defence of another world's existence , in such a manner , as might convince atheistical and doubtful minds , and i am confident , such an enquirer into that disparity , will find , that not one book of a thousand , hath born any singular attention to that work ; and yet perhaps none more needful to have been undertaken ; as i shall presently make it appear . i confess , i have a good while had these papers finished by me , but i have been hitherto discourag'd from publishing them , because i perceiv'd the late controversies have so swallowed up the minds , and devour'd the time of reading men , that the books upon any other subjects could obtain no attentive regard at all ; nor would those men permit themselves to enquire after any discourses , but such as bore some alliance to those present controversies . but now , at this juncture of time , supposing men to be throughly wearied with those tossings of dispute ; and with being continually spectators of such endless oppositions ; and even nauseated with those numerous pamphlets , sent abroad almost every week , with the heaps of which , their very houses are incumbred , as well as their heads : i say , i imagined , for those reasons , that such men would now be in a disposition , if it were but to alleviate their fastidious minds with some variety , to attend to some other discourses , which might abett no party on either hand . and the present subject , i am sure , may challenge an exemption from any such byass'd concernment . and then more particularly , this discourse may the rather claim a greator attention from every party , because it is in the defence of a subject which is the prime fundamental ( next to the acknowledgment of a god ) upon which all religions , howsoever variated by different perswasions , must necessarily be superstructed ; and without a firm belief of which , what would signifie such elaborate multiplications of the present controversial differences ? which , perhaps , by some mens manner of management , may , in time , give no small occasion for the usefulness of such a discourse as this : especially if there should be the same event from the intestine and civil wars of the pen , as from those of the sword ; according to my lord verulam's observation about the introduction and encrease of atheism . and now i wish i had no more to say to my honest-minded reader for his satisfaction . but some captious men have provided other work for me . for i hear ( upon the very notice of my design ) that there are many exceptions intended , whereby to over-rule the necessity , and to disparage the lawfulness of my whole undertaking . and therefore i must entreat my well-intending reader 's patience , while i endeavour to solve the import of those exceptions before i begin . and they are especially these four. first , some ( as i hear ) are prepar'd to say , that this author must needs himself suppose , and would have others to think , that there be many people at this time , who are very extraordinarily defective in their belief of this fundamental article ; or he would never have taken upon himself to engage in this particular subject , with so much earnestness ; nor have been so solicitous in solving every little allegation and exception , as if a studied sceptick stood alwaies at his elbow , to suggest them to him . my solution of this exception is , that i must needs confess , i do really think , that there are more considerable numbers in the nation , ( occasion'd principally by the former ages unhappy rebellion ) than men are ordinarily aware of , who do at this time ( tho' for fear or subtilty they don't alwaies discover their thoughts ) either wholly disown the being of any future at all , or else that do admit the belief of it , but ( dimidiata side ) with a sceptical and doubtful faith , and under some disorder'd apprehensions ; such as may license them in their irreligious ways of living , without any controul from a sense of what 's to come in future . and if those mens practices may be allowed for a demonstration of such defects in their faith , what arguments of that kind can be suppos'd to be wanting in their actions , to assure such an evidence ? for tho' it 's true ( as some are apt to alledge ) that a bare supine inconsideration in some men , and some prejudices and odd nations of religion in others ; and perhaps some unhappy educations , and disadvantageous exemplifications in many more , may so far prevail , as that many men may be tempted to a carelesness of conversation ; that is , perhaps to be engaged in some fashionable vices , and common follies ; or to be regardless of some religious offices : but when we shall see men so professedly wicked , as to make no conscience at all of the grossest immoralities ; and so prophane , as to make a mock of all the salutary expedients which a gracious god hath provided in his church for their eternal good and happiness ; what can induce a man to think otherwise , but that such mens minds must be debauch'd , either with a latent unbelief of another world ; or with such an imperfect sense of it , as by which their thoughts might not be affected with any judgment or punishment to come , for whatsoever they do ? and why may i not think my conjecture to be reasonably enough deduced , when ( if the targums sence of the case may be accepted ) such an observation may be verified from the beginning of the world , in the famous case of cain and abel ? here lay the ground of their vastly-different states and events . the one believed a future state , and made use of his faith to perform an acceptable sacrifice to god , in order to a future reward : the other brother denied the being of such a state . for whereas it s said , ( gen. . . ) that cain talk'd with his brother abel ; ( as the targum expounds it ) the discourse was about a future world ; and cain told abel , that there was neither judgment nor judge , reward nor world to come , &c. but abel told him , that all those were to be believed as true . upon this difference abel suffer'd martyrdom in defence of his faith ; and cain , by his unbelief , became a murtherer , and famously miserable . now , as no man can think it impossible , but that there may be some men in this age , who may be as irreligious and malicious , as revengeful and prophane as cain was ; then why may it not , without breach of charity , be presum'd that there may be such also amongst us , as have entertain'd in their minds the same atheistick principles which cain indulg'd ? and tho' this my conjecture may seem to some men surprizing and too severe , yet i can't imagine how any observing man can behold the little conscience that is made but of that one horrid and crying sin of perjury only , by which the power and justice of god are so often dar'd to his face ; and the import of the sacred bible , upon which they swear , as often scorn'd , and ( as it were ) defied , but he must incline his mind to my unhappy conjecture . but if some men , ( out of civility to mankind , the nation and their neighbours ) should refuse to admit such a manner of answer to this exception and be resolv'd to think , that there be no men so defective in their faith of another world , how irreligious soever they may be in their lives ; yet i can assure my self , that this my discourse may be useful , not only to them , but even to the most religious sort of believers ; who may be highly pleased and gratified , when they shall understand that that fundamental upon which they had adventur'd all their hopes of being in future blessed , should not stand upon the only point of believing , for which they might suffer , from some atheistick persons , the reproach of an easie credulity , ( a credat judaeus apella ) but that they can now be able to defend themselves in that point , against such atheists , even upon the evidence of their own principles . . the next exception is entertain'd by them , who will say , that my way of arguing for another world's existence by rational demonstration , is wholly to the disparagement of the evangelick revelation ; and that it calls in question its sufficiency to do its own work , as having brought immortality to light , and given the most convincing evidence for the belief of another world. and that therefore there is now no more need to fly to philosophical argumentation , than there is to the miracle of one rising from the dead for further conviction . for say my exceptioners , they have moses and the prophets , to whom the unbelievers being sent , the officers of religion are discharg'd of any further care for such mens recovery from their infidelity . but then also they will be ready to object and say , that such a proceedure , by rational demonstration , will turn all religion into scepticism , and bring christianity back again to philosophy . first , in my answer to this most material exception , i shall consider of what importance that alledg'd text of scripture is , to make good that charge against me in this case . and then i say , that that text is only to be understood , that the divine revelation may be sufficient for the belief of another world's existence , without any new instances of attestation ; such an one , as one rising from the dead , to confirm the credibility of that , which was sufficiently testified before . but it doth not thence follow , tho' there should be no more need of testimonial proof , that men should be denied ( when the occasion especially requires it ) the benefit and use of rational demonstration , to evince the truth of a future world's existence . which when it 's done , it will be so far from being a disparagement to the admitting the truth of it by divine attestation , that it will add much to the credit of the testimonial authority , which exacted the obedience of such a faith. and therefore , since it hath pleased god almighty to allow men the advantage of both ways to evince the truth of this fundamental principle of all religion , surely it was not his design , that they should disparage or amaze one another , but that they should be auxiliaries , and subservient one to another . secondly , i answer , that it was a method which the church frequently undertook to convince the heathen world ; especially when miracles became unfrequent . therefore clemens alexandrinus owns both those advantages from god : first , that of revelation , as principally to be attended to ; and then also of philosophical demonstration to be made use of , in the behalf of the gentile world. and the primitive apologists transcribed me such a copy of what i have here attempted , ( tho' they manag'd it by measures agreeable to their then opponents ) that either my exceptioners must question the proceedures of those ancient defenders of christian faith , or they must think themselves unjustifiable in condemning me . especially when they may consider , that it is very probable , that i may have a sort of men to deal withal , who may maintain as stubborn an opposition to the scriptural revelation , and all other the churches testimonial proofs of a future states existence , as those ancient heathens may be presum'd ever to have entertain'd . and by the sense of the encrease of such an obstinate modern atheism was curterius govern'd , when he gave his reasons for the edition and interpretation of the famous philosopher hierocles . as when he saith , that it was not without a divine providence that such a book should come to publick view , which by philosophical reasonings should extort those truths from them , ( unless they would unman themselves ) which the divine revelation could not prevail with them to admit . thirdly , i answer , in justification of those ancients . practice , and my own undertaking , that there is no attempt or method so proper , and in its self so reasonable , to bring such atheistical minds to embrace the christian religion , as that which i have endeavour'd by this present discourse . for if once such mens understandings can be convinc'd by any means , to entertain an assur'd acknowledgment of a future world's existence ; and then shall be sensible of those events , which are reasonably consequent to such an acknowledgment , it will of course engage them ( if they have any minds at all ) in the study of finding out the best way , how they might most securely provide for their own safety in such a following world. and when , for that purpose , they shall have consider'd of , and survey'd the several modes of religion in the world , they cannot but find christianity more accommodable to the serious conceptions of an intellectual mind , than any institution that was ever tender'd to the thoughts of man , especially when he shall understand that it is a principle that hath in all ages endured the test and tryal of the acutest literature ; and hath hitherto born down all oppositions with the greatest success . that hath been innobled with the highest instances of generous resolution , even to death it self , in the declar'd defence of it . a religion that hath made the most absolute provision for the welfare of all societies : that is , that it keeps up soveraign power with the intirest loyalty , and the rights of men with the exactest justice , and provides for the needs of mankind with the tenderest mercy . and that where its institutions are truly observed , it makes men civil and obliging ; placable and condescending ; and will engage them to do nothing , but what is seemly and prudent , faithful and honourable . but then , when upon these considerate thoughts , our convert , by such a rational conviction , shall be once brought to the door of christ's kingdom , ( the main intention of my design ) he is not to expect , nor will the christian institution admit it , that the heavenly contrivance and mysterious doctrines of it , should depend upon , or necessarily be accounted for , by the same rational and demonstrative way of proof , which at first induced him to entertain the thoughts of embracing the profession of that most holy religion . he will then find reasons to think , that to believe will be made his duty ; and that he must walk by faith , and not by sight , as st. paul declares positively . and that then also he must not give leave to his captious mind ; to be alwaies enquiring for demonstrating reasons for every thing that is tendered to his belief . it 's true , that rational evidence did first bring him to christianity ; but it must be his faith , that will make him a true professor of it : and the conformity of his life and actions to that holy faith , will at lust bring him to the happiness of that future world ; of the existence of which , he was so convinced . and thus , i hope , i am sufficiently acquitted of that suspicious objection , as if , when i endeavour'd by rational evidence to bring an atheist to the belief of such a world to come , that i design'd to turn all religion into scepticism , and the christian faith to philosophy . this solves the second exception . . the third exception is made by them , who will be ready to say , that since i have undertaken , against the modern atheists , to demonstrate a future world by rational evidence , how comes it to pass , that i have not also endeavour'd to offer at the same way of arguing , to evince the being of one supream god ? and is there not ( say they ) the same necessity for the one , as for the other , against the atheist's pretentions ? to this exception my answer is , that in the management of this my demonstrative way of arguing for a future world's existence , i have not been precariously presumptive of any one other principle , either philosophical or divine , but only of that one , viz. the pre-supposed believ'd existence of a supream and infinite god , as the creator , and consequently the soveraign governour of that his created world. and i presum'd , that such a concession no man , that consults his reason , would ever deny me , because no man can disbelieve his divine existence without a violence offer'd to his reasoning understanding . in which , if that notion be not naturally implanted , ( as many learned men believe ) yet it will so uncontroulably command any considering minds assent , as that no nation , how barbarous soever , nor any man so rude , but he must submit to the acknowledgment of a deity ; as cicero positively discourseth . but if my exceptioner shall , in prejudice to me , still proceed to lay that omission , as a stumbling-block , in my way , i desire that he would but seriously consider , whether the opinion of the world's eternity , or its coming into that figure , in which it now exists , by the casual confluence of little atomes ( the only two refuges to support the denial of such a first creative cause ) can be manag'd in any man's thoughts so accommodably and naturally , as may the acknowledg'd being of an eternal god , to be the original creator of such a world ; whose greatness must proclaim his power ; whose orderly figure his infinite reason ; and whose regular and constant continuance in that order , when so many beings are naturally subjected to such numerous intercurrent motions and contingencies , must evince his providential wisdom and government ? this the third solution . the last exception , with which i am most likely to be attack'd , is offer'd by them , that will say that my discourse is upon a subject which hath been already handled by a great many considerable authors ; and that i shall but still add to the so much complain'd of redundancy of books , with which the world is already too much incumber'd . my answer to this exception is ; that as i had never enquir'd after , nor ever read any treatise that concerned the defence of another world's existence , before i had exactly finished my own arguments ; so since , though ▪ i have made as strict an enquiry as i could , to find out such discourses , i could not meet with any but such , as generally manag'd this important case , either but as in some digressive passages , or as occasionally inter woven in discourses otherwise design'd . and where any treatises may have given any likelihood of being purposely published for the purpose in hand , yet their arguments were too concise and summary , to solve a nice and sceptical doubt , much less to over-rule an obstinate opposition . for though the substance of the truth might be couch'd in such short mediums of proof , yet i conceive , that they were too like the contracting a considerable controversial cases , into an article of aquinas ; which must be presumed to be by far otherwise better manag'd , when the controverted point shall be agitated by industrious opposition . and which then may occasion whole volumes to discharge the debate , when a few lines , at another time , would have serv'd the turn . i say , the arguments were too compendious and epitomiz'd , and therefore 〈◊〉 many cases , for want of fuller explanations , they would seem to be built upon principles and premises too precariously presum'd . and then , for that reason also , they could not possibly provide against those numerous exceptions , which scrupulous and steptick minds would be apt to interpose ; and of which there must have been more particular and exact solutions , or such men would never have admitted the conclusion . to avoid all those inconveniencies , i have endeavour'd in the whole progress of my arguings to understand before-hand , what could possibly be suggested in such cases ; wheresoever i could either hear , read ; or think of them . and if thereby i may seem to have made too copious enlargements , either in the explanations of the premises , or solving the exceptions , i must crave such readers patience and ingenuity to think , that i have done it for their sakes , who ( i thought ) did specially need them , or that would exact them from me . and thus my fourth exception is solv'd . but , i confess , i might have most justly subjoined one more , and perhaps the greatest , and with which i am sure to be sufficiently assaulted ; and that is , the unsufficiency of my performance . but of that i need not be advertis'd , i have reasons enough in my own mind to humble me ; and no man can speak meaner of it than i think . i know it were silly in me to say , i was too inadvertently surpriz'd into an allowance of the publication of this treatise , or that when it was once in a learned friends hand , i did not only give him leave , but desir'd him , that a flame might make it never to be thought on more ; yet this i am sure , i may inoffensively say , that i shall be so much the less concern'd at whatsoever kind of reception , the nice age shall please to allow it , as that i have but a short step to make , before i shall enter into that other world , where ( to be sure ) i shall not be affected with the little notices of a for or against . but if i were so unfortunate , as to be concern'd , yet i could not but consider , that there is but a die cast for my lot : and that a book 's entertainment in the world , is even as hazardous as a juries verdict ; where dissatisfaction , prejudice ; or ignorance , may cast the issue on the wrong side . it may be my case , tho' this whole preface was design'd to prevent such a consequence , and to provide a necessary defence of the subject's usefulness , and my own credit , against such exceptions as are manag'd against both . and i hope this will justly plead my excuse for the length of such an introduction . a short account of the heads of the five arguments , with the numbers of those pages where they all begin . the first argument is founded upon the promiscuous usage of good and evil in this world , and begins page . the second from the rational faculties , not given for this world only ; and begins pag. . the third upon the encouragements to vertue from another world only ; and begins pag. . the fourth from the miseries of mankind in this world ; and begins pag. . the fifth from mens innate desires of happiness , not satisfied in this life ; and begins pag. . index . a. appeals to god's tribunal adam's sin age describ'd b. belief of a deity c. conscience of evils contemplation chiefest good covetousness d. dead-mens future state conceal'd , and why ? death describ'd discontents drunkenness e. exemplification f. fools by sensual living fools charactered friendship g. government its end gospels easiness examin'd h. heathens opinion of the other world ● hobbs his necessitation examin'd happiness naturally desired differences about it happiness , by memorials left behind , examin'd honour i. jews temporal promises justice at one time or other justice not done in this world justice respited to another world , why ? l. learning m. miseries of mankind represented from god ; why ? murtherers of mens-selves examin'd miseries beneficial surplusage of them examin'd p. predestinarian principles philosophical rules to prevent self-murther , examined parents case to their children pleasures r. rational faculties not given for this life only rewards may be propos'd s. spiritual things satisfie in mens power t. temporal things not satisfie not in mens power time how to be spent v. vertue describ'd vertue her own reward examin'd vertues difficult ; how ? reasons for it , why ? w. wisdom by religion wise and good man's character wealth examined useful these following errata , being most material , the reader is desired to correct with his pen , and pardon the rest , as i hope , of less moment . page . l. . for that is , r. and. p. . l. . for god r. his. p. . l. . r. menalaus . p. . l. . add poets . p. . l. . r. sensibly . p. . l. . add scholastick . p. . l. . r. a rheiorick 〈◊〉 p. . l. . r. disposed . p. . l. . r. thus . p. . l. penult . dele . that . p. . l. . add is . ibid. l. . r. constitutives . p. . l. . dele are . p. . l. . add if . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . leave out all from notion , l. . to maketh , l. . p. . l. . add a. p. . l. . r. ingenuous . p. . l. . r. to signifie their . p. . l. . dele sense and. p. . l. r. dele , and. p. . l. . for as r. at . p. . l. . r. a being . p. . l. . for [ ▪ ] put [ ▪ ] p. . l. antepen add it 's certain . p. . l. . for stout r. afflicted . p. . l. . for honour r. fame . p. . l. . r. excesses . p. . l. . for disease r. disgrace . p. . l. . dele happiness and. ibid. blot out from satisfaction l. . to concerning l. . inclusively . ibid. l. . dele kind of happiness . p. . l. . r. were they . first argument . the summ of the first argument . the first argument design'd to demonstrate the necessary existence of a future state , is founded upon an obviously acknowledg'd observation , that there is not universal justice , judgment and equity done to mankind in this present world , according to the different qualifications of their lives and actions . but that good men , and their righteous causes , are very frequently oppress'd and defeated ; and that evil men , and their unjust undertakings and practices , as commonly prosper and succeed . all which cannot but reflect upon the essential goodness and wisdom of almighty god ; because those unequal proceedings and events could not be acted , and brought to pass , without his divine permission ; and also , because it was always in his power to have prevented them when he pleas'd . now if nothing else can solve that reflection upon those divine attributes , but only the belief and acknowledgment of a future world , to which god's impartial and compleat administrations of justice , judgment , and equity , should be respited and adjourn'd : that is , if it shall appear , that that adjournment of it to that state , can only secure the universe in its naturally stated order ; and then that no other season of its administration , can so sufficiently acquit god's gracious care of , and love to mankind , according to the nature he gave them : then it must needs follow , that he hath ordain'd and constituted such a future world , and state. now , that this argument may more fully attain its designed end , and that i may take away all possible exceptions against the premises , or what relates to them , i shall divide the general concern of it , into three chapters or heads of . discourse , in order to the clearer inference of the conclusion at last . in the first chapter , i shall offer to proof , that what is just and equitable , will by a good and just god be impartially administred to all sorts of mankind , according to the different qualifications of their lives and actions , at one time or another ; that is , either here or here after . in the second chapter , it will be made evident , that almighty god doth not execute such an universal administration of justice to mankind in this present life ; and then i shall take into consideration , what an influence that omission had upon the minds of the heathen world. in the third chapter , it will appear , that god's respiting and adjourning the compleatly impartial administration of his divine justice to a future world , can only solve the apprehensions we have , that god intended to preserve the present universe in the same order that his power and wisdom had at first created it , especially as to his divine care of mankind , whether as socially , or individually consider'd . and if all these three premises shall , upon sufficient proof , be found to be certainly true ; there will be no cause at all to question the conclusion for the undoubted existence of another world. a future world's existence demonstrated by rational evidence . chap. i. the first chapter is design'd to represent and prove , that god almighty will , without doubt , administer an impartial distribution of rewards and punishments to the good and evil , according to the different qualifications of their lives and actions at one time or another . and the truth of this necessary presupposition , is founded upon these five grounds or reasons , which make up so many sections . section i. the first reason that i shall offer for the necessary belief of such an impartial distribution of justice ar one time or another , is alledg'd from the believed existence of a god , with a particular respect to his natural and essential goodness , which by a necessary consequence from his being acknowledg'd the world's original maker , must be believed to be as infinitely operative , as any other of those divine perfections , which the creation of the world must necessarily suggest to belong to such an infinite first cause , and independant being . and for the reasonableness of this deduction , i appeal to the philosopher simplicius , who upon the account of considering god as the cause of causes , & begining of all beginings , presently as a necessary concomitant with such a conception of him , concludes him to be goodness of goodnesses , that is , good to all perfection . now whatsoever being , is in any degree , or sense , a real goodness in it self , must be supposed to afford a reason of that denomination , from a good that is done according to its capacity , where there be objects that need it , or causes that require it . and if the goodness of god be such , ( which no man can suspect without blaspheming the divine nature , and contradicting his own reason ) the mind of man cannot possibly suggest a doubt , but that it should express it self in the case in hand . that is , that a god of infinite goodness and equity , when it is always in his power , as to understand , so to do all that is good and right , should at some time or other , vindicate and justify the innocent causes of good men ; that is , should recompense and reward their undeserved sufferings ; especially when for their adherences to vertue , they have been harassed and perplex'd by the malicious usages of unjust and unreasonable men . i say , if the verification of his infinite goodness be not to be thus expressed , what cases are there , by which the reason of man can be otherwise satisfied , that that glorious attribute hath a title to the same perfection , which the rest are presumed to have ? or how otherwise , in any kind of practical notion , can any reasonable being understand , for what end or purpose he is commanded or obliged to be good at all ? or how can a created moral agent be so accounted either by god or man upon such an omission ? to refuse to do right & good , when it is always in his capacity to do it , would make but an untoward character of such a person , by an indifferent judge of what goodness is . and therefore to suppose god ( with epicurus ) to be so wholly unconcern'd in the government of the world , and especially at what happens amiss to good men in it , so as to take no care at all of their vindications , when they are unjustly used and oppressed , would be reason enough , not only to reproach god's infinite goodness , but , upon a very reasonable consequence , to tempt men to question his whole existence . this is the first reason . section ii. the second reason is alledg'd from the nature of man , as god was pleased to make him a free and voluntary agent , design'd to be left to the conduct , and in the hand of his own counsel ; that is , because god gave him by his nature , in distinction from all other visible creatures ( who act necessarily by a soveraign impulse , from which they cannot depart ) a power in himself to think , deliberate , and act good or evil at his own choise , and as he should judge fit to determine his own mind and actions . and the reason of this deduction is , because either the same wise god , that form'd him into such an arbitrary nature , must have certainly provided and constituted for him some superiour judge and common arbiter , by the dread of whose soveraign authority and justice , he might ingage his mind and conscience to do what 's just and good , and to whom he might be accountable for his actions whether good or evil ; or it must be presum'd that god made him possibly to be , the most ( i may say the only ) lawless , unsociable , and ungovernable part of the whole creation . that is , that he should live ( as it is manifestly seen men do , where such a judge is neither regarded nor sufficiently considered ) both to be his own folly and ruin , and the world's trouble and misfortune . hence athenagoras ingeniously observes , that as it 's necessary to mans nature , that having an appetite he should have meat to preserve his life ; and that as he is a mortal , he should have posterity to preserve his species ; so as he is a rational creature , that he should have a common judge of all his actions , and from whom he might expect a reward , and dread a punishment . now if such an universal judge , and arbiter must for that reason be thus necessarily supposed , then it 's certain that there can none be believed to be so universally qualified for it , as the same god that originally gave man his being ; and who by the title of creator was invested with a natural soveraignty over all his creatures which he made ; and especially over man , to whom he had given such a figure of mind and being , as naturally to need his governing dominion , more than any other creature besides , if not only . for none can be such a competent judge , but a being that is omniscient , and so is capable of understanding all causes , minds , and actions ; that is of an infinite goodness , and so can love , approve , and bless all that is done well , justly , and worthily : and lastly , of an infinite power so as to be able to execute all his own judiciary purposes and determinations , how and when he pleases . no being , that wants any of these qualifications , can possibly be a competent judge of men and their actions , so that universal right and equity may be compleatly and impartially done to the whole world of such rational and voluntary agents . and because god almighty can only be qualified for such a judge , what can make a suspicion , that he should not execute that just , necessary , and soveraign office , at one time or another ? as for what concerns the committing his judiciary authority to soveraign human powers , it will be accounted for in the third argument ( chap. . sect . . ) that is , how far thereby the divine care of administring universal justice to the world , is attain'd and discharg'd . section iii. the third reason that secures a belief , that god will at one time or other , undertake the vindication of all righteous persons and causes , and bring them all to a true balance of impartial right , is from a plea , & a just appeal , ( and that upon most rational consequences ) which all that are unjustly oppressed , may make to the holy and soveraign god , in their own behalf . first , by alledging , that the promiscuous world of mankind , in which good men are unavoidably subjected and exposed ( for reasons which a future world can only solve ) to the hazard of such miscarriages , and disadvantages , was naturally so disposed by god's own original pleasure and ordination , as possibly to admit and produce such unequitable effects . and therefore the evil usages of vertuous and good men in such a world , must needs , in that respect , be the consequences of such causes and occasions , which god might have prevented if he had pleased , but which themselves could not controul , when they would . secondly , and more particularly , good men that are so oppressed , may further alledge , that those very faculties and capacities , by which , unjust men , as men , are naturally empower'd to choose and act their evil designs against the innocenter part of man-kind , were not only the issues of gods own workmanship , when he was first pleased to create man ; but they must be still kept up in their natural use and operations , by his wife and ordinative permission . and from hence it is , that the scriptures ( to whom an atheist will permit an appeal , to illustrate such a natural truth ) do all along attribute to god , and interest him in ( with expressions , which bear a very near alliance to causality ) the worst actions , which wicked men have most voluntarily , and of their own evil minds , contrived and acted against himself , his church , and choisest servants . now the summ of these thoughts is , that if there be any such thing as a righteous cause , or if any case may be reputed a causeless oppression ; if there were ever any such men as were good and vertuous , and that in abraham's sence might be adjudged in god's esteem righteous persons : or if there were ever any such , besides zacharias and elizabeth , that walked in all the commandments of god blameless , that is , acceptably so : and yet if nevertheless such good and righteous persons have been oftentimes unjustly oppressed , and sometimes have passed away their whole mortal lives , rack'd , and worryed by the undeserved malice of evil men . and then lastly , if it be considered , how much god himself was concern'd ( so far as i have represented the case ) , who can resist a belief , or what good man can silence his complaint and expectation , but that almighty god , who is so much more or less interested , will at one time or other , order a thorough justification of his innocency , and redress his wrongs by some gracious method , and in the most proper season , which his own great wisdom and impartial equity , shall think fit to choose in this life or another ? this is the third reason . section iv. this fourth reason that supports a belief , that god will undertake , at one time or other such an administration of his divine justice , is alledged from that natural conscience , and innate disposition ; to fear the doing of ( at least ) notorious acts of immorality , which do universally and naturally ( though in different degrees ) attend the minds of men . and which must either signify , that there is a vindicative hand above , which will at one time or other return their wicked actions upon themselves in some proportionable punishment ; or else it must be presum'd , that god gave them naturally and unavoidably such a conscience only for their delusion , and implanted in them that natural fear , to be only of something , that may possibly ( if there should be no other world ) never come to pass . which is a consequence , that no good mind can entertain , that hath any regard at all for the honour of his maker's infinite justice and goodness . now , though some men have laboured all they can to usurp upon that natural temper of their minds ( whether by the influence of great examples of wickedness , or by the surprizing temptations of some mighty present advantage ; or upon the flattering hopes of the greatest secrecy ) and may have , for a time , subdued the authority of their natural fear and conscience : and given themselves leave to be engaged in some vile and villainous practices : yet when they had once acquir'd their ends by them , and digested the success ( how great soever ) of their unjust attempts , they have been afterwards inwardly arrested and attended , with an unaccountable dread of something ( they knew not perhaps distinctly what ) that might befal them for what they had done : or at least they have been pursued with such an uneasiness and disorder of mind , that they could afford themselves no true rest or contentment , and but a very small satisfaction , in their own rightful , much less , in their unjustly acquir'd enjoyments . now of this sad and dismal after-game of a debauch'd natural conscience , there be so many instances in divine and humane story , that it s become as luxuriant a common place , as any whatsoever ; and have afforded stories for common talk , and ( sometimes ) divertisement , as much or more than any subject that can be named . so that , if i should now undertake to spread my present discourse , with an enumeration , but of some of them , ( considering the sceptical humour of those men , whose theistical principles i design to controul ) i should but alarm their incredulity into a fit of derisive sport . and therefore i shall only offer one or two intimations of what may be said for it by such men , whose observations they have no reason to undervalue or suspect . what do they think of the representation of the case by euripides , in personating the humour of an avenging conscience in orestes , who being asked by menalaus , what disease it was , that destroy'd him , could answer , that it was his own mind or conscience , for the great evils that he had done ? or what did juvenal mean , when he averred it of those roman emperors ( that were most famously the greatest tyrants ) that in their unjust successes they had not escaped all their enemies ; for they had every one of them one in their own guilty minds , that was always their attendant scourge , and that would perpetually wound them with the severest stroaks of inward guilt ? or why did the philosopher simplicius say , that such men shall punish themselves with the most acute torments , of their own minds , which shall be more vexatious to them , than the sharpest tortures of any bodily disease ; and shall less admit of comfort or remedy ? i say , what suspicion can our unbelieving opponents create to themselves , that those men , who were heathens themselves , should not deal fairly with the world in declaring their own sentiments of this case . and then the summ is , whence can that natural fear of crimes ( where there be temptations for present profit , honour or pleasure ) before they are committed , and such unsufferable reflections , uneasiness , and sometimes torments of mind , after they are perpetrated , proceed , but from an undeleble , implanted principle in mans nature , to revere the vindictive power , and severe justice of a god above , to be executed upon them at one time or another ; especially when 't is considered , that sometimes those wicked men could neither have them upon any other account , that can be imagined ; nor could they lay them down , or escape them , when they most resolvedly endeavour'd to release their minds from those most afflictive impressions . this is the fourth reason . section v. this section offers a reason , or rather a pregnant presumption , which some men perhaps may think fit to make use off : and tho' it be not singly of it's self sufficient to convince ; yet in conjunction with the former reasons it may serve to perswade , that god almighty doth so take notice of the oppressed , that he will at one time or other , and by what methods he pleases , vindicate the causes of good men , and justify their innocency . and that is from a consideration of those mens practice , who for their causeless sufferings , and undeserv'd oppressions , having been depriv'd of all manner of redress from the powers and judicatories of men , have solemnly appeal'd to an impartial tribunal above ; and in the deep pressures of their souls , have implor'd some signal indications , that god design'd their justifications in another world. of these i shall give some few instances instead of the many , that might be offered . the first i shall give , is from what several authors have reported , of one lord john thursin among the vestogothi , who with greater severity than equity , commanded a certain man to be beheaded , who before the separation of his head from his body , said to that lord , i cite thee this hour to appear before the tribunal of almighty god , to answer to him , why thou hast condemned me to death being innocent . and immediately that great lord , after the man was beheaded , fell from his horse and died . baptista folgoso relates it of a genoway captain , who condemned a catalonian commander to be hang'd ; who pleading for mercy , and finding none , thus said to the genoway captain ; since thou wilt needs execute upon me this most unjust sentence , having never in my life offended thee , or thy nation , i appeal unto god the just avenger of injur'd innocence ; and i desire that this instant day , thy soul may appear with mine before him , to yield an account for the wrong thou hast done me : and not many hours after , the genoway captain died . camerarius mentions it of a master of the teutonic order , who , upon a falsely pretended crime , had caus'd an innocent person to be condemned to die ; who being lead to his punishment , cited the master thirteen days after to the tribunal of christ ; and the thirteenth day being come , the master being hayle and well , with his own mouth confessed to several persons , that he must now appear before christs tribunal , and that day dy'd . both exnerus and lipsius tell us of ferdinand the fourth king of spain , that when peter and john , the two brethren of carvaialius were suspected for the murder of benavidius , and upon an unsufficient proof being convicted , the king sentenc'd them to be thrown down headlong from the top of an high tower. they crying out that they were to die innocently , and the kings ears being shut against their just defence , they summon'd the king within thirty days to appear and answer to the high god for what he had done ; and the very thirtieth day after the king was found dead in his bed. lipsius gives us a story , from lambertus schafnaburgensis , whom he calls a famous writer , and worthy of belief , of burchardus bishop of halberstad , who entering into an unjust controversy with the abbot of helverden about tithes in saxony , which he had taken away from his monastery ; & the abbot finding no relief from any judicatory on earth desired frederick count palatine to tell the bishop , that he appeal'd to almighty god for judgment , and that both of them should prepare themselves to try the cause before the divine tribunal . in a little while the abbot dy'd , and presently after the bishop ; who falling from his horse , was heard to say , that he was just then snatch'd away to god's tribunal there to be judg'd . to these i could have added many more of this kind , such as the famous stories of the templar at burdeaux , of radulphus duke of austria , and the like ; but then i must have exceeded the proportion of this paragraph . therefore i shall now only take notice of a passage that looks that way in the holy scriptures . and that is of moses in the case of corah and his complices . it was very like an appeal to the justice of god , when for his justification he said ; if these men die the common death of all men ; or if they be visited after the visitation of all men ; then hath not god sent me . god answered his appeal , for the earth opened and swallowed them up quick , &c. now as to the other former instances , they may be suppos'd to have been acted from sudden efforts of deeply oppressed passions , and not from any known rules to licentiate them in those practices , and so the appealants could not have promised themselves any assurance of those extraordinary events upon their provocations . and therefore it hath been and ought always to be questioned , whether it may be allowable or lawful ordinarily to imitate the practice of such appeals . and for this i shall not ingage in the controversy : my design was only to take notice of such as happened , to be made use of to our present purpose , as any man shall think fit ; reputing them extraordinary cases , and unusual instances of the divine justice ; and as lipsius calls them , * wonderful examples , and which might seem to exceed belief , but that they are related by faithful authors , and memorials . this the fifth . now these five sections being ended , in which i have endeavour'd to prove , that god almighty will at one time or other , administer impartial justice and judgment to all mankind , i should presently make a nearer approach towards the conclusion for a future world's existence upon the account of this argument , were i not oblig'd to consider , whether almighty god doth not execute such administrations of his justice to the good and evil in , and with respect to , this present life . and as to that enquiry , the second chapter is concern'd . chap. ii. in this chapter i am concern'd to offer to examination , whether or no almighty god doth not execute , or permit the executions on justice and judgment to mankind , according to the different qualifications of their lives and actions , in this present life . and this enquiry will occasion three distinct sections design'd for several debates . in every one of which , something will be improv'd for the better illustrating the reasson of the argument . in the first section will be manag'd the matter of fact , and therein it will be evidenc'd , that the administrations of justice and judgment to the good and evil , is not impartially executed in this world. in the second , will be offer'd to observation , what an influence the sence of that omission had , upon the minds of the heathen world. in the third , an occasion will be taken to offer reasons , why the imperfect apprehensions , that are generally had of the state of the dead , and of the manner of god's management of his justice in the other world , do not at all invalidate the belief of it's real existence , nor of the certainty of god's making an impartial completion of his universal justice and judgment to the good and evil , in that state . section . i. first , in this section i am engaged to represent that universal justice is not impartially done to all mankind , according to the different qualifications of their lives and actions in this their present existence . but if it be alledged , that the notoreity of the fact , and a more general consent in the case , is sufficient to supersede the offering of any thing , that is explanatory to confirm the truth of it : my answer is , that as i can't foresee what evasions my attendant scepticks may suggest to elude the plainest presumptives , so i am willing ( as i shall do all along ) to indulge such as are already believers , with the clearest explanations of the case ; if not the more fully to assure them , yet the more lively to represent to them , the attested truth of their own observation . and for that end , i shall take leave to trouble the common reader with some authoritative testimonies . and to avoid redundancy , i shall produce but two only of every sort . first , i shall offer the scriptural sence of the case , and that only as it 's represented by two prophets of god , who by their interrogatory manner of speaking , do more strongly confirm that matter of fact. as , why does the way of the wicked prosper ? wherefore are they happy , that deal treacherously ? ( saith the one ) . and , wherefore boldest thou thy tongue ( saith the other ) when the wicked devoureth the man that is more righteous than he ? to which i might easily have added innumerable more , if i could have thought it necessary , or any way reasonable in this case , as to our modern theists . secondly , i shall subjoin the sence of two fathers of the christian religion . the first is that of athenagoras the anicent apollogist . and he undertakes an argument for the assured belief of a future judgment , because ( saith he ) we have seen many wicked men that have studied all their lives to do all manner of unjust things , and yet never met with any evils to afflict them here ; when others of approved vertue , have wasted away their lives in sorrows , vexations , reproaches , and all kinds of calamities . the next is salvian , who in his book of providence , seems to alarm the reader 's wonder , saying , if all things in the world do depend upon the care , and government of god , why is the condition of the barbarians , much better than ours that are christians ? why do the good meet a harder portion in this life , than those that are wicked ? and if my sceptick reader , to invalidate the credit of these authorities , shall object ; that such men might be conducted into those affirmations , only to serve the faith of the divine revelation , for the existence of another life ; i shall therefore ( fully to take off that exception ) add the like number of heathen philosophers , who as positively as either of them have attested the same thing . the first shall be the sence of cicero , ( though perhaps he may personate cotta , or some other man in speaking it ) who was so greatly concern'd in this case , that discoursing of the gods , he saith , that if they have taken upon themselves any care of the world at all , it would be well with the good , and otherwise with the evil : but ( saith he ) there appears no such thing . and then the philosopher further ingageing in an enquiry after it , confirms his own observation , by several instances that relate to it for it's verification . as when he saith , * why did the carthaginian oppress the two scipio's ? why did hannibal prevail upon marcellus and kill him ? and then proceeds with a catalogue of other examples of the oppressed vertuous , and of as many more of the prosperity and success of men extreamly wicked . the second that i shall alledge , shall be simplicius , who in discourse admits a concession , that the wicked may flourish in this life in power , riches and health , and may continue in a prosperous state , even to their death , and may leave their posterity in the like prosperity : and that the good and vertuous may in the mean time , be harassed in the world , without any remarkable instances of relief or compensation . these be the three kinds of authorities , which i thought , if not absolutely necessary , yet very convenient , to be offer'd in this case : for though the matter of fact be obvious enough , yet our scepticks know , that upon its unquestionable concession , the weight of the whole argument depends ; and therefore we must not be precarious in the least instances of proof , upon which we argue . but what saith the heathen world to all this ? or what influence had it upon their minds ? that 's now to be examined : therefore , section ii. in this second section , i have obliged my self to represent , what a remarkable influence , the ordinary omission of that impartial administration of god's justice to the good and evil in this life , had upon the minds of the heathen world it self . and the reason why i take occasion to do it in this place , is because i perceive , that they were especially controuled into whatsoever they affirm'd or doubted , concerning the existence of a future state , from an observation of the promiscuous usage of the good and evil in this life . now , that i may fully discharge this design ( which will appear so considerable an improvement of the present argument ) at once , i shall produce , or point at something , from the most famous heathen philosophers , with a transient aspect upon the general run of the poets , as to the case in hand . first as to the heathen philosophers , i shall not here take any notice of the sence of plato , or his followers ; or of what they and some others have affirm'd concerning socrates in that case . but i shall only make use of some such philosophers , ( and of those the most considerable ) as lived since our saviour's time ; it being presum'd that they should maintain an opposition to the acknowledgment of a future world , in pure defiance to christianity ; and that because the professors of it had so positively declared that state , and the issues of it , as it s principally rational fundamental of all their vertuous practices , and resolute sufferings . now , it will appear , that as those philosophers could not escape the observation of god's ordinary omission of his impartial justice to the good and evil in this life , so as oft as that consideration came intentively into their minds , it so stagger'd them in their atheistical hypothesis concerning a future world , that sometimes they were necessitated to admit the thoughts of it , though ( as minutius foelix observes , dimidiata fide ) but with a half-way , or doubtful faith. the first of that sort , of whom i shall take notice , shall be seneca , who lived not many years after our saviour's resurrection , and was tutor to nero , and whose authority goes a great way with our modern theists . he indeed expressed himself very frequently with a positive denial of any future world at all . as when he said , to die , was not to be at all : and that there shall be as much after me , as there was before me : our birth ( saith he ) kindles us into life , and our death extinguisheth us into nothing . but notwithstanding , when he was to comfort polybius , for the death of his brother , a vertuous person ; and considering how impossible it was for him to offer any sufficient reasons to support his patience , without suggesting something concerning a future world , he could then say to him , be not troubled for your brother ; he is safe , and that eternally : he enjoys a free and spacious heaven ; and is brought into a glorious place by him , who receives separated souls into his bosom : he hath not left us , but is gone before us . and upon the same account , comforting martia , greatly afflicted for the death of her son , he could then say , why run you to his sepulchre ? he is translated to the lofty regions , to move among the souls of the happy , and is received into the sacred society of the catoes , and scipioes , and such excellent men as are set free by the benefit of their dying . thus , as seneca was not consistent to himself , so he stands our theists in no such stead as hath been pretended . the next shall be the most famous plutarch , who lived in the time of domitian and nerva , but especially flourished in the days of trajan . and , what i said of the former , i shall affirm the same of him ; that is , that he frequently declares his good-will , to baffle the faith of a future life ; otherwise how could he have once said , that the the dead should fall into the same condition , in which they were before they were born : and , that as before they came into the world , it was neither good nor ill with them , so shall it be with them , when they are gone out of it . and that it shall be the same state with us after our death , as it was before we were born . and in his tract of superstition , he attributes the fear and apprehension of future punishments to that cause ; and he there tells us , that death is the boundary of life , but superstition extends it further , and suggests fears , that when men have passed over all the evils of this life , they may meet with more after death , which shall never have an end . all this the philosopher imputes to vain and needless superstition , as he doth in that tract very many ridiculous perswasions . but nevertheless , though he had so often expressed his willingness to disbelieve a future world , yet to shew how impossible it was for him altogether to blot out of his mind the thoughts of it , and how improbable it was to him , that the good and just , after all their pursuits of vertue , and the pious improvement of their time and beings , should find no other recompence , but annihilation : i say , when he was to comfort apollonius for the death of his son , ( whom he had commended for his modesty and piety , towards the gods , his parents , and friends , and for his vertuous life ) he could then tell him , that if what the ancient poets and philosophers had said of the pious , be true , which ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was very likely to be so ; that is , that after their death they shall attain to honour in a happy place ; that then he ought to hope well of his son , that he now dwells with the souls of the pious , that he enjoys that happy state . and then he caresseth him with what pindar spake of the dead , and with what plato had discours'd of the souls immortality . now , what shall we think of the ingenuity and honesty of this great man , ( who could affirm of himself , that he had rather plutarch were not plutarch , than that plutarch were not vertuous ) in the managery of his comfort to apollonius , did he believe another world's existence , or no ? if he did believe it , with what integrity could he so often express himself to the contrary ? if he did not believe it , why did he deal so insincerely with apollonius , as to put him upon such a delusive hope in his distress ? or , if it be said , that apollonius perhaps might have been before affected with what pindar and plato had said , about a future world , but then why did he not reprove him for his folly , in busying his head with such romantick dreams , and not rather direct him to that solid comfort , which a stoick's reason ( as is pretended ) might have afforded him ? or , lastly , if to solve all this , it may be suggested , that whatsoever he had said , he indeed might doubt of that states existence , i have so far attained my end , as that i can interpret , that he doubted of that state , because he could not avoid the force of this and other arguments , that so cogently demonstrated it to his mind , in despight of all his resolution to maintain the contrary against the christian cause . to these i may add something very considerable from the famous emperor marcus antoninus , who alwaies spake very confusedly of what should become of men , when they die : as once he did concerning alexander and his muliteer , that they should be reduc'd ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to something , he could not tell what ; that is , that they either should be received into the same principles whence they came , or be dispers'd into atomes : yet when he came afterward to consisider , that the gods had done all things else so orderly , and with such singular love to mankind , he wonder'd at their neglect of one thing ; that is , that they should take no care , that men , who had held such correspondencies with them by pious actions and sacred ministrations , should , when they die , be no more , and be wholly extinguished . i say , at this block he stumbled , and would be offering some reasons for it , but such as were hypothetical and uncertain ; and therefore begins with a ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) how can it be ? or , how comes it to pass that it should be so ? &c. and it 's enough for my purpose , that i have attain'd this from that excellent philosopher . thus i have represented how those philosophers ( by whose , if by any kind of authority , our present scepticks must pretend to patronize their atheism ) who lived after christianity was planted in the world , were necessitated to behave themselves in the case of a future state : which had they positively maintain'd and published , coincidently with the christian faith , they foresaw , that they must have disbanded the greatest part of those their credulous followers , who were then perswaded to oppose it . and that because those philosophers understood , that all the practicks of the christian religion were so consonant to , and perfective of , right reason ; so conducing to the safety of all societies , and that did oblige its professors to be , upon that main reason , so vertuous and innocent , that it was necessary they should make them ridiculous in trusting to a future reward and happiness , ( which they designed to laugh at , as fond and superstitious ) whom they could not represent to the world , as scandalous and offensive in their morals and practices . and this their halting and shuffling in a matter of that importance , seems to me a greater argument to confirm the credibility of another world's existence on this account , than if i had cited a thousand authorities of such philosophers , as positively believed and professed it ; because thence it appears , that the reason of the thing was so prevailingly convincing , that it controuled their minds ( as it were , whether they would or no ) sometimes into a serious doubt , at other times into a seeming concession ; though they were fain to retract it , as oft as the interest of their cause , and their opposition to christianity exacted it from them . and now having dispatch'd the philosophers , or these some famous ones instead of them all , i could have added many and great authorities to our purpose , from the heathen historians , though of a more ancient date , such as one from the famous death-bed speech of cyrus , to his sons , in xenophon ; and of veturia's oration to her son martius , to be merciful to the city of the volsi , recorded by dionysius halicarnesseus . but i omit the use that may be made of them , as unnecessary . and then as to the heathen poets , ( by whose works the ancient philosophy , natural theology , and indeed most kinds of learning were so considerably preserv'd ) it 's obvious enough , how positively they declar'd their thoughts of a future world's existence , and what apprehensions they had of the rewards and punishments of another life , upon the account of the unequal distributions in this world , to the good and evil. and for that purpose they described the rewards of the vertuous , by an elizium ; that is , by certain pleasant fields , fitted for all advantages of pleasure and happiness . and thus they did , as to the punishment of the wicked , by a great many instances of dreadful representations : as by such frightful officers , grim judges , and by some particular examples of several severe punishments , such as of tantalus , ixion , sisiphus , and titius . and this ingenious way of representing the state of the dead , was so ancient , that diodorus siculus affirms , that orpheus received it from the old egyptians . but the general run of the poets is so well known to abett our design , that it were an inexcusable redundancy , to offer at a citation of their innumerable expressions to our purposes . and thus having made use of these few instances of the heathen world's opinions , concerning a future life upon the account of this argument ; let no man think that i design to approve or answer for all the imperfect notions , or doubtful representations , which many of those philosophers ( such as plato and his followers especially ) that asserted the being of a future state , had of the manner of the soul's existence in it : much less do i intend to account for the lusory and extravagant fancies concerning the modell'd circumstances of that state : but so long as it appears , that upon some natural convincing reasons , and especially upon the prospect of the promiscuous usage of the good and evil in this world , nothing could so solve the difficulties of such observations , but that they were necessitated to admit the acknowledgment of a future world , i have , as far as i design'd in this case , attain'd my end. and now , if any sceptical theist should go about to perplex this way of arguing , and shall alledge , that the confus'd and unaccountable apprehensions , which those learned heathens had of the manner , place , and other circumstances of mens existence in that state , and how the rewards and punishments are there to be executed to the good and evil : and then to strengthen their exception , should object to us , that the christians themselves , who pretend the greatest assurance of the future world's existence , have express'd almost as imperfect an understanding of those mention'd cases and circumstances of that future world ; and sometimes have discours'd as wildly of the state of the dead , as others had done ; and then , that their great apostle st. paul should affirm , that the knowledge of those future events , was but as by a riddle , at the meaning of which men , were left to guess ; or , like one that sees through the imperfect medium of a lattess : i say , if by these allegations such a sceptick should encourage his denial or suspicion of the reality of such a world's existence ; my answer to such an exception shall be manag'd in the next section by its self , in which i shall offer reasons , why god was pleas'd , that there should be such an imperfect knowledge , or such a concealment of the manner , place , and other circumstances of the state of the dead in another world. and this i do the rather take care to explain , because it 's probable , that even a believer may sometimes stumble at the difficulty of that solution . section iii. in this section , i shall therefore endeavour to represent , that mens imperfect knowledge of the state of the dead , that is , of the place , manner , and other the precise circumstances of that state , and especially of the way and method of god's disposure of mankind to their respective rewards and punishments in the other world , are no reasonable arguments to suspect the reality of them , and much less of the state it self , in which they are to be administred . and this i shall do by way of an answer to a cavillers exception , and it shall be thus laid . saith he , i have no mind to be impos'd upon by a pretence of such encouragements , as are so presumptively and generally , and therefore , obscurely , propos'd ; nor be oblig'd to a religion for an end , of the particular manner of whose enjoyment , i can have no explicit understanding , and of which no man can give any sufficient demonstration to my mind and reason . i can't thus answer the exprobation of my friends , nor solve my discretion to my self , for living such a strict and self-denying life . that is , that when i come to die , i can't convincingly tell my self , or them , whither i shall go , or what shall then become of me ; so that if i can receive no better account of those future events , i am like to live as pleases my self at present , and to adhere to those thoughts , that have ingag'd my suspicion of any real existence of another world at all . in answer to this exception thus laid , though some men , whose minds are firmly setled in the faith of what is necessary to be believ'd concering another world , would chuse to leave such persons in their incredulity , as if there were nothing in rational evidence to controul their unbelief , yet i hope i have something to offer in this hard case , that may reasonably perswade , if not absolutely convince them , out of the errour of their own suspicion . and i shall attempt it upon the account of these two reasons . the first shall be with respect to the present state of humane understandings . the second upon a moral reasonableness of gods permitting , that the manner and circumstances of that future state , should be so darkly represented , and imperfectly understood . the first reason that i shall offer , is , because we may presume , that mens understanding faculties are not at present capable of admitting a direct apprehension , or representation of objects , that are by their sublimity of a different kind and nature . and the reason is , because those faculties , at present , are ty'd down to so many restraints , and limitations . as first , by their natural dependance upon the outward senses , which must first intromit those and all other notices , before the mind can manage its conceptions of things . and then secondly , because the grosness of those corporal organs , by which men naturally act their intellectual powers , doth render the mind too dull and unfit , to entertain such unaccommodable , and disproportion'd objects , and notices of things , especially that are at such distances of place , and time. and therefore it 's possible our case , as to the present understanding of that state , and of the nature of those divine and after-dispensations in another world , if they were never so well discours'd to us by the best reason , and the most advantageous revelation , may be like to the mans that is born blind in respect of light , who can never be made to frame a right conception of it in his mind , by all the definitions and descriptions , that can be made of it to him . for if he be told , that it comes from a body , that is seemingly not above a foot and half diameter , and yet notwithstanding , that it gives luster , heat , and life to all the visible world ; or suppose that a man should make use of any other glorious appellations of its nature and qualities , they would but amuse and confound the blind mans mind , and perhaps he would think , that the person came on purpose to abuse him . but then suppose that blind mans eyes to be opened at an instant , he can then be presently satisfyed with a right conception of it . now it 's as unreasonable to doubt of a future state , because we can have nothing in our present conceptions , that answers to it , as it 's impertinent for a blind man to disbelieve the existence of light , because he can never be able by all the discourses that are made of it to him , to frame a right notion of it in his mind . and further , if this objection were reasonable , and should succeed , our sceptick , might as well on that ground , take confidence to question the very existence of god himself ; because he doth not offer his nature to the knowledge of his creatures by any direct tender of it to the apprehension of their senses , when by the common reason of mankind ( upon the acknowledgment of his infinite being , which none that considers the existence of the world , can possibly resist ) he must always be believ'd to be as near us as the objects which we see or touch . a notion of his absolute perfections can admit no less . but these men should be discours'd a little further on that account , and asked , whether they do not believe , that there be innumerable things in real being , which they can't directly and sensible discern and apprehend , because perhaps they are too fine , or too abstruse , or in other respects disproportion'd to their present senses , and for that reason the natures of such beings , could never come into any intelligible cognisance ? or do they not think , that there be thousands of other beings , that are in ken of sensible perception , and have come under philosophical disquisition , and yet the most diligent enquirers into their existencies , have been sensible how much they have faln short of the perfect knowledge of the natures of most of them ? and are there not as many extraordinary phoenomenas , or manifest appearances in nature , that are not under observ'd causations , and yet are believed to be true , though how they are , or should be so effected , they cannot , with all their skill and industry , find out ? of this nature i account , especially witchcrafts , and apparitions ; of whose existences we may be perfectly satisfied , by as plain and notorious matters of fact and testimonies , as by which any thing in the world was ever made any ways sufficiently credible . and now if because some instances of that kind have been acted by knavery , and more of them suggested by fear , whereby the real facts have been sometimes put out of credit and countenance ; if i say , for those reasons my sceptick may take occasion to deride my taking notice of such things in this place , i shall admit his scoff with so much the less dissatisfaction , as that with me , he must reflect upon the universal wisdom of mankind . and i challenge him to shew me any learned age or nation in the world , to whose general opinion i may not reasonably appeal in this case ; only always excepted , that in every age there might be here and there , perhaps one or two ( such an one as diagoras was among the athenians ) who might in a dogmatizing humour be singularly promoting their private opinions against the binding authority of common judgment . now as to the matter in hand , if the unequal distributions of justice and judgment , of rewards and punishments to the good and evil in this life will inforce the reason of men to assent to the belief in general , that there must needs be another world to follow , wherein a just and holy god will allow all his creatures ( that are capable of it ) impartial right & judgment ; why should any man quit his faith of that state , though his senses at present , cannot give , or his understanding admit any direct information of the manner , measures , place , and the other circumstances of its existence , because they cannot ; or because for good reasons they ought not ? and if some men , to cure this scruple , have been too busy and positive in their descriptions of the state of the dead , i think such adventurous conjectures have not at all added to the evidence for the credibility of a future world ; but , on the contrary , they have contributed a great advantage to them , that have a design to call in question , and to deride the whole faith of that state. such kind of additions to an article , being like to the mixtures of the author's wit and invention in a serious history , which may reasonably bring in question the credit of all its relations ; or like the commendations of a vertuous person to excess , which may make a suspicion of flattery in the whole encomium : an article , like a man , may be so impos'd upon by a dress , that the knowledge and belief of it may be lost in the disguise . this the first answer . my second answer to our captious scepticks exception , is , that as it 's certain that we have not faculties in this mortal state , that are figur'd and fitted for a direct and sensible perception of such distant and unaccommodated objects ; so the moral reason why god almighty might be pleased , that there should be such a concealment of them , may be because , that if that state , and all that is enjoyable in it , were in all points and circumstances made cognizable to us in such a manner as sensible representations can make any thing to be , tho' such a kind of knowledge of them , might possibly satisfy some mens curiosities , yet it would be a very considerable hinderance to mens living vertuous and religious lives with reference to their future interest . and the reason is , because they being plac'd here to act , as in a state of trial and probation , for that future reward and happiness , upon condition of living such kinds of lives ; if such a sensible notice , and exact conception of the measures , and manner of all the particular instances of that future happiness , were allowed them in this life , such a discovery would probably over-balance their souls equally poized liberty ( which can only consist with the notion of their being probationers ) too much on the one hand or side . that is , it would incline it too much towards a necessity of acting its vertuous purposes . to which necessity , every approach of the mind ( whencesoever it proceeds ) would take away so much of the reason of all good actions being accountably rewardable . but of this more in my third argument . and now if it should be said against this , that indeed if men were put into any enjoyment of the happiness of that future state , it might take off that freedom of acting , and incline the will too much on the one side of the scale of its natural liberty , and preponderate the mind too much towards that determin'd state , which it shall enjoy in the other world ; but this ( saith our sceptick ) is only a present particular knowledge of that future happiness , and 't is no more , that i enquire after . to this i reply , that such a knowledge would be a kind of enjoyment in its self , especially , if it be considered ( as reasonably it ought ) that the intellectual part of man ( by which he essentially is , and acts himself ) will be most principally concern'd in the fruition of that future bliss ; when the judgment and the will shall be freely determin'd ( that is , determine themselves ) to the embraces of that mighty happiness . and therefore , tho' the blessed shall for ever unconstrainedly choose to serve god , and to do all the good they can in that state ( & there may be occasions for it more than we can conceive ) yet i think that those their vertuous actions shall not then be made so rewardable , as when they were acted in a state of probation , upon an equal poize of chusing good or evil at their own election ; but will be rather a part of their joy , bliss , and fruition . this the second answer . and now having thus solv'd this grand objection , i hope there is nothing more to be alledged to put any further stop in our way , but that we may fairly proceed to shew , how far the respiting and adjourning of universal justice to a future world , will administer new reasons for a stronger demonstration of a future states existence on that account . but that 's the business of the next chapters adventure . therefore , chap. iii. in this chapter , that the argument may be found to be of sufficient validity to attain its end , i shall endeavour to demonstrate , that god's respiting and adjourning the completion of his judicial administrations to a future world , is so naturally reasonable , that nothing else can solve the apprehensions we may have of god's design , to preserve the present universe in that natural order in which by creation it was at first fitted to subsist : neither can any other expedient secure a belief , that god intended a regard to the good and happiness of mankind , whether as socially , or individually considered . but here be several things , which must be distinctly and apart considered , in so many sections by themselves . in the first section , it must be examined how that part of the universe , which consists of necessary agents can otherwise be preserv'd , in its natural order . in the second , we shall examine the case , by that part of the universe , that acts in it as rational agents ; and first , as they are to enjoy their well-being in social communions . thirdly and fourthly , we shall offer to examination , how otherwise god's care of mankind may be acquitted , as they are individually to be considered . and that particularly , as they may be distinguished into the two sorts of evil and good. in all which respects , there will appear cogent reasons , why almighty god should adjourn the completion of his judicial administrations of justice and judgment to another world. section i. in this section i am concern'd to represent , that if almighty god should not respit the completion of his judiciary purposes for the good and evil to another life , but should in this world be universally and actually justifiing and abetting every righteous person and cause ; and should also as universally be constantly correcting and confounding every evil mans unjust adventures , it would certainly discontinue the natural order of those agents , that act by necessary impulse , as often as they should be made use of for those judicial executions . and that because they cannot subserve an extraordinary proceedure of the divine justice , unless they should be continually interrupted in the order of their natural causations and operations . and to make this observation the more convincingly conspicuous , we may take measures by some few famous cases , in which , god was sometimes pleas'd to exercise his absolute dominion , and extraordinary authority over those necessary agents , for the present executions of his justice . that is , suppose that all the seas and rivers of the universe should be forced from their natural courses ( of which there be some instances ) to fourd over all those good persons in their flight from an attachment , as oft as there were no other means for their escape , and that the sun should as oft stand still , as it were necessary it should , to crown a good cause with a compleat conquest ; or suppose , that as often as any man were ready to perish with thirst , every hard rock or natural mound to waters , should be forc'd open for a river to run in dry places , to supply their present want ; or that the clouds should suspend their kind showers to refresh the growth of plants ; or that the sun's enlivening warmth should be turn'd into a flame to burn up the surface of the earth , so oft as the inhabitants thereof should deserve those instances of the divine judgment upon them : i say , if these , and a thousand such like cases as these , should so often become necessary for the completion of god's favour to the vertuous and innocent , and for the just execution of his displeasure to wicked men in this world , the necessary agents , which were naturally disposed to serve the necessities & conveniencies of mankind , would be found to act contradictions to their own natures ; and their orderly causations would be so daily and hourly chang'd into miraculous events , that the universe it self would appear to be nothing else , but a scene of prodigies , to amuse and affright mankind . now , though such wonderful executions of the divine justice , and especial favour , may well enough consist with the world 's present created order , when they are so unfrequently done , and upon some extraordinary occasions , yet if they were constantly and fully acted , for the completion of every single persons reward or punishment ( which must be supposed , if the arguments in my first chapter , that god will certainly do it at one time or other , be true ) the necessary beings , which should be subservient to those ends and executions , must be so often interrupted in their natural motions and causations , that nothing would follow , but the world 's universal disorder , if not its total discomposure . but perhaps , things may go better among the rational agents . but that is next to be inquir'd into . therefore , section ii. in this second section , we are engaged to examine the next grand inconvenience and disorder to the universe , as god by his own sovereign wisdom stated it , with respect to that part of it , which are call'd rational and voluntary agents , as they are naturally and necessarily to subsist together in social communions one with another for their common welfare . and then i say , that if god almighty should in this life universally execute those administrations of rewards and punishments to the good and evil , it would destroy the ordinary good subsistence of all humane societies . for if while the dispensations of gods providence are so promiscuously dispenced to the good and evil , whereby they do so constantly share in one anothers blessings and misfortunes , mankind do attain the good ends of their social subsistence with so much difficulty and hazard , as that in a thousand cases it had been better , in that very respect , for innumerable single persons never to have known what a world had meant , what disorders , and cross accidents , what perpetual dissolutions of a governments , and frustrations of the most material contracts , and agreed proceedings in common affairs , what calamitous interruptions in all manner of societies , from an empire to a family , must necessarily succeed ? in so much that the world of rational beings , would presently become the only confused rout of creatures that ever god made ; and the existence of the meanest animal were rather to be chosen , than to enjoy a being amongst them : all which inconveniencies , nothing but a respiting the completion of god's justice to a future world , can possibly prevent . and now i appeal to any theistical mind to tell me , whence can all this be ? or how should the understanding of man , upon such a prospect of things , conjecture , that god should at first make a world of rational beings , naturally subject to so many oppressions , and unjust usages one from another , and that yet , when they happen ( as they daily do in all places of the world ) they should not possibly be universally redress'd , without a greater inconvenience to , if not , with a certain ruin of all their present societies , ( in which it is naturally necessary they should subsist ) but from a design of making an universal after-view of all the actions of men at a time , when all such mix'd societies shall have their irrevocable periods , and that the good and evil shall be separated to their several distinct communions , and apartments by themselves ? and by this observation will our saviour's parabolical representations of the present state of mankind , appear highly reasonable . that is , that the wheat and tares ( by which is meant the good and evil ) should grow together , till the harvest , least a present plucking up of the one should endanger the success , if not the very being of the other ; and that the good and bad fish should both of them be promiscuously comprehended , not only in the same sea of the world , but in the same net of the church together . now let the hectorers down of the beleif of another world assign me a conjecture for any other reasonable expedient how to solve this doubt , and i shall then renounce the use that may be made of this observation for the necessary existence of another world . but to all this , if an exception should be interpos'd from the sense of them , that are true believers ; who ( saith our caviller ) will be apt say , that if god almighty doth for the most part respit the the executions of justice and judgment to a future world , the apprehension of such a suspension would take away a great deal of the reason and incouragement , why good men should so constantly pray ( as 't is done in publick litanies and private devotions ) for their own justifications , and the common deliverances of the church from its implacable enemies . and therefore were it not better , and more reasonable for such good men to sit down in a patient acquiescence than to be so solicitous in their prayers for that which ( as the second chapter hath assur'd us ) doth so uncommonly , and uncertainly come to pass . my answer to this exception , is , that all prayers of that nature , as for all other temporal blessings , are suppos'd to be always made interpretatively , if not in direct words , upon some conditions , and terms of limitation . and of those conditions there be two especially to be consider'd . first , good men , so often as they supplicate to be delivered and justify'd , or any other way blessed in this world , do alwaies desire those mercies at the hand of god , upon a condition , that they may consist with the common good and safety of those publick societies , in whose communions they enjoy their present subsistence . that is , they desire not , that their private satisfactions and vindications , should be purchased at the rate of common ruin , or upon the terms of any destructive alterations of the communions in which they live . and that might be the reason , why david desired that the punishment of god might rather fall upon himself and family , than upon the people in general . and as good men would not enjoy their particular exemptions from oppressions , in exchange for a common disturbance or mischief ; so , nor would they desire their personal justifications , as to their private enemies , if they must be had upon terms , which must inferr either their present , or their future ruin : lest a thought of revenge should tempt their innocent minds to a complacency in their enemies misfortunes . and therefore that saying , ( fiat justitia , ruat mundus ) let justice be done , though the whole world should perish , cannot be true divinity , unless the meaning of it be , let the world perish , rather than any man should do what is unjust ; but it is false to desire it should perish , rather than suffer what is most unjust . and that you have the first condition upon which a good mans prayers are suppos'd to be made , when he implores the present vindication of his right and cause . secondly , i answer , that when good men pray to god for the present deliverances and justifications of their persons and causes , they have alwaies another condition in reserve ; that is , that god would grant their petitions for their deliverances , unless a continuance in their sufferings should tend more to their present and future good , otherwise they can interpret and believe , that it is a mercy of god to have their prayers in such cases deny'd . and therefore , when they perceive that their petitions are in such instances rejected , they are ready with all submission and contentment of mind , to think and say , that , had they not some way or other needed their implacable enemies success , their prayers had certainly prevented it : and that there was something defective in themselves , which god thought fit in that manner to correct , in order to their own final good and happiness , or such an event had never faln out , so contrary to their supplications . and thus by such wise and pious reserves they can reasonably satisfie themselves , when they meet a disappointment in their expectations of temporal blessings , after they had prayed for them , and were deny'd . these , and such as these , are the conditions upon which good men pray for temporal deliverances , and their present justifications . and , as such prayers are sufficiently consistent with a belief of god's respiting and adjourning the compleat executions of his justice to another world , so it 's encouragement enough ( and sure it 's all that need be given ) that when those conditions will bear it , good men may assure themselves , that god will not , nor did ever fail to answer their petitions , and grant their requests . and this perfectly solves the sence of our saviour's indefinite promise , with respect to temporal mercies , that whatsoever you shall ask the father in my name , he will give it you . and further , it 's to be consider'd in that case , that when the reason of those conditions hath interven'd between god and his petitioners , though they have been denied their supplications in kind , yet , for their encouragement still to pray , they might and ought to believe , that god would grant them in some other equivalent matter and manner , for a compensation of all they ask'd , and were denied . howsoever , in the mean time they can satisfie themselves , that they have been doing their duties , and paying the daily homage they owed to god , and may live comfortably under the expectation , that god will do them right in another world. and , let it now be also especially remark'd , that what i have here said concerning the conditions upon which good men pray for their temporal deliverances and vindications ; and upon the reason of which they are so often denied their petitions , may hold good also in the case of god's executing his justice , as to the rewards and punishments of this life : that is , that that god will so often act those measures of providence , as the reasons of those two mention'd conditions will admit it . that is , when it may be done ; first , without bringing any common destruction to those communions , by which the world ordinarily subsists ; and , secondly , when such a present execution of his justice shall on any account tend most to the concern'd person's present or future good and interest . but in all other cases , where the reasons of these two conditions are superseded , the executions of the divine love and justice to the good and evil , are so often reserv'd and respited , for his impartial retributions in another world. now , as this observation may inable us to think , that there be no small number of cases , that are so reserved and respited , so it will easily , and very naturally solve those mens doubts and enquiries , why either all those executions are not universally done in this life ; or why there should be any part of them certainly effected ; that is , why there should be alwaies so many , and sometimes such remarkable examples and instances of god's justifying the persons and causes of good men , and of his baffling the unjust interests and dealings of the evil in this world. of which , as there will be alwaies so many , as may be enough to controul the pretensions of the epicureans , and our present atheists , that god takes no care of the world at all ; so there may be also few enough to suppress & silence the murmurs of those mens too-forward minds and hasty desires , who , upon a bare possibility , and some rare examples of god's executing his justice visibly in this life , have been apt to raise their expectations even to a criminal discontent and impatience of their own present recompences and justifications . when they ought to have considered the reasons of the former conditions , ( as also what other reasons god may give himself , which we ( perhaps ) can't understand ) upon which they are so often omitted , and should rather have endeavoured to wait with patience , till the season approacheth , in which there shall be an impartial execution of justice to the whole world of good and evil. and this finisheth the second section or reason , that may be given , why god is pleased so observedly to deferr the executions of his impartial justice to the good and evil to a future world , with respect to mankind in general , as they are ordinarily to subsist in social communions . but , besides this social concern of mankind , there was somewhat offer'd , as to god's care of them in other respects . therefore , section iii. in these two remaining sections i am concerned to represent the case more particularly , as mankind may be divided into the two sorts of evil and good ; and as god's just and gracious care of them both , as so distinctly and apart consider'd , may be sufficiently acquitted by reasonable and religious thoughts . now , this third section first offers the case of the evil part of mankind : that is , of such as have wilfully and temerariously permitted themselves to be betray'd into any state of vice and immorality . i say , if god almighty should , in this life , be presently confounding every such evil person , as soon as he begins to persist in his unjust and immoral ways ; it would prove such a disparagement of the divine care , equity , and goodness , as could hardly in any case be imagined or represented , upon several accounts . first , because he could not then have allow'd them such sufficient possibilities of recovery , as were consistent with the mercy of a gracious god to creatures , that were made so defectible by their own original nature . that is , who can't consider , that such men have generally faln into that irreligious state , sometimes by the importunities of their own natural passions and sensual appetities within them , which they could not unmake , though it were in their power , with some difficulty , to have over-rul'd them ; and that sometimes they fell into that state of sin , by the temptations of the world 's variously-enchanting objects without them , which they could not remove , though it was in their own power , with the same difficulty , to have controul'd and resisted them ? i say , when these occasions of their falling into a state of sin , are throughly considered , and then how much those occasions do referr to god , as creator and supreme governour of all things , what mind can reasonably entertain a suspicion , but that an infinitely good god should allow them the most equitable possibilities of recovery , which an adjournment of his administration of justice to a future world can only admit ? and hence appears the reasonableness as well as the mercy of some metaphorical expressions in the scripture , design'd to represent this case . there we find , that the field was not presently thrown off to bryars and thorns , ( it were against reason and common custom so to do ) till the respite for rain and dressing had given a further experiment of its unfruitfulness . nor was the fig-tree sentenc'd to be presently cut down for the first or second , and at last , not for the third years barrenness , but it was still respited , and husbanded , till the ordinary term was past , that , by a wise husbandman's reasonable observation , it might be judged hopelesly unfruitful . and as by this respiting and adjourning the divine justice , every impenitent sinner is made altogether inexcusable , so is god's love and equity universally acquitted , as having most reasonably allow'd him all advantages for his recovery , which the case and nature of the thing would bear . so that i doubt not , but that almighty god may as justly say to every unfortunate impenitent person , as he did to his unfruitful vineyard , what could i have done more , that i have not done ? that is , not limiting god's power in himself , but supposing him to act according to the measures and nature of men , as reasonable creatures . this is the first reason . secondly , to evidence that it is reasonable that god should suspend his compleatly universal justice to the evil part of mankind , to a future world , is not only that he might allow them a fair and equitable possibility of recovery , as to their own interest , but because such a present execution of his justice upon them , would be highly detrimental to the common good of the world in its several societies . that is , if fire should come down from heaven , to consume every oppressor , as oft as zealous innocence might possibly cry for it ; or , that god should throw away every unjust person from his protection , and as oft cut him down in his vengeance , as the justifying of every good man's cause might be effected by it ; what great advantages might the world's societies be deprived of , by the loss of so many evil men , to whom god had allow'd , and accepted an after-attempt for their repentance and recovery ? if there had not been such suspensions of god's justice to such men , then had st. matthew never been called a saint ; nor had he become so useful an instrument for the first establishment of the christian faith : saint paul had died a persecutor of the church and doctrine of christ , of which he afterward became such a successful promoter , and so stout a defender : and the christian religion had then been deprived of the patronage of constantine the great , for the scandalous sins of his youth . and as i have instanc'd in these few , so if we had notice of those millions of evil men , who on that account have been afterward useful to such like purposes , we might easily be convinced of the reasonableness of god's suspension of the administrations of his justice , upon every man , as soon as he became wicked ; and who , at several seasons of their mortal lives , have so successfully made after-attempts for their recovery to vertue , with so much advantage to the world. . the third reason to demonstrate , that it was god's design , that the suspension and adjourning of his universal judgment to a future world ( besides for the equitable possibilities of their recovery to their own benefit , and for their afterusefulness in general ) is , because it can only solve a considerable doubt in his ordinary visible providence as to many of those evil men , even while at present they live in a state of sin. and that is when we see that such men do not only live in a tolerable well-being in the world , but that they very frequently enjoy greater instances of a flourishing prosperity , and ( as david complains ) that they sometimes come in no misfortune like other men . and then the reason is , that with respect to a future world , they might have an encouragement , as well as a respite to repent . that is , as if god design'd to tell them , that as he hath at present so much favour for them , as to allow them , by his general providence , more than ordinary considerable portions of advantage in this world ; so that they might from thence reasonably interpret , that god is not as yet made unplacable to their persons , or would rejoice at their following unrelievable state of misery ; but that on the contrary , his mercy and goodness are alwaies most ready to admit them to his present spiritual blessings and future happiness , whensoever they shall prepare themselves for their reception . and that , as ▪ he hath already so much love for them , as to permit his sun at present to shine upon them , sometimes with a greater benignity than upon others ; and to let his rain descend upon their fields , sometimes with more refreshing showers than upon other mens ; so that his mercy and pardon shall be as readily afforded them , whensoever they shall endeavour to qualifie themselves for the greater blessings that relate to a future life . but if in contradiction to all these manifestations of god's favour and patience , they shall still obstinately set their hearts to do evil , because sentence against an evil work is not speedily in this world executed ; yet they have all the reason imaginable , ( with the vain young man in the same wise book ) to consider , that after all their sensual enjoyments , they must all come to judgment . and though ( and because ) they may escape the execution of god's vengeance in this world , yet they cannot ( if they will allow their minds a liberty of considering like men ) but fear it in another . and as by acknowledging such a respite our scepticks may thus reasonably extricate that doubt in providence , so such as are believers may solve another query in the christian religion . that is , why our saviour should so extraordinarily engage his disciples universal charity to such evil men , even sometimes when they are their own most deadly enemies . that is , that he should call such a charity , the nearest approach to perfection , and an especial assimulation of the god-head ; or that he should make no after-remark upon any other article of his own prayer , but upon that of forgiving trespasses ; and should make it the most indispensable condition of all the pardon they themselves can expect from him. and then that this charity , upon special command , should oblige them to all manner of methods for their recovery , as by reproving and advising them by forgiving and praying for them , and by supporting their lives with all manner of necessaries , when they want them . now the solution of all this is , that as these acts are to be accounted very considerable instances of a good man's duty , and that he shall be rewarded for it ; so we may believe , that god the rather instituted them to be so , not only from his meer preceptive authority , but that they might be expedients of his own divine love and care of that part of mankind , that needs his pardon upon their repentance and amendment ; i say , what can possibly solve this query , but the belief of gods respiting and adjourning the administrations of justice to a future world , to express his reasonable kindness to the evil part of mankind in order to their recovery ? now , if against this whole reason it be objected , that god sometimes permits not wicked men to live out half their naturall periods , but cuts them down in the midst of their time and sins ; and that of this as the scriptures have given some extraordinary instances , so common observation can in every age and place afford us daily examples . my answer to this allegation is , first , that very many instances of that nature are of such persons , as have been apparently the willful causers of the shortning their own lives , and of depriving themselves of that possibility of their own safety , which god , as to all reasonable creatures , had allow'd them . and then how is god concern'd in such fatal miscarriages ? but in cases where god may be so far chargeable as by permitting the concurrence of natural causes ( of which perhaps they themselves were not any ways at all presumptuously and wilfully causal ) to put a sudden period to such mens lives , it may be presum'd that upon a foresight of what they would afterwards do , god might permit it in mercy to their own persons , that is , from their doing greater evils , whereby their accounts might be at last the more pitiable . and then in kindness to others , that their sudden surprizes might be exemplary to other evil men , that survive , to take them off from too confident a presumption of enjoying life , thereby to make a further delay of their repentance ( in which delay they might otherwise proceed , till their neglects of it might make their conditions irremediable ) if some such examples were not sometimes set before their eyes . and in this manner some have endeavoured to solve the eternal punishments of the damned in hell ; that is , that they may there be executed upon the evil , like the judiciary punishments of malefactors in a state , to be possibly exemplary to some new worlds of probationers , which may as possibly succeed . in which respect , if such a solution may be allowable ( which i referr to better judgments , and do but with submission mention it ) why may not all such examples , as i have discours'd them , be accounted also as instances of gods mercy to numerous others , that shall at that present time or afterward exist , rather than to think , that god should be any otherwise pleased with such sudden and severe executions of his justice upon such single persons . and thus this objection being answered , it doth upon the consideration of the former reasons appear most accountable , that god should respite and adjourn his universal justice and judgment for the sake of the evil part of mankind . but gods regard to that part of mankind , concludes not his care of the rest . therefore , section iv. in this last section i am concern'd to demonstrate , that an adjournment of so great a part of god's universal justice to another world , doth not only acquit , but highly advance his most gracious care of the good and vertuous part of mankind . and this i shall do upon several accounts . first , that the belief of such a respite might keep their minds in a constant satisfaction , that god intended to make better provisions for their recompences , than can be had in this present world : in which , the best advantages that can possibly be attain'd , are hardly considerable enough to bear them up above the ordinary discouragements , which they may daily meet with for nothing else , but because they are good : and therefore it 's there happiness to know , that when their duty calls for a submission to more afflictive portions of trouble , an expectation of present recompences would be almost a contradiction in the thing , and that because the bearing of the cross doth in it self import a destitution of what might make them conveniently happy in this life : and then , that such a consideration might put them upon a kind of benign necessity , to keep themselves intire and close to the desire and expectation of those adjourn'd recompences , that can only be such , as may make them truly blessed ; insomuch , that should the vertuous but too commonly and ordinarily meet their justifications in this life , and too generally be crown'd with present successes , as oft as they pray'd for it , or expected it according to the justice of their causes , they might suspect , that god designed to give them their portions in this world only , and that , in some displeasure , he had turn'd them off , to be content with such an unfortunate exchange . secondly , it 's highly reasonable , that god should respite and deferr the rewards and recompences of good and vertuous men to a future state ; because it very often falls out , that it 's their best interest , that they should not be so happy , as alwaies to succeed in their justest enterprizes ; nor be alwaies gratify'd with present , though desired advantages in their secular undertakings ; and that because some tempers are not at all capable of bearing a successful interest , and the best and strongest piety hath been stagger'd and endanger'd by it . what a prodigy of miscarriage , and of a lost vertue was david once in his great prosperity , and how did the following unsuccessful passages of his life , restore him to a vertuous temper , hardly to be parallell'd ? how much less than a man was he in the one , and how much more than an ordinary saint in the other ? and this is the reason , why some men of eminent piety , being sensible of the danger of too great and too successful an affluence , have voluntarily chosen to abridge themselves of their own just enjoyments ; and have been cheerfully thankful , when providence hath offer'd them some cross overtures in their affairs , thereby to abate and lessen in them too great a complacency in their present fruitions . but upon this subject i shall enlarge my self afterwards . the third reason , why god might please to order an adjournment of his recompensing mercies to the vertuous and good to another world is , that he might the more equitably admit them in his mercy , to the compleater degrees of them in that state . for , who can't consider , that all good men ( of which none are more sensible than themselves ) have their failings , and some unavoidable miscarriages , even when they are endeavouring to pursue their integrity as well , and as far , as they can ? and that there be many of them , who , tho' they may now be as good , as their infirm mortal nature and circumstances will at present admit , had past some considerable portion of their lives , before they return'd to vertue , in an universal neglect of god , and goodness . and therefore , in both respects , god in his wisdom and justice might please to leave them unjustify'd in many cases that concern this life , that being at present chastiz'd , and as it were , punished for their many follies , before they return'd to vertue and goodness , and for their manifold infirmities after they had been so recovered they might not be laid to their charge afterward , so as to occasion any abatements of their happiness in another world. in these three reasons is contain'd , what i had to say concerning god's care of the vertuous part of mankind , for the adjourning the compleat administrations of his divine justice to another world . and so i have finished the design of my third chapter ; and then all the premises are ripe for the assumption . the conclusion . and now having stood my ground against all the suggestions , that could be offer'd to invalidate the three constituent parts of the argument : that is , having in my first chapter demonstrated , that the just and holy god , at one time or other , will certainly act the part of an impartial judge of all the world , in justifying the just causes of the vertuous , and punishing evil men for their unjust undertakings , and all their immoral actions , and proceedings : in the second chapter , having sufficiently evinc'd by all manner of authorities , and by every mans own common observation , that that work is not done in this life , to any such degree , as may acquit the vniversal justice of a good and just god to his rational world : and lastly , having demonstrated the reasonableness of his respiting and adjourning the executions of his rewards and punishments to another state , and how it evidently tends most to the order of the whole creation , and particularly and especially for the good of mankind in all capacities ; i say , having shewn that all these premises are certainly true , i cannot conjecture what exception can possibly be alledged against the just inference of the conclusion , that is , that on this account there must needs be a future state in real existence . second argument . the summ of the second argument . the second argument that demonstrates the existence of a future state , is founded upon mans being created with those rational powers or faculties of his soul , by which he hath a mind , essentially advanc'd above the state of all other visible animals , and may be presum'd to come up to a near resemblance or image of his soveraign creatour , viz. his understanding and his will. by the one he is made capable , first , discursively to learn and know , and then judicially to determine , what is most fit to be undertaken and done for the attainment of such an end and good , as may properly and sufficiently answer , and be accommodable to the quality and natural temper of his own rational mind . and by the other , viz. his will , he is naturally capacitated with a power in its self , first , freely to chuse such a good so adjudg'd , as his principal interest and happiness ; and then also as freely to embrace , and act all the means and methods propos'd for the assured attainment of it . now if it shall be made evident by plain and convincing reasons , that those great faculties of his soul , were not given him designedly for the sake only of his mortal duration , nor for the attainment of any end or good , that relate only to , and are determinable , by the period of his present life ; but that they were given him most specially and purposely for the end and interest of a future world , and for his making use in this life , of all such means , as directly tend to the attainment of the happiness of that state , then it naturally and necessarily follows , that god almighty hath constituted the existence of such a world and state. now that this argument thus generally stated , may the more unexceptionably attain its design , i shall endeavour to offer at whatsoever needs a more particular explanation in three distinct chapters . the summs of whose contents are these : in the first chapter , i shall give reasons to prove , that those rational powers of the soul , were not given to man for the sake only of his mortal life . in the second , i shall endeavour to solve some objective exceptions , by which it 's pretended , that those faculties may be improv'd for the attainment of several ends in this life , which may appear to be sufficient reasons , why god almighty should give them to mankind , though they should never be concern'd for any thing , that relates to a future world. in the third chapter , i shall positively demonstrate , that those rational powers were principally , and upon the most special purpose given to mankind , for the sake and concern of a future life . and if what i have thus propos'd to be made good in these three chapters , shall be found to be demonstrably true , they must necessarily inferr the conclusion for the undoubted existence of another world. a future world's existence , demonstrated by rational evidence . chap. i. in which i am concern'd to demonstrate , that those rational faculties or powers of the soul , were not given to mankind for the sake only of their mortal durations : nor for the attainment of any end or good , that relates only to , or is determinable by the period of their present lives . and this i shall evince by the evidence of these three reasons . first , because there is no end or good attainable in this world , whose enjoyment can afford the rational mind any real satisfaction , rest , or acquiescence . secondly , because those best enjoyments , that are most likely in common opinion and estimation , to make the life of man more acceptable to himself , are not in the power of those faculties to obtain at pleasure . thirdly , because the more designedly and intently men act for those enjoyments , as their principal interest and concern , the less they can escape their being engag'd in such follies and absurdities , as are inconsistent with their characters of being reasonable creatures . and these will require the attendance of so many sections to explain them . section i. the first reason that i offer , why those faculties , or the rational mind of man , were not given him of god , for the attainment of any end or good , that relate only to his present mortal life , is , because the best enjoyments of this world can't allow him any real or permanent satisfaction , or rational acquiescence : as it is supposed they should , if his existence were to be wholly determin'd at the period of his mortal duration ; or otherwise it must be believed , that god almighty had given him a more unhappy being , than he had done to any other creature besides , in that respect . now , as to any direct arguing for this truth ; that is , that the best enjoyments of this world cannot afford the rational mind any such satisfaction or acquiescence , if the common sence of mankind can't supersede my concern in that point , i must then referr my reader to the fifth argument , that is principally engaged to make good that observation . and i shall only in this section proceed so far in that case , as to give the reasons , why the mind of man can admit no such satisfaction from any , the best enjoyments on this side a future world , or from what relates to it in this life . now , the natural reason of all that deficiency in those temporary enjoyments , to afford the mind of man any such real and permanent satisfaction , is not only from the troubles , uncertain events , and cross accidents that generally attend them , ( as universally men complain and suggest as the only reasons of their discontentment ) but principally because by divine ordination all such enjoyments do properly and naturally relate , not to the satisfactions of the superiour and rational , but of the inferiour and animal part of man's being . for , though the superiour mind doth concern it self in the managery of those enjoyments , for the better conveniencing mens mortal lives , yet is that rather matter of ministration and servile employment , than of real and satisfactory fruition . it 's true ( to make good our reason ) that those enjoyments of this life may sometimes be pleasing entertainments for the fancy and imagination , and may gratifie mens senses , corporeal appetites , and the other dispositions and inclinations which humane nature holds in common with sensitive beings ; but it 's very rare , and impermanent , and almost unnatural , if the rational soul shall permit it self to entertain any kind of satisfaction by the fruition of any of them . and this appears experimentally true , because the more intently any man allows his considering mind to balance the worth and importance of any such fruitions , let them relate to pleasure , knowledge , honour , profit , or dominion , or to whatsoever else it is , that tempts to a value , and a present acceptation , especially as to any real satisfaction , resulting from them : and the more he strives to make his intellectual self to come in as partner with his animal dispositions , in the perception of them for such an end , he will alwaies be so much the more sensible , how defective they are for the making up of any such sufficient good , as may accommodate the nature , or natural temper , of his rational mind . and therefore hence it is , that the imaginative faculty , senses and lower appetites , do never entertain those present objects so easily and acceptably to themselves , as when men do either want , or resolvedly , wholly renounce , or but divert the use of their considering and reasoning powers , from making too near an inspection into the ends which they attain . and this may be verifi'd by some observable instances . first on this account it is , that many great persons do designedly deliver up their minds part , that is , the rational conduct of their affairs , and managery of their fortunes , to the care and reason of some prime officers ; that themselves , if they be religiously dispos'd , might improve their understandings to more proper and satisfactory purposes ; or if they be sensually inclin'd , that they might caress themselves in their pleasures , with a greater freedom , for the satisfaction of the sensual and animal part of their beings . and then upon the same reason it is , that men are so apt to applaud , and with such great delight to recount the happiness they did enjoy in the childish and youthful part of their time ; that is , because they then enjoy'd all the necessaries and conveniences of living , by the benefit of other mens rational care and understandings ; and that themselves did look no further , than the gratification of their sences and brutal appetites . and this was the cause that induced heraclitus ( as laertius reports it of him ) when the ephesians desir'd him to undertake the government of their city , that he betook himself to play among the children ; intimating thereby , that it , was much easier for him to be so ingaged , than to have his mind taken up with the managery of their publick affairs , from whence it was not like to receive any real satisfaction , or contentment to its self , though perhaps his imagination ( if he would have permitted that , as an end of his undertaking ) might have been gratifi'd with the plenty , veneration , and splendid title of a governour . now as this unsatifaction of the superiour and rational part of man , may thus arise from the natural propriety , that all outward enjoyments bear to the animal part of his nature , so is that unsatisfaction much more increas'd , ( which i make as an additional reason ) by the greatness of that impropriety , which those enjoyments of this present life , do hold to the rational mind ; for they are not only things indifferent to it , but such as are alien , divers , and unally'd to its natural temper ; and are objects as foreign and improper to it , as those would be useless to one sense , that properly belong to another . and a man may as well imagine , that his tast should be affected with a dish of colours , or a glass of shining light ; or that his ear should be delighted with some fragrant perfume , as that the rational mind of man , as such , should be really satisfy'd with the fullest fruition of any thing that relates only and properly to the animal part of himself . and now if any man of an enquiring humour , should , upon this kind of arguing , ask for a reason in nature , why the same person integrally consider'd , should be so vastly differently affected in himself ; and how his nature should require for his universal satisfaction , objects , that bear such evident improprieties on several accounts , both among themselves , and to his own mind ; my answer would be , because there is in every man , two kinds of selfs , viz. the rational and animal ; each of them requiring different , and sometimes almost contrary designs , business , and objects for their several natural ends and satisfactions . and for this distinction , the scriptural revelation doth not only give us a most plain account , by the different notions of a spiritual and carnal mind and state ; the one referring to the government of a man's mind and life by religion and reason , and the other , according to the humour of his lower and animal inclinations : but the heathen philosophers themselves , admitted that distinction a great way towards the same purpose , even by their rational discourses and apprehensions . but i shall instance only ( though i might have alledg'd ▪ heirocles and others ) in one of them , and he ( perhaps ) remarkably as great an enemy to christianity , as i could have well lighted upon ; and that is , phorphyry ; who affirms , that the souls exists in the body , but for a forreign employment , and as in a strange place : and that it is adjoin'd to a substance , that is altogether divers from it . and all this said to confirm the reason given , why those rational faculties , that is , the intellectual mind could not be given for the sake , that is , for the ends and purposes of man's mortal life only , because all the present enjoyments that are celebrated , as the only expedients of humane happiness , do principally and properly relate to the satisfaction of that part of his nature , which bears an agreement with sensitive beings . section ii. the second reason design'd to demonstrate , that those rational faculties or powers of the soul were not given to man for the sake , ends , and intendments of his mortal duration , only is , because it is evident , that all the most considerable constitutions of his present well-being , and that are in common estimation most likely to become a satisfactory happiness to himself in this world ; are not directly , nor at all certainly placed in his power to obtain them , when he most needs them ; nor can he with any assurance recal them , when he hath been depriv'd of them . and then were it not a hard thing to make such a conception of a good god , that he should place man in such a world for his whole existence , in which there should be nothing assur'd to him as attainable by the principal powers of his being , which might render his life acquiescent and satisfactory to himself ? i say , who knows not , that it is not in any mans power certainly to enjoy peace , health , credit , friends , success , plenty , or any thing else that may make his life capable of any real contentment to its self , when those faculties act their utmost for their attainment ? let men know and study for them by their intellectual capacities , as much as they can , and chuse them as earnestly as their elective faculty can exert it self ; yet the unfortunate men of the world , ( which are always in one respect or other , by far the greatest part of mankind ) will tell you , that they might as well have been obliged to alter the general fixt course of nature in its stated order , as to attain all those perquisites that must ordinarily concurr , to make up such a kind of living , as by which they may think themselves to have escaped their being more miserable , than any other visible creatures whatsoever . and therefore our wise master , when he had advised his disciples , not to be solicitously concern'd about the necessaries and conveniencies of their mortal lives , gave them this reason , because they were no more at their dispose and command , than was the heightning their stature by another cubit . that is , that they were by divine ordination not certainly in their power at all . and though it may be said , that some men do sometimes ( and their number is not great ) successfully advance themselves in some prosperous attainments in their mortal state ; yet it may be presumed , that those present advantages have by far the most generally faln out , where there have happened cases so effectually circumstantiated , as if they were purposely set by providence for such successes : and which were interpretatively little otherwise , than as it may be said , that a mans hand can take up gold , when it 's laid before him ; or embrace his prosperity , when it 's provided for him , as an effect of some propitiously concurrent causes and accidents , which gave solomon the reason to say , that the race was not to the swift , nor the battle to the strong ; neither bread to men of vnderstanding , nor yet favour to men of skill , but time and chance happens to all . that is , that those happy events did not certainly come to pass according to those mens excellent qualifications , but that they proceeded from some over-ruling cause of that time and chance ; of which expect some account at the period of this section . and this solves the observation why it doth so often come to pass , that the best outward materials of a pretended happiness in this world , do become the portions of men but indifferently qualify'd in the regions of their minds , and very frequently of such , as are hardly so much as are sensible of the value of their own plenteous circumstances : or else of such as are sensually dispos'd , and then they either abuse . them by their pride and intemperance , or else disimprove them through their own indiscretions and carelesness to their own discontent , rather than the lots of such as have the largest share of intellectual endowments , or that are the greatest friends to worth and vertue . and for that reason it hath been observ'd , even to a proverb , that men of the finest and most ingenious parts have seldom acquitted themselves from the severe streights of fortune , nor from very undecent dependencies : and that to have been said , to be as indigent as a poet or a philosopher , was thought as severe an exprobation of being poor , as could well be given . it 's true ( to invalidate my thus reasoning ) that it is commonly affirm'd , that an exact frugality will make a man rich ; that a close retirement will procure him quietness of life ; and , that temperance will secure his health and long life : and then ( they 'll say ) that all these expedients for those considerable events towards a mans easier and happier being in this life , are all of them in the power of the rational faculties to judge , chuse , and undertake at pleasure . my answer to this allegation is , that those expedients do so uncertainly and contingently attain their ends , that all cases considered , it will hardly allow a mans thoughts a probability , that they ever should succeed according to the undertakers expectations . and to evince this , i shall admit those three cases to a more minute examination . as to the first of them , a strict and cunning frugality : let me demand of my objecter , whether he thinks that the most anxious care can prevent unfaithfulness in all them , upon whom the industrious frugals must be presumed more or loss to rely , on one occasion or other , for trust or imployment ; or can their nicest observation secure them from common cheats , or secret frauds ? or can a box of writings or a chest defend their wealth from the harassings of war , and all other the common accidents of humane life ? and if so , what kind of certainty can such men presume upon to encourage them in this undertaking , for their own sufficient happiness in this world ? then as to the second , viz. retirement in order to a quiet life : can it secure a man from all the effects of contempt , the certain attendant of a design'd privacy ? can it prevent the inconveniencies of being friendless , as oft as his relation to the publick calls for the favour of men in power , to help him to what is right or kind ? or can it secure him from being seized upon as a prey by those who mark out the private , and the solitary , for the execution of their mischievous , and sometimes bloody purposes ? and then , i say , with what a strange kind of improbability , must such an expedient attain its end to their satisfactions . as to the last expedient , temperance , in order to the securing a mans health and long life : is it yet determin'd , upon any general ground of reason or experience , what should be the certain measures of such a temperance ? or did ever any skilful person pretend to give any such infallible rules of it , as might be universally accommodable ? or if the methods of a temperate life could be stated by a common measure , would they secure a mans health and long life , from hereditary evil constitutions , or from common contagions , or from the sudden surprizes of epidemick diseases ? or lastly , from such distempers , as may be occasion'd by diabolicals impressions , which may at any time , through the divine permission , be as commonly acted , as instances have been given of such cases , by most credible and unsuspected relations , and as they stand upon authentick records ? for which the learned bodinus may be consulted ; i say , all those cases being duly considered , who can presume to think , that god hath plac'd any mans health or long life , with any assurance in his own power , by the best use he can make of his intellectual faculties ? and now , because i have thus undertaken , in favour of my argument , to remark this last temporal blessing , and enjoyment , health ; which in most respects ought to be accounted the principal and necessary attendant and concomitant of all present humane well-being ; let me a little further engage my observation of the defect and insufficiency of man's rational faculties for the attainment and preservation of it . and that not only because a mans own understanding may be so easily defeated in finding out the expedients of its safety , but because the reason and skill of those men , who have made it the study , business , and employment of their whole lives to administer to it , do so much fall short of any certain attainment of that happiness to mankind . and for this observation , i shall only remark , what that admirable patron of learning s r. francis bacon discourseth concerning it , and that only in the margin , and without interpretation , to avoid offence ; for i have said all this upon no other design , but to improve the notion i have here undertaken upon my reasoning for the certain existence of a future state. and now having thus concluded my second reason , let me superadd one observation upon that account ; that is , suppose it should be inquir'd , that since man hath naturally so little power over the circumstances of his own well-being in this world , by what other cause or causes are mens present conditions conducted , or whether by none at all ? my answer is , that the acknowledgment of a future world ; and god's design , that mens principal happiness should be placed and expected in that state , doth most plainly and naturally answer that enquiry ; and that , without flying to stubborn fate , or blind fortune ( as some , even great philosophers have done ) it doth perfectly solve the doubt . that is , that god was pleas'd to take upon himself the care of disposing every mans portion of outward things in this life ; and in that manner as he saw might best suit with every mans particular temper , and circumstances , for the better attainment of his happiness in the other world. and then moreover , that men , upon a prospect of the uncertainty of their own endeavours for any assur'd successes in this life according to their own desires , might have , as a greater reason , so more leisure and opportunity , to attend the concerns of another to come : that is , as our saviour reasons , that they might not be folicitous about what they should eat , or drink , or put on , but should leave all those events to the wise conduct and care of a gracious god , and then entertain them with the same indifferency and unconcernment , that sensitive beings do , who subsist by the ordination of the same all-disposing hand of god. always considered , that as those animals comply with the divine providence , by a natural care of themselves , and in actions to which their nature obligeth them for their own preservation ; so should men make use of their rational powers for the careful improvement of all such means , which god allows them ( as he thinks fit ) for the better management of their own well-beings in this world ; but still with deference to their principal business and design , of attaining the happiness of a following life . this the second reason . section iii. the third reason intended with further explanation to represent , that mans rational faculties , and intellectual mind , were not likely to be given him , for the sake of his mortal life only , is because it 's commonly observ'd , that the more designedly , and intently , men employ their minds and lives , for the attainment of such ends and satisfactions , as relate only to their present enjoyments ; the less are they likely to escape their acting such follies and absurdities , as cannot consist with their characters of being reasonable creatures . and that the highest wisdom such men do commonly arrive at , will in their best successes , amount to little more than what the natural discretion brute animals themselves express , in the mannagement of their well-beings . and therefore it were well for the happiness of most of that sort of men , who appear to live to no other purpose , but to serve the interests of their mortal durations only , that a few of thousands of them , could in the managment of their secular and sensual designs , arrive at the common and natural prudence of ordinary brutes . so that when it is usually said , that if men live only for their own ends and sensual satisfactions in this world , that they degenerate into beasts , they put a disparagement upon the honour of those creatures ( whom porphyry contends to make , as it were , co-brethren with us in the rational world ) and that because they regularly act their natural powers and faculties for their own good , agreeably to the ends for which they were made ; whereas when men renounce the concerns of another world , they act commonly in contradiction to their own principal natures , and do degenerate , not so much into brutes , as that they turn fools and sots . and though it 's a common custom to call men wise , who live at that rate , with any present success in their worldly designs ; yet it must be presum'd , that it is at best by way of comparison , that is , that they may be lesser fools than others ; or perhaps this may be done by a kind of mutual combination among such men themselves , to call one another wise , where there is no manner of manly reason , why they should be so accounted ; and perhaps all the reasons in the world , why they should be reputed otherwise , if their designs and ends , actings and discourses , were measured by the standard of that , which is true and genuine wisdom . and further , to enforce the reason why on this account it may more manifestly appear , that almighty god did not furnish mankind with those rational powers on purpose for the sake only of their mortal durations , ( which must be so ▪ if no world in future ) is because it 's obviously observ'd , that the greater portions of intellectual abilities , whether complexionall or acquir'd , that those men have , who live only to their own present sensual ends ; and the more solicitously they apply their minds for the attainment of them , without any regard at all of what 's to come in a future world , so much the more remarkable are their degeneracies to folly and absurdities . and therefore we may take notice , that such kinds of men , if they be but indifferently qualify'd in their understandings , and of duller capacities , do alwaies act all their sensual adventures , as with weaker desires , so with fewer imprudencies , and do even seem comparatively wise and discreet in their very follies . and i shall instance in some cases , their covetousness ( when it falls out to be the present humour ) is less solicitous ; their amours more indifferent ; they drink more quietly , talk more temperately , and their passions are more tolerable : and indeed , as in these , so in all other kinds of sensual and secular regards , they act like prudent men in comparison of those persons , that are of more lively and brisk capacities . for their covetous humour is manag'd with more cunning and over-reaching intrigues ; their amours are violent and disturbing : their drink makes them as riotous as bethlems ; their passions rage and are intolerable ; their talk is clamourous and provoking : and indeed in all their sensualities , their wit engageth them to act their several humours and inclinations , to their own greater folly and misfortune . so that in the event , many of them may be easily tempted to wish that they had been born natural fools , brutes , trees , or any thing , rather than to have been made intellectual beings , so much to their own disadvantages . now , how could such rational creatures be possibly engag'd in such reproachful miscarriages of their understandings , but that their minds had lost their proper and natural authority over their own affections and appetites , and consequently over their own thoughts and actions , for want of being principally concern'd for religion and vertue , in order to the happy events of a future world ? for their rational powers being left to have nothing to be imploy'd about , but for the ends , and pretended satisfactions of this life , it 's no wonder that they should admit , if not administer to , such wild excesses of folly and indiscretions . so that if any unconcern'd person of an observing humour , would but take the pains ( if it were but for his diversion ) to make an impartial survey of the rational world , as at any time men generally do appear to act their several parts in it , and then would but recount , as far as he can make a prospect , the various follies and imprudencies which the men wholly unconcern'd for religion and another world , do daily commit , and habitually persist in , he could not but judge , that too great a part of it would look like one entire scene of fools and mad-men . that is , should he but particularly take notice how sillily one man manageth his love of money , another his fondness to a woman : with what idle extravagancies a third is treating the pride of his heart ; while another is tugging hard for a feather-cap promotion : and shall then observe , how such a man's next neighbour is , by his restless humour , storming every body out of their peace and order ; while he spies another sort of cunning men sit close together in a corner , drinking away their health , fortune , and reason ; with a thousand such-like idle adventures , to which their unconcernedness for religion and another world , do daily expose them . and now , if any man should advise me , the more convincingly to make good what i have thus so severely affirm'd concerning so great a part of mankind , who will be apt to rage to see themselves thus ridiculously exposed , i could think of no other expedient , that would more effectually acquit me , than to make use of a little burlesque , which an honest country droll hath promised me , to dress up some of those intellectual fops in their proper garbs . for some great authors have told me , that the best way of handling an artificial fool , is to do it in his own kind : and to laugh him into discretion would be the best expedient to recover him from his folly. but then the author's desire is , that it may stand in the midst of this discourse , but in the nature of a parenthesis ; some telling him that it 's too light for the gravity of the argument ; and others again , of another opinion , perswaded him by all means to let the fools see how the representations of their folly doth become them , when they have read their own ridiculous characters . and let it go at all adventures . ( the first ridiculous piece among the silly crew , of whom my neighbour brought me a description , was of one , whose debauch'd imagination , for want of being concern'd for his best interest , had betray'd his reason to think , that it would be principally for his happiness , if he could but grow famously rich ; and that with an especial design , to raise up a succeeding family , big enough , to make a great show in the world. and as the most likely expedient for the carrying on his wise project , he imploys all his intellectuals , how he may best attain to the mighty art of thrift . and then to that as to his deity , he devotes all the powers of his soul ; and sacrificeth to it , not only all that may be useful to others , but convenient or decent for himself . and for that end , ( to instance in some cases ) if necessity doth but at any time hector him into a mind to cloath his carcass , his design ( for that can only solve his discontent about the charges of it ) is to wardrup up the old case , as part of his stock , to be inventoried by his executor when he dies . if he eats , the only hautgoust that relisheth his meat , is either that it costs him nothing , or as it best agrees with his stomach in his pocket ; for there principally laies his hunger and thirst , and the palatings he delights in . if he rides abroad , it 's generally upon an animal , whose bones he designs to tell in for money , in the next summ he takes bond for . and if at any time he seems kind or civil , it 's only to them , of whom he designs to make a prize upon a fore-seen bargain . the furniture of his house is nothing but a rubbag'd heap of pawns and stresses : and his store-house is generally stock'd with nothing else but the atoning presents of his afrighted creditors . but if a vote for a tax be rumour'd , though the king 's , or the church's safety lays at stake for want of money , it sounds in his ears like a knell , or a raven . his religion is a conventicle to chuse , for there he can sit or lie along , pull his hat over his eyes and count , and not be interrupted with sometimes standing up , and then kneeling down , and ever and anon , with saying , an amen , or a lord have mercy upon me ▪ or with the like invasions upon his christian liberty . but if the preacher in that place must have money , then farewel to that religion ; saith he , i can discharge my christianity at a cheaper rate at home : that is , by reading some chapters every sabbath night : let them be out of genesis or matthew , canticles or corinthians , that 's all one to me ; so they be read . but to be sure , he hates all those religions that put men to charge for ornaments , vtensils , repairs of edifices , and moses and aarons : nothing so abominable to him : and then a sacrament with an offering , and a priest in a dress , and who must have tithes too ; and if so , that are uncrampt by a two penny-custom : all this , saith he , is downright idolatry and antichristian . and as for those days they call holidays , they are meer loss of time , and turn to no common profit : and they are popery too . now all this while , when there is any thing to be got by it , he is as poor as he can creep , and looks alwaies of such a kind of quality , that did not some men now and then mistake him for a conjurer , one would swear , that he were downright some vnder-officer in the common-wealth of beggars . and indeed to save charges , he could find in his heart to take a turu or two with them about the country : but to be sure , it shall be no longer , than till they come to their general rendezvous : he knows how to make better use of his money , than to bear a club among those merry and generous companions . but stay ! while this man of gold is going on thus hastily in his wise journey for getting money , suddenly a fever arrests him for an old debt , ready to burn down his souls dry tenement ; or a dropsie opens a flood to drown it . and then he sighs , and is troubled in conscience , that he hath yet but enough to make some body , but an ordinary knight or squire . and if he dies upon 't , the last event of all his wise endeavours is ; that when the joy-sorrow of his heir hath once serjeanted up a prisoner to an eight-foot dungeon , with a pompous funeral ; it's odds but the world will smile , that he hath gotten all that treasure for one , that 's like to know little more , than how to talk idly and swear ; go gay and drink ; and to turn the new house in the country , design'd for the seat of the chymerical family first into an inn , or a seraglio , and then perhaps into a sheet of parchment , for the use of another fop , that may act the part of father or son. assoon as my merry neighbour had drest up for me the former hopeful adventurer , for a present happiness , in his fools coat , he presently changeth the scene , and dresseth up another intellectual brute , of a quite contrary humour , and he is as wise as drink can make him . and the first enterprize that his contriving understanding puts him upon , whereby to get rid of the incumbrances of his wit and money , is to lead about a hog ( i mean himself ) in a string from town to town , to make sport for a regiment of boys and tapsters , with his frantick adventures . but in a while , being tir'd with making so much work for constables , justices , and glasiers , he resolves , upon important reasons , to take a wiser method for his own greater happiness ; and that is to set up for himself , and to be his own inn-keeper at home . and for that end he furnisheth his house with all manner of utensils for the sooping imployment ; he turns all his apartments into drinking rooms : only he solemnly devotes his cellar for a chappel , where he and his devout drunken assembly do constantly finish their last completorium , with their hats off in great order , and sometimes upon their knees , if the health be to some-body ; and in the morning they return thither again , and are as zealous as thirst can make them , to pay their early devotions at the tap. and in this more solemn place , as in a repertory , he sets up all his drinking laws and sanctions ; and at the heads of the vessels stands up chalk'd , the only almanack , by which he understands how the year passeth , alwaies accounting from the famous months of march and september . and by this time you may imagine , that the head-house is become one intire inn , or indeed one nasty trough , common to all the swine in the country : where all the year long they are swallowing down the sun , and drinking up the night , till the morning discovers how all the rooms are spread over with so many sprawling monsters , where one hath lost his legs , another his eyes , and all , their wits ; so that , if a stranger should come in , and would have but patience to stop his nose , he cannot but think , that he had in prospect some new-fashion'd hospital , or that he had in view those imperfect shapes which the egyptian drunken mud produceth , when it hath a while debauch'd it self with the nile's lusty liquor . and now having a few years constantly attended to this wise way of living , ( as if he had been shut up to be fatted in a sty ) at length his body swells to the likeness , and perhaps , to the bigness of one of his large casks , which in a short time begins to leak at so many orifices , design'd by art and nature , to prevent the inundation of a dropsy , that at last his associates are necessitated , for fear of a common contagion , to remove that unweildly puddle of humours , and lodge it in a little dark cellar under ground , where a brisk club of little good-fellows of his own breeding , stave him , or ( as they call it ) dust him , and merrily drink him up to a drop , before they have done . ) thus ends the long ( and to some perhaps unwelcome ) parenthesis ; but they may pass it over if they please ; and there is no hurt done . now , to these two , i could have added many more such like characters of other sorts of fops , who are as constantly acting their silly parts upon the world's stage , but my design'd method would not admit such an inlargement in a single paragraph ; and , perhaps , these two are too many already in some mens opinions . but if i had not thought , that i might do some considerable good by such an attempt , i had certainly chosen to have laid them aside . that is , that when such men should see , as it were in a glass , their own ridiculous deformities , they might bethink themselves of putting on a wiser and more acceptable garb of living ; and then that others , who were not yet ingaged in those follies , might endeavour to prevent their appearing in the world , such monsters of absurdity . and this was done , not that i thought that all men who are not concern'd for religion and another world , do always make use of their rational powers to so very ridiculous purposes , as such a piece of sportful characters do represent them ; yet i am assur'd , that there be always too many in the world , that do really come up even to the highest degrees of such kinds of follies , and even among them that have no cause to complain of any defect , either in their natural , or acquir'd rational abilities . and then as for those that do not come up to such famous and clamorous pitches of absurdity , in the management of their sensual ingagements of life , i am so far satisfied , that there is no man , that resolv'dly quits his mind of all concerns for a future world , but when he acts only for present ends and satisfactions , as the sole happiness , which he resolves to expect , but that his practices and their events , must more or less bear a resemblance to such describ'd follies . and though perhaps some mens actions may admit mixtures of some discretion , comparatively of some other sensualists proceedings , yet generally such men cannot but move and act beneath the dignity of a rational being ; and their actions will be found to be as great a condescention from their natural humanity , as if a prince , who exempting himself from his governing affairs , shall spend his time in catching flies , and tending an aviary , or practising the trade of an artificer , with such like impertinent adventures . and though some other ways of passing away the time , that are in fashion , may have gain'd a better reputation in common opinion , ( setting aside what use may be made of them , for innocent divertisements ) may yet in themselves be as silly and childish as the former ; when right reason , the great judge of human actions , shall arraign their importancies , and how far they come short of that wisdom , to which the grandeur of a rational being should aspire . this the last of the three reasons . and thus i have argu'd , how those ratational faculties and mans intellectual mind , could not be given him for the sake , ends , and intendments only of his present life . i should now attend to what may be said to prove , that they were principally , and on the most special purpose given him , for the sake and concern of another world. but my exceptioners have design'd other work for me , and i must first attend to them , and fairly acquit my self of their suggestions to the contrary of what i have endeavour'd to prove , before i can be ingaged in that main business which concerns the chief strength of my argument . chap. ii. in this chapter we must endeavour to solve those objective exceptions , by which some men have alledg'd , that there be several cases ; for the reasons of which , god almighty might be pleas'd to give those rational faculties to mankind , though they were never to be concern'd in their use and operations for any thing , that relates to a future world. and those cases are three , to be examined in so many sections . . the first respects the attainment of all manner of learning . . the second is , that a man by those faculties may be the better enabled to manage the government of national societies . . the third is , that those rational faculties may be improv'd for the admirable use of contemplation , which some philosophers have represented , to be a very considerable expedient of human happiness in this life . section i. in this section we must wait upon the learned nation , who will be apt to suggest and say , that though those noble faculties , when they are wholly imploy'd about the unsufficient ends and happiness , which worldly prosperity , pleasure , and a sensual way of living , can be pretended to afford , may be found so defective ( as hath been represented ) yet as they may be improv'd for the attainment of universal learning , which hath been always accounted such a special accomplishment and satisfaction of the mind , it may be one sufficient end , why man might be furnished with those rational qualifications , though they were never to be concern'd at all , for what relates to a future world. my answer to this seemingly great exception is , that i shall evince that that which is reputed learning in all its parts , can no more accommodate the natural temper of man's rational mind , as to any real satisfaction , than the enjoyment of any other temporal good ; and that it is subject to the same defailancies for such an end , even in the highest acquisitions , that humane life can possibly admit . and all this i shall endeavour to represent upon the account , of two reasons . first , from the way and manner of its attainment ; secondly , from the value and importance of it , when it 's so attain'd . but in the management of which reasons , i must crave an ingenuous consideration from the lovers and students of that universal learning for what end i do it ; that is , thereby intending only to controul the theists pretensions , who are apt to take all occasions to invalidate the necessary belief of another world's existence : and not at all designing to disparage the honour , or discourage the diligence of them , that attend to the attainment of it . the first reason , why such attainments of learning could not be a sufficient end in its self for god's giving those rational faculties to mankind , whereby any man might allow himself the thoughts of enjoying such a sufficient good , as might answer the temper , and satisfy the desires of his intellectual mind , without a principal regard had to his concern in a future world , is from the manner of his attainment of all rational learning . for then we say , how can the mind of man entertain any such real satisfaction to its self , when it 's consider'd , that so great a part of his mortal duration must be spent and worn up in the very preparative and proemial labours towards the acquisition of any one part of that which is reputed learning , before he can be presum'd to be so much a master of it , as to have the pleasure or satisfaction of comprehending , what is intellectual or rational in it . for he must first be supposed to endure the unpleasant hardship of a kind of captive , and must be several years ty'd to the drudgery of ( as it were ) dragging about a mill , only for the acquiring the little skill , how to read and speak congruously and sensibly . he must then incumber his head with a company of hard terms , definitions , and distinctions in an instrumental art , which are like to give his mind as much satisfaction , as toil can administer , before he can be able to work out the distinct notions of things , or be capable to think , or discourse intelligibly of them . and when after this he comes to a nearer approach towards any art or science , he must then spend some time in charging his memory with the proper elements , and some introductive general principles , ( as prolegomena ) before he can ingage in the true understanding of it . now what contentment or satisfaction can all those previous labours be to a rational mind , any more , than the tuning a set of viols to a musical ear , or the confus'd noise of axes and hammers , and the unmethodiz'd prospect of a heap of tools , and unfinish'd materials , be to him that hath undertaken a design for a stately edifice ? but then after our students laborious preface to his obtaining an entrance into the wide field of learning ; what true satisfaction can he possibly give his mind , when he cannot but have heard , that his whole life ( too little for the perfect attainment of any one considerable science ) must be always in a progressive motion towards the end , which he proposeth to himself ; and for that reason , he cannot but expect to live in a state of a continu'd imperfection , and to be all his daies in the capacity of a disciple . the sense of which , though it may sometimes be made use of , to drive further on in his studies ; yet a little time and experience will inform him , that it is no more , than a going forward towards something , from which he shall always find himself as far off , ( if not much farther ) as when he first set forth . and the reason is , because the more he knows , the more he shall still , to his great dissatisfaction , find cause to think , that there is yet much more to be learn'd and known . every degree of his acquir'd knowledge , will be but a further discovery of his ignorance of other things , and advance his thirst of what else is yet to be understood . and sure it was from hence , that antonius took occasion to represent his thoughts when he advised , that a man should drive out of his mind the thirst of books , lest he should go murmuring to his grave ; but rather be content , and give the gods thanks for the knowledge he hath a capacity ordinarily to attain . and now , when the expectant student hath once considered , how he hath sped in the former part of his short existence , he may then suggest to himself , what satisfaction he may hope for , after he hath past the meridian of his days : that is , whether , as he grows older , he doth not rather go backward than forward in the field of learning ; and upon a nearer approach towards the period of his life , whether he finds not apparently that he is upon the retrogressive and losing point . i don't speak of that declension of age , when it 's possible for a man to forget his own name ; but i mean , whether all along ( when he should be presum'd to reap some harvest of his propos'd satisfaction to the comfort of his own mind ) he perceives not a continued diminution in his stock of learning ; which perhaps he imputes to the streightness of his minds repertory , that either the later notions do ( as it were ) run over into forgetfulness , or else being crowded together in so small a room , that they stifle and confound one another . so that , what by the imperfections of his approaching age , and the frequent interruptions by infirmities ; what by attendancies to those affairs , which the necessaries and conveniencies of living do exact from him ; and what by adhering to those studies , to which in his youth he had accustom'd his mind , perhaps he may live to see himself baffleable by every fresh adventurer , so as to bear the shame of being out-done in common talk by any such an one , as is better acquainted with the newer methods , and later notions of his own sciences . and this accounts for the first reason . the second reason , which i intimated before to represent , that the attainment of learning ( to such a degree as the mind can admit in man's short duration ) could not be a sufficient end , why god almighty should give those rational faculties to mankind , for any real satisfaction of humane life , is from an examination of what importance and value such an acquir'd learning may be in its self , so as to answer the mind 's natural temper , and its innate desires of knowledge ; and i think i may , in that respect , without offence , affirm , of all the learning in the world , that were it not that it may be made serviceable to religion , and practical goodness , in order to the interest of another world , it would hardly deserve its own name , especially with such a character , as the world allows it . and by reason of the defective attainment of every part of it ; no man did ever think himself , in all points , so sufficiently learned , as to allow his mind any manner of complacency , or real satisfaction , but the ignorantlybold , and such an one , whom flattery and vulgar applause had seduc'd into such a blind opinion of himself . and therefore it hath been alwaies reckoned among the wise and modest , to be a considerable advance of a judicious understanding , for a man to think himself to know too little , or even nothing , ( as it is reported of socrates , that he should so affirm of himself ) that is , that he knows nothing comparative of that , which he cannot but be sensible is more and more yet to be understood . what science is it , that was ever yet believed by the judicious to be brought to any tolerable perfection ? that which hath been most likely of late to gain the best improvement towards it , is experimental philosophy , especially as to those attempts that have been made , for the finding out the natures of beings . and though they have offer'd at those discoveries with considerable success , and perhaps to a greater degree than have yet been attempted and attain'd , yet nevertheless , i am apt to believe , that they have so far faln short of any perfect attainment , that if six thousand men were appointed to find out the nature of every single vegetable ( as they account their number ) and so many thousands more , about the numerous species or kinds of animals , insects , and minerals , they might be presum'd to find so far work enough for their whole lives , as that basilius valentinus , who writ of antimony , did affirm , ( as mr. boyle relates ▪ it ) that the shortness of man's life makes it impossible for one man to understand throughly , or to learn that mineral only ; in which , every day there was something behind , that was to be discovered afterward . and what i may affirm of the great distance of that kind of learning from perfection , the same also may be said of all the parts of learning whatsoever . that is , ( to instance in some particulars ) if he that designs a happiness to his mind , by furnishing it with the best treasures , which the historian learning can afford , could be sensible and secure , that there were such a body of history , in which there should be nothing related , that were neither partial nor romantick : or , if he that aims at a great felicity , by the attainment of the best knowledge in the learned languages , were sure , that if he were master of any one of them , as far as art and study could advance him , that he should never have thoughts of any defect in the acquisition or use of it : i say , if it might be so affirm'd of these , and all other parts of humane learning , there might be some pretence for the mind's attainment of some sufficient satisfaction in this life , without respect to another ; but when it 's known to be far otherwise , it lessens the wonder of sextus empericus his confidence , when he went about to prove so industriously , that there is no learning at all , but in uncertain opinion ; and that in another place speaking of the mathematical science , ( of which one should think that the least doubt were to be made ) he should assert , that he that hath attain'd to the knowledge of any truth in it , yet that it was but by good fortune ; and that he can't certainly know whether he hath attain'd it or no , but only may opine and think so . or , that cornelius agrippa should assert not only the difficulty , but even the impossibility of attaining to the least reason of any one science perfectly in the whole life of a man. or , lastly , that sextius romanus , ( of whom we have an account in plutarch ) who had parted with his honourable fortunes , upon design to attend to the philosophical studies , should after a while fall into so great an unsatisfaction of mind for what he had done , as to be weary of his life , and to make an attempt to cast it away . and this dischargeth me of my second reason , given to evince , that the value of learning is not such , as that either the mind of man should have a sufficient satisfaction in its self , by the attainment of it , or that it were reason enough why god should give mankind those rational faculties for that end , though they should never be concern'd for a future world. and now i would not that any man should prejudge by these reasons offer'd , that i intend to put any disparagement upon learning , in that imperfect degree it is attainable , ( as i caution'd the reader in the beginning of this section ) or to give any discouragements to the lovers of , or endeavourers for it ; for upon the supposal of the existence of a future world , and of that religion , and the knowledge of it , that is necessarily requisite for the attainment of the happiness of that state , i do most heartily acknowledge , that all kinds of learning , in the proportions to which they may be improv'd , are sufficiently and satisfactorily useful , and in themselves highly honourable . and i wish the studious of them may meet better encouragements in the world , than by the measures of that man's unworthy bounty , who gave three pounds to his cook , a dram to his physician , a talent to his mistriss , and three-half-pence to the philosopher . and this concludes my answer to the first exception . section ii. in this section , we must attend those mens exception , who will alledge , that those rational powers of the soul , are necessarily useful for the conduct of governments , & that without which , there would not be capacities sufficient for the contrivance of expedient laws and orders ; and for other the manageries of publick affairs , to preserve national societies in peace and well-fare : and that then there is another end , why god almighty should furnish mankind with those intellectual qualifications of mind , though they should never be concern'd for another world. to this , my first answer is , that if our exceptioners have any eye towards that humane learning , which we have lately discoursed upon , as if that , as such , were sufficient to influence mens minds for the better management of governments , they offer their exception with too great a hazard of being disbeliev'd . for the contrary hath frequently , and famously been experimented to be true . and therefore clemens alexandrinus informs us , that such men , by their sophizing & oratory , have serv'd frequently to amuse , and steal away the minds of the people , and sometimes have occasion'd a cadmean war , and its unfortunate events . and for that reason , the philosophers and poets have been oft-times banish'd from states , as dangerous to their peace . and thus the romans did , ( as aulus gellius tells us ) not only when they were rude and impolite , but even in the learned age of domitian , when epictetus himself was not excepted . but secondly , i answer , that if our exceptioners mean only , that those rational faculties do sometimes furnish men with a greater natural sagacity ; and which being improv'd by experience and observation , may better qualify them , to contrive and act , what is most convenient for the pece and well-governing of nations , it must be allowed as true . but then i say , that if those qualifications be not accompanied with a concern for a future world , and with some sense of the necessity of being good and vertuous , as an universally acknowledg'd condition of obtaining the blessing of it ; and that thereby such men may have some kind of conscience of what 's right and good , to oblige them so to act and govern ; there would be no society in the world , with which it were worth the holding any communion . all such natural and acquir'd capacitations for publick good in such men , would presently ( as it 's too generally observ'd ) be made use of for the more successful prosecution of private interests and designs . princes could no longer enjoy their thrones in peace , nor the people their social rights in safety , than that there wanted men , that had ambition , covetousness , and power enough , to interrupt and invade them both : nor would the communion it self in the issue subsist , but by a state of war , with all its attendant calamities and savageries , and the miserable consequences of the longest and most successful sword. which would highly defame the creator's wisdom and goodness , that his most excellent creatures , beneath the heavens , should have no better means allowed them to preserve themselves in their social communions , but by being alwaies in apparent danger to be harassed with the bloody attempts of cunning and ambitious men , who would be perpetually contending for soveraignty and power . to prevent which confusions , when princes have to deal with a mutinous and seditious people , they are sometimes necessitated to secure themselves , and the common peace , by armed force . and therefore the great masters of policy have adjudg'd religion , with regard to future rewards and punishments , so necessary for the safety of governments , that they have in the first place ( as matcheavil observes ) endeavour'd to establish the profession of it among the people . which profession of religion ( saith plutarch ) is so necessary , that the belief of the gods was the first and greatest thing to be consider'd of in the constitution of laws . thus lycurgus provided for his lacedaemonians , numa for the romans , the ancient ion for the athenians , and deucalion for the grecians . it 's possible ( saith he ) that a city may somewhere be found without walls , or learning , or wealth , but no man ever saw a city without temples and prayers . particularly for this reason , livy observes , that numa pompilius was necessitated to go an extraordinary way to work ; that is , to feign that he had communion with aegeria , and that by her command and direction , he was oblig'd to constitute a priesthood , and appoint such orders and holy rites , as might advance a greater solemnity and higher veneration of the gods . and matheavil offers to consideration , that when the world began to despise the oracles of jupiter ammon and apollo at delphos , then men began to be impious , and to be fit for all manner of publick disturbances . and then he concludes , that princes ought ( if they intend to be obeyed , and to have their kingdoms quiet ) to hold their subjects , as much as possible , inclin'd and devoted to religion . and it should be hence suggested , that it is a disparagement to religion , when it 's alledg'd to be so far concern'd in politick designs ; and that it gives too just an occasion to lewd and atheistical persons , to reproach and decry it , as only a contrivance of ingenious men to keep the world in order . my answer would be , that if it were true , it would give such a reproach to the divine wisdom and goodness as nothing but a spite to the belief of a deity , could possibly suggest it . for it must suppose , that either god could or would not ( when all beings were in his hand to dispose of as he thought fit ) otherwise provide for the worlds social subsistence and welfare , but by giving men a capacity and a necessity to invent a lye to do it , and to put a cheat upon mankind , to attain that end. but suppose that some men , who were no ways at all affected with the sense ( and perhaps the belief ) of religion , should be the authors of that advice to princes , to keep the people in more peaceable order ; would it thence follow , that religion it self had no real foundation in it self , for that and greater ends ▪ is it not known , that some particular persons , and even whole parties of men , have artificially contrived a religious guise in hypocrisy , thereby the better to pursue their private , or their popular designs and ends ? and can any argument be reasonably thence deduced , to bring the truth of the religion they abuse into question ? but that rather the contrary must be true , for a deguise must be of something that is somewhere in real being , or there would be no kind of pretence for acceptance upon dissimulation . if there were no such thing as a real friendship in the world , what entertainment would a false , and a barely-pretended kindness obtain ? now the summ of this section is to demonstrate , that no acts of the intellectual powers can make competent expedients to preserve the world in any tolerable order , unless as founded upon the belief of another world , as it 's only practical encouragment ( of which expect an account in my third argument , chap. . sect. . ) whereby the reasons or consciences of men may be oblig'd to live innocently , and quietly , both to their governours , and one towards another . and thus i have dispatch'd my second exception . section iii. in this section i must consider the last exception against my asserting , that the rational powers could not be given to man for any end , or good attainable in this his present life , and consequently not for the sake only of his mortal duration . and the exception is thus suggested , that is , that those rational faculties may be made use of , for the excellent office of contemplation , which in it self is so great a satisfaction to the mind , as that it may make him truly happy , though they were never improv'd for the concern of a future world. now the reason why i do the rather oblige my self to take notice of this exception , is , because so great a man as aristotle hath in his ethicks so solicitously contended to make contemplation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a self-sufficient happiness of human life in this world . but to shew the vanity of that pretension , abstract from the use , that may be made of it , with respect to that state of mind and life , which do necessarily conduce to the self-sufficient good of a future world , i offer these several things to consideration . first let it be inquir'd into , what such an operation of mind can , in it self , naturally do ; and then i say , that accordingly as men are dispos'd to either good or evil , so by their contemplative faculty , they may act wisely or foolishly , happily or unhappily for themselves , as they shall thinke fit to make use of it for either . for by that power of the mind , they can contemplate of god , his word , and works , of religion and vertue , and of the happy events of both , or of any innocent thing , that may reasonably consist with their welfare in this or a following world. and all this may be done to the comfort and contentment of mens lives . and then on the other side , by the same faculty , they may contemplate or think on things or objects that do really tend to their own misfortune and disquit . that is , they may thereby be projecting designs , and amassing heaps of mischief together against themselves . they may accumulatively augment their own sorrows in a fit of sadness ; and at another time advance an eutopian joy , as idle and insignificant as a fond dream . they can thereby serve their fruitless love , anger , fear , and the rest of their affections and passions , with imaginations , that are accountable to no manner of use or reason : and all this may be done , and a thousand times worse , to the discomfort and uneasiness of their own minds and lives , so that the faculty it self is naturally upon a pure indifferency , to act both for the good or evil of him , that admits his mind to make use of it for either . now if it shall appear , ( as i shall endeavour it ) that no other objects , upon which it may be imploy'd , but such as bear a consistency with what relates to a future world , as it 's only proper encouragement , why it should so think or contemplate , can possibly make any account for the real happiness of humane life , then what 's become of the pretence of its self-sufficiency , without the concerns of such a state to come ? and if it be said , that that thinking or contemplative power , may be exercised upon objects of this present life , thereby the better to convenience a mans worldly affairs , as that , by the use of it , he may act them the more deliberately and prudently ; it 's granted to be true but then ( if he designs any substantial happiness to himself , or satisfaction to his thoughts ) those contemplative or thinking operations , must be acted from a mind that is generally influenc'd by the hopes or fears of the events and issues of a future world , or it will meet the same unsatisfactions in the obtaining such advantages , to which it's subject by the real enjoyment of them . of which an account hath been already given , in the first chapter of this argument . and moreover , it may be also further considered , that without such a regard to what 's to come in that future state , as the same contemplative or thinking faculty , when placed upon such present objects , may the better inable him for such advantageous successes in his worldly business ; so also it may capacitate him the more subtlely to pursue his ends by undue methods ; it may help and inable him to cheat and deceive , with more artificial dexterities , as well as manage with greater prudence . and how few are there in the world , whom any other principle can restrain , from such unwarrantable proceedures in their affairs , when so vertuous a person as socrates should affirm of himself , that if he could believe there were no other world , he should not be affraid to do any thing that were unjust ? but the case is more fully manag'd in the third argument . secondly i answer , that as for aristotle's way of arguing for his notion of a present ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it ) self-sufficient felicity , by the use and benefit of a rational contemplation . if i could possibly think that his arguments were not purely romantick , and as sounded upon a supposal of somthing , which is altogether unaccountable upon any other reasons , but such , as must be deduc'd from the believ'd acknowledgment of a future world , i should chuse to give an attendance to every one of them . upon what other principle could any man allow those fits of contemplation , the appellations with which aristotle adorns his notion , of that pretended felicity ? as when he calls it , the most perfect blessedness — the best of all humane actions and operations — and that the man that exerciseth it , is the most absolutely blessed ; with such like divine expressions , which can be accommodable to no other kind of happiness , but what is presum'd to be enjoyable in another world ; or otherwise they can no where be found , but in the regions where speculative impossibilities exist . it 's true , i solemnly grant , that if our contemplator be religiously dispos'd , and is hopefully sensible , that his life and actions are pleasing and acceptable to the mighty god , and so bear a tendency to his happiness in another world ; i say , i then grant and believe , that such a mans contemplation , when he is meditating upon the regularity of his own actions , the excellencies of god's love and favour , and is recounting the measures of that joy and peace , love and society , which he shall meet withal in the other world , may attain to such a degree of his minds satisfaction , as may very nearly accord with the philosophers high appellations of such a thinking operation . but then , on the other hand , if the contemplative power be acted by a person that is vitiously and immorally disposed , there is no peradventure , but he imploys it to his own greater infelicity . that is , he will be apt either to devour his own contentment with invidious or revengeful thoughts , or be creating his disquiet with anxious cares , or needless fears , or with the like destructive operations of his mind : or , if we suppose it to be acted by one that is of an inoffensive and vertuous humour ( upon which supposition i conceive the philosopher did principally found his discourse of the contemplative happiness ) yet if that man shall resolv'dly entertain no thoughts at all of , or be in no manner concern'd for , the events of a future world , it must be presum'd , that he will be most apt always to think at best , worldly , if not altogether vainly and impertinently , and in the manner of men , that are always talking idly , and to no purpose . whereas , that religion which relates to a future world , will oblige him to make conscience of his inward thoughts , as well as of his overt actions ; and for some reasons , and in many respects , it will be found his duty to give his greater attendance to avoid those evils of his thinking mind . and now , how otherwise can our exceptioner imagine , that the contemplative faculty , that god gave mankind , should be restrained from such absurdities , or that his thinking mind , that is always busily at work upon one object or another , should be able to confine it self to such only , as tend to vertue , and his own satisfactory good and happiness , when his own unruly passions and impetuous appetites within him , and the loose and vain world without him , will be perpetually soliciting him to be thinking of those other objects , that may really make him unhappy , except it be from the grand encouragement of securing his future and principal interest in another world ? and for a fuller demonstration of this truth , my reader may respit his thoughts till he is ingaged in the third argument intended for that purpose . this the last exception . and thus i have accounted with my sceptick for all his three exceptions , and i think we have lost no ground in the defence of my assertion , that the rational faculties , and intellectual mind of man , were not given him of god , for the sake , ends , and intendments of his mortal duration only ; but upon a more especial purpose , and principally for the sake of another world. and that is the business of the next chapter to prove . chap. iii. in this chapter i shall endeavour to evince positively , that those rational faculties were principally , and upon the most especial purpose , given to mankind , for the sake , ends , and intendments of another world. and that , when they are exercised in their natural operations , about the attainment of the happiness of that state , ( it will appear ) they will be then engaged in their own most proper and natural business and imployments . now , the most reasonable method to be undertaken , to demonstrate a truth of this nature , will be to shew , that the reasons offer'd in the first chapter , why those faculties were not given to mankind for the sake of this life only , ( which must have been true , if there were no other to succeed ) are perfectly solv'd , when they are imploy'd about the concerns of a future world. and , because those reasons were three especially , i shall therefore confront them in the same number and method , in so many sections for that purpose . section i. in this section , i shall remind the reader of the first defailance of those rational faculties , upon which i founded my first reason , to prove that they were not given to man for the sake only of his mortal life ; and that was , because the enjoyments of it could not afford the mind any settled or sufficient satisfaction , though a man were most prosperously possessed of them , much less provide for him any solid contentment , through the various turns and exigencies of humane life . and then i also shew'd , that though such enjoyments might for a time naturally gratifie the inferiour part of a man's self , yet that by the impropriety and unalliance they bear to the rational and supream part of his being , ( which is most properly himself ) they could never affect the mind with any real or accommodable acquiescence , or natural satisfaction . now , to confront that defailance , it will evidently appear , that when those rational faculties are made use of , to judge and chuse the interest of another world , as man's chiefest good ; and then be actually engaged for that vertuous and religious way of living , that naturally tends to the obtaining the happiness of that state , they will be found experimentally to enjoy as much ease and satisfaction to themselves , as the mind of man is capable of in this life ; and as objects , whose completion stands at such a distance , can possibly affect it . and those faculties will then as naturally acquiesce in their operations , when they are so imploy'd and engag'd , as do necessary agents , when they attain those ends , to which , by natural instinct , they were oblig'd : or , as when the outward senses are exercis'd in their operations , about their proper objects . but my attending sceptick will here except , and say , that all these are but precarious presumptives only ; and therefore they can carry no certain evidence for demonstration or conviction . to this exception i shall answer , first , that the last argument will give a fuller and more natural account of this case , ( being its most peculiar business ) to which i must referr my reader , to prevent my saying the same things over again . but then , secondly , i answer , that i shall in this place only offer one single expedient , and it 's as considerable to our purpose , as such a case can possibly bear to evince a truth of this nature ; because the mind can only be convicted in its self , as to what it understands or thinks , and can't convince another , but upon the credit of its own discovery . and the expedient is this , viz. a solemn appeal to the faith , conscience , and experience of any of those men , who have been generally observ'd to live habitually in a course and state of vertue and piety ; and that have solemnly professed themselves , by word and deed , to espouse the happiness of another world , as their principal and governing interest ; i say , to such a kind of person ( be it whom my exceptioner will , that can think and speak understandingly ) i solemnly appeal , to declare upon his conscience , what sense he hath had of his choice of such an interest , and of all those actions , and of that way of living , which ( upon the common agreement of all unprejudic'd minds ) do naturally conduce to the happiness of a future world : that is , whether he did ever repent himself , when his mind was free to judge , of the choice of that future interest ; or that ever he continued in any dislike , or serious dissatisfactions of mind , about any vertuous designs or practices , which he had labour'd to promote and act ? or , whether he was not generally pleas'd with himself , while he led his life strictly in that manner , and only then apt to be troubl'd , if at any time he had been surpriz'd into a neglect of his duty , or inadvertently overcome by the strength of any temptations , to omit or do any thing that might abate his hope of his future safety ? or , whether at any time , if he were afflicted with sickness , or any other oppressive circumstances , his mind did not then retire into its self , and find there reasons resulting from its religious temper , to support his pressures with more content and patient satisfaction ? i say , if such a good man's sense and judgment may be believ'd to be true , it 's easie to understand what those objects are , and what manner of enjoyments those must needs be , with which the rational mind should be thus satisfactorily affected and pleas'd . but my sceptick hath yet more to except , and tells me , that all this may be nothing else but either the effect of an enthusiastick imagination , or otherwise vitiated fancy , whereby the man's reason may be so disorder'd , as that himself ( how honest soever ) should not be a competent judge even of his own sentiments . to this my answer is , that i grant , that there is such a possibility of a man's being himself deceiv'd in his own thoughts ; but if that were accounted at all times sufficient to controul every affirmative truth that depends upon a man's solemn discovery of his own mind , there would want one of the most considerable expedients , by which the world is to be kept in peace , and regular communion . and besides , it would be considered , that such a disorder'd reason as our exceptioner mentions , must be presum'd to carry its own symptoms with it , and so be easily discovered for the invalidation of the credibility of what he affirms . but we offer our exceptioner to stand to the sense and judgment of such an one , whose well-weigh'd understanding in the management of all other his actions , can over-rule all manner of suspicion of such an uncertain imagination . but then again , replies our caviller , such a man's integrity may be call'd in question , and who knows how far hypocrisie may be baited with temptations of honour , friendship , or other worldly ends , to put on all manner of taking-disguises of religion , and amongst the rest this in debate ? my answer to this is much the same with the former , that is , that such a false mind hath its certain symptoms , as well as a disorder'd reason , by which the dissimulation may be detected , and the affirmation may be judg'd invalid . and therefore , if we grant , that when we thus appeal to the faith and conscience of a good man , concerning the inward satisfaction of his soul in his religious course , that we may possibly meet an enthusiastick , or an hypocrite , affirming the same thing ; yet our arguing in this case runs no hazard at all , the largeness of our appeal supersedes all danger of being disbelieved ; for unless all that live piously in the world , be enthusiasticks or hypocrites , that is , fools or knaves ; we can't miscarry in this point of proof . and though some such good men , sometimes in a fit of deep melancholy , occasion'd generally by the ill-disposition of their bodies ; or by some unhappy principles imbib'd in their education ; or else by too nice and sensible an apprehension of their own infirmities , ( which for want of a clear judgment , they can't at present solve ) may for a time deprive themselves of the comfort of their own happy state : yet , to be sure , the ground of their discomfort never arose from any unkind apprehensions of their being vertuous and religious , or for their choice of another world's interest , as their principal happiness ; but rather they were troubled from a fear they were not good enough , or that their hopes of their future happiness were not so sufficiently assur'd to their thoughts , as they desir'd . and in the saddest posture of mind , we shall ever find such good men , ( we may be assur'd ) that they will never lose their serious approbation of vertue and piety , and that they will be alwaies ready to declare , that a religious conversation is incomparably preferrable to the living , in a state of sin , though attended with all the prosperous advantages of humane life ; and if put to competition and choice , would , without any further doubt , embrace such a conversation at all adventures . and , lastly , we are so secure of the truth of all good mens satisfactions of mind , while they continue in their vertuous engagements and practices , in order to their happiness in another world , that we dare thus far appeal to most evil men , even in their worst sensual habits , when they have at any time admitted their own minds to serious thoughts , ( which the worst sort of such men cannot alwaies escape ) to declare , whether they did not then think , that it were much happier for them to have lived otherwise , and in an habitual course of vertue ; and then also most heartily wish , that their children , for whom they have the most endear'd regard , might so live ? now , whence can all this be , but that such religious engagements and hopes are in themselves naturally accommodable to the intellectual powers of the soul ? and that , if at any time they be reduced and over-rul'd to embrace the objects that are proper only to the inferiour and sensual part of man , it will become so unnatural to the superiour mind , that there will be a kind of violence done to it ; and like animals out of their own elements , and like inanimates out of their proper places , it can never have any rest or true satisfaction , till its operations be entertain'd and made use of , for the concerns of vertue and a future world. this the first . section ii. in this section , i shall endeavour to confront the second defailance of the rational faculties , upon which i founded a reason to evince , that they were not given , for the sake , ends , and intendments of mans mortal life only , and that was , because all the proper materials , and necessary constitutives of mans well-being in this world , and which are universally celebrated as such , were not by divine ordination certainly , if at all really , placed in mens power , by the use of those faculties , to obtain them when they did most diligently seek after them , or specially need them . but to solve this defect to our present purpose , and thereby to demonstrate , that the interest and intendments of another world , were the principal end why god almighty gave those rational qualifications to mans nature , it will appeare , that the choice of the other worlds happiness , and the actual performance of all such vertuous and religious methods , as naturally conduce to the assur'd acquisition of it , are all placed in mens capacities by the use of those intellectual powers , as sufficiently to understand and judge , so also as designedly to chuse and put in practice at their own free election . it was before suggested , that every man could not at his choice , and upon his best endeavour be certainly rich and healthful , live prosperously and peaceably , when he pleas'd : but no man in his wits can question , if he allows himself the free use of his reasons authority ( which the interest and incouragement of another worlds happiness can at all times admit him to , as will be made evident in the next argument ) he may live vertuously and religiously if he will resolve upon it , and diligently attend it ? what can hinder his pious intentions , or prevent his vertuous resolutions , or frustrate their consequent happy events , but his own wilful refusal , so to live and act ? he can always , in the midst of all discouragements , act justly and honestly , live soberly and peaceably , and do any thing else , that may dispose him for the happiness of another life , if he will improve the use of his choise by such counsels , as his understanding mind can suggest to him . of that possibility he is secure . but he cannot always act successfully in his nearest concerns for his mortal well-being , of those advantages he hath naturally no assurance . what man can be certain of enjoying one hours health more , or of bread for another daies subsistence , or of his very life for three moments to come ? a thousand unthought of accidents may discontinue his possession of those , and all other his present enjoyments ; and it were an unexcusable folly in him , if he did not allow his mind a liberty so to think . but all his enemies , whether devils or men , cannot , by all the power they have , disseize him of his vertuous purposes , and an innocent and religious mind , unless he will wilfully chuse to consent to his own mischief , and designedly become his own deadly foe and traytor ; if he turns not first his own devil , the powers of hell can never hurt him . it 's true , the great man may discharge him of his imployment to his undoing , and he may throw him upon his potent malice and revenge to his ruin , but it is not in his power to deprive him of his patience , or his charity ; of his justice or sobriety , or of any other vertuous or religious qualifications , or intendments whatsoever : of those , god hath made him naturally his own soveraign and master , and in danger of no other being , to ravish or extort them from him . upon the supposition of this truth , it is , that all wise and good men do account it not only unkind , but very barbarous , to reflect upon , or upbraid the unfortunate , as to this world ; that is , they don't reproach men that are unhealthful , or contemptible , poor or deform'd , because they can't tell , whether such unhappy men could ever have avoided those hard and oppressive circumstances of their lives ; but every one is ready to blame and accuse those that are impious and immoral , because they are sure , that such men must act their own miscarriages and misfortunes , in contradiction to the use they might have made of their own understandings ; and in opposition to that possibility of living otherwise which god almighty had as certainly allowed them , as that ever he had given them any rational minds at all , or natural capacities to improve it . and if that possibility were not permitted them , it would be not only a disparagement to the divine goodness , but it would so evacuate all manner of real obligation to be good or vertuous , as that there could not be in moral consideration , any such thing as vertue or vice at all ; much less any true reason of reward or punishment , from any authoritative judge or arbiter whatsoever . and therefore as an evil man , if he could not have voluntarily avoided his being vitious , ought not in justice to be reputed a criminal , so neither can any one that is vertuous , if he might not have been otherwise if he would , have any more just title to that denomination , than if one should go about to applaud the innocency of a stone or flower . now , if our exceptioner should alledge , that that distinction between things in and out of our power and choice , depends only upon a scheme of a theology formally digested , the more speciously to impose upon mens credulity , as in others , so in this particular case . my answer is , that i shall prove the contrary , by offering to him the sence of the heathen philosophers themselves , who could not escape the reasonableness and apparent necessity of allowing such a distinction . first , epictetus lays it down as a principle in the first chapter of his enchiridion ; that some things were not in our power , as money , glory , dominion , &c. and some things were in our power , as desire and aversation , and indeed all our own works or actions . by which , he especially means such as are morally either good or evil , as simplicius explains his meaning ; and thence he oftentimes asserts , that that liberty of choice of the one and the other to be such , as no power whatsoever , can either force it on the one hand , or restrain it on the other . antonius affirms the same , and positively declares , that in every place and time , and present case , it is put in all mens power to deal one with another , according to what is right and just . but cicero most elegantly explains this case , and discourseth the difference between things that are not at our command , such as are to be rich , healthful , safe , &c. and things that are in our power , as to be just , temperate , wise , &c. he that can't command ( saith aristotle ) the fixt order of the earth , and motion of the sea , to serve his present interest , yet hath it in his power to do good and worthy things . and now having secur'd this point by the common consent of these famous philosophers , my reader will easily be convinc'd of the truth of that distinction , upon which i have endeavour'd to found the main stress of my second reason , why those rational faculties were principally , and on the most special purpose given to mankind , for the sake , and intendments of a future world. and that was , because whatsoever is supposed to conduce to the happiness of that state , is only absolutely in the power of those faculties to act and attain at pleasure . always consider'd , that herein we only differ from the sence of those philosophers , that the proposal of that future happiness , is necessarily required in the mind to encourage and actuate it for the performance of such religious and vertuous undertakings . the truth of which the next argument is designed to evince . but my reader is in hast to attend to my third reason ; therefore , section iii. in which i am oblig'd to take notice of the third defailance of the intellectual and rational faculties ( mention'd in the third section of the first chapter ) when they are imploy'd and engaged in their use and operations for the concerns only of man's mortal duration . and that was because it 's observ'd , when a man's mind and life are wholly taken up for the ends , purposes , and enjoyments of that state , without any regard at all to what relates to the events of a future world , such a person will hardly escape his doing many , if not most things , that upon the account of rational judgment , must at best be but vain and trifling , if not ( as it most generally falls out ) directly foolish and absurd ; and alwaies beneath the wisdom and dignity of that reason , with which god hath naturally endow'd humane souls . and upon this pregnant observation , we endeavour'd to found a reason to prove , that those faculties of the rational mind were not likely to be given to mankind for the sake , ends , and intendments of their mortal durations only ; which must be so , if no world in future . now , on the contrary , to prove , that those faculties were given principally , and upon the most special end , for the intendments and business that relate to that future state , it will manifestly appear , that when men do engage those faculties in their use and operations upon such designs and purposes , and do in all things govern themselves by those measures , all their actions will be all that while the effects of genuine wisdom , and such as will become the prudence and dignity of a reasonable creature . so that , by the regularity of such a conduct , they shall never habitually continue to think , speak , or do any thing that is absurd or foolish , or of which they shall ever have cause to repent , to their own shame and sorrow . and therefore it is conclusively true , that to be wise and good ; to live religiously and intelligibly ; to act by the influence of a future states belief , and by the conduct of right reason ; do all , as to practice , import the same purpose , and do all require the same measures and ways of living . and here , by the way , we may observe a wonderful contrivance of mercy in our good and wise god , that he should please so far to consult , not only the possibility , but even the easiness of man's attaining his chiefest good and felicity , as that the conditionals and methods of its attainment should be so accommodable to the powers and principles of his nature , that the discretion and prudence of his very mortal life should generally depend upon his designs and endeavours to be made happy in another world. but if an exception should be here offer'd against this observation , by alledging , that there may perhaps be as many men , who acknowledge the existence of a future state , and that sometimes do pretend to the hopes of being blessed in that life , that do as many absurd and foolish things as other men . my answer is , first , that probably some such actions may but seem so , in the invidious or mistaken opinion of worldly and sensual men. but then , secondly , if many actions of such believers should happen to be really foolish , yet they must be then presum'd to miscarry only in their wisdom , when they kept not to the plain paths of vertue , and opposed the natural influence , which the faith and hopes of another world might have made upon their minds and lives . had they been steady in their actings for that end , they had never ceased to be wise , as well as good. so that mens deviation from the rules of religion , doth not only make them sinners in guilt , but makes them fools in practice and real notion . but , because this general and presumptive way of arguing may be thought unsufficient for conviction ; therefore , as before , my merry neighbour dress'd up for me a parcel of silly worldlings , and sensuallists , that were adventuring for a present pretended happiness , in their proper sportful garbs , such as for their follies they deserv'd to wear : so , now let my serious thoughts attempt a description of that man's wisdom , who hath improv'd his intellectual powers , to think and live the intent and interest of another world. let me delineate , in short , his beauty and comeliness in every limb , and draw up an abbreviate plat and scheme of his whole life's wisdom and felicity , in every relation he bears to society , and in every quality and condition of life , by which he is acting his particular part , with respect to his own personal happiness in the scene of his mortality . first , i shall begin with him in the instances of all his social capacities , and that because his prudence and felicity is therein the more remarkably express'd and enjoyed . and the first shall be of that , which concerns the greatest of his social interests . and then i demand of mankind to judge , whether the man must not be accounted wise and happy , who never was justly exposed to the hazard of being brought upon the stage for any seditious words , or mutinous practices ? that never could be charg'd for running a nation into blood and confusion , by endeavouring to disarm his prince of that sword , by which he should be able to protect his people , from acting that violence upon one another , to the loss of their universal peace and safety . and that did never go about to starve the government , and as it were , to tie up its hands , and make it uncapable to preserve it self , till a foreign enemy should usurp upon the nations peace and honour . nor that ever could be accused of a fordid neutrality at any time , when his prince's just cause was in dispute . this is that wisdom , in which his religion and a conscience of his duty to god must instruct him , against all temptations of discontent and frowardness , to act the contrary . or , ( which is next in concern for social wisdom ) is not he a wise and happy man , that hath chosen to bear a part in a neighbourhood of universal peace ; where , if every one were conducted by a religious fear of god , there can be no such offence given or taken as may at any time interrupt it ? where justice acts every ones right , and mercy provides for every ones need : where all are obliging one another with mutual civilities and kindness ; and with a common and reciprocal defence and guard of every neighbour's peace and proprieties . or , ( which is the last case of social prudence and felicity ) is not he truly wise , who acts his part in a family of an angelick communion ; that is , where nothing inhabits , but quiet , cheerfulness , and contentment : where every one in the house is constantly acting the offices and duties of his proper place and relation : where there be no brawls , jealousies , or spightful intermedlings ; but the whole house is full of sweet joy , and mutual endearments of respect and love ? now , if we enquire what it is , upon the account of which , we may adjudge every member of those societies to be so wise and happy as i have represented them , the whole reason of it is obvious ; for it is no more , but that every one that bears a part in such communions , would be good , and make religion his main concern , and the happiness of a future world his principal aim and interest , and the business , without more ado , is done . it is nothing but mens deviations from those intendments and practices , that can expose any societies to those follies , which must necessarily disorder the happy composure of all communions . but to come to an examination of that wisdom , which in a more personal respect concerns mankind . and then i demand again , whether is not that man truly wise and happy , who admits temperance to the government of all his meals in the day , and that at night lays himself down to sleep upon a chast pillow : and that regulates all other his natural actions by a rational judgment ? and , is not he the same , that can keep up the credit of an unsuspected fidelity , and never offended god or vertuous ears , with loud oaths and imprecations , upon a vain , yet generally an unsuccessful pretence , the better to secure it ? and then , whose peaceful and placable soul can , upon the greatest provocations , so allay his passions , as not to incumber his mind with any troublesome intrigues of revenge ; and , if possible , to prevent the chargeable attendances , with which the laws vexatious periods do too much afflict the contentious world ? and , must not mankind judge him wise and happy , that doth not perplex his mind with such anxious cares and fears , as may create in him an habitual discontent , about the measures of his present quality and manner of subsistence ? that is , that can really and satisfactorily judge his allotted habitation , ( of what figure soever it is ) as acceptable to himself , as the great man's splendid palace ; and be so fully content with the little income he enjoys , as never to wish with a sigh to be master of another man 's more plentiful fortune : and withal , who makes the most substantial assurance for the continuance and improvement of his own ; and for a provision for his children when he 's gone ; of whose welfare he contentedly judgeth himself as certain , as that god almighty hath pass'd his promise for it ? and there be them that have challeng'd the world to give any famous instances of the non-performance of his word . but , suppose our good man to be plac'd by providence in the lowest order , and that he must labour for his daily subsistence ; is not he as wise and happy as his quality can admit , whose peaceful soul and pious contentment can make his sweet sleep in the night compensate for his weariness in the day ; and that can take a greater pleasure in the hautgoust of his dearlyearn'd bread , than those sensuallists can do , when they are daily puffing over their nauseating varieties ? whose cheerful dependance upon god , to provide for his children , supersedes all manner of anxious solicitude ; knowing that for their concern , he shall not be affected with those incumbrances of mind to which the rich are subject , when they are torturing their heads with feares of having their honours at present , and their fortunes afterwards , shipwrack'd , to promote their children in the world. to be short , this is the man that 's so wise , that his innocency gives him cheerfulness ; his meekness begets him love , and his fidelity , trust ; whose industry gains him imployment , and his honesty such a friendship , as may support him till he hath ended his labours , and exchang'd them for a perpetual rest . now that poor man , that cherisheth a constant hope of another worlds happiness , and lives according to the expectation of it , cannot but be such an one as i have describ'd him ; and then , who lives , that is wiser and happier than he ? and , doth not that man deserve the reputation of being wise , who lives so inossensively , as stoutly to defie all manner of instances of shame or covert ; to whom a whisperer , or the invidious serutinies of the malicious , can give no concern ; that is not solicitous , if the doors of his whole soul stood alwaies unlock'd , or that all the moral actions of his life lay common to every eye ; and whose innocency renders a false rumour , or a causeless accusation , so far from being a vexation to him , that he only heartily pities the follies of mens malice , and by a ready forgiveness , permits not his passions to forment and arrest his sleep , or at any time to disorder the steady temper of his mind ? further , is not he a wise and happy man , who , when the world is alarm'd with the evil tidings of national disturbances abroad , or that lives amidst the broils of a divided state at home , can unconcernedly discharge his mind of all afflictive fears , by an entire resignation of his thoughts to god , to bring about what events he thinks fit ; and then that alwaies cheerfully interprets , that all things shall be well with him in the end , whatsoever god shall please should come to pass ? lastly , is not he highly wise for himself , who hath provided before-hand a store of contentment to support his patience , when sickness , or any kind of misfortune shall invade his health , or impair his plenty ? and that hath laid up such a stock of reasons and arguments , in his mind , as may be alwaies ready to relieve his unpleasant thoughts , when he shall begin to feel his clay-tabernacle reel with age ; and when his life is grown incumber'd with the sence of all its decaying circumstances ? and then , that can fearlesly make the gradual approaches of his last and necessary period , to be thought only so many steps of advance towards his everlasting rest , and the blissful state of a following world . and finally , when he is come to the last point of his mortality , that hath no conflicts of doubt about a future world's existence ; that hath upon his soul no such guilt , as may ruffle his thoughts with the amazing fears of the divine vengeance ; nor doth any horrour sieze his steady hope ? and in the last gasping moments , when the world's factors for present pleasures and prosperity , are with a disordered reason uttering the broken expressions of their last and heavy farewel ; then shall our wise man be admiring his mighty creator's love and goodness , with such a joy and satisfaction , as shall , if not wholly remove , yet so allay all the natural terrours of dying , that he shall go out of the world as cheerfully as a traveller , when he hath reach'd his home ; and shall leave all his mortal affairs and enjoyments behind him , with the same unconcernedness that a pilgrim removes from his last nights lodging . thus i have drawn a resemblance to the life , of that man's wisdom , whose mind and life are govern'd by the great interest of another world , and by the rules of such a conversation as naturally conduce to the attainment of it . and though it can't be presum'd , that he should escape all humane inadvertencies , and casual mistakes in the management of his habitual vertue and piety , ( to which the best of men are subjected , and ) which may somewhat abate the perfection of an absolute beauty , yet those errours being no parts , but only spots in the feature , the comeliness of the representation may nevertheless not be the less acceptable , and perhaps the more graceful , because it 's the most natural and genuine figure of a good man on this side of a future world. but all this while , i have almost forgot to confront what i offer'd in the third section of the first chapter , where arguing , that the rational faculties were not likely to be given to mankind in their use and operations for the designs , business , and ends of man's mortal life only , because it was generally observ'd , that where there was no concern at all for another world , and that men acted according to the influence of such an unconcernment , the greater proportion that such men had of either complexional or acquir'd intellectual capacities , their degeneracies to folly would most commonly appear to be so much the greater and fouler , and their actions and practices so much the more remarkably absurd and foolish . and now , to improve our present arguing for a future world , and to show , that those rational faculties were principally , and on purpose , given on that account , we can affirm , that it is notoriously observ'd , that as good mens minds are advanced with more knowing qualifications and ingenious understandings , so they do generally act their vertuous and religious intendments , with a wisdom incomparably above the common measures of such as are qualified but with ordinary endowments , though those persons should be in no degree inferiour to the most ingenious , in the uprightness of their minds and lives . for such mens knowing judicious managery of their vertues , will not only create a bare acceptableness of , but they must give a conspicuous lustre to their lives and practices : by which they will so adorn all the exercises of their goodness , that they cannot escape their being specially mark'd out for love and honour . and therefore , such men do not only live the end , but the honour of their nature , and by their wise and unblameable conversations , they take off those prejudices and exceptions that are daily offer'd against religion it self , to which the indiscretions of men of ordinary capacities may have oftentimes expos'd it . but , among all the signal excellencies that attend and adorn an ingenious piety , there is nothing more remarkable , than the wise use and disposure of time ; which like the rational faculties themselves , was principally given to mankind , for the imployment of what concerns a future world : and it 's for want of that proper business , that it so often becomes uneasie and burdensome to such men , as are in no order of mind to make use of it for that especial purpose ; and that sometimes to such a degree of uneasiness , that their very lives themselves grow tiresome to their own thoughts . so that were it not for that reason , that time was allow'd man principally for the sake of another world to solve the doubt , it would make one stand amazed to think , that creatures endow'd with a rational understanding , should ever condescend to imploy it about actions that are sometimes so troublesome and uneasie , and at other times so childish and silly , that they bear no more towards manly ends , than the dancing of a bubble , or the pursuit of a fly. hence it is , that men unconcern'd for a future world do sometimes swine away their time in drink and debaucheries ; while others are trifling off their precious hours in courtships and gallantings , in nicer dressings , and other sensual pleasures : and to be sure they all must sleep away the sweet mornings , lest that serious season should attack their minds with the sense of their midnight fooleries . these , and such as these , are the pitiful shifts which men unconcern'd for a future life are fain to busy their time away with something that is nothing to the purpose . now , on the other hand , how happily will men , whose minds are advanc'd in higher degrees of thinking and judging understandingly , when they are really vertuous and good ! i say , how happily will those men be able to engage themselves in such a wise managery of their time , as may secure them not only from finding it a burden to their own thoughts , but from being tempted to throw it away upon such unaccountable misadventures . to prevent which inconveniencies , they can ingeniously methodize their time into various apartments , and successively distinct periods , the better to alleviate the slow progress of their hours . that is , they can set out these days and hours for devotion ; those for the offices of doing good , or for secular imployments ; and then some for keeping up friendship and civil conversation ; others again for innocent recreations and divertisement . all which wise divisions of time , will shut out all occasions of its disimprovement to weak and silly purposes ; and which being once made easie by an habituated regular observation , they shall as delightfully reciprocate those several duties in their proper season , as they do their meals or times of rest . and then all this while , how pleasant and satisfactory will the use of time thus wisely , because religiously manag'd , be to their own minds and consciences ? and with what a ravishing contentment will they recount such spent hours , when old age shall allow them little else to do , but to think of what is past ? but then chiefly , how will such thoughts alleviate the horrour of their dying scene , when they shall go out of the world with minds full of hopes of the long-expected returns of a well-spent time and life ? and now having dispatch'd the design and import of this last section , who is it that can call in question the judgment of the sacred revelation , when it so often declares the distinction of the good and evil , by the severe discrimination of wise and fool ; or , that repentance should there be describ'd by a turning to the wisdom of the just ; and that st. james should call so many vertues of humane conversation , even to innocent civilities ( as the text imports ) the wisdom from above ? and lastly , why should any man ever dispute the conclusive sentence of the wise ecclesiastes , when he determines , that to fear god and to keep his commandments , is not only the principal expedient of all humane happiness , but that it is that , by which alone man may live up to , and attain the end of his own nature , as he is a reasonable and arbitrary creature ? for , so saith the text , this is ( not the whole duty , as it 's sometimes interpreted , but ) this is man : or as aristotle , ( discoursing of vertue in his own notion ) whether he thence learn'd it , or only in his reason comply'd with it , maketh use of almost the same words : this is especially man. these premises being thus clearly stated , let us await the conclusion . the conclusion . that is , if it be sufficiently proved , that the rational faculties of mans mind , by which he is essentially himself , were not given by almighty god to mankind , for the sake , ends , and intendments only of their mortal lives ; as it appears in the first chapter : and if those pretentions for a sufficient use of those faculties in several concerns relating to a mans mortal life be as sufficiently over-ruled and answered , as it is in the second chapter : and then if it be positively proved , as in the third chapter , that those faculties were given to mankind , principally , and on the most special purpose for the sake , ends , and intendments of something that is future ; what can be suggested to doubt , but that god hath most certainly constituted the existence of a future state ? third argument . the summ of the third argument . the third argument to demonstrate the real existence of a future state is founded upon a consideration , that if man's being should extend no further than the boundary of his mortal life , and that there were no other world , whose rewards and punishments might affect his present hope and fear ; then it must necessarily follow , that he can have no sufficient encouragements ; that is , no sufficient reasons ( they being both the same in this case to rational and free agent ) to oblige himself to live a vertuous life . which consequence being true , it cannot but reflect upon the wisdom , justice , and goodness of god , who by his sovereign will and pleasure , gave him that limitted duration ; and then oblig'd naturally to enjoy his being in such social communions , whose universal wel-fare should necessarily depend upon mens living vertuously one with another : and yet in which social world , it was not possible for him to meet any sufficient encouragements or reasons to oblige him so to live . and if nothing else can solve the vindication of those divine attributes , but only the acknowledg'd existence of a future state , whose rewards and punishments , being propos'd to the mind of man , may be sufficient encouragements or reasons , why be should live such a vertuous life : then it 's certain , that god almighty hath ordain'd and constituted such a future world. now there being many parts of this argument , which will require some considerable explanations , i shall therefore endeavour them in three several chapters . in the first chapter , it will be requisite to set free the terms and sense of the argument in general , as it 's in the whole stated and propos'd , from some opinions that would evacuate the force and import of it , for the end it is intended . in the second chapter , i shall endeavour to solve some objective exceptions against the inference of the conclusion by it , as so stated . in the third chapter , reasons will be given , why no other motives or encouragements whatsoever , can sufficiently oblige men to be vertuous and good , but such as are deduced from the acknowledgment of a future world's existence . a future world's existence , demonstrated by rational evidence . chap. i. in which i design something , that may be preparative for the arguments clearer proceedure , and that is to secure the true sence of it , in the manner and order it is stated and proposd . and this i shall do , by detecting and representing some erroneous opinions , which must reflect upon the right understanding of it in general . now those erroneous opinions are these three ; by the first , we mean some false glosses that are put upon the notion of vertue , or living vertuously . by the second , we understand such as have been offer'd by some men , to make god to be altogether unconcern'd , how men live and act , morally or immorally in this world. and the third sort of such opinions are those , by which some men have been perswaded , that it is unlawful to propose rewards , as encouragements to live vertuously ; or punishments , to deterr men from living vitiously . these be the three opinions , that must needs perplex the stating of the argument in general , and therefore must first be controul'd , before we can admit it to a free and clear proceedure . and that shall be endeavou'd in these three following sections . section i. in which we shall first endeavour to free the argument from some mistaken notions of vertue , or living vertuously . for if we have not a right understanding of that , before we begin , it 's in vain to argue for what encouragements will be sufficient , to engage men so to live . and then by living vertuously , i here especially , though not only , understand vertue in a social respect , that is , as to mens endeavouring to live and act one with , and towards another , by the strict rules of universal justice , as in a larger sence it comprehends universal goodness , in all their several parts and branches . first , by mens living up to the rules of universal justice ( as it 's strictly to be considered ) , i mean the allowance of what 's right and due to every man. first as to that , which is call'd distributive justice , which is the just performance of all relative and reciprocal offices and duties between all superiours , ( whether natural or politick ) and their respective subjects and subordinates . and then as to that , which we call commutative justice ; i understand it to be mens doing what 's right and just , in all manner of mutual transactions , contracts , and intercurrent affairs whatsoever . and then by universal goodness ( as justice in a larger sence comprehends it ) i understand not the acts only of doing all men right , but of mens doing good one to another ( according to their respective capacities morally considered ) as there is need of one anothers mutual help ; whether it be for one anothers honour , peace , liberty , or in any other circumstances of their well-being . and this habit of goodness , sir francis bacon calls the greatest of all vertues , and dignities of the mind ; being the character of the deity ; and without which ( saith he ) a man is a busy , mischievous , and wretched thing . now the man that lives according to the rules of justice in all these acceptations , is the man that ought most properly and especially to be denominated vertuous . not but that we suppose a necessary concurrence of all the other personal vertues , as they are branch'd out particularly in theological , and philosophical schemes . but then it is to be affirm'd of most , if not of all of them , that they do one way or other especially referr to justice or goodness , as i have here described them ; and as that their contrary vices do generally receive their essential notion of being evil , because in one respect or other they make a breach upon the rules of doing right or good. hence it is , that it 's no wonder , that the moralists have always express'd that regard to the notion and practice of justice , ( as it 's in all respects to be considered ) that whether it be , because it is so nocessary for the happy being of all humane societies ; or whether for its attendance upon the menage and events of most other vertuous actions , they have enobl'd it with the most comprehensive , and general name of vertue . thus aristotle calls it , not only the best of vertues , but observes , that it came to a proverb , that all virtues did exist in justice ; or as hierocles expresseth it , that it comprehends all vertues , as its parts or members : and not only the philosophical moralism , but even the christian religion it self , as it referrs to all those duties , which it enjoins to be perform'd to god and man , is commonly express'd by the name of righteousness or justice ; and the true professors of it , righteous or just ; as it is promiscuously rendred in our translations , from the same word in the original , which the philosophers made use of . now , the reason why , in the first place , i offer this term of vertue , or living vertuously , thus to consideration , is , because there hath been too commonly a very false notion of religion , or living religiously : some men placing it only in some rites and offices , proper to such or such a religion ; upon the performance of which , they have tempted one another to think themselves , if not wholly exempted , yet in some measure fairly dispens'd from living vertuously , as i have represented the notion of vertue . and this hath been observ'd , not only when religions have been artificially instituted by wise men in several heathen nations , ( of which some account will be given in the following arguments ) but even then , when religions have been tendred to the world , by the clearest evidence of divine revelation . thus did the jews most grosly prevaricate with god , by their intolerable omissions of living vertuously , that is , by the rules of universal justice and goodness , as his holy prophets so often complain . and for this did our saviour , in his time , so severely reprove those strict religionists , the scribes and pharisees . and it 's observ'd , that the wise men of almost every age of the church , have engaged themselves in making such complaints of the times they lived . in . and i wish heartily , that i had not too just a cause ( which gave me the chief occasion of this section ) to complain of a religion of a later date , in which justice and goodness have been so wonderfully laid aside , as if they bore no part at all of the profession of it . and the better to solve that intolerable contradiction to the very design of christianity , they have taught themselves a most scandalous distinction between grace and vertue ; between godliness and justice ; between saintship and all moral honesty , in their notion , and ( as we have seen ) practice of religion , to the great disparagement and dishonour of whatsoever bears that sacred name . this the first . section ii. this section will represent another very dangerous prejudice , as to the manner of our stating the argument . and it 's to be done by making and answering an enquiry , whether or no almighty god will be at all concern'd , as to rewards and punishments , how men live and act , whether morally or immorally in this world. for if he be pleased to be so indifferent and unconcern'd , the argument is void ; and that because a proposal of any such things , as rewards or punishments , to encourage and deterr , would then be the most impertinent concern of mind that it is ordinarily capable of . now , though it may be thought , that there should be but a very few , or none , that acknowledge a deity , so desperately inconsiderate of his divine honour , as to own and publish such a contradiction to his essential holiness , and to that soveraign and wise authority , which he must be presum'd to have and exercise naturally over that rational world , which he created and made at his own choice : for it were the same thing , as to believe , that he intended to licentiate men in all those horrid practices and confusions , which should ever be acted and fall out to the world's end ; yet it 's certain , that there have been , and are opinions entertain'd , which must imply such an indifferency and unconcernment in god , howsoever men live and act . and i doubt not , but that they have been made use of by many , thereby to encourage their continuance in their most immoral practices and vitious ways of living . now , the opinions which have brought forth that wretched effect in mens minds , are three , to be especially considered and rebuked . the first which i shall take notice of , is that which doth directly and professedly make god to be own'd as author and cause of sin : and then , how can he be concern'd at all at that sinful action , of which he himself should be really causal ? of which horrid and blasphemous opinion , eusebius accounts one florinus to be the first promoter ; though vincentius lerinensis makes one more ancient , and averrs simon magus as its first patron . and the fathers did charge that heresie afterward upon cerdon , marcion , and others , as concurrent with their several heterodoxies . but the most remarkable restores in this later age , of that abominable principle , were the late libertines , ( as the historians and divines of those times call'd them ) in germany , that thereby they might go on with their intolerable profanations and desperate immoralities , for their thorough-work ( as they call'd it ) of a more perfect reformation , with greater liberty and encouragement . by whose example , and upon their principles , we have too great a reason to suspect , that out late rebellious reformers , transcrib'd too resembling a copy , both in their minds and practices ; and for whose sakes i have taken occasion to offer at this representation . the second opinion that must consequentially inferr an indifferency and unconcernment in god , how men act and live , as to the rewards and punishments of another life ; is that of an eternal and irrespective decree of some men to salvation , with the inevitable preterition of all the rest of mankind . and that because that doctrine must in consequence suppose , not that man , but that god himself should be the efficient cause and principal agent in all the good and evil actions that are done in the world ; and then , how could the one be reasonably rewardable , and the other punishable ? and first , as to the good and vertuous actions of them , that are so absolutely elected to salvation , they cannot be suppos'd to be properly their own , but god's ; because they are wrought in them ( as they commonly affirm ) by such an impulse of his grace , as which they have not a liberty in themselves to resist or defeat . and then , as to the sinful actions of them that are under that fatal preterition , how can they be morally their own , but god's , ( as causa deficiens in necessariis est efficiens ) because they become unavoidable for want of that grace , by which it was only possible for those unhappy men to have escaped and prevented them ? and though our opinionists dare impudently pretend , that those men have all of them a sufficient grace given them , yet nevertheless they most senselesly mean , that it is sufficient in it self only , but not as unto them , so as possibly to effect upon their best endeavour , any advantage to themselves . and now , how can god be reasonably concern'd to reward the actions of the one , or to punish those of the other ; when neither of those actions were properly and voluntarily their own ; that is , when neither of those sorts of men were ever allow'd to act by a mind that had any truly-balanc'd liberty of choice in its self ? and therefore , in such a case , the proposal of rewards and punishments ( upon which the reason of the argument is founded ) to encourage the good or deterr the evil , were as impertinent , as if a man were counsel'd to act an adventure for an estate , when he is confirm'd in his opinion , that either he hath had a fore-decree for an undefeizible title to it , or else of which he were assur'd to be depriv'd by an insuperable bar , long before put in against him ; i say , if he were sure , that one of those two unalterable causes were upon him , though he did not know which it was , what manner of encouragement is it , that should reasonably induce him to do any thing for the securing or obtaining such an estate ? and where lays the difference of that case from this in debate , i can make no conjecture . the third opinion that necessarily implies , that god should be indifferent and unconcern'd how men live and act , as to rewards and punishments , is from mr. hobs his necessitation of all humane actions , from a chain of causes link'd together at one anothers end , to the very immediate last that necessarily determin'd the understanding so to judge , and the will so to chuse . the unaccountable sence of which , his shiftless distinction can never solve , as when he averrs , that though a man can do what he will , yet that he cannot will what he will : for if the binding up the last and immediate causes of the action ( that is the judgment and will of man ) to a necessity of judging and choice , ( if it be not non-sence to call it a judgment or a choice at all ) can give any rational man leave to think , that that action can be an effect of true liberty ; then may the natural motion of an inanimate , and the operations of a sensitive being , which do spontaneously ( yet nevertheless ) necessarily , ( as necessity stands in opposition to rational liberty ) follow that impulse , which the creator had put upon their several natures , be properly call'd an act of a free and voluntary agent . now whosoever hath entertain'd such an opinion of the necessitation of all humane actions , must suppose , that the first link of that chain of causes , that moves or knocks the next to it , and so every next successively his next , till the last cause drives the will into a necessity of choice ; i say that first link of causation must be soveraignly held in the hand of god , as he is the first cause of all motion , as well as of all being . and then it must also be suppos'd , that none of those intermedial or secondary causes , can break from the natural order of that train of causations ( without an extraordinary intervention of the first causes , will and power ) till the action , be it good or evil , be chosen and effected . so that if there be any cause of the action that is truly voluntary , and by which it may be really denominated morally good or evil , it must be the first only : for all the other causes are under a natural or fatal necessity of acting what they do , and the judgment and will of man , which should make the moral distinction , are under an impossibility of judging or chusing otherwise , ( as mr. hobs asserts ) and therefore , there being no other will at liberty , by which , such an action is to be freely chosen , if there be any morality in the action , it must have it from the first cause , or no where : and then what a piece of blasphemy are we fallen upon ? for it makes god not only a cause , but the only cause of all evil and immoral actions , as such : which a bare spontaneity in the will of man , can no more solve , than it can make a necessary agent , when it 's any way instrumental to a mischievous event , really a criminal : so that i may be angry with the stone that hits me , and like a dog in rage , bite it , as well as with the person that threw it , if in both of them there were as much necessity of the action , as is consistent with a natural spontaneity . and then how can god be concern'd in such actions , as to rewards and punishments , any more , than that they should be capable of praise or blame , as clemens alexandrinus argues against such a necessity of acting in moral agents . these be the three opinions , that support the second prejudice , or mistaken notion of god's being unconcern'd , how men live and act , whether morally or immorally , as to rewards and punishments . but the very explaining of them , with a consideration had of their intolerable consequences , makes them sufficiently their own abhorrence , and confutation . there is one erroneous notion more , that concerns a lesser sort of people ; and now my hand is in , it shall not pass unrebuk'd . section iii. this section is design'd to over-rule the last prejudice , which would also make void the sence of the argument , as it is stated . and that must be done by making another enquiry , whether or no almighty god ( if it be granted , that he will be pleased to concern himself ; as to rewards and punishments , how men live and act ) intended , that men should think themselves oblig'd to live vertuously , upon the account only of his own sovereign authority , and absolute command , and that they should charge themselves with no other motive or reason , but only that ? or whether god design'd not also , in that case , as in all others , to deal with mankind , as rational and voluntary agents ; that is , that they might propound to their own minds , some considerable interest or happiness , upon the encouragement of which , they should oblige themselves so to live and act ? and then on the other hand , whether they might not also , as reasonably propound to their own thoughts , a consideration of the many inconveniences at present , and their certain ruine in the event , to disswade and deterr themselves , from living immorally and vitiously ? now the reason , why i offer this case to enquiry , before i further engage in the pursuit of my argument , is , because it 's known , that there be some men , ( even enough to make a party ) who being resolv'd not to be otherwise perswaded , but that a proposal of rewards to encourage men to be religious , and to do good , is a most dangerous approach to popery ; ( the ordinary expedient , us'd by such men to affright minds , where reasons are wanting ) and that it can import nothing less , than the romish merit , and i know not what . and then on the other side , ( say they ) for men to suggest to themselves , the dread of future punishments , ( though for that reason they are propos'd as objects of the christian faith ) is nothing else but slavish fear , ( by which they falsely represent that religious act of mind ) and that to avoid sinning on that account , can no way be acceptable , but rather distastful to almighty god. but these mens prejudices in this point , have yet further ends and little notions to serve . for ( say they ) such a proposal of rewards and punishments , do tempt men to give too much to the creature ; it hinders the advancement of free grace , and takes men off from bottoming themselves upon christ , ( as they phrase it ) and from rowling themselves by faith , inconditionately upon his merits ; with many more such like humouring notions . now such unhappy imposures as these , have vulgar minds admitted , to the vast prejudice of vertue , and an active religion ; and all this because they would fain go to heaven , without any incumbring moralities , such as are the vertues and graces of strict justice , restitution and satisfaction upon the breach of it ; intire loyalty to their princes , and obedience to their superiours of every kind ; charity to their enemies , and doing good to all men as much as in them lay , and the like ; and that instead of them , they may go to christ ( they think ) for salvation , by a shorter 〈◊〉 , as by the force of an imaginary faith , or a delusive reliance , and the like ; which will not put them upon so much trouble and charge . and now if such prejudic'd men would but consider , how much such triflings with god and their own souls , are inconsistent with all solid reason , and how foreign such notions are to the express purpose and end of the gospel , in which all along its professours are oblig'd to observe all its strict rules of obedience by the special command of god , upon the hope and encouragement of his present love and blessing , and of his future rewards and recompences ; secur'd to them by so many gracious and infallible promises , they should need no other confutation but their own shame , for dealing so irrationally with so plain a revelation of the express will of god , to the contrary . and now having finished the preconsideration of these three prejudices or mistakes , that might have been pretended by our apponents to call in question the right stating of the argument in the terms it is propos'd , it may now be thought that i might bring the argument to its final issue , upon a positive proof , that no reasons or encouragements can be sufficient , to oblige men to undertake such vertuous lives , but what relate to the concerns of another world. but this hasty proceedure must be justifiable in the opinion of such only , who have not considered how many subterfuges are to be detected , and how many exceptions and objections are to be controul'd and answered , before i can make so near an approach towards the conclusion . and therefore that 's the proper work of the next chapter . chap. ii. in which i shall endeavour according to the method propos'd , to solve some exceptions , which may be made use of to confront the argument in general as so stated , and to render it unsufficient to inferr the conclusion . now the design of those exceptioners , is to pretend , that there are several expedients and encouragements , which may be sufficient to engage men to be vertuous and good , and to deterr them from living immorally and vitiously , though there were no belief or apprehension of the concerns of a future state at all . but i shall reduce them all to five heads , which i shall handle apart in so many distinct sections ; and i shall begin with those that are more easily solv'd . section i. this section offers the first exception , and that is made by those who will say , that there is no nation , how barbarous soever , but that by their native light , and the use of their natural faculties , may attain to the sence and acknowledgment of a deity , ( as tully observes ; ) and then , that such a sence and acknowledgment , may be sufficient to over-awe such men from acting immorally , and against the rules of common justice , without any apprehension of a future life to restrain them . to this exception it 's answered , that i grant it to be certain , that such a kind of people may in that manner attain to a notion of a deity : but then it 's very probable ( where there be no additional institutions further to instruct them ) that they will entertain that notion of his being , with an apprehension chiefly of his singular kindness and goodness to them : and that because a great part of that demonstration , which they can make for his existence , must arise from an opinion of his being their first maker , and constant benefactor . and if they shall so represent the deity to their minds , they may as easily suggest to themselves , that he could not but indefinitely design them to be happy , when at first he made them ; or that otherwise , he would never have given them the enjoyment ( or rather the misfortune ) of a being at all . and then they at present seeing no other way , how any happiness may be atain'd ; but by a present power and plenty , and an easy way of living , would soon satisfy themselves , that that deity hath given them an allowance , to make use of all their natural skill and present power to atempt any thing , whatsoever it be , whereby they may promote for themselves the attainment of such a desireable way of living . and further , those natural theists , knowing perhaps at present nothing to the contrary , but that that deity hath put them originally into the same condition with all other animals in general , what arguments can they offer themselves to the contrary , but that they may as lawfully chuse to imitate the same freedom , which by a natural instinct , is allowed to such animals , who do generally preserve and please themselves , by preying upon the labours and lives of one another ? is it not evident , ( say they ) that the most famous of those sensible creatures in their several elements , viz. the lyon , eagle , and leviathan , do make use of that their natural power and liberty to the utmost , sometimes not sparing the lives of men , to maintain their sensual greatness , ease , and pleasure ? and do not the very plants themselves , ( say they ) especially such as naturally aspire to grandeur , substract their juices for growth and nourishment , from the lesser vegetables of the neighbourhood , though it be to the making them grow feeble , fruitless , and die ? and then , when that suggestion is over , cannot those men , thus naturally convinc'd of a deity , tell themselves , that they may have the same freedom in their private capacities , which the most famous conquerors do assume to themselves in order to their publick atchievements ? and then , say they , ( if they have had notice of it ) how did alexander the great rob and destroy whole nations to gratifie his own ambition of greater power , and larger dominions ? and who is it that blames him for his usurpations , or that doth not rather applaud him , and entertain his name and memory with renown , for his success and valour ? and they will also alledge , ( if it hath come to their knowledge ) that the world admires and applauds the ancient romans for their famous acquisitions ; though it 's known , say they , that they advanced themselves to that greatness from first to last , by disordering the peace , preying upon the plenties , and destroying the defence of their neighbour nations . and from this it is , why seneca observes , that poverty was the foundation and cause of their famous empir● ▪ that is , ( we suppose him to mean ) their real or pretended want of power , and plenty , was thought a sufficient reason to justifie them in all their invasions and usurpations . now , ( say these natural acknowledgers of a deity ) sure such conquerors as these did believe god , or gods , as well as we , ( for some of them ( we hear ) consulted their oracles ) and that those gods allow'd them in what they did , or they durst not otherwise have adventur'd upon such methods , to advance their own greatness and power ; and then , what should restrain us from the like liberty in our several capacities , to pursue our own private and particular interests of profits and pleasure , by whatsoever actions we shall invade our weaker neighbours lives and proprieties ? and so , thus far we see , that the bare acknowledgment of a deity , without some other consideration had to disswade them from all immoral acts , to serve their own present desires and designs , for a prosperous being in the world , cannot reasonably be thought a sufficient ground and reason . section ii. in this section we account , that that acknowledg'd deity may , by further reasoning , be represented to mens minds , not only as indefinitely good and kind ( as before ) but also as just , that is , impartially so : and that , as his goodness may be apprehended in conjunction with his universal equity . and then ( say they ) such a notion of a deity may influence men into a belief . that he design'd , that every man should be happy , as well as any ; and so that no man that hath any veneration for him , as so represented , should presume to pursue his own private interest and well-being otherwise than is consistent with common justice and equity , and with the safety of other mens lives and proprieties . and in this exception it may be further suggested , that when there is at present but such an imperfect notion of a deity , it 's possible , that in a short time there may arise men of clearer thoughts and apprehensions , who may set up for philosophers , ( as diogenes makes mention of the gymnosophists , druids and magi , in the several barbarous nations ) and may be able to form digests , and stated rules of justice and goodness , and may then suggest into peoples minds , that the same just deity would certainly be favourable to , and reward them that shall observe those rules ; and will be displeas'd with , and severely punish the transgressors of them . and upon this possible supposal our exceptioners will alledge , that there may be then a sufficient expedient offer'd to oblige men to be vertuous and good , and to over-rule them from immoral practices , without a necessary consideration to be had of what relates to another world. in answering this exception , i shall contract my reply to this latter period of it , where there only doth appear whatsoever is cogent in it . and then , i say , that whereas it 's suggested , that those philosophers might influence such mens minds into a belief , that god will be favourable to good men , and punish offenders ; if they mean ( as they must , except they own a future state ) that the executions of that deity 's favour and displeasure are only to be acted in this world , then is the pretended expedient an unsufficient subterfuge . for if that deity should not constantly keep up his favourable providence to the vertuous , so as alwaies to answer their reasonable hopes and expectations : or if he should not as constantly rebuke and punish the offenders , so as to secure their constant fear of him ; men would not be affected with the uncertain hopes of the one , nor dread of the other , so as to decline any advantageous , though the most unjust adventure , for their present ease , profit , or pleasure . and that god almighty doth not administer the exact executions of his favour to the vertuous , and of his displeasure to the vitious in this life , common experience doth sufficiently evince : and it hath been the business of the first argument , to demonstrate the truth of it . but now , suppose , that it were certain to all , as it falls out sometimes to some , that that deity would infallibly do that work in this world , according to the merits and demerits of the one and the other ; yet would the criminals easily avert those fears , by considering , that either the divine justice would strike them with an immediate death , and ( as it is the sence of a theist ) throw them into a present annihilation ; and then they would judge for themselves , that such a a state of being nothing ( if i may be allow'd so to call it ) is a thousand times more preferrable , than to live miserably or uneasily , if those cases came at any time in competition ; or if their punishments were to be executed by the measures of some tedious calamity ( the severest case that can be suggested ) yet then they would also consider , that at hardest it would but make it eligible for them , to put a present period to their own miserable and vexatious lives , and in one instant be reduc'd to the same quiet nothing ; which they knew a few years or days might perhaps determine for them in some very sad and more afflictive method . and surely socrates might upon these considerations averr to simia and cebes , that if he did not think that he was going into another world , the fear of dying should not have restrain'd him from doing any thing that were unjust . and thus we see the defect of this second exception , though stated to the highest advantage . but these are but light skirmishes , before we engage in a war with others , that are pretended to be more formidable adversaries . therefore , section iii. this third section tenders us the exception of them that will alledge . that god almighty hath delegated the executions of his providence , in this case , to humane powers and authorities , to make laws & edicts which may keep the world in order , and that the accountableness of mens lives and actions to their cognizance and umpire , for the rewarding the vertuous , and punishing the immoral , thereby to oblige all men to act well and vertuously , is all that the great creatour design'd or intended for the administration of his justice on either hand in that case , so that there is no need of a consideration to be had of what concerns another world , to work that effect . to this exception i answer , that it could not be the purpose of our gracious god , in his ordering the worlds government in the manner and method it 's constituted , that mankind might universally ( for it must be so , if there be any sence in the allegation ) offer themselves sufficient reasons and encouragements ( as to rewards and punishments ) to oblige themselves to be good and vertuous , or restrain them from being immoral on that account , without a consideration of a future state , upon these two especial grounds and reasons . first , because , where there be the best laws and constitutions that ever were made and established , it must suppose all supreme powers and governours to have a sufficient prospect of the merits and demerits of every individual person and action , as they are to be balanc'd by the measures of all their various circumstances : and then to be alwaies intent , curious , and constant in the performance of their rewarding and punishing offices , for the interests of every such single cause and person , as well as in matters of general and publick import : and again , in this case , it must be further suppos'd , that all the substituted administrators of their princes laws and good intentions , ( the work being impossible to be alwaies done in their own persons ) must also be as knowing and faithful in their due subadministrations : i say , if it were possible to be presum'd , that all governments and their subordinates , were design'd of god to be alwaies thus qualify'd and disposed , there might be a tolerable plea and pretence to believe , that he intended no better , or no other reasons to oblige men to be good and vertuous , and to restrain them from being evil : but if common , and sometimes woeful experience , can prove the contrary ; and if the maxims of government , which the grand politician machiavil have offer'd the world , be justifiably represented , the doubt and uncertainty is too great for a good man to depend upon such administrations for his reward , and the former supposals too unlikely to be true , so as to restrain an evil man , that is either bold or cunning , from his unjustest intendments and undertakings . secondly , the next reason to evince , that it could not be god's purpose , that all mens accountableness to governours , should be their sufficient reason to live vertuous lives , or to deterr them from living otherwise , is , because their laws , how well and wisely soever constituted and administred , are experimentally found to be alwaies so avoidable , by some mens greatness , by other mens cunning , and by most mens favourable constructions , that it too often comes to pass , that vertuous persons have been so far from obtaining a reward for doing well , that they have hardly acquitted themselves by the benefit of the laws , for their own ordinary rights and safety . and that on the other hand ; unjust men have been so far from being so sufficiently terrify'd , as to restrain them from doing evil , that they have oftentimes been rather encourag'd to adventure upon the worst of actions , by an observation , that it is but a small number , whom the law rebukes and punisheth , in comparison of the multitudes of delinquents that daily escape . it 's more than probable ( they 'll say ) that there is never a man beheaded for treason , or arraign'd for lesser crimes , but that there be hundreds in the province , who have deserved as much or more , yet of whose actions the laws ordinary proceedure hath taken no hold at all . and if from the great estates that have been raised by frauds and oppression , ( where the laws have silently pass'd them by ) the men that advanc'd them and their heirs , were inforc'd to refund to the satisfaction of the injur'd , many great men must descend into a parell equipage with their honest neighbours of a meaner quality . and if every delinquent should come into the congregation in a white sheet , that have deserv'd it as much as they that do , the congregation in some places would perhaps come to too near a resemblance of a collegiate assemblies complexion . these be the two reasons , by which is evidenc'd the deficiency of all humane governments and laws for the ends pretended . but now comes my sceptick , and he offers a reasonable enquiry to know , that if this be not , what then is the end , which governments do obtain , so as to answer gods wise intendment in their constitutions ? my answer to his enquiry is , that it is without all doubt , that god almighty obliged all authorities , upon their duty to him , and in his place , faithfully to endeavour the justification and protection of the good and vertuous , and for the punishment of evil doers ( as st. paul discourseth ) ; but because all those persons , that are so entrusted to act that good to mankind in their several authoritative capacities , are free agents , created with faculties indifferently dispos'd to good and evil , and are themselves ( as all other men are ) set in a probationary state for another world , & so are at choice , whether or no they will prepare themselves for a future reward or punishment , by their performing or omitting their respective governing offices ; therefore , as it could not but be a contingency , whether they would be so just and careful , so it could not but be a conditional intendment in god , when he first design'd their constitution . but more closely to solve the doubt , i conceive that the absolute end , which god design'd that his deputed authorities must certainly attain , and without which attainment they must of course cease to be , what they are , is , that the nations and communities under their respective charges , might be kept in social or national subsistences , whatsoever the miscarriages of their governments otherwise should be in all other respects . that is , when princes are careful so to keep up their authorities , that the people may not by their seditions bring themselves at pleasure into an anarchical and tumultuary state ; which ought to be accounted the most fatal misfortune to mankind , and of all evil , humane contingencies in this world , the greatest . so that the wisdom and goodness of god in constituting and upholding governments , is not then only to be own'd and acknowledg'd , when every single vertuous person , and just cause , is perfectly rewarded and vindicated ; nor when every unjust man is as fully rebuked and punished ( a work not to be expected to be compleatly done , while defectible mortals are engaged in that management of it ) but gods mercy is then to be acknowledg'd , when the peoples safety is so far provided for , that evil and licentious men ( though they may sometimes disturb , yet ) cannot at will overturn the established governments under which they live , and are protected . and therefore it is on all hands adjudg'd , that the worst tyrannies , and the most oppressive governments , are incomparably to be preferr'd to no government at all ; that is , when all men are left at liberty to act how and what they please : and so become ( as certainly they will ) their own greatest tyrants and oppressors ; and without any controul from any other expedient , but that which god himself hath appointed for their safety and deliverance : and that is , soveraign authority , and their submission to it . and if these solutions can't satisfy our cavillers enquiry , when he offers any other , that shall appear more sufficient to an unprejudic'd understanding to solve this observation , in which the creators honour it 's so much concern'd , i shall then renounce the use i make of them , as evidential for another world's existence . and this solves the third exception . section iv. this fourth section is design'd to take off another exception of more difficult import , and which many have thought an immoveable block in my way . and that is , that it is incouragement and reason enough for men to live good and vertuous lives , without the necessary consideratien of what concerns another world , because vertue is her own sufficient reward in this life . with this famous subterfuge i have often been assaulted by some considerable persons , and such as were no enemies to the belief of another world upon other accounts , and therefore i must bespeak the readers patience , if my stricter examination of the case , in order to a thorough detection of the fallacy , shall a little longer than ordinary , detain him in this paragraph ; and my answer and solution will be managed by several steps . . first i take notice , that that opinion ( or saying rather ) that vertue is her own reward , was originally put into reputation , as by the stoicks principally , so also by some other philosophers , on purpose to uphold the belief of the possibility of man's attainment of a sufficient happiness in this present life , to avoid the necessary belief of placing it in another world. for those wise men having tumbled about their thoughts where to fix that sufficient good and happiness , and finding that those , who had plac'd it upon any present enjoyments for a prosperous and sensual way of living , could not possibly stand their ground , against those pregnant reasons , that every man's experience could dictate to the contrary : so those wise men were at last necessitated to pitch upon this expedient of making vertue her own reward , as being subject to the least exception . though in the sence and manner , how it should effect that reward , the philosophers were no more likely to agree , than those men , who design'd to place mens chiefest happiness in any other thing , whose enjoyment was determinable in this present world. of which the reader will find a full account in the last argument , chap. . and this philosophical principle hath since been kept up by the predestinarian divines , as better consistent with their notion of irrespective election , of which i have given some account in the first chapter , sect. . and from that kind of divinity , i verily believe , that notion hath been inconsiderately and unwarily entertain'd even to this day , by divines and others , of a better mind and soberer judgment . . secondly , i answer , that as that opinion or saying had those unhappy interests to serve in its first rise and process , so , upon a more strict examination , it cannot in it self be true. and , first , as to the nature and proper notion of a reward ; which cannot but be of something that is kindly as well as equitably bestow'd , by any person concern'd to give or allow it to another : for no man can be properly said to reward himself ; he cannot in any tolerable sence be the giver , receiver , and judge of the equity of the same thing ; which must be true in a strict propriety of speaking , if vertue may be said to be properly her ( that is , the vertuous man's ) own reward . then , secondly , if it be alledg'd , that reward in that saying ought to be taken in a metaphorical sence ; but neither then can the notion hold good in that acceptation , to the purpose , for which that saying was to be made use of . for to be metaphorically accepted , is as much as to say , that vertue is her own reward , because it becomes something that is like , or resembles a reward : but then it must be such a something , that must be suppos'd ( if they will allow the mind to be the proper seat of a rational beings happiness ) to depend upon the vertuous man's opinion and imagination ; that is , that he is sufficiently rewarded and happy , if he can think himself so , and so long as his mind is in temper to imagine himself to be so . but then , if a man would consider how insecure any such vertuous person must needs be of keeping his mind in that good humour , upon several accounts , he would soon find cause to blush at the pretence of believing vertue to be her own reward , upon his thinking act of its self-sufficiency . for who knows not , but that sometimes his minds kind temper ( without any reason to be given for it ) may alter by his imaginative faculties natural disposition to change and variation : sometimes according to the present temper of the body , ( as in hypocondriack persons especially ) sometimes by the minds inability at all times , to subdue the clamours of its unruly affections , and lower appetites ; and very often by a vertuous man's observation of his own many defects and imperfections in his best intendments and performances ? i say , when these various cases happen , what 's then become of that reward , or that which is tropically like it ? can it give the mind a beatitude , without its own allowance or consent ? or , can the mind have satisfaction , and be unsatisfy'd at the same time ? in short , can that be a man's sufficient happiness , of whose enjoyment he cannot be one hour secure ? thirdly , that the weakness of the pretence of making vertue her own sufficient reward , without any other expectation , may yet be further discovered : it 's observed , that the greatest contenders for that saying , do sufficiently demonstrate its defect , by supposing a concurrence of almost all parts of humane prosperity , as necessary to support that , which they call vertues reward . and to make this good , i shall here only offer the opinion of aristotle , ( who , as industriously as possible , had endeavour'd to have mans self-sufficient beatitude plac'd in vertues being her own reward ) and he tells us , that there be unfortunate cases that concern honour , children , beauty , and the like ; which by no means can allow the vertuous man to be a happy person . and then ( saith he in the same place ) how can he be happy that 's deform'd , ignorant , or that lives unsocially , and without posterity , &c. now , if such a concession , and supposal of the necessary confluence of so many conveniences of living well and easily in the world , do not shew the unsufficiency of such a pretended self-reward , we must disclaim every consequence that 's most rationally inferr'd . hence it is , that the ingenious * poet had so slender an opinion of vertues being her own reward , that he even derides the humour of that presence , and tells us , that it would but teach men to repent , that ever they had been vertuous at all , if they got no more by it . fourthly , and lastly , i answer and grant , ( to save our pretenders credit ) that it is with that saying of vertues being her own reward , as it is with many other general axioms , and common proverbial speeches , that are grounded upon some certain truth , which yet in other respects , may admit several restrictions and exceptions , and with which , those very axioms may be so over-balanc'd , that there may be sometimes as good ones taken from some of their very limitations . and there may be some axioms so equally balanc'd between true and false , that it were indifferent , if they were given either negatively or affirmatively . upon this consideration , i do allow some truth in the common saying , that vertue is her own reward , that is , the mind may sometimes by living vertuously receive some general satisfaction to its self , and that some vertues may sometimes convenience a mans credit , health , peace , and the like : but then on the other side , when it 's considered , that there is no such absolute certainty in attaining those conveniences , as to make up an entire and self-sufficient happiness , without any reference at all to the grand rewards of another life : i say , when all those restrictions are put into the balance , i dare as positively affirm , that vertue is not her own reward , as to say it is . nay , i must say it's impossible it should be so affirm'd , if any man ( as the philosophers did ) shall go about to confront the beatitude of another world , by giving it appellatives , that can only be proper to the blessedness of the beatifick vision , or an enjoyment of the nearest communion with god himself . for so aristotle calls it the greatest , the most excellent , the best and divine good : elsewhere , he calls it the highest , most perfect , and self-sufficient good. and now , after all this that may be offered in disproof of that saying , as it bears a design to exclude ( though but in notion ) any other kind of happiness to stand in competition with it , i cannot but wonder , that any man of the christian name , should go about a defence of it ; or that any divini should dare to affirm ( as it hath been usually done ) in publick , that if there were neither heaven nor hell , it were encouragement enough to live a religious and vertuous life , because vertue was her own reward . what could be said more to the disparagement of the sacred institution of the gospel , whose main design is to tender the rewards of another world , as the most reasonable and prevailing inducement , to engage men to live good and vertuous lives ? of which surely st. paul was sufficiently sensible , when he avow'd , that had they hope only in this life , they were of all men most miserable . he had forgot , that vertue was her own self-sufficient reward , and that by which they might all have been perfectly happy , notwithstanding their want of any such hope . and thus my argument hath escaped the danger of this fourth exception . section v. the fifth and last exception against our● proceedure upon this argument , with which our sceptick designs to war against us , with a weapon fetched from our own tents , is , that god almighty made no other proposal to the jews , to encourage them to live vertously and religiously , but of temporal blessings only ; and , what ( saith he ) god himself thought might then be sufficient for his own dear people , surely should not at any time be call'd in question as insufficient . first , i answer , that it 's true , that god almighty , in the mosaical dispensation , gave the jews no other plain and direct promises , but of temporal rewards , as they are in those cited chapters more especially enumerated : but then he gave them notice of some express general promises , as that which he had made to abraham , to be his god , and his great reward , in which the blessings of a future world could be thought to be no more wholly excepted , than in that affirmation , when the psalmist so confidently averr'd in general , that verily there is a reward for the righteous , doubtless there is a god that judgeth the earth : or , that he should say of himself in particular , i should utterly have fainted , but that i believe verily to see the goodness of god in the land of the living . now ; in respect of the obscurer way of god's allowing the jews the notices of another world's rewards , ( as for other reasons ) st. paul calls the law , a shadow of good things to come ; that is , though the clear revelation of a future state was respitted to the evangelical dispensation , yet the jews might , in that darker manner , have as much certainty of its existence , as a shadow can evince , that the sun is in being , though its own body of light were then not directly look'd upon ; or , as when in a gloomy day the sun is mantled with a cloud , yet it may be apprehended as certainly , that the sun is in the horizon , and that it is day , as if there were never an interposure in the firmament : the lineaments of a face , though drawn with a cole , can assure one , that it represents such a person , though it wants the attractive beauty , which the finishing strokes may afterward add to the picture . and had there not been such a known certainty , though in such shady representations , of another world's rewards and blessings , to the ages preceeding the messiah , how could st. paul averr of the ancient saints of god , of whom he makes such a large catalogue , that what they did and suffer'd for god and vertue , was upon the encouragement of hoping for a better country than canaan ? or , that he should say of moses himself , that when he renounc'd the egyptian glories , and the present pleasures of sin , he was encourag'd to it , by having his eye upon the recompence of reward ? so that the manner of god's giving them the understanding of a future world , was but accommodated to all other the parts of their whole dispensation . particularly to instance in the case of their solemn expiations , by the blood of those animals , which were appointed for that service : now , as it was impossible for the jews to believe so grosly , as if the blood of bulls and goats ( as the apostle argues ) should take away sins : but that there was something more to come , of which that blood was typical ; so the same thoughts we must have of them , as to a future state : it was not possible that such persons could think , that all the blessings which god design'd to his obedient and faithful servants , should look no further than the advantages of temporal blessings , ( of which it's questionable , whether god constantly continued to them so vastly a greater share than he did to other nations ) which they could not but see , to be generally and promiscuously dispos'd both to the good and evil. secondly , i answer , that though god gave them no express revelation for the existence of the other world , yet they had the common benefit which god allow'd to mankind in general ; that is , to be able to demonstrate the existence of that state to themselves and others , by rational evidence ; by which they , as well as the heathen world , might be encourag'd to live vertuous lives , according to the common measures of natural religion , of which the substantial part of the jews dispensation did especially consist . and god might be pleas'd , in his sovereign wisdom , to admit the jews to no express revealed way of understanding the certain existence of that future state , but by such an expedient , of which the heathen world might be capable , as well as themselves : that is , that the gentiles might be the more reasonably invited to it , and the more readily entertain the jewish religion , when they saw , that the principal fundamental of it did stand upon so firm a bottom as rational demonstration . and the reason of that might be , because the jewish dispensation had no such considerable attestations to confirm its credibility , as the gospels had ; nor were all the precepts of it in themselves so universally consonant to right reason , nor so perfective of natural religion , as the gospels was ; so that to adventure the knowledge of a future state upon a bare proposal of revelation only , might then have put those gentiles minds into a suspicion , that that part of the revelation had had no better foundation in reason , than many other parts of the same reveal'd religion had . now , it was otherwise with the evangelick dispensation , because all the principal practick parts of its profession were so rational , and so agreeable to natural religion , that had not the article of a future world , and all that relates to it , been offer'd to faith , and not left to demonstration , ( as the jews in a great part might have it ) the whole christian religion would have seem'd to a heathen mind , and perhaps so to some others , rather to be of philosophical than of divine institution . thirdly , i answer , that it is very probable , that such a rational way of demonstrating another world , might be also somewhat encourag'd by tradition from the patriarchal state of the church , from which the jews had many things in great veneration , and constant practice . but howsoever , that knowledge of the other world reach'd their minds , it 's certain , that the belief of it was a doctrine so catholick among the jews , that the sadducees ( whose sect began about the time of alexander the great , that is , about three centuries before christ came ) were accounted amongst them as hereticks , for denying the existence of spirits , the resurrection of the dead , and of another world. afterward , in the early age of justin martyr , trypho the jew , in his dialognizing , acknowledgeth , that pious souls , after their departures from the bodies , shall exist in a better place ; and , that the unjust and the wicked shall be in a worse state , expecting the time of their judgment . and the author of europae speculum , accounting the present state of the jews , informs us , that the belief of the end of the world , and of the final judgment ; of the restoring of mens bodies , and of their everlasting happiness in the heighth of the heavens , is good in general . and by these answers , our sceptick , i hope , will place no confidence in this last exception . chap. iii. wherein ( as the proceedure of the argument doth necessarily require it ) i shall endeavour to represent positively , that there can be no other sufficient motives or encouragements ; or ( which is the same ) no other sufficient reasons morally to oblige a man , that is , ( as he acts rationally ) really to enable him to live a vertuous life , or to restrain himself from being vitious and immoral , but such as bear a relation to a future world. and to make this appear convictively true , i shall reduce all i have to say about it , to one general head , which , with what relates to it , must necessarily occasion two distinct sections . in the first , i shall offer reasons for it from the mighty difficulties , with which a man must engage , when he is about the work of living a vertuous life . in the second , i must answer two exceptions against what those reasons import , concerning the difficulties of being vertuous and good ; and i shall also give reasons , why god was pleas'd that the possibility of being so , should be so incumber'd . section i. in this first section , i shall pursue that order ; that is , it shall endeavour to demonstrate , that no other encouragements or reasons ( for in the case of rational agents , they are both the same ) can morally be sufficient to determine a man's resolution and practice to live a good and vertuous life , but such as relate to a future world. and the representation of it , will be founded upon the consideration of the very many , and otherwise , uncontroulable oppositions , difficulties , and discouragements , with which god thought fit , in his divine wisdom , that the possibility of mans being vertuous and religious , should be so encumber'd , that no less reasons or encouragements should be thought sufficient to balance his mind resolutely to grapple with them , but such as concern another world. and all this i shall endeavour to illustrate , by giving the reader a full prospect of those encumbrances , under these five heads . but before i can well begin to explain those several cases , i must first endeavour to obviate one great exception ; and it 's offer'd by them , that will be ready to say , that there be some natural dispositions to vertue in many , if not in most men , more or less , that may even of course , make the way of vertue more easy and less incumber'd , without any necessary consideration had to the encouraging and obliging concerns of anotehr world. now our exceptioner means , some mens natural modesty , and good-nature ; other mens placable , peaceable , honourable and generous inclinations ; and then , that such natural tempers may in themselves facilitate a vertuous life . my answer to this exception , will be managed upon several considerations . first , as to such vertuous actions , as derive from those mens natural good tempers , as they come up to some degree of necessity in acting them , and may resemble the vertues of some brute animals , that act by instinct , so they may oft-times , be rather materially , than truly , formally vertuous . and therefore , divines ought to advertize such kinds of persons , not to be over-confident of their being really vertuous ( especially upon a religious account ) from actions , that perhaps , may be no more than the natural effects of their complexional dispositions to some particular vertues . secondly , i suggest , that men of those naturally good qualifications , though in the beginning of their converse in the world , may readily act such vertues , as relate to their complexions , yet when they come afterward to meet strong temptations to the contrary , may find the same difficulties and discouragements to preserve their naturally good temper , as others of a different humour . what prodigies of a lost modesty , of a baffl'd good nature , and of a debauch'd honour , have some men appear'd to be , that had the natural advantage of those excellent qualifications ? thirdly , i offer to consideration , that such men , as are naturally endow'd with any of those complexional dispositions to vertue , may yet be observ'd , to have in their tempers , some other humours and inclinations , which may create as great a difficulty to preserve their vertuous conversations intire , as those men meet withal , who have the task of contending with the want of such naturally good dispositions . fourthly ▪ and lastly , as to that more famous natural qualification of an honourable temper , upon which principle in grant , that many excellently vertuous things have been , and are acted in the world ; but then i say , how easily is the notion of true honour lost , and what mistaken measures and disguises of it are too generally entertain'd in the world ; so that , though such persons may shew a greatness of mind in some cases , yet if they have no religious principles in them to give them a beter conduct of their actions , how will their natural and complexional honour extravagate into such wild excesses , as are altogether unaccountable to any sence of reason , or vertue ? how will some such men maintain their hardy resolutions , and natural stoutness in a duel , perhaps only for an offensive word , that would not so honourably express it in all those acts of strict justice and goodness , as i have represented the notion of vertue , and living vertuously , in the first chapter of this argument , sect. the first ? and now having acquitted my self of this exception , i shall presume upon the force of my arguing , that the difficulties and incumbrances of being truly vertuous are such , that no encouragements can be sufficient to oppose and controul them , but such as may be propos'd from the concern of a future world. first , let a man attentively consider in his mind , the true figure of his whole compounded self ; that is , how he is in general made up of two greatly diverse , and in many respects , very incongruous parts and principles , viz. a body and a soul ; each of which suppos'd to be naturally qualify'd with so many different capacities of acting , and which require such varieties of objects , about which , to exercise their operations . and then how those operations do bear a tendency to so many disagreeing ends and purposes , that a mans whole nature seems to be a miscellany of beings , or a complication of many natures in one. and then let him further consider , that most of those parts and powers of his thus compounded self , such as be his imaginative faculty , the affections and passions of his soul , and the various appetites of the corporeal and sensual part of his being , are not only dispos'd to exert their several operations in a great disparity to , and with one another , but most commonly in direct contrariety to his reasoning mind . now here lays the mighty difficulty of being good and vertuous , because it 's a very hard thing to bring all those several parts of humane nature , which are so variously multiply'd both in soul and body , and are so inconsistent one with another , to the rule , conduct , and dominion of right reason ; insomuch , that for the gaining that power , no man can acquit his endeavour , without a kind of tyranny upon a very great part of himself : of which porphyry ( though a heathen ) could not but be so sensible , that speaking of the purgation ( which you may also frequently have notice of , in other philosophers ) of a mans sensual appetites in order to vertue , discourseth , that it can't be done without the souls divorce from the body , and its sensual motions : or ( as st. paul expresseth it ) without taking upon him the office ( as it were ) of an executioner , and that in the hardest instance of its employment without a crucifixion of himself in his affections and lusts . now , if a man had been all soul , and that soul all understanding , it would have been thought no hard matter to be vertuous and good , and that because his understanding power would not have allow'd any thing to be undertaken and acted , that is contrary to its self : but when it 's considered , that there be besides that faculty in humane nature , so many principles of action both in soul and body , that hold such a strong opposition to his reasoning power , and will be constantly soliciting for satisfaction , against the interest of vertue , that man must be very credulous or unconcern'd , that can think any encouragement ( even for one that would desire to be vertuous ) to be sufficient to engage him to enter the lists of that war with himself , and to uphold his mind against such powerful contradictions to his good intendment , except it be by a proposal to himself of some attainable happiness , whose interest may appear to him far greater and more considerable , than any of those satisfactions , which the inferiour parts of his nature exact and call for . and if it were not so , this absurdity must follow , that his reason must be suppos'd to be left to act without a reason ; that is , without a sufficient encouragement from some end or other , whose value and preference might over-rule and controul all other interests whatsoever , that are in themselves found to be less esteemable . now i desire that any man would suggest to me , what happiness there is attainable in his mortal life , which he may propose to himself to be so considerable , as may ingage his superiour mind to oppose the satisfactions of his imagination and passions of his soul , and the sensual appetites of his bodily self , in order to vertue . and if he can't find any thing in this world , that may affect his mind with such a value ( as i have in other arguments convinc'd , that there is nothing ) then either he must fly to something that is beyond this present mortal state , or else it must be presum'd that god almighty hath afforded him no sufficient encouragement to be good and vertuous at all . the summ is , that god hath designedly ( as i shall represent in the next section ) made man in such a figure , and gave him such a kind of nature , that nothing can sufficiently encourage him to be religious , good , and vertuous , but only the concern of another world. . secondly , as a mans intendments for vertue may be thus perplexed with a mutinous company of his inferiour passions , and sensual appetites within him , so let him consider , what a kind of world it is , in which he is by divine ordination , socially to enjoy his being ; and then , how much therein all vertuous intentions will be constantly encumber'd with so many differently flattering objects , that are not only foreign , but sometimes contrary to the exercises of vertue , without him . which kind of objects wheresoever he lives , with whomsoever he converseth , or in whatsoever quality of life he is employ'd ; will always attend his senses and imagination , and be soliciting his affections and sensual appetites for entertainment . and if ever those bewitching enchantments for a present seeming satisfaction , do but gain a preference in his fancy ( which will be a hard matter for him to escape ) and after that shall but once come to interest his affections , it 's beyond a peradventure , but that the supreme part of his soul , though it should then stand on the side or part of vertue , would soon be wearied in the contest ; and grow weak and imprevalent , if it hath not greater encouragements to enable it to undergo the conflict with those competitours , than such as he can possibly suggest to himself , from any the best concerns of this present life . and then , when by the treachery of his debauch'd fancy and affections , the rational part of his soul shall stoop to admit an imposure upon its self , so as to approve and consent to what the inferiour parts of himself have so suggested ; it 's more than probable , but that all manner of vertues will immediately , not only become nauseous to him in his opinion , but will be represented to his mind under some reproachful characters of disparagement . that is , perhaps his mind will be over-rul'd , to think temperance too unpleasant and unsociable , fortitude too dangerous , prudence too formal , gratitude and ingenuity the silly effects of an easy nature , justice and honesty too nice and unthrifty ; and all other kinds of vertues too unaccommodable for his present interest , pride , or pleasure . and if the rational judgment be once thus disorder'd and prejudic'd , what can restore him to the true estimation and love of what is good and vertuous , in order to a manly resistence of all those powerful temptations , that will be daily gazing upon him , to perswade him to the contrary ? surely there is nothing else can come in balance with those potent enemies to vertue , so as to over-rule his mind to resist them , but a lively and a prevailing concern , for what relates to a future world. it must be such an apprehension or none , that . can enable him to make an impartial judgment of the necessity of being good , or that can advance a sufficient rational power in him to conquer his abus'd imaginations and affections ; which will otherwise , in despite of all other arguments that can be given him to the contrary , every day more and more endanger his mind , to be immoveably affixed to the present world's delusive , and vainly admir'd shows , and fooleries . . thirdly , the difficulty of designing and living a vertuous life , is yet further encreased , when it 's considered , that so great a part of humane life is past and gone , before a man is grown old enough to be himself ; that is , before his superiour mind will think it self at leisure , or indeed , be ordinarily capable at all , to encounter with his natural affections , and unruly appetites within him ; or with the delusions of the world 's deceitful objects without him . i say , it 's a great while , before a right , and well-inform'd reason , that should undertake vertues work , will be tolerably able to exercise its authority over his affections and actions , or of passing a right judgment upon his own principal good and interest . and especially if it be true , ( which st. austin averrs , as the judgment of the most learned men of that age ) that the natural boundary of youth is , when a man comes to the age of about thirty years . and then , if all that while he allows himself such a loose conduct of his actions , ( as is ordinarily observ'd in that time of life ) in what is he likely to pass away this ungovernable part of his existence , but in trifling and folly , and in the ordinarily observ'd misadventures and miscarriages of youth , ( as plutarch fully represents them ) without any sufficient controul from his yet immature , and unperfect mind ? and when he is thus tumbling down his youthful precipice , if the wisdom of vertue stops him not , before the meridian of his time be past , he is in great danger of encountring with another potent enemy to goodness . and that is , with the dominion and insulting authority of a long-contracted habit of doing evil , or , at best , of living idly and impertinently ; which habit , if it be not timely rescinded , will strengthen it self every day more and more , like a shrunk nerve , till it grows inflexibly stubborn against all remedy and relief , and obstinately set against all that age and experience may offer in advice for his undertaking wiser measures of living . so that it is not ordinarily so frequent , that men do get into a state of vertue , either when they are very young , or very old : not when they are very young , for the reasons already alledg'd ; nor yet when very old , if they have continued their evil habits through the maturer part of their lives ; the proper season , when men should recover themselves from their former habituated follies , and be rationally fix'd in the love and practice of vertue . it 's taken notice of , that moses took that nick of time for his recovery : for ( as the texts inferr that observation ) he was full forty years old when he seem'd to have begun that mighty work. he then unloosen'd himself from the glories of the egyptian court , and renounc'd the transient pleasures of it , and engag'd himself into a course of vertue ; though he were sure then to act it in a state of great afflictions , with the then-suffering people of god. and for the performance of which ( as the reason of the thing requir'd it ) he plac'd his encouragement upon the concerns of a future world : for ( saith the text ) he had an eye upon the recompence of reward . he durst stay no longer , lest a farther adherence to his vanity had captiv'd him beyond the relief of his reason ; nor durst he adventure to trust his soul with any less encouragement , to engage himself in that necessary work , lest he had miscarry'd in that most important enterprize for want of it . it 's true , i confess , that there be alwaies some good young men in the world ; but then it 's observ'd , that their vertue hath been ( i speak not of all ) but commonly contingent , or complexional ; that is , either as growing upon the advantage of a good education and discipline , or as upon the stock of their own naturally-sweet and tractable dispositions . but then it hath also too often been observ'd , that afterward those pregnant and promising hopes of a vertuous life , have become abortive , when those young men have been left to act purely upon the strength of their own minds and reason . like some plants , which we take notice of to thrive well , while they feed only upon the nutriment which the body of the seed afforded them , but when they come to grow upon the strength of the ground only , after all their first vernant shewes , have wither'd away , through the weakness of a defective soil : so many young men have been commendably vertuous upon the advantage of their own good nature and education , who afterward have fail'd , when they came to live abroad in the world 's wide field . now , upon this whole consideration which i have made , concerning the time of youth , what can be suppos'd to be offer'd to a young man , while he lives subject to be over-rul'd by his passions and natural appetites ? or , what arguments can be presum'd to be strong enough to bring his mind to any sufficient attendance to the counsels of vertue , amidst the prospect of so many enticing objects , to divert him from it , but an alarm from the most serious consideration of the concerns of another world ? therefore , when solomon advertiz'd the vain young man , to remember his creator in the days of his youth , and had told him , that nothing but fearing god and keeping his commandments , could make him happy , he obligeth his attendance to that sovereign counsel , ( as knowing that nothing else could be sufficient ) upon the concerns of another world ; because ( saith he ) god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil . . fourthly , let us , after all these mention'd difficulties of being engag'd in a course of vertue , further consider , that he that designs to live vertuously , ought also to suppose , that it is not only possible , but very probable , that he must live counter to the examples ( in one kind or another ) of the greater part of mankind : and sometimes not only to the examples of them , with whom he chuseth to converse , but oft-times even of them upon whom he must necessarily depend : and ( which adds much to the difficulty ) very often to the examples of such , whose age , station , learning , and experience had given some credit to loose and vicious practices . now , if a man shall but seriously inform himself of the universally acknowledg'd prevalency of evil examples , and how , ( if they be too general ) like a raging torrent , they are apt to bear all that 's vertuous down before them ; and then shall consider , how that prevalency ariseth not so much from any taking argument that there is in vicious and debauch'd examples in themselves , as from that inclination that is naturally implanted in all men , to be govern'd by example , rather than by any other method of conduct ; the difficulty of being vertuous must , on that account , be still very much encreas'd . it 's known by common observation , that orations , sermons , dexterous reasonings , and a diligent attendance to books , ( though they may very much influence , yet ) are experimentally found to be far less prevailing with the natural temper of most men , than is a constant prospect of actual presidents and examples , whithersoever they tend either to good or evil. and therefore , our saviour , in his famous sermon upon the mount , after he had prefac'd it with eight qualifications of mind , as necessarily requir'd in them that intended to engage in the observation of his following precepts , begins the sermon with that which he judg'd most considerably conducing to a good life , and that was , to make the good actions of his hearers exemplary to one another . ( mat. . ) and as it was our saviour's prime care to promote the benefit of a good exemplification : so it hath been ever since believ'd of such as were to be afterward the substitutes of his priesthood , that they have the more remarkably prevail'd in their ministerial offices , when their good examples have given life to their other endeavours : and , the building up of god's church , hath then most successfully gone on , when they have wrought with both hands , that is , both by life and doctrine . now , this whole discourse , concerning the nature and importance of exemplification , amounts to this , that if there be such a natural prevalency in all examples to controul the minds and lives of men : and if there be so observably , alwaies in the world , so many such examples , as will be encouraging vice , immorality , and the universal neglects of religion ; what an addition is it to the difficulty of mens undertaking to live good and vertuous lives ? what power can stem such a strong tide ? or , what encouragements can the mind assume to its self , from any thing that this world can tender , to restrain a man from following a common mode ( perhaps at that time most fashionable ) of ill-living , for which he hath daily so many presidents before his eyes ? surely nothing can inable him to bear up against so powerful an opposition to vertue , unless he advanceth his soul to be concern'd in what relates to another world. . fifthly , and lastly , they that design to live vertuously , that is , strictly so , besides the mention'd inconveniencies of bad examples , must also expect to be entertain'd ( more or less ) with as many discouragements , as the vitious and immoral can possibly contrive . for there is a malignant disposition in the minds of most men that are habitually evil , which will commonly engage them either in an open enmity , or in a secret spite , against the persons of the vertuous : and in whatsoever other instances their malice shall fail them , yet they will be sure to put the actions of the vertuous , let them be never so upright and innocent , upon the rack of all possible misconstructions for their discouragement . if such good men shall live quietly and inoffensively in the world , it must be accounted from a pusillanimity and meanness of spirit . if in any instances they be observably grateful or ingenious , it 's nothing else , but an effect of a weak and untutor'd judgment . if they can't comply with some mens riotism and debaucheries , 't is penury and straitness of soul. if they be cheerful , they are vain ; if reserv'd , 't is sullenness . if they be generally civil and obliging in their behaviour , it must be flattery , neutrality in publick concerns , or base compliance upon design : and then , if they keep distance , 't is pride and an unsociable singularity . if the good man shall go about to oblige such men by kindnesses , they will hate him the more , because he was in capacity to do them : and if upon apparent affronts and abuses he be ready to offer terms of reconciliation , they will never forgive him the injury ( as they will account it ) of his taking any notice at all of their unworthiness : if the common business of the world brings the good man into company , he hears no body commended but the thriving , and the cunning , and no man applauded as wise and happy , but the rich and the successful ; they are to be alwaies the best men ( as they call it ) of the neighbourhood , howsoever unfurnish'd in the region of their minds , or how irregular and unworthy soever in the course of their lives . and while he is among them , if he offers to talk to purpose , no man listens to him : if he adviseth well , none attends his counsel : if his indignation against such trifles of mankind , makes him speak a stout word , that relates to vertue , or another world , there 's presently an alarm given either for an universal sport , or a quarrel . but if at any time a stronger temptation , and a snare laid , shall betray his vertuous soul to comply too far with the humour of the loose society , it shall never be forgotten to his reproach ; and how soon and well soever he shall retract his surprize , yet it shall be thought sufficient to justifie all the affronts and unkind usages that the immoral and vitious shall for ever after design and offer upon him : and it 's well if his posterity escape . and then , a further disencouragement is , if he that designs to be vertuous , be of honourable extraction , it shall be suggested to him , that his strictly manag'd life , will lessen him in his honour , if not degrade his quality : if he otherwise stands in good and plentiful circumstances , he must expect ( in as many respects as they can ) to be made a prey to the vitious , who shall take the same pleasure to do it , and to boast of it , and shall be as little blam'd for it , as he that robs an innocent church-man of his due , or that plunders one , that refuseth to be disloyal in a time of rebellion . as for that man's share in ordinary civilities , such as keep up societies in mutual friendships , he shall be sure to have the least proportion of them ; and his strict and vertuous life , shall set a mark upon his door , and teach the common visitours to pass it by , like a house infected with the plague : and at last , they shall grow so weary of his neighbourhood , that they will alwaies be wishingly enquiring ( with the evil man in the psalm , psal . . . ) when shall he die , and his name perish ? these , and such as these , are the discouragements , which he that intends to lead a vertuous life , may reasonably propound to himself to encounter with , from the evil part of the world ; not that i think , that every vertuous man , and at all times alike , shall be assaulted with every one of them , in the manner and order that i have now represented them ; yet nevertheless , we may be confident , that all vertuous persons ( if strictly so ) do meet with some of them , and some , with most of them : and they that meet with fewest , considering their other mention'd incumbrances from within , and without them , will find work enough to bear up against them , that they may keep their minds and lives close to their vertuous resolutions . and then who can imagine , that they should entertain their minds with the hope of any such encouragements , as may elsewhere balance their reason , to over-rule so many discouragements , but of those only , which they may suggest to themselves , from the favour of a good god , as it relates especially to the hopeful concerns of another world ? this the last difficulty : but why did god permit all this ? that 's the business of the next section to solve . section ii. having thus laid down the five instances of the several difficulties , with which men , that would live vertuously , must expect to be incumber'd , i might now come up close to the conclusion , did i not foresee a rancounter from my constantly attending caviller : and he hath two things to object against the representations which i have made of those difficulties . . first , saith he , how can all this consist with your own principles , and the notion , that is ordinarily made of the christian religion ; of which it is affirm'd , that its commandments are not grievous : or that our saviour should say , that his yoke was easy , and his burden light ? first , i answer , that though our saviour declared his yoke to be easy , &c. yet is it a yoke , and a burden still ; and so those metaphorical expressions , must suppose and import something in their proper meaning , that is severe and difficult . and though his commandments are not grievous , yet are they nevertheless commandments still ; that is , restraints , limitations , and boundaries of something , that men are apt to account their natural freedom . secondly , i answer , that that easiness and non-grievousness may be spoken but as comparatively of something that is harder , and more oppressive . and that is , either as to the bondages of the mosaical institution , or as to the slavery and drudgery of living under the intolerable dominion and tyranny of sinful habits ; which notion of easiness in those two comparative respects , doth not at all supersede what i have represented concerning the difficulties of living a vertuous and religious life . . thirdly . the evangelical vertues may be represented as easy , as they are in a more general account accommodable to right reason , and as they are in themselves more approvable to a mans natural understanding : and therefore can't be thought grievous to the supream part of himself , ( which is especially himself , and denominates him a man ) abstractly considered , how troublesome and difficult soever the practice of them may be in a complex and compounded notion of himself ; that is , as he is made up of so many inferiour passions , inclinations , and sensual appetites , as i have represented the case , in the former section . . fourthly , i answer , that his yoke , burden , and commandments may be found the more easy , and less grievous with respect to those excellent dispositions of mind , with which every true disciple of christ that undertakes a profession of his religion , must necessarily be suppos'd to be qualify'd ; that is , with meekness and lowliness of heart , such a submissive and humble temper of mind , as he there adviseth to , in the same period of discourse , as learn'd by his own example , will make his yoke so much the easier , and the practical observance of his commandments so much the less grievous to him , that designs to live a vertuous and religious life . . lastly i reply , that those fair accounts of the easiness of the christian vertues , may be founded upon the belief of a future world , and with respect to the great rewards of that blessed state ; for the attainment of which , nothing ought respectively to be accounted hard , that is possible , as the bitterest dose is chearfully taken upon an assured prospect of health , and as the merchants hard adventure is made light of , upon a fore-assurance of the import of his rich floating cargo . and this solves the first exception . but then secondly , our sceptick dares arraign the equity and goodness of god to mankind ; and saith , that if almighty god had ever seriously intended that men should live good and vertuous lives , upon which , his divine favour , and all their own happiness , should chiefly and necessarily depend , ( as it 's pretended ) he would never have been so unkind , as to put them upon such a way of living , whose terms should be so hard and hazardous , and that cannot be perform'd without so many amazing difficulties , and discouragements ; but would rather have oblig'd them so to live , upon conditions which might have had the same ease and security , by which other animals attain their proper ends ; from which they are in no natural danger to depart , by any wilful miscarriages of their own . my answer to this bold charge upon those glorious attributes of god , in which he chiefly delighteth , shall be by offering sufficient reasons to justify god , why he was pleased to allow mankind the possibility of being good and vertuous , upon such severely difficult , and discouraging terms , and conditions . and the reasons are these five . first , had not man some such difficulties and discouragements to contend with in his attempts to be vertuous ; the very name or notion of vertue must have been insignificant to all the purposes of its reason , and recommendation . if there were no enemy to conflict with , nor any danger to be incountred , there could be no reasonable account given either of courage , or conquest ; and if it were naturally easy , and commonly obvious , to be learned and knowing , what honour were it to be accounted a philosopher ? so if the world had no enchanting objects , no sensual pleasures , no admir'd splendour and greatness in it , what vertue were it to oppose temptations to pride and vanity , revenge and arrogancy , or to be constantly engag'd in mutual condescentions , and in an universal practice of living peaceably and doing good ? and if some parts of mans nature had no contrary propensions , and aversations ; it would be no more to be vertuous , than to eat or sleep ; no more for a man to be temperate , than for a lamb ; his chastity would be no more commendable , than that of a flower , and his peaceable and innocent conversation , would be just so much accountable , as that of a tree or stone . so that if the matter be closely considered , it must not only acquit god's justice , that he hath permitted ( of which men are too apt to complain ) some discouraging difficulties of being vertuous , but it would highly advance his goodness , as that thereby he had a gracious contrivance , how to make man possibly capable of being good and vertuous at all . and therefore when some men shall go about , upon that account , to make their vitious lives , and their resolutions not to amend , the more excusable to themselves and others ; and when others that mean better , shall be always murmuring and complaining at every incumbrance they meet with in the way of vertue , both the one and the other sort of men , ought to be inform'd , that all that while they are most ungratefully arraigning and undervaluing one of the choicest instances of god's infinitely wise love to , and care of mankind . . but then secondly , another reason , why god almighty was pleas'd to permit those incumbrances and difficulties to be so great ( as they are to be measur'd by those five mention'd instances ) was upon a further design of his love and goodness to mankind , in order to promote a greater advance of their happiness in another world : that is , that the will of man might by those discouragements be the more duly and equally balanc'd in his choice of being vertuous , so as to be capable of those vast rewards and blessings , which god design'd for , and promis'd to him . and the reason , is because upon god's proposal of those extraordinary returns of reward and blessing in another world ; the very sence and expectation of them would otherwise have over-balanc'd the freedom of his choice of being vertuous , too much on the one hand , towards a determination of his will , and a necessity of chusing , had not the greatness of those difficulties and discouragements so counterbalanc'd his mind and pois'd his will , for a more equal freedom in his election of vertue : so that , had god almighty been pleas'd , that the way of vertue and religion , should have been more easy ; that is , less incumber'd with those difficulties & discouragements , it ought to be reasonably presum'd , that god would have communicated to the mind of man , lower apprehensions of that future happiness ; and so the freedom of his will , would have been balanc'd for a lesser stress of choice , and consequently with lesser hazard . but then it must be also as reasonably presum'd , that the happiness attainable as such a reward in the end , would have been proportion'd to such an easy , and less hazardous choice . waters are observ'd to rise to no higher pitch , than according to the advance they have from the original spring . therefore , i say it was a mighty instance of god's wisdom , that he permitted those difficulties and incumbrances to be so great and numerous , that thereby he might make the hoped for happiness , proportionable for man 's equally balanc'd choice of so much vertue , as was necessary for such an attainment . but then his goodness is infinitely to be admir'd , that all this should be done on design , to advance him to so much the higher and nobler degrees of happiness in another world. thirdly . it 's very reasonable to believe , that god was pleas'd to permit those difficulties and discouragements , and to allow the possibility of being vertuous , upon those hard terms , that he himself might act his divine favour to the vertuous part of mankind , as near as possible , to the measures of justice and equity , as well as of grace and goodness . that is , that thereby he might make the free donations of such extraordinary rewarding blessings to the vertuous , the more accountable and ( as it were ) the more justifiable to his own infinite reason and wisdom ; which st. paul calls the righteous judgment of god ; that so all his divine attributes , might be the better balanc'd in making his creature , man , compleatly happy . and who knows not , that it is ordinary for many wise and good men ( more especially commanders in armies ) to offer such employments to their friends and favourites , ( whom they design to advance in repute and preferment ) as have the greater trouble and hazard in them , for no other end , but to justify to their own minds , discretion , in being nobly kind to such adventurers ; and in which they may have more satisfaction to their generous minds , than for any manner of advantage , that they may receive to themselves , by such their friends and favourites hazardous engagements ? and then , why may not we as reasonably have the same thoughts of a wise and merciful god , as to the case in hand ? this the third reason . fourthly . god was so far pleas'd to permit , ( i could say to order ) that every person might encounter with such oppositions , difficulties and discouragements ; not only that his own mighty favours to them , might appear the more reasonable to himself ; but that also ( to the greater glory and justification of his justice and goodness ) they might approveably appear so to all his created rational beings , when he shall come to be admired in all them that believe in that day ; as st. paul expresseth it . and first , as to those beings that had already struggled through those difficulties , and conquered those incumbrances , and are arriv'd at their reward in another world , how much will it advance the glory of an infinite benefactor , when they shall recount ( as it 's reasonably imagin'd they will ) what every one of their fellow saints had done and suffered for vertue ; and what hard adventures they had made in the time of their probation in the former world , to keep up their vertuous and religious integrities ? i say , how can it but advance the glory of god , that all the glorify'd saints and angels can be able to say , that such a man is not in the blessed place , altogether by a partial kindness with particular respects of his person only , and so to have nothing to applaud , but such a meer and irrespective love ; but that in the free donation of his happiness they can observe that all other the divine attributes did concenter with his love ; and so they may have reason , as to magnify his wisdom , justice , and equity , for the extraordinary measures he took to bring him to that blessed state in such a manner , so also his transcendent love , in bestowing that blessing at all so graciously upon him ? and then on the other side , those unhappy beings , who by their cowardice had refus'd to conflict with those difficulties and discouragementr of living vertuous lives , and had thereby cheated themselves out of all those future blessings , upon the temptations of a few vanishing pleasures , and a little transient sensual satisfaction , i say , why may it not be thought a wise ordination in god to permit those incumbrances in being vertuous , that when those unhappy souls shall observe , that god had bestowed those mighty blessings upon those that adher'd to their vertuous living , so incumbred , they might for ever justify his equity , that it was not for nothing , or for what was very inconsiderable , or for what was not in their own power to have done , as well as in theirs , that he was pleas'd in his free love to bestow those mighty blessings upon the vertuous in that happy apartment ; so that in both respects , both to the good and evil , god's design was to have his justice magnify'd as well as his mercy . therefore st. paul calls both those events , a just and righteous thing , or act with god , &c. . fifthly and lastly , god was pleas'd that man might not go through with a vertuous state , without those difficulties and incumbrances , that the vertuous might not only enjoy the hopes and expectations of those future blessings at present with a more advanc'd inward pleasure and value ( as having pay'd so dear for them ) but that they might afterward enjoy them in the other world , with so much the greater satisfaction to their own happy minds ; and that because they may be sensible of something done by themselves ( though it be very inconsiderable in respect of the transcendent superredundancy of their reward ) why they should be conferr'd upon them by a just and merciful god. for as a happiness that comes in any degree towards a notion and nature of a reward , ( being therefore the more accommodable to the mind of a rational creature ) cannot but be preferrable to any kind of happiness , that is meerly and inconditionately gratuitous ; so must the sence of the happiness , to him that hath hardly adventur'd for it , be so much the more welcome and valuable in his own sence and esteem . now all this was so ordered by a wise and good ggd , that the vertuous might be the more rationally happy , and so the more agreeably to their own nature in the other world . this the last reason . and thus this third and last chapter being ended , it 's time to attend the conclusion . the conclusion . now upon the truth of all those premises , which i have in the three chapters and their sections made so plainly and unexceptionably acknowledgable , and which cannot but challenge an assent from every unbiass'd mind ; that is , having in my first chapter rightly stated the terms of the argument , against all such mistaken sences of them , as must have at first view invalidated the very reason of it in general : and having in my second chapter accounted with all those exceptionists that would fain have found out something , by which god might have otherwise provided , to engage men to live vertuously , without a consideration had to what concerns another world : and lastly having in my third chapter given sufficient reasons to shew that it is impossible there should be any competent encouragements , that is , any sufficient reasons , why a man should undertake , and go through with a vertuous life , but by the supposal of what concerns a future state ; i hope i may now without any violence to , or imposure upon any mans credulity , conclude that god almighty hath certainly constituted the real existence of another world. fourth argument . the summ of the fourth argument . the fourth argument to evince the certainty of a future state 's existence , is sounded upon mankind's being born naturally subject to so many , and those so greatly afflictive troubles and calamities , as that they exceed , both in number and quality , all the miseries of the whole created world besides . so that , if their whole duration should be limited to the term only of their present mortal lives , as a non-existence were rather to be chosen , than to enjoy a being upon such hard terms , so it cannot but reflect upon the infinite wisdom , justice , and goodness of god , who by his own sole soveraign will and pleasure , should chuse to make a creature to be naturally so unhappy . and if the honour of those glorious attributes of god , and man's hard opinion of his own being , can no other way be possibly solv'd , but by the supposal of a future state 's existence , in which mankind might be made capable of a redress and compensation , for the evils to which their nature hath subjected them : and if it shall also further appear , that for the better obtaining such a redress and compensation in that state , all those evils , to which they are naturally so subjected , may be found to be designedly subservient and instrumental ; then it cannot but demonstrably follow , that god almighty hath certainly ordain'd and constituted such a state to come . now , that this argument , thus generally laid , may the more manifestly appear to be sufficiently concluding , i shall divide the management of its explanation into these three parts or chapters . in the first , i shall endeavour to demonstrate , that mankind ▪ are naturally born subject to more and greater calamities and miseries , than the whole visible created world besides . and in effecting this , i must be necessitated to spread my discourse into a larger explanation than , perhaps , every reader may judge so needful in his first thoughts . in the second chapter , i design to represent such intolerable consequences , as must , in reason , be inferr'd upon that observation , that is , such as cannot possibly consist with the honour or notion of the divine attributes , nor with man's tolerably-well enjoyment of his being , whether as socially or individually considered . in the third chapter it's intended to demonstrate , that the supposal of a future world's existence , can only solve all those intolerable consequences ; and will also manifestly evince , that all those evils , to which man is naturally born subject , were designedly ordered , and permitted by the divine wisdom and goodness , to be instrumentally subservient to the better attainment of that future world's happiness . and from those premises , so explain'd and demonstrated , i shall ( i hope ) justifiably inferr the conclusion , for the necessary existence of that future state. a future world's existence , demonstrated by rational evidence . chap. i. in this chapter i shall endeavour to represent , that mankind are naturally born subject to more and greater miseries and calamities , than the whole visible created world besides ; and that by their nature , with respect only to their mortal lives , they are the most unfortunate of beings . and i shall manage the proof of this part of the argument , in three sections . . in the first section , i design ( as particularly as i can ) to give an account of the common evils , to which men are born naturally subject , to the last period of their mortal lives . . in the second , i shall represent the opinions of the great and learned men of the world , in that case , as authoritative attestations of the truth of it . . in the third , i shall offer humane evils to a comparison 〈◊〉 all those , to which all the other parts of the whole visible world besides are subjected ; and therein i shall more fully discuss the case of brute animals , in which our theists assume no small confidence for their cause . section i. in this first section i am oblig'd to give an account of the common evils of mankind , to which they are naturally subjected . but , in doing this , i shall not pretend minutely to enumerate every one of them ; for that were to undertake an office , as difficult as precisely to number the stars or sands . but the better to explain the truth of the allegation , i shall only take leave to represent some general heads , or sorts of those common evils , which i will presume to place , as in so many several rooms of an imaginary house , into which i may invite the readers observation , that he may thereby be , ( as it were ) an eye-witness of what i shall offer to his belief . . and in the first apartment of that house of calamity , let me tender to his view , those nations and places , where all the wretched sufferers by the three great and astonishing plagues and scourges of mankind , the sword , famine , and pestilence ( when they happen in the world ) do , at the then present time , live and bear their several shares in the sad effects and consequences of such calamitous causes . and here our observer cannot but take notice of so many , and such amazing spectacles of humane misery , that the very prospect it self ( though himself were perfectly secure from every one of them ) will hardly give him leave to think , that if he were now to chuse a being , ( though otherwise accommodated with the fairest conveniencies ) upon condition to be a constant beholder of such objects of misery , he would not be very fond to accept it upon those terms . but certainly , those men themselves , that are at any present time sensible of those terrible occasions of humane calamity , cannot but think it their great misfortune to be at all ; if there were no assurance of a better state to succeed , by the hopes of which , they might relieve the present sence of their own confus'd conditions ; and , which might atone their oppressive wishes , that they had never been at all . and though these great distresses happen but seldom in the world , and but at some periods of time , yet every man is born naturally subject to them all ; and knows nothing to the contrary , but that he may bear his portion in every one of them , before any cause or accident shall be so kind to him , as to determine his miserable mortal being , to prevent them . . through this extraordinarily lamentable apartment , let me lead our observer into a room call'd , the lazar ; that is , a place where ordinarily all the sick , the languishing , and the greatly tormented , lay along on beds and couches , groaning and complaining under the heavy pressures of their present numerous distempers : of which there be so many several kinds , that the learned physicians account four hundred , as the proper subjects of their art ; besides the innumerable accidents upon mens limbs , and senses from without , which are the proper business of the chirurgeon's skill and employment . and of the diseases , in which the physicians are concern'd , besides those that are promiscuously incident to mankind in general , some are hereditary , and descend from parents , without any fault at all of the diseased . others there be , that are proper to their countries , and are call'd endemial , such as be the bronchocele to them that live about the alpes , the kings-evil to the spaniards , consumption to the portuguez , and scurvy to the northern nations : to all which diseases , the afflicted might have contributed neither cause nor occasion . then others there be , which are call'd epidemical diseases , with which , sometimes the greatest part of a nation is at once unexpectedly surpriz'd from the concurrence of some malignant , and sometimes , unaccountable causes . and now , if a catalogue were made by those persons , whose calling and imployment it is , to attend the infirmities of that part of mankind , which at all times some where or other lay under their hands and cures , of all the several calamitous circumstances , which such afflicted persons , and their families endure , it would easily satisfy any considering mind , how much a non-existence were to be preferr'd to such mens present beings ; if they could not believe , that god has allowed the afflicted , an assurance of a better state to come . . from a view of these woeful objects , to whose calamities , mens bodies have exposed them , i lead our observer into a third room , where all that are disordered in mind , make up a great and miserable society . and there the sick and the diseased are more numerous , and their disorders by far more afflictive and uneasy , than those of the body , as the philosopher observes . now the diseases of the mind ( as he there accounts them ) are madness of all sorts ; envy , anguish , sorrow , anxious cares and fears ; to which zeno , in his enumeration of them , adds jealousy , and confusion , or perplexity of thoughts , emulation , and terrours , shame , and an unweldy tiresomeness , or lassitude of mind . with any one of which , whosoever hath his head affected and incumber'd , will be hardly able to allow himself any considerable satifactions in the sence of his own being , though he were otherwise accomodated , with all other the kindest circumstances of living : and for this , take great plutarch's words , thus expressing the case . fill thy coffers with gold and silver , and fit thy self with all the circumstances of pleasure ; fill thy house with attendants , and the city with debtors , except thou canst conquer the affections of thy mind ; except thou canst set thy self free from all its vexatious fears and cares ; all thy enjoyments can no more cure thy discontented mind , than if thou gavest wine to abate a fever , or honey to allay a redundancy of choler . all humane bodily infirmities may , in comparison of the mind's distresses , be tolerable ; that is , a mans reason may in some measure support him under them , but , a wounded spirit who can bear ? saith solomon . . having dispatch'd my observer from this dismal place , i shall presently shew him in the next apartment , an infinite number of such , as are made unhappy and unfortunate by the evils , which men are every day studying to bring reciprocally one upon another : and for that reason it is , that when seneca was ask'd , what was the greatest enemy to mankind ? he should answer and say , that it was man. and surely his meaning was , because in man , might be found whatsoever in all other creatures might be offensive to the well-being of mankind . the savageries of the best armed , and most inraged animals , the noxious antipathies , and poisonous qualities of plants and minerals , and the most destructive insects , are not more pernicious to mankind , than are the ill humours of men , one towards another . and herein their barbarisms exceed those of the most mischievous animals , because that those creatures do commonly suspend their cruelties to those of the same kind ; but it is otherwise in men , the objects of whose baser actions and intentions , are chiefly those of the same species with themselves . so that if we would but count the open oppressions , secret frauds , and all the arts of falshood and subtlety which are every day made use of , to invade and violate mens rights , and fortunes ; and if we could take a sufficient notice , of what private insinuations , and spiteful invectives , are daily invented and acted , to undermine and blast one anothers honours and reputations ; and if we should then reckon the intolerable practices of revenge , as they are every where prosecuted by the powerful interest of great men , by the vexatious methods of the law , and by the common malice of the world : and if to the complaints of those , were added the mournings of oppressed widows , parents tears , brethrens unnatural fewds , childrens hardships , and all other the oppressions and unkindnesses which many men endure , at the hands sometimes even of such , who by all the obligations of duty and gratitude , should be just and kind ; i say , if all these calamities which men suffer one from another , were considered and accounted ; there would be cases of misery enough to afflict and tire out all the compassionate ears and hearts , that are at leasure to hear and resent them , and ( if there were no other world to relieve them ) to lament , that so many distressed persons had ever been at all . but if that which is call'd friendship , may be presum'd to abate this severe representation ; and if it be objected , that some philosophers have thought that mutual endearment , a sufficient compensation for all the mischiefs and evils , which they can otherwise receive from the rest of mankind : i may answer with one of the wisest of them , ( as phavorinus relates it of aristotle ) when he said , o my friends , there is no friend at all : that is ( i suppose he means ) if all those that are ingag'd in that excellent society , had not in the beginning of it any private ends and designs of their own to promote by it ; and if all those , which after a begun friendship , could by no temptations become unconstant , or unfaithful ; and if all those that undertake that profession , would steadily follow seneca's rules , that is , to be willing to be reciprocally equall'd & counsell'd , and to interpose a relief for one anothers misery , even by banishment , and death it self ; i say , if all such were only to be accounted friends , though i won't presume to affirm with the philosopher , that there is no friend at all ; yet i think i may say , there are very few such to be found in the world , or at least not so many , that in any tolerable degree , can compensate for the innumerable mischiefs and misfortunes , that good men , and even most men , endure , by the malice and falshood of the rest of mankind . to whom the kind miscarriages of the truest friends , are oft-times no small addition of trouble ; that is , when their indiscreet , though sincere affections , do prove as vexatious as the hatred of an enemy ; as seneca observes . and the truth is , it 's hardly possible , that the excellent union of souls , and the entire management of true friendship , can be supposed or expected to be any where else found but among those , who are qualified with that honest and religious temper of mind , to which the hopes and fears of a future world , have raised their souls , above all such temptations , as might induce them to act unfriendly or unworthily . . but if this room be not a sufficient prospect , to convince my observer of the truth of my supposition , i will carry him into another place , almost as large as the world it self , where he shall hear a mix'd company of all sorts of men , continually repining and complaining of the particular evils , that inseparably accompany every different condition , and quality of life . what shall i say of the cares and uneasy affairs of the rich and great , to support an empty show in the world ? what of the streights and improvisions , the contempts and bondages of the poor and low , and how almost the whole species of mankind are made drudges , and driven about like machins , to serve the pride , pleasures , and profits of a few ? and if it were possible to find out a man , that had no kind of visible misfortune upon him at present , yet are there reasons to be given , that his very prosperity ( as the philosopher observes ) may in time oppress him , and become nauseous , burdensome , and afflictive to his thoughts . in this place it is , that the married and the unmarried are framing arguments to act their own repentance in the state they are in at present ; and when their conditions are chang'd , they are condemning themselves for believing their own arguments and reasons why they desired it . here the publick and the private , the inhabitants of the city and country , are arraigning their present states , by the various opinions of those , who had studied to enquire and determine , whether of the two ways of living were incumbred with lesser or greater inconveniencies ; and while each of them are complaining of their own present state ; they wish , and perhaps attempt a change with the contrary ; which when they have once done , they commonly encounter a new tide of greater dissatisfactions . hence it is , that men of several callings and imployments , are expressing their discontents , and torturing their heads with the opinion and sense of their own proper incommodities , and invidiously admiring the conveniencies that others enjoy , by the contrary ways of living ; as the ingenious satyrist represents the case . so that by this natural misfortune it comes to pass , that men are alwaies tempting themselves to make war upon their own contentments ; and ( if the religious concerns of a future world do not determine them ) to oppose the little satisfactions they might possibly otherwise enjoy , in the state they are in at present , by harassing their thoughts with the unavoidable evils , with which every one of them is naturally born subject to be incumber'd . but that which mightily adds to this kind of unhappiness , is , that the more fine , modest , and ingenuous the minds of men are , they will alwaies be the more afflictively sensible of their lesser misfortunes , and the more vexatiously tyrannical to themselves in greater . a sweet soul is turned away from his benefactor with a rebuking look , and frets upon the unkindness , while the bold and the immodest , can withstand a thousand denials , and remembers no affronts to his discouragement . this is the last room of the afflicted , in our imaginary house of humane calamity . now , if these several apartments were brought into one prospect , and that i could shew my observer at once all those , that are at any time afflicted in their several rooms , the world of mankind would look more like one common hospital of the miserable , than a society of beings , which are presumed to be superiour in order , and the divine care to all other the visible parts of the creation besides . but then , if it be objected , that there be many who have had the good hap to pass away a considerable part of their lives with tolerable ease and satisfaction : that is , suppose some young men , who in the strength and vigour of their time , are at present gratifying their sensual appetites in the several pleasures of their youth : or , suppose some others of further progress in their space of living , who are now applauding themselves in their skill and success , for the attaining a more than ordinarily considerable portion of knowledge , wealth , or honour . i say , suppose that any of , or all these , should reclaim against the truth of what i have said , yet i must tell them , they are all to consider ( though nothing else should ever happen to interrupt their eutopian happiness ) that if they should live towards that boundary of time , which god and nature hath appointed for the common duration of humane life , they all must assuredly expect ( and that expectation alone will be no small abatement of the pleasure they pretend to take in any enjoyment whatsoever , if they look no further than their present state ) that a considerable portion of their days must be worn away at last , with the labour and sorrow , pains and weariness , contempt and uselessness , decays of sense , and loss of strength , and with other the many calamities , naturally incident to old age. of which stoboeus hath collected such a description from wise and great men , that nothing could be offer'd to the thoughts , so full of horrour and dreadful representation . for , if their proprieties be then too narrow , they must bear the shame of being a burthen to the world ; and if their enjoyments be very plentiful , unkind posterity will be apt to make promising inspections into their years ; and will be ready to think , and perhaps to say , ( if religion grounded upon the hopes and fears of a future world prevents it not ) that their continuance is an unhappy obstruction to the completion of their successor's long wish'd for fortunes . who can without a passion behold how much a stranger a poor old father and mother are sometimes made to their own estates and circumstances ? and , what imperious proprietors will their children be apt to make themselves , in their decaying parents houses and fortunes ? therefore so sensible have some whole nations been of the wretchedness and calamities of old age , that in mercy they would forestal natures tedious acquitment of old men from their universal unhappiness , by a speedier way of exemption . of which practice , porphyry hath afforded us a large account and catalogue . the massagetes and derbicians ( saith he ) did slay and eat up those old men whom they loved best . the tebarins threw them down a precipice ; the caspians and bactrians committed them to wild beasts , for an hasty deliverance out of their miseries : the scythians burnt them upon the funeral piles of their deceased friends : and the same usage had old men ( as diodorus siculus reports ) among the troglodites . now , these offices were very hard , and ( in the sence of men that own another world ) very unwarrantable , yet the men that contrived and used them , thought , that what old men endured by such expedients of release , was very short , and comparatively more elegible and tolerable , than to have them continued in the weariness and pains , scorns and sorrows , and other calamities , to which they knew a long old age would have exposed their friends . and that if they had lived it out , to its last natural period , ( as seneca tells us ) they must have done it so much to their own damage , and greater inconvenience . but by this sad scene , in which men act their old age , the natural tragedy of man's declining time is not yet fully concluded : nor doth it determine all his mortal infelicity . and therefore , that which makes the case yet much harder , is , that all those mention'd miseries may conclude with a terrible conflict at last , before the uneasie mind can ordinarily be loosen'd from its vexatious imprisonment , or a man's decaying life be discharg'd of his ages intolerable burden . they are still to dye : and if that last epilogue alone were truly consider'd and represented , in all its ordinarily natural circumstances , the enjoyment of such a trifling being as is a mortal life , would , on that very account , be thought an unequal compensation , for this last evil of it only . but , if men could be made throughly sensible of what some dying persons endure , there would be but a few , ( if it were offer'd to trial , and to their choice ) that would be easily perswaded to accept of a mortal existence , with that one severe condition ; if there should be no state in future , whose possible happiness might balance the reason of their choice , to be at all . for , who can be otherwise assured , but that in his bitter agony of dying , he may not only endure as exquisite tortures , as may even exceed the inventions of the most barbarous tyrants , but ( which is worse to a generous mind ) that he may die in such circumstances , as to be made a spectacle of contempt , by the undecent effects of a confused and disorder'd reason : and that so , in both respects , he may go out of the world , like a malefactor and a fool , both at once . and surely , upon the thoughts of this last respect it was , that that excellent author of the religio medici ( a man not to be thought on by them that truly know him , without love and honour ) could affirm , that he was not so much afraid of death as asham'd thereof . it is ( saith he ) the very disgrace and ignominy of our natures , that a moment can so disfigure us , that our nearest friends , our wife and children , stand afraid , and start at us . now , upon the whole matter , if a poor mortal shall consider , that after all the foremention'd miseries of humane life , this last completion of its calamity ( of whose approach he knows not , but that every next day may bring him the sad tidings ) may succeed , what possible reasonable satisfaction ( if ever he seriously thinks of it ) can he be presum'd to allow himself in his amplest plenties and pleasures , if there should be no future state , whose belief and hopes might at present relieve his oppressed thoughts , and whose after enjoyment might for ever compensate him for all the sorrowful circumstances of his former life and death ? but i am not singular in this account of humane misery . therefore , section ii. in this second section , lest any man should suggest , that i have been too partial in the representation of man's unhappiness , in favour of my argument , i shall call in the aid of some authoritative testimonies , ( and those that shall give no suspicion of serving our cause by incompetency of judgment ) which do as fully attest the truth of asserting the miseries and calamities of humane life , as any of those former instances may be presum'd to demonstrate it . and i am sure , that there is no subject of discourse can be abetted with a more solemn account from the great and wise men of the world. but i shall limit my self , and offer a few testimonies of some of them , enough only to avoid the censure and suspicion of improving a foundation for an argument , beyond the common opinion of other and wiser men . stobaeus accounts the words of aristotle thus , describing man : what is man ( saith he ) but an exemplary instance of infirmity , the spoil of time , the sport of fortune , the copy of inconstancy , and a balance toss'd up and down between envy and misery ? and he gives elsewhere the sence of herodotus , whom he reports to have affirm'd , that man was nothing else , but one intire piece of misery and calamity . or , as plutarch renders it , ( quoting cantor for the expression ) it 's not a life , but a punishment , and to be born is the greatest misfortune . arrianus framing a question , what man is , makes him a part of the vniverse , but the disease of it , with the evils of which he is a while to conflict , and within a short time to die . but , to omit the thousands others that might be produced , i shall conclude with seneca , who when he had given some instances of humane infelicity , at last resolves them all into this interrogation ; to what purpose should i complain of it by parts ? the whole life of man it self is one scene of sorrow , in which troubles follow one upon another in constant succession . and he elsewhere calls man's whole life , a meer punishment upon another occasion . and therefore , the ancients were so severely sensible of the miseries of man's mortal life , that , in favour of their deliverance from them , they constantly celebrated death , ( though in its natural account , the most formidable instance of amazement and terrour ) with encomiums of the kindest representations , only because it gave a period to all the rest of humane miseries . arrianus , how careful soever to defend his stoicism by the rules of patience , flies at last to the common remedy ; and for that end calls , death the haven and refuge of all misery . and tully cries out , o ye immortal gods ! how sweet is that journey , ( speaking of dying ) which being ended , all cares and troubles shall be determined and finished ? and in another place , calls death a safe port after the restless voyage , and storms of mortality ; and represents it as the refuge of a sorrowful life . for that end it 's reported , that anciently , at a place in spain , there was a temple dedicated to death , as to a common and certain deliverer of all mortals miseries . but perfectly to silence all suspicion of my partiality , i appeal to the sacred revelation it self , ( which we must suppose to be especially concern'd for the creator's honour ) and that sets forth man's present mortal state , under as severe representations , as any authority that can be alledg'd . man that is born of a woman ( saith job ) hath but a short time to live , and is full of misery . to which his birth hath made his portion as naturally necessary , as the sparks fly upward . solomon calls the whole natural circle of man's duration , the days of his vanity , which he spendeth as a shadow . and he accounts all his enjoyments ( which might be presum'd to balance all the inconveniences of his life ) no more considerable , than the most superlative vanity , and no easier than that which must be the vexation of his spirit , may be presum'd to be esteemed . no wonder then , that he praised the dead , which were already dead , more than the living , which are yet alive . but now let me ask my former observer , whether or no , i have imposed upon his credulity , when i first asserted , that mans natural subjection to such severe portions of misery and calamity , made him ( as i first suggested ) the most , if not properly the only unhappy and unfortunate being of the whole creation . but this must be further examin'd . therefore , section iii. in this section i shall more strictly account , how mankind in this respect , are comparatively by their very nature , more unfortunate in their beings , than all other the parts of the whole visible creation besides . and i shall there attack the grand exception , which the theists make use of , concerning brute animals . first , let our observer in his most serious thoughts round the whole created universe , ( the case of brute animals i shall account for by its self ) from the mighty bodies above , to the smallest insect , that creeps under his feet : let him strictly examine all their natures , with the same curiosity , as if they had all the ingenious societies in the world , to make it their whole business , to attend the notices of their several orders , figures , and manners of existence . and i am sure , the issue will be , that a mighty occasion would be given to advance mens minds to a greater admiration of their creator's power and wisdom ; an abundance of nature's phaenomena would be solv'd ▪ but as to instances of misery and calamity among those beings , they would not be so much as once nam'd , or thought on . a theme , which no man ever attempted , or would adventure at , unless he design'd to teach men to disparage the honour of that great creatour , whose perfection of goodness and essential happiness , could not admit a thought of making any creature naturally , that is purposely , and necessarily unhappy . first , if our observer designs a consideration of all inanimate beings , his thoughts are presently discharg'd of all suspicion of their unhappiness . the heavens or earth , or which of them it is , that is daily moved about , is not wearied with its rapid revolution . the bright and burning luminaries above , are not scorched with their own flames : the starrs of lesser magnitude , are not emulous of , nor oppressed by those of the superiour orders : the plants are not unfortunate by the wounds they receive , when they are dismember'd or cut down ; nor are the rocks disturbed , when they are torn open for materials to serve the health or fortunes of men ; nor are the several natural causes , that act their powers to serve the universe , tir'd or incumber'd with their busy and constant operations . as for what concerns brute animals , i must assault the strongest hold , on which our theists principally rely , to secure their opposition to their belief of a future state , upon the account of this argument ; and they will object and say , what necessity is there of a supposal of the real existence of a future state to recompense men , after their calamitous lives and deaths , more than the brute animals , who also are naturally made subject to as many afflictive evils , pungent torments , and ill usages in their kinds ; and at last , must pass out of the world , with the same ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) disorder , convulsions , and conflicts , as men do ? to all which it 's answered , first , that it is not true when it s affirmed , that brute animals miseries ( if in any propriety of speech they might be so reputed , in comparison of those , which men endure ) are as numerous , as those of mankind . for upon an ordinary computation it must be acknowledg'd , that they are incomparably fewer in any one kind of them , and almost none at all in most ; and for those evils , with which those few seem to be incumbred , the great creatour hath taught most of them , by a natural instinct , without the trouble and hazard of foreign aid , or counsel , ( which men must employ for their relief and health ; and which oftentimes , upon mistake , or worse , proves their greater misfortunes ) to find out their own cures , and remedies ; or by a sagacious fore-sight to avoid and escape their approaching dangers . all which arts in brute animals ( saith proclus ) are from without , and from an impulse , which they have received from the original of all motion . hence it is , that they toil not for manufactures to cover them , nor do they use engines fetch'd from the bottoms of mountains for their armature , to defend them . their parturitions are easy , their declension to their natural period's but a very little varied from the vigour of their perfect age. and when men are rack'd and worn up with cares and labours to live in a tolerable plenty , their tables are spred , and their little-ones provided for , by natures munificence . all which advantages put the ancient poet philemon , into such a fit of admiration of their felicity , that he passionately cryes out , o thrice happy , and thrice blessed brute animals , that are free from such calamities , as men endure . as for such as die for mans use , that is no more than a kind hastning them to their quiet annihilations ; a benefit , which many poor oppressed slaves , and many others , that live in calamitous conditions , and even some in their prosperous circumstances , would judge an acceptable relief , if nature would allow it them . but secondly , i answer , that brute animals , in whatsoever they endure , and howsoever their senses , and sensitive imaginations may be affected , are yet wholly freed from all the oppressions of a reflecting mind ; which properly imports the special reason of all real misery . from which , if rational agents in their calamities , were as much exempted , they would not in most cases so much consider ( in comparison of what they suffer by the minds concurrence ) the common evils , to which their natures have otherwise exposed them . hence it is , that brute animals have no discursive antecedent fears of dangers , before they come ; nor can they be intellectually sensible of their own infelicities when they are upon them , nor do they sorrowfully account them , when they are past . as for those mournful postures , sighs , and out-cries , by which they express their oppressive sensations , they are not the chosen effects of any inward trouble , or conflict of mind , ( as ordinarily in men ) but such as necessarily result from those different figures and alterations of parts , into which they are naturally and necessarily cast , when any offensive impressions are then upon their bodies . and so they seem to import no more , than those groans and sighs , which are observed in men , when they are in no perturbation of mind at all , but are purely natural acts , consequent to some ( sometimes unobserved ) straitnes or oppression in the inward parts of their bodies ; or as when those acts are expressed by men in a fast sleep , and their minds are not in a capacity to consider them . and it 's like , that brutes suffer no more by such impressions upon their senses , either in diseases or hard usages , than a souldier feels smart by his wounds , in the heat and fury of the battle , when his mind is not at leisure to reflect ; or their dying conflicts , and convulsions ( as when it 's said , as dyeth the one , so dyeth the other ) may be no more afflictive to them , than that mans are , who goeth out of the world in a lethargick , or apoplectick fit. i know that porphyry did strongly contend , to have brute animals reckon'd as fellow brethren in the rational world , and to be capable of reason , though in an inferiour degree to man , and so might have the same recompence at ▪ god 's hand by his equitable providence , one way or other , or at one time or other , as well as the afflicted part of mankind . and for the proof of which , he alledgeth the subtilty and wiliness of some , and the vertues of others , such as fortitude , temperance , gratitude , and the like . and then he offers to observation , their skill in the fore-sight of dangers , and of approaching different seasons . he instanceth in their teachableness of tricks , and imitation of many humane actions , for sport and divertisement . to all which it 's answered , first , that those mention'd actions , that hold such an assimulation to those of rational agents , are only such as proceed from a natural necessary principle , which their wise creatour implanted in their several kinds in different manners , to supply the want of an intellectual faculty . therefore nemesius , first a philosopher , and then a bishop , in his book of the nature of man , observes , that in brute animals , there is an vnderstanding that is natural , but not rational ; and then gives a reason for it : because ( saith he ) every creature of one kind , doth the same thing in one and the same manner ; every hare useth the same subtilty , every fox the same wiliness ; and every ape is alike , an imitator of humane actions : but ( saith he ) it is not in all cases so with man ; for his actions of reason , are infinitely various , and of different sorts ; in several individuals ; and are variated by choice and freedom of mind in the same person . then secondly , as to those actions of brute animals , which are called vertuous , it only proves , that they have natural qualifications , that make resemblances of humane vertues , but they are by instinct and necessary , and not of choice , nor upon any apprehension of doing right or good ; nor from the proposal of any end , as is necessary in any action , that may be call'd morally vertuous , such as must be suppos'd to be in rational beings . and lastly , as for their dexterities and tricks , it 's certain , that they are learn'd , and done , not by any inventive or discoursive faculty , but by a greater natural quickness and sagacity of their senses , which fits them for imitation , and mechanical direction , how to act such things ; which at present become as unaccountable , and may occasion as much present wonder in spectators , as the nimble feats of jugglers , because they escape the beholder's observation : and so much as jugglers are truly reputed conjurers , so much may those brute animals , for that reason , be as justly esteem'd rational creatures . now upon the whole account of what i have said in the case of brute animals , it is so different from that of mankind , that it can no way be imagined , how it should be unjustifyable in the soveraign creatour , if they should meet no future recompence for such comparatively very inconsiderable endurances . and , if it were granted with porphyry and others , that they were endued , in some degree , with a rational capacity , yet for as much as they want all manner of sense of a deity , and are altogether uncapable of morally , either pleasing or offending him ; forasmuch as they have no faculties , by which in their afflictions they can either dread his justice , implore his mercy , or make any complaints to him ; how can it be supposed , that they can have any capacities , by which they should either be expectant , or acceptive of any rewards or compensations from him in a future world ? but then as to man , how is it possible , that he being made a creature furnished with faculties , by which he can make conceptions of a god , that can own him for his creatour , and can love and serve him , and fear to offend him ; by which he can complain for a relief , and hope for a redress : i say , how is it possible , that such a creature as this , after all the indurances of a calamitous life , should at last be so forgotten and forsaken , as to have his being shut up in an empty nothing ? what a gratification and pleasure would the thought of this be to every rational enemy of mankind ? and how would the adversaries of goodness and good men rejoice , if they were assured , that when vertuous persons , whom at present they scorn , hate , and oppress , were once gone out of the world , they should not only be in no better condition than themselves , but in no other , than what their dogs and horses pass into when they die ? this mighty objection , in which the willing adversaries of a future state placed such a confidence , being thus solv'd , i hope i have fairly acquitted my self of the first part of my design'd method , to promote this present argument ; that is , i have endeavour'd to represent , that man , by the divine order and permission , was created and born subjected and exposed to bear such severe portions of misery and calamity , that if there be no other use and end of them , but only that they should be endured , as his subjection to them is soveraignly imposed , and no provision reserved in future , whereby he might enjoy a succeeding setled state of rest , freedom , and compensation after them , then must man , ( as it was at first suggested , and since proved ) be the only unfortunate being of the whole creation . and that the existence of any other created being whatsoever ( be it of a stone , or plant , worm , or fly ) were rather to be chosen , if he had a liberty allow'd him of making his election . but concerning that , there are severer thoughts still to follow . therefore , chap. ii. in this chapter it 's design'd to represent the several horrid and intolerable consequences , which every rational and considering mind must necessarily inferr upon the apprehension of mans being born naturally subject to those many , and greatly afflictive evils , without a consideration had of a future world. and they will occasion three several sections . . the first demonstrates , that such a natural subjection to those evils , cannot possibly consist with the honour of god's wisdom , justice , and goodness , who soveraignly gave mankind a nature so unhappily subjected . . the second section shews the inference of many other desperate consequences , by which mankind's subsistence in this world must necessarily be universally disorder'd ; especially by that consequence of the reasonableness of mens putting a present period to their own afflicted lives . . in the third section , i shall endeavour to solve several grand objections , against the reasonableness of this last consequence . section i. in which i shall endeavour to demonstrate that mankind's universal subjection to those foremention'd troubles , miseries , and calamities , ( without a consideration had of a future life ) cannot but inferr , to a reasoning mind , very unkind reflexions upon those attributes of god , without which , it 's impossible to form conceptions of his infinitely happy being ; that is , when an understanding mind shall consider , that such a disorder'd effect should be produc'd by a cause of such an infinite wisdom , which in all other his works is so manifestly renown'd ; and that the perfection of goodness and equity , should chuse to give a being to any creature , by which it may be sensible , that it is made so much the more unhappy , by the very enjoyment of it ; and that whereby it may reasonably judge it self much better , never to have been at all ; as the wise philosopher simplicius offers his opinion . but plutarch represents the case , not as his private opinion , but as true by universal suffrage ; and as a notion made trite by common discourse ; that is , that ( upon the consideration of humane miseries ) it were better for a man never to have been , or that he should immediately die : so that , the mind of man , will be apt to suggest , that if any one in any humane , soveraign authority , should follow such a pattern or president ; that is , if any prince or parent , without any other respect had to either , should out of meer dominion and arbitrary power , make a subject or child to be unavoidably unhappy , when it was in their capacities to have prevented that misfortune ; i make no question , that neither almighty god , nor any created rational being , would approve of such an use of their power or authority : and if it should be alledg'd , that the soveraignty of god over his creatures is more absolute than a prince's or parent 's over his subjects or children : i must answer , that his divine goodness must also be believed to have the same infinite demensions with his dominion ; and that it is dishonourable to the divine nature to imagine , that there should be any act of the one , which should not be compleatly consistent with the other . upon the assurance of which , it is , that the son of syrach could say , we will fall into the hands of the lord , and not into the hands of men : for as his majesty is , so is his mercy . but , against the inference of this dreadful consequence , i must encounter three grand objections , pretended for the vindication of the divine attributes in this case . first , it will be objected , that though god almighty gave man such a being , by which , in some respects , he may live a more afflictive life than other visible creatures ; yet nevertheless , it 's to be consider'd , that god hath , in compensation , allow'd him a far larger share of many happy advantages in this world , by which he may be sensible of enjoying more knowledge , honour , power , and pleasure , than any other creature besides can be possessed of . to this objection , my answer is , that whatsoever that portion be , if there be no apprehension of a future bliss , to make such enjoyments acceptable in their esteem and use , it 's known , ( as my next and last argument will sufficiently explain the case ) that whatsoever they be , they must be such as , in their nature , are neither universal , satisfactory , nor certain ; nor in any man's power , at choice , to obtain them , when they most passionately desire them , or most extreamly need them . and when they are possessed , they are such , as will be perpetually incumbring the minds of men , with so many fears , and unexpected turns and interruptions , and with so many attendant evils , that any one of them consider'd , and felt , ( as the nature of man's mind is ) may more afflictively assault its notice , to the sense of its own infelicity , than all other the integral parts of prosperity can afford it contentment or satisfaction . so that , if it falls out , ( and it 's rare if it doth not ) that the most prosperous man in all other respects , should be invaded either in body or mind , with any of those greater evils , to which his nature hath subjected him , all other his enjoyments ( how many and great soever ) would appear not only inconsiderable , but oft-times nauseous to his thoughts . first , a fit of any violent torment upon his body , shall render his stately palace , his plenteous fortune , and his honourable character , so unconcerning , as that a noble man of this nation ( as i have been inform'd ) should in a continued fit of the gout , wish an exchange of his condition in all those his famous circumstances , with an healthful porter , rather than enjoy all other the parts of his prosperity with that one attendant evil. and then , secondly , it 's the same with any such person , how prosperous soever in all other respects , that happens but to have his mind affected with any disordered imagination , ( how causeless , perhaps , or unreasonable soever ) as that a great lady of this nation also , ( as it was related to me by one that knew her ) who at the same time that she was discours'd by her favourite , to be the happiest woman in the world , in respect of her youth and beauty , noble extraction and fortune ; and standing at a window in view of a poor oyster-woman , then passing by , should be so unsensible of the great advantages of living happily , which she enjoy'd , as to say , that she could be content to exchange her own present condition with that poor womans , at all adventures whatsoever . no wonder then , that the wise antoninus should so passionately express himself in our case , as to say ; what is there here that should tempt the desire of being any longer detain'd in this life ? a company of poor outward things , so transient , so apt to change ? shall such obscure senses , that are so easily deceived ? shall a little soul , that knows not it self ? shall a vain and empty name and glory ? what shouldst thou desire , but a present annihilation or transition ? and this ( i think ) sufficiently solves my first objection . . the second objection that is pretended to obviate the reflection upon those attributes of god , with respect to the abovesaid humane infelicities , is thus laid : that is , that god may be so far justified in mankind's subjection to them , as that those evils are supposed to be inflicted upon men as punishments for their offences , and as effects of their own guilt . that is , that they have deserved them at god's hand . my answer to this seemingly great objection is , that that kind of solution of the consequence , does rather improve the reflection upon the divine attributes , and must even blaspheme the goodness of god it self , upon several accounts . first , because it must suppose , that god design'd to punish a man , even in his birth ; it being an infelicity in it self to be so born . secondly , because the real miseries that may attend his infancy , childhood , and the innocenter part of his youth , must be reputed punishments for offences uncommitted , and but only in possibility . and then , thirdly , when such calamities have befaln men of fuller age , they could not be really accounted punishments , that is meerly and properly so , because they come to pass generally in a promiscuous order and manner , and in most instances , without any visible distinction between the good and evil : and that vertuous persons ( who , though they be not absolutely perfect , yet perhaps not wilfully wicked ) are alike concern'd in those natural evils , and in the ordinary contingences of calamity , as well as the obnoxious and great offenders . are not good men ( saith cicero ) surprized . in common miseries as well as the evil ? are they not as afflictively sick , poor , and old ? and , do they not pass along in their mortal durations , with the same severe circumstances of natural troubles , and sad accidents , as other men ? and in many cases are they not observ'd to meet even harder usages than those that be enormously vitious ? and if so , then ( i say ) cannot mankind in general be said to be subject to them , and afflicted by them , under the meer notion of punishments ? for though providence may , and doth order them oft-times for the punishment of evil men , yet it is to be accounted not by a natural , but by an occasional ordination : that is , they are primarily the miseries of mankind , according to their nature , and then but secondarily , and by occasion , the punishments of evil men , when they happen to them . as the same evils and misfortunes may in like manner be occasionally and ordinatively the acts of god's paternal care and love , and for the greater advantage of good men , when they happen to them , as those evils may be the discipline and chastisement of his wise love to , and care of , them . but then the reason of all this must be founded upon the suppos'd existence of a future world. otherwise it would be a great irregularity in providence , if innocent infants and children , and that men of perfect age , who endeavour all they can to be good and vertuous , should nevertheless be made miserable , & be afflicted in the same manner , and to the same degree that wicked and vitious men are punished for their gross offences . which must be true in consequence , if ( i say ) the consideration of a future world doth not solve the doubt . but i shall respite the giving a sufficient evidence for that solution , to the third chapter . this the second objection . object . . the third objection which our theist doth chuse to lay in our way , is borrowed from some of the christian name , ( and it must be accordingly answered ) . who have been apt to affirm , that though it can't be said , that man's subjection to those miseries and natural calamities , were imposed upon mankind universally for their own offences , yet god may be justify'd in permitting , if not in inflicting them ( without any consideration had to a future state ) for the imputed sin of another ; that is , because that every man is born guilty of adam's transgressions , and by that guilt alone , every man may be justifyably born subject to the unhappiness of all those mention'd evils . to all this objection ; first i say , that our church indeed in her confession , doth profess , that original sin is the fault and corruption of every man , that is naturally engendred of the offspring of adam , &c. and that therefore in every person born into the world , it deserveth god's wrath and damnation . in which last words of the article , as it 's severest consequence , my objecters may interpret , that mans natural subjection to those mention'd evils is comprehended and understood ; though the article takes not any particular notice of that consequence of adam's sin. but the tridentine article indeed doth suppose it in express words : and the bohemian confession doth enumerate those very natural calamities , as particularly as i have done ; as being comprehended in that menace , the day thou eatest thereof thou shalt surely die. but in full answer to the objection , i say that the article is so far from being improvable to take off the reasonableness of that intolerable consequence , which so much reflects upon the divine attributes , upon the account of mans natural subjection to all those evils ; that , were it not for the consideration and supposal of a future state , it will appear , that the sense of it cannot possibly be consistent or accountable . for whatsoever imputation of guilt is presum'd by it to be derived from adam's sin to his posterity , certainly god never design'd thereby to be so unmerciful , as naturally to punish any man so severely for it , who should not afterward deserve it by his own offences , as that it may be believed , that god did but take occasion by the imputation to put mankind under a new , and a more gracious covenant , for higher and nobler interests , and upon easier , and more feisible terms ; for the better performance of which , mans natural and contingent evils were to become designedly instrumental , and highly serviceable ; otherwise it would argue such an act of revenge , as can hardly be parallell'd by the worst imaginary case ; and that in an instance , that god hath most solemnly disclaim'd , as when he so expresly reproved the use of that reflecting proverb ; the fathers have eaten sowre grapes , and the childrens teeth are set on edge . thereupon he renounc'd all manner of partiality in the execution of his divine judgment , and positively approv'd the equality of his own ways , upon a fundamental of eternal equity ; that is , that the son shall not bear the iniquity of the father . as for that instance which hath been made use of to justify god in the present miseries , and even in the eternal condemnation of the greater part of mankind , for adam's sin , because the sons of traytors may be punished for their fathers offences , it holds no resemblance at all to this case ; for that 's done , not that the government doth not know , that there is an hard thing done to an innocent and unfortunate heir , but out of pure politick necessity , to discourage others from attempting the like treasonable designs to their own , their posterities , and the governments ruin. now this case is altogether different from the other ; for here is only the punishment of one or a few , to prevent the undoing a numerous many , and for a publick safety : but there must be suppos'd such an imputation of one mans fault , as must put the whole world into a state of misery without any consideration had to their own offences . a belief of such a proceedure cannot possibly consist with the very notion of a supream deity , without reasons that might be given for such a fact , from the consideration of mans designation to the happiness of a future world ; as for the better attainment of which , all humane miseries may be made subservient , as shall presently appear . and thus notwithstanding the objection , though the truth of the article be assented to ; yet it cannot take off the intolerable consequence upon the divine attributes , without a respect had to the existence of another world. this the last objection . but there be other severe consequences of another nature , which must be also considered , but they are the business of the next , or second section . section ii. in this section i shall add several other very severe consequences , besides those that concern god almighty , which are of themselves really destructive to humane nature , both as socially , and personally considered : and which may as reasonably be inferr'd from mens being naturally subject to those evils ; if we should not be able to balance such unhappy thoughts by the assur'd belief of a future state , which is to be the enquiry of the third chapter . the first consequence of that nature , is , that parents would then be unaccountably cruel , who should permit a propagation of beings , which they knew by undoubted arguments of discourse , and the suffrage of universal experience , must be born to an inheritance ( at least ) of continual toil and trouble , if not of intolerable misery and calamity . upon which observation , clemens of alexandria hath delivered us the sence of an ancient poet , who was perswaded , that parents ought not to bring children into the world , when they saw to what evils they must be born : and makes mention of some , that thought , that the pythagoreans , for that end , abstained from all the natural means of propagation . secondly , on that account it would be true , that in cases of violent torments or languishing diseases , an assassinate might more properly be sent for , as a fitter instrument of relief , than a physician ; a great part of whose skill and care would , in such cases , be but a tyranny to the afflicted , except it were employed to hasten them to their rest , and to facilitate their periods for their quiet annihilation . the last consequence ( as that which i principally design to take notice of ) is , that in a thousand cases it would then follow , that it would be every man's duty to himself , to study for the readiest euthanasie , ( as the romans in some cases did ) to expedite their departures from their miserable sations , that they might attain a lasting repose in a nothing , rather than endure the misery of some years torments , want , or disgrace . therefore seneca speaking like a stoick , did boldly affirm , that if a man's life became uneasie to him , he were a fool if he did not drive out that troublesome inhabitant within him , that made him sensible of his present vnhappiness ; or that he should refuse to purchase so great an advantage to himself , upon so small an adventure . on this account , what can be sufficiently said to condemn mithridates , that he made his own sword his reprieve , from being dishonourably tyed to pompey's triumphant chariot ? or to reproach cato's courage , when he chose to allow himself a present death , rather than to live in the disgrace of being a trophy to caesar's victories ? with many more examples of that sort of men , whose stoicism having afforded them an allowance , it was but reasonable for them to make use of that liberty , to set themselves free , when they were oppressed with the heavy sense of being unhappy . and what kindness these men did themselves , for ought i yet see , ( if there be no future state , nor laws to govern mens actions in order to it ) my friend , when he sees me in sorrow or torment , might as innocently do it for me , as to kill a fly , and with far greater reason ; and to whom i might appeal for my release , as it was told david , that saul should do the amalekite , stand upon me and slay me , because my life is yet whole in me . this is the last of that sort of ill consequences , and it 's the most famously considerable of them all . and therefore , against it , i must be attacked with several objections , which will take up the next section . section iii. in this third section , i shall undertake the answer of three objections , against the just inference of this last horrid consequence ; that is , of mens taking a liberty to put an end to their own lives , as oft as they find themselves oppressed with those calamities , to which their natures have subjected them . . the first objection is , that men may be restrained from such destructive attempts upon their own lives , by a natural fear of , and a customary abhorrency from dying ; though they had no faith at all of another world. . the second is founded upon an observation , that persons who professedly renounce the belief of another world , do not ordinarily , and but very rarely , make use of that expedient , to free themselves from their own afflictive states . . the third objection is , that the heathen philosophers have allow'd the world a notice of some wise rules , by which it 's presum'd , that men may contentedly bear their natural and contingent evils , without doing that violence to their own lives , and also without any necessary consideration had of a future world. object . . the first objection is , that a desire of living and self-preservation , is as connatural to men , as their very beings , and that it is in some sence true , what satan said , skin for skin , and all that a man hath , will he give for his life . and therefore such an innate and ( especially being made a ) customary desire of life , will be sufficient to hold mens hands from offering that confusion to the societies of mankind , upon every man's taking a liberty to die , as oft as he is oppressed with any cross or calamity . and , so that there needs not any acknowledgment of a future state , to prevent that grand inconvenience to the world. to this i answer , that though it be granted , that there is such a natural desire of self-preservation , and that it be moreover allowed , that that desire is ordinarily advanced by a customary fear of dying ; yet if it be reasonable in it self , because it is far easier to pass out of the world with a gentle stroke , but of one minute's duration , than to endure a long languishing disease , or a tormenting pain , or a permanent oppression of mind , ( there being no fear of a following account , for the irregularity of the fact ) it 's all i pretend to in this consideration . for what is purely reasonable in its self , may in time conquer a natural , sensual , and imaginary fear , and the power of custom ; and subdue the common clamours of mens disapprobation of the fact , and at last , by common usage , give laws to the world , and a reputation to the design : as it hath done among the indian women , who cheerfully , in the briskest vigour of their age , throw themselves into their dead husbands funeral flames , to prevent a following accustom'd dishonour to themselves : and as it is among the japanesses , who customarily rip up their own entrals , rather than adventure the disgrace of being respitted , till the executioner shall do his office. thus is the first objection solv'd . object . . the next objection is , that if because , where there 's no concern for a future state , it will follow , that such an expedient to set a miserable person free from his present want , torment , or disgrace , would be a reasonable attempt ( as i have discours'd ) : if this were true ( saith my objector ) how comes it to pass , that that irreligious sort of men ; who do professedly mock at the belief of another world , should not very often , if not alwaies , act that kind piece of friendship to themselves , when they happen to be greatly unfortunate ? to which i answer , that i confess there is such a sort of men in the world , that do make a scorn of all religion , and a future life ; and that would be thought sufficiently able to defend the case , when once they have pick'd up two or three notable exceptions against the holy bible , and can cross some catholick principles of christianity , with a few hints of the malmsburian divinity ; or when they can get no better arguments to perswade their lewd crew to comply with them in the same contempt of god , and of all that is sacred and good ; they can think it at present a sufficient confutation of all that can be said in their own defence , if they do but swear down the man in black , with a thousand oaths and curses , and with unmanliness enough , can but droll upon him with some idle stories , purposely set on foot , to make themselves merry , with the defamation of the whole sacred order . but in the mean time these men give us no sufficient reason to think , that they are sincere , and truly in earnest at the bottom in all this : for if they did but really believe , that there were no other world , as they swear and pretend , it were impossible that they should be so dull and silly as to chuse to be unhappy any one hour more ; but that , when they are oppressed with want of money , with a baffl'd amour , or loss of health , or when they are rotten , and creep about the town with half a nose , or with other the like symptoms of their own debaucheries , they should determine their miseries at one blow ; and prudently commit themselves to rest in a quiet annihilation ; which they knew they might effect with so much ease and speed . if some of them would but briskly go about that work , they might gain a belief from us , that they meant what they said ; otherwise they must excuse us , if we think , that they either are a pack of abominable cowards ; ( of which their blustering humour is a very probable indication ) or else that they have some unlucky doubts of the existence of another world creeping about their minds , that hinders the rope , or some good old well , from doing them a kinder office , than the best friends they have in the world can otherwise do for them ; if it were true , as they pretend , that there is no future world , account , or punishment . but then the wonder is , that if that doubt , can , on the one hand , restrain them from an act so much to their present ease and deliverance ; and yet that the same doubt , should not on the other hand , reclaim them from doing the most unreasonable thing in the world , that is , from living such infamous and prodigiously wicked lives so much to their own danger of being eternally undone , if ( as they doubt ) there should happen to be such a thing indeed , as a following and dreadful account in another world. but that i may throughly solve these mens credit , i had rather tell the objecter , that i am perswaded , that after all this , most of them do really believe the being of a god , and of another world ; and they do in their best thoughts approve a vertuous and sober life , only they are resolved to keep up their atheistical and hectouring humour , to shew their bravery in being wicked : that is , they speak and act such extremities of profaneness , that they may be admir'd for a more than ordinary greatness of mind , and so may insult over those little sinners , that chuse to creep to hell , for a company of low and sneaking transgressions . and then , they having past away a considerable part of their time in that wretched manner of living , upon this and the like fashionable motives ; they are at last arrested with the fatal symptoms of a decaying and a dying state ; and then they begin to whine for their own follies , and admonish their surviving friends , of taking wiser measures , and of making better provisions for themselves in another world. this solves my second objection . d. the third and last objection , which i must encounter , is offer'd by them that will say , that philosophy alone can suggest a sufficient relief to a mind under the severest pressures of natural or contingent evils , as without such mens undertaking their deliverance , by putting a present period to their own uneasy lives , so without any consideration of a future world as sufficient to prevent it . to this it's first answer'd , that upon the carefullest survey of cicero's arguments ; ( who i believe hath said as much , and as wisely , as can well be suggested in that case ) i find nothing that he offers that so much as pretends to any exemption from those natural miseries , much less that tenders any thing in compensation for them ; only he hath given some certain rules , which ( as it 's presum'd ) may direct men how better to submit to , and the more patiently to bear up against , their present misfortunes ; that is , to be more wisely miserable : but nevertheless , the afflicted man endures them still ; that is , notwithstanding all those rules , he is still an unhappy man. secondly , i answer , that all those directive rules they give are a relief and cure by far narrower than the largeness of the distemper ; that is , they are too philosophical for the hundredth part of the afflicteds capacities , to learn or understand them : and they generally purport just so much help to the miserable , as if all men that want money , were sent to the philosophers stone , to cure the disease of their purses . thirdly , my answer to that pretence is , that i observe our philosopher makes the succesfulness of those his rules , to depend upon such severe qualifications of mind and life , and upon so many strict acts of self-denial , ( such as throwing off all natural fear , and the force of all sensual appetites , and the like ) that the afflicted persons may be order'd to go about almost to unman themselves , as well as pretend an obedience to all his numerous and difficult prescriptions ; which nothing but the encouragements of a future world can possibly inable them to undertake ; as my third argument hath evinced . fourthly , i answer , that those philosophers did so far believe their own notional schemes of patience to be unpracticable ( and as a full confutation of all other their pretentions for the relief of the unfortunate ) that at last they were driven to fly to the rock of fatal necessity , to give any tolerable quiet to mens uneasy minds . this seneca pleads as the last refuge , and the only remaining comfort for a sick mind ; and without which , all other attempts for its relief , were altogether unsufficient . now , if ever any manner of carriage could intimate a defective cause , this certainly must do it , as to our present concern ; if there be no other , or no better shifts , to avert the cogency of our thus arguing for a future world , on the account of mens natural subjection to such miseries and calamities of humane life , the controversie is at an end . what! is there no other way to solve the reflection upon the divine attributes , and to keep a man from offering violence to his own miserable life , but by engaging him to think , that he must of necessity be unhappy , and that an immoveable fate hath chain'd him down to it ? what can be added more to compleat his misery ? the least hopes of deliverance hath some relief ; but where there is none at all to be admitted , an invitation to patience is an additional oppression , and looks more like a revengeful exprobration , than a rational support . but , fifthly and lastly , to shew how those men are necessitated to trifle in finding out a relief for the afflicted's patience , ( where the concerns of another world are designedly to be laid aside ) it may be observ'd , that the great philosophers were so diffident of their own stated rules , especially of their beloved principle of fate , that they themselves have dispoil'd the credit of them , and proclaim'd them all to be insufficient , by allowing a speedier remedy for all humane miseries ; and , that is , by acquiting themselves of their misfortunes and beings all at once . concerning this , i have already given some instances , and could have added many more great examples of that desperate expedient ; which those philosophers mention with so much approbation , that seneca taking occasion to speak of cato and scipio ; of the later , he hath this expression ; that it was a great thing that it could be said of him , that he conquered carthage ; but much greater , that he had overcome himself ; that is , ended his life with his own sword. and then , do not the reason of the sad mention'd intolerable consequence recurr ? doth not what i have here said sufficiently shew , that what i before affirm'd was true ; that is , that it must necessarily follow , that if there be no future state consider'd , it 's reasonable for a man to put an end to his own life and misery together ? or , why should such men ( in whom this last objection had its concern ) so often chuse to make use of that expedient , and in a thousand cases think it more reasonable to put an end to their wearied lives , than to endure their present miseries ? this solves my last objection . and thus all my opponents are disappointed of their design to baffle the reasonableness of all my intolerable consequences : which must hold immutably true , till the acknowledged existence of a future state shall release them of their horrour , and allow them a sufficient solution ; which is the business of the third and last chapter of this argument . therefore , chap. iii. this third chapter is design'd to demonstrate , that the acknowledgment and supposal of a future state can only naturally and without all exception , solve all those mention'd intolerable consequences , to the immortal honour of the great creator , who was pleased to creat mankind in such circumstances : and to the full satisfaction of every good man , that considers himself to be so created . and this i shall endeavour to do , in two distinct sections . section i. in this first section , i shall represent , that the belief of a future state , will most evidently solve all those consequences , that reflect upon the honour of the divine attributes : and that whatsoever hath been suggested to disparage god's goodness and equity on the former account , will now be found to be falsly concluding , and that ought to be renounc'd as unreasonable and impious ; when the gracious intention and wise designs , why god made man naturally subject to all those temporary infelicities , be but once throughly examined , and seriously considered . for then it will appear , that god made man subject to such severe circumstances of a present mortal unhappiness , for no less end , than to serve his own most gracious purposes of making him perfectly and eternally happy in another world. had not god made him a rational creature , he had not been capable of understanding his duty , and of the proposal of an end to oblige him to it ; and had also wanted a faculty of being receptive of any blessing upon the performance of it : had not man been made a voluntary agent , he had been unconcern'd in all moral actions , and so uncapable of rewards and punishments : and had he not been born subject to those natural evils , he had wanted the best reasons of a probationary state ; that is , he had wanted occasions for the choice and exercise of most of those graces and vertuous actions , that were requisite to make him good , and to keep him close to his hope , and to his dependance upon god. and , if the worst evils he encounters be improved to those excellent ends , ( which all men that love and fear god , must believe they should ) they will soon be experimentally found to be instances of god's favourable ordination and providence , and to be not only tolerable , but highly reasonable and approveable in their kind and nature . and not only so , but the afflicted man may in time find reasons ( which he can never want , if he studies for them ) so to attemper his mind , that he may be as thankful for them , as for any other of god's gracious contrivements , to further his good and happiness . and on that account , he may as reasonably be able to rejoice for a fit of trouble , as for a hit of preferment ; for a portion of contempt , as for the refreshment of a meal ; for the wicked man's oppressive malice , as for the kind effects of an affectionate friendship ; and for a day of severe persecution in an innocent case , more than for a successful conquest over his most imperious and implacable enemies . are they poor ? ( saith salvian , speaking of good men ) they are pleased , and can approve their present fortune : are they made contemptible ? they can despise honour : are they sorrowful ? they can rejoice in their mourning : are they infirm and sick ? they can find reasons to make their infirmities acceptable instances of providence . how many pious men are there in the world , ( and it is not god's fault , that all are not so ) who living to , and hoping for the happiness of a future state , would not have chosen an uninterrupted health , nor put an end to a valetudinary state , nor have been perfectly freed from the unkindnesses of the malicious , nor willingly have renounced their portion in other humane evils , when experience hath once ascertain'd them , how much they have all sensibly proved advantageous instruments , and occasions of their more intire love of , and adherence to god and vertue ; and of their keeping a stricter watch upon their own minds and actions ? and then further , how many such men have there been , that would not have wish'd of their decaying time , nor willingly have refused the inconveniences of old age , when they have consider'd how much thereby they have overgrown all temptations to youthful follies ; and found time to recollect the happy issues of their own experience ; and ( what is more ) are improving the advantages of their natural timely warning for their following change ? and , that every day , as they more and more decline , they are more and more strengthened in their satisfaction and contentment upon the present repasts , and lively hope and apprehensions of their near approaching transmigration to a happier state. thus , though the life of man , as it 's encumber'd and oppressed with the so many evils of his mortality , may justly be accounted miserable , yet upon the expectation of the happiness of a future state , it ought to be esteemed happy and safe ; as st. austin discourseth . but then , let it be further observed , and that very considerably to our purpose , that god is so far justified in making and permitting man's subjection to such evils and infelicities , ( as i have represented them ) in the sence of them that have firmly believed , and that then , upon that belief ( which is unanswerably unreasonable , if they do not ) are providing for the blessed interest of such a future world ; as that some of them have not thought their ordinarily incident and natural evils great and many enough , to secure their vertue and innocency , but in imitation of god's own natural order and method for their good , have voluntarily contrived more to themselves , when their piety and prudence have thought it needful . and this may be justifiably verified , from the innumerous primitive examples of mortification ; when the saints of god have chosen severe fastings , and a constant hard diet ; afflictive labours , and wearisom imployments ; tedious devotions , and the incredible renunciations of ( the so much admired ) temporal greatness , splendor , and pleasures of the world ; that they might with lesser hazard attain the great end of a future bliss . and , lastly , for a further justification of the divine wisdom and goodness in the case of humane afflictions , the consideration of a future world will solve one great doubt and difficulty . and that is , if any man should demand a reason , why god is pleased that some men shall meet a greater portion of present misery than others , ( as at all times , by many instances , it may be pregnantly observed and verified ) and that one person's life should be very calamitous , while anothers is but tolerably uneasie : that some men should but taste of the waters of affliction , while others are plunged so deep in them , that the floods run over them : that is , that some should meet but with troubles , while others are necessitated to encounter with extremities . and then , if such extraordinarily afflicted people should sorrowfully bewail their surplusage of discipline , comparatively to most other examples of misery ; and should be tempted to call in question the impartiality of god's goodness and equity , to , and over them , the belief of the real existence of a future state , solves all this great difficulty also , ( which nothing else can possibly effect , to the creatour's honour , and man's satisfaction ) and makes such an unequal distribution of present troubles and afflictions , as reasonable and justifiable as any other the wise effects of god's love , and his gracious providence , for their eternal good , on these two grounds . first , such extraordinarily afflicted persons may , and ought to tell their own minds , that such unusual degrees and measures of calamity , may be more specially necessary for them in their particular capacities , than for other men ; and that god saw they needed the severer methods of his discipline , and correcting love , more than others . had i had but a tolerable plenty , ( saith one under the most oppressive poverty ) i had been much worse than any man that enjoys the largest proportions of wealth . had i been possessor of the least degree of that man's honour , ( saith another , labouring under the burden of the greatest disgrace and contempt ) i should never have manag'd it with the same modesty and vnconcernedness that he hath done . a rebuke was sufficient to make another good , but a pressure is hardly enough for me : an ordinary discipline keeps this man in order , but god thought fit to hedge up my way with thorns , to restrain something in my ungovernable temper . a little dose secures another man's health , but a whole course of physick is handly enough for me . thus doth the devout soul easily reconcile the different disproportions of the afflictive evils of humane life ; and interprets of the several of them , that they are arguments of god's greater love , and more especial care over his soul ; and renders his own hope thereby the more reasonably applicable to the comfort of his own mind . but then , secondly , he may also as reasonably inform his mind , that where there is such a redundancy of troubles , the man that is afflicted with them , may , and ought also to his mighty comfort , believe , that as god's waies are alwaies designedly good and equal , so that he might send them upon a design , and on purpose to allow him a greater degree of happiness in a better state , and a recompence proportionable to his greater afflictions in another world. and for which he may as assuredly hope , as that he that hath improved his talent in acting greater measures of good , than others may on that account , believe himself to be answerably then rewarded . for as no one drop of cold water in a cup of charity , shall not be unrewarded in the one case , so shall not one tear that is shed in sorrow for greater afflictions , be unrecompensed in the other . and if all men were sensible , how valuable any advance of happiness were in a state of glory , they could not but think , that whereinsoever they have hindred themselves , from doing all the good they can possibly do , they have acted very imprudently for their own interest ; so if the men that meet more than ordinary afflictions in this world , did but consider the abundancy of their recompence in another ; they would be so far from murmuring at their greater misfortunes , that they would ( as our saviour in one instant case represented it ) on the contrary , rejoice and be exceeding glad , for their greater reward in heaven . now , as to the whole that i have said in this case , as it will easily appear upon the belief of a future state , that is was god's gracious design to make the enjoyment of a happiness in it , the great end of mans creation ; so also , that those mention'd evils , to which his nature hath subjected him , may be improved into many instrumental advantages , to prepare and adapt him for it . and therefore , mankind ought to be so far from making any unkind reflections upon the justice and equity of god , for their natural subjections to all those evils and present infelicities , that they must justify , and applaud his wisdom and goodness , that he order'd them for such excellent ends and purposes . and now , i shall once more call for the observer of the formention'd rooms of the calamitous of all sorts , but it is upon a new errand ; that is , not that he should stand still as a witnessing spectatour only of their miseries , but that upon the reasons which i have given , he may pass another judgment upon the place ; that is , that now he may not think those rooms to be nothing else , but so many apartments of misery ; but to be either so many divine laboratories , in which god design'd to refine the souls of men , and to prepare them for the purer regions of a future bliss ; or he may judge them to be so many sacred oratories , in which all the oppressed may ( according to god's ordinative love to them ) be more strongly oblig'd to be daily adoring him , and performing their constant offices to implore his blessing upon their several afflicted states : or lastly , he may look upon them as so many military theatres , in which , the afflicted may with religious courage , be contending for the lofty prize , that god hath set in their prospect , by faith and hope . and thus , i hope , i have so fully solv'd the first intolerable consequence , that they , that shall hereafter complain of god for their subjection to their present evils , must arraign his love for doing them good , and reproach his care in carrying on a design for the better securing their future happiness . and thus ends the solution of what might reflect upon the creatours honour . section ii. this second section contains the solution of the other mention'd intolerable consequences , which the afflicted may suggest to their own minds , from the miseries and calamities , to which their nature hath subjected and exposed them , upon the belief of the real existence of a future state , and of an establish'd happiness there enjoyable ; i say all such other consequences will be easily , & naturally answered & controuled , upon the same reason , that the great creatours glorious attributes have been already vindicated . first , what was alledged concerning parents cruelty , in propagating beings to be subject to the possibility and danger of so much wretchedness and calamity , is presently solv'd , by a belief of such a future state : for parents can then on that ground , most reasonably propound to their own thoughts and hopes , that they shall bring forth so many candidates for an everlasting happiness , and so many rightful heirs of a most glorious inheritance ; & that as so securely setled upon every one of them , that no power , malice , or contrivance whatsoever , can disseize them of it , unless they shall willfully resign up their own right , and title to it . so that if they should certainly foreknow , that those their children shall infallibly meet the hardest circumstances of humane life ; yet considering , that parents have so much reason to believe , that the most afflictive evils of mortality , are possibly improveable for the better securing a happy state in another world ; it will be sufficient to remove the discouragement , which the mention'd consequence suggested to them . for upon a supposed tender of election , a good parent would in no sence have his children great and prosperous , if it stood in competition with his choice of having them good and vertuous , though they were assured , that their children were to be incumber'd with the greatest misfortunes , to which their natures have subjected them . then secondly , as to what hath been discours'd to justify mens putting a present period to their own uneasy lives , when they are heavily oppressed , with any of those severest evils of their mortality , though that practice would be reasonable enough , if there were no future world ( as i have shewn reasons , authorities , and examples of it ) ; yet that state being once acknowledg'd and believed , and the men that do believe it , actually ingage in the practice of those vertuous actions , that necessarily conduce to the happiness of it , they would then , not only hold their hands from such destructive attempts , but rather might find sufficient reasons to own the continuance of their lives , as a blessing in any condition . they would then be patiently and wisely accounting with themselves , that almighty god may be mercifully pleas'd to continue them still in their uneasy lives , because ( perhaps ) some part of the necessary work of their great salvation , is yet unfinish'd ; that is , that possibly they may have some portions of their lost time to redeem some remains of their passions still to subdue ; some further additions to be made to their heavenly stock ; some defects in their daily offices to be amended ; or some further degrees of love and zeal for god , and goodness to attain to , before they die : or they may be satisfying themselves , by telling their own minds , that god in mercy to the world , may let them still live to be further instrumental to some common good. perhaps some distressed families and persons would want their support , or the careless congregations , their devout amens ; or ( perhaps ) the church cannot yet spare any part of her defence , and that if they were gone , there might be wanting some of the number that uphold a sinful state. in a word , as such men can never want reasons to judge honourably of god for their continuance in their mortal , though afflicted lives , so they would not forgive themselves a thought of the least inconvenient usage of themselves , that might shorten their uneasy abode in their present circumstances , whatsoever they are . and this is the last instance of solution of the mention'd intolerable consequences . thus we see with what unconstraint , and unexceptionable coincidency ; and how without any pretence of force or opposition , they are all solv'd and reconcil'd . and now what can we immagine should offer the least doubt or suspicion , but that the solution of these intolerable consequences , should as naturally , and as it were of course , inferr the truth of the design'd conclusion ; especially , when we see all things do cohere with the same fitness and agreeableness to it , as a dislocated bone falls into the same place , whence it was distorted , to the patient 's present ease ; or , as the scattered materials of a structure , when they are once fitted for a regular frame , are presently put together , and accommodated to those places and positions , for which they were at first wrought and design'd ? so easily , and so naturally , do all those consequences admit their solutions , from the acknowledg'd belief of a future state. but let us attend the conclusion . the conclusion . and now the summ is , that if no man can deny the first foundation of the argument to be true in the first chapter ; that is , that man is created and born naturally subject to such severe portions of misery , and calamity , that he is by his nature , made the most unfortunate being of the whole visible creation , if his existence should be limited to the duration only of his mortal life . and then secondly , as in the second chapter , if from thence all the intolerable consequences , which reflect so much upon the honour of god's equity and goodness , and against the comfortable thoughts of a man 's own being be truly inferred . and lastly , as in the third chapter , if it be true , that nothing else can possibly solve those consequences , but the belief and acknowledgement of the real existence of a future world : then it 's infallibly certain , that god hath design'd , and constituted such a state. fifth argument . the summ of the fifth and last argument . the fifth argument to demonstrate the necessary existence of a future state , is founded upon an observation , that mankind are naturally born qualifi'd with the most earnest desires , and the most constantly importuning appetites of being happy : and yet , that there is nothing offered or allowed them as attainable or enjoyable in this present world , by which those natural desires and appetites can possibly be determined or satisfied ; so that , if the duration of their whole beings should be limited only to their present mortal lives , it cannot but reflect upon the honour of the creatour's wisdom , justice , and goodness ; who , by his own soveraign will and pleasure , gave man a nature qualified with such desires and appetites , and yet placed him in a world , in which there is nothing to be had , that can give any sufficient satisfaction to his own mind ; the proper seat , in which all true happiness must necessarily be presum'd to reside . and because the supposal of the real existence of a future world , in which god may have provided such enjoyments , as may naturally and sufficiently satisfy those restless desires and appetites of being happy , can be the only possible solution of that reflexion upon those glorious attributes of god , it necessarily follows , that god almighty hath constituted such a future world. but that this argument thus generally laid , may the more clearly and convincingly inferr the design'd conclusion , i shall order the full explanation of all the parts of it in these three chapters . . in the first chapter , i shall represent , that god hath certainly created all men with those strong desires , and predominant appetites of their own happiness ; and that it is not in their own power , when they please to lay them aside , or sufficiently to controul them for their own ease : and then , that it cannot be doubted , but that god almighty in his equitable kindness , and essential goodness , hath one where or other , made provision for their rest , and satisfaction . in the second chapter , i shall evidently evince , that there is nothing allowed to mankind , as attainable in their present mortal lives , but what is unsufficient to make them truly happy ; or to give any constant , or indeed , any tolerable acquiescence to their own restlesly desiring minds . in the third chapter , i shall thoroughly demonstrate , that the supposal of the real existence of a future world , and of a sufficient happiness there attainable , will naturally solve all those evil consequences , that may be suggested against god's attributes , for giving man a nature so qualify'd ; and will also fully answer all manner of exceptions and complaints , that are ordinarily made against his temporal enjoyments by reason of their natural transiency , uncertainty and unsufficiency to make him compleatly happy , during the time of his mortal existence . a future world's existence , demonstrated by rational evidence . chap. i. the first chapter is design'd to represent the truth of two things , both which must be presum'd as grounds , upon which i may build up the argument so far in preparation towards the conclusion . the two things are , first , that every man is certainly born with a mind endued with those strong desires and importunate appetites of being happy ; such as are not in their own power to lay aside or controul at their own pleasure . secondly , that it cannot be doubted , but that a wise and good god hath one where or other provided for their rest and satisfaction ; or he would never have naturally given them such qualifications . but these will take up two sections . section i. in this first section is design'd the first truth ; and in order to a full explanation of the case , it is requisite , that we first take notice , that god hath ordered all other beings , both sensible and insensible , to be carried on by a necessary and natural impulse , to the attainment of all those their proper ends , to which , by his own sole will and sovereign authority , they were at first by their nature unchangeably determined and affix'd . but it was other wise in god's design , when he created man : for his divine purpose , as to him , was , that he should be created with such free and self-determining faculties , as by which he might be first enabled to understand and judge , and then be left at his own freedom to chuse and act for his own end , that is , his own happiness ; for nothing can be proposed as a proper and natural end to a rational creature , but some adjudged and chosen attainable happiness , that may satisfie the importunity of his appetitive mind , and be accommodable to the measures of his rational nature ; as aristotle discourseth the case in the first book of his ethicks . now , that man might be sure to endeavour the attainment of that his proper end , by the use of those his natural faculties of judging and chusing it for himself ; god gave him also as necessary an inclination , and as forcible an appetite to spur him on , to look after his own happiness , as any other creature had , to attain its natural end , and by as uncontroulable an instinct . and therefore it is certain , that as there is no qualification in his nature more closely adherent to his very being , nor more unexceptionably universal to his whole species , so is there no part of humane nature more predominant and authoritative . for it alwaies gives laws to all the faculties and affections of his soul , and commandingly governs and controuls all the designs , actions , and undertakings of his whole life . so that the creator's powerful will is not more sovereignly expressed in the natural qualifications and inclinations of any kind of inferiour beings to attain their natural ends , than in this of man's unsuperable principle to will , desire , and act , for his own suitable happiness . the stone tends not downwards , nor the sparks mount upwards , more necessarily and naturally . or , to make use of the words of a late author , who saith , that it is a disposition of mind , that is so prevailingly fix'd against all attempts of losing it , or departing from it , that a man may bid a farewel to all vertue , he may cast away all his plenty , and his honour , he may undervalue and endanger his health , and at last throw away his life ; but the desire of being happy , does so firmly adhere to his very being , that unless he can shake off nature it self , he can no way unloosen himself from it . his mind can never cease to desire , saith cicero . an early intimation of this natural and necessary impulse , is observed even in his very childhood ; for no sooner doth the eye of his mind begin to open , but the first thing it looks after , is to shew its little inclinations for the choice of something , in which he may be pleased . and as by the addition of a few years , his reason gradually improves , and begins to have a little skill to understand discourse , and to mind any plain reasonable inferences , so it presently teacheth him to knit little obvious occurrences into designs and projections , and will be laying small trains how to attain to something of a satisfaction , that is at present , agreeable to the measures of his yet imperfect judgment and capacity . and then afterward , when he hath attain'd to a compleater maturity of his reasoning faculties , this impetuous natural disposition restlesly drives him on to the choice of some undertaking or other , by which he promiseth to himself an attainment of some kind of happiness , as the end and scope of his intendment . and as men are variously inclin'd , and differently ( perhaps though but occasionally ) byass'd in their opinion of this or that way of living , so doth this restless principle ( by which men are universally acted ) alwaies attend , and haunt their several minds , to hurry them on to the search after , and the choice of something , whatsoever it is , upon which they have fix'd their opinion of being happy by it . and hence it is , that when that natural impulse scourgeth one man into the pale study , to pass away his time ( and sometimes his health and fortune ) in a solitary converse with papers , for the attainment of learning , as his propos'd happiness ; and when another is call'd out by the same natural principle , to sacrifice his peace and quiet upon the military theatre , or to wind himself into the intrigues of publick business , upon a design of being happy by some applause or honour ; a third makes use of all his skill and friends , to shroud himself in the most private retirement , and to live in a total seclusion from all publick affairs , as he judgeth it to be the best expedient , how he may live an easie and happy life . and as in these , so in all other instances of like nature , men are alwaies tumbling up and down in this busie world , and do behave themselves like messengers sent out for some lost or undiscover'd treasure , who though they go a hundred waies to find it , yet they all went out upon the same errand , and were carried on by the same impulse and design of projecting and prosecuting something , in which they all might expect and presume a satisfaction to themselves . and all this is done by the force of their natural implanted desires , and impatient appetites of being happy , which god gave them , and which they could not at choice resist . and this explains our meaning of the first truth , of which we are in quest . section ii. this second section informs us , that as by these few intimations , man's natural over-ruling appetite of being happy , must needs be acknowledged ; so , by a direct consequence , it must as necessarily be believed , that god hath not denied him somewhere or other , some sufficient means , and a tender of some suitable objects , which his rational and discursive understanding may judge fit to be chosen , and in the enjoyment of which , he may be able to find out something that may be commensurate to his natural desires , and which may answer his present endeavours for it , to his own mind and reason . all which must as infallibly be granted to be true , as that it cannot be believed , that the all-wise and good god should create man to be such an intolerable incumbrance and infelicity to himself ; as to be alwaies by nature restlesly disposed to desire , seek , and attempt that , which was never put into his power and capacity to attain . for that were to give him a desire , and to dispose him for an endeavour of something , that were impossible : which would be so irrational in its self , and so reproachful to the divine nature , as that it cannot be supposed , that such a disposition should be intentionably implanted in him by a good god , unless any man can be so prosane in his mind , as to think that god intended to make man certainly unhappy , at the same time when he first designed to give him a being : or , that he should please himself in such an act of sovereignty and power , which should be so greatly inconsistent with his love and equity . and then afterward ( which is worst of all ) that the holy god should be presumed to behold a poor wretch , that was made by his own free choice and pleasure , and that always lays at the foot of his own dominion and authority , to baffle himself like a fool , and to toil like a slave , for that which ( without any fault of his own ) he can never find out , or arrive as ; or that after all his fruitless labours , and lost endeavours for some unsufficient prize , he must at last be so unhappy , as to applaud the being of a stone , that lodgeth quietly in the bosome of a mountain ; or be tempted to envy so many plants and animals , that infallibly enjoy the end of their nature , without any observable miscarriage in their actions , and certainly without any discursive and habitual sense of their own disappointment or dissatisfactions . these are such conceptions of a good and holy god , that they can never enter into the heart of any man , but his , that resolves to maintain a dispute against his soveraign goodness , and indeed against his real existence ; or that loves to sport himself , in managing satyrs against the perfectest visible piece of work , which his infinite power and wisdom ever brought forth into being . and nothing but the supposal of a future state can silence these unbecoming conceptions of the divine nature , as it will fully be made evident in the latter part of this argument . now the design of this first chapter is to evince , that infallibly there is implanted in man by a natural and insuperable instinct , such a desire and appetite of being happy . and then , that in consequence almighty god hath either provided some where or other a happiness that may answer and determine those desires , and satisfy those appetites of his nature , or else it must be presumed , that he created him with the same infelicity , as to his mind , as if as to his body he had qualifyed him with a natural thirst and hunger , and then had allowed him nothing , or what should be unsufficient to satiate such importunate appetites . a creation of being in such circumstances , would look more like an act of absolute tyranny , than the effect of a gracious power and authority . but hath not god provided a sufficient means by the happy enjoyment of a mans own being in this world ( as other creatures have ) for the satisfaction of his natural desires and appetites , so that we shall not need to have recourse to the existence of another world , where ( we suppose ) such desires may be answered and determined ? but that enquiry is the business of the next chapter . therefore , chap. ii. in this chapter i shall evidently evince , that there is nothing allowed to mankind as attainable in their present mortal lives , that is sufficient to give any tolerable acquiescence to those desires , and appetites , which god had soveraignly and naturally implanted in their minds : and that without a consideration had to the possible enjoyment of the happiness of another life . all that they can be possessed of in this world , will be so far from determining their desires , that they will be found to be little better than frustration , and disappointment ; and being relyed upon ( as in reason they should , if nothing else can be expected or found ) as their present happiness , will become little more than a burden , and an oppression to their own lives . and the truth of this will be managed in three sections . section i. in this first section , i shall state the measures of what can possibly be reputed mans special happiness in this life . and for that end let it be first considered , that all that , which god hath set in mans present view , and that most immediately stands at the door of his senses ( the common in-lets of objects to his affections , and the imaginative part of his mind ) for his desire and entertainment ; and that is agreed upon and celebrated in the world by an universal consent and suffrage , as mans principal happiness in this life ( where there is no concern for a future state in faith or practice ) must be at least that which may be commonly thought , and esteemed a present sufficient well-being , or an enjoyment of it in some such degree and proportion as may acceptably accommodate the natural temper of a mans innate desires . now if we strictly examine the nature of all that , which can be presum'd to make up such a present well-being , it will be found to consist in the enjoyment of so much knowledg , health & plenty , as may procure a man so much reputation , friendship , power , peace , & other such like accommodations as may afford him , in his opinion , an easie and satisfactory way of living . for nothing else can otherwise be suggested , which in any sence may be called a present attainable happiness , if the concern of another state be laid aside . as for the pretence of a sufficient happiness in this world , by vertue 's being her own reward , the folly and insufficiency of it hath been examined in the fourth section of the second chapter of the third argument . and then , as to the pretensions of learning and contemplation ( as some philosophers have contended for them ) they also have been sufficiently accounted for in my second argument , chap. . sect. . & . now , as to our describ'd present enjoyment of a well-being , allowing some circumstantial alterations in the opinion of it , according to the different humours and inclinations of mens minds , though the whole world admire , proclaim , and desire it , as their chiefest happiness in this mortal life , yet it is certain , that in its best circumstances , and most desirable successes , it could never be design'd of god ( for whatsoever other ends he might please to allow it , of which an account shall be presently endeavour'd ) to be a man's natural and sufficient felicity , upon the warranty of these three reasons to the contrary . . the first is , that if god almighty had intended it as man's sufficient happiness , he would either have soveraignly given it to every man , necessarily to enjoy it , or he would have put it in every man's power to attain to such a well accommodated state , and way of living at his own choice , and upon his own endeavours for it . which soveraign donation , or possibility of attainment , must be necessarily supposed , in whatsoever it is , that is propounded to such an intellectual agent as man is , for the satisfaction of his rational desires , and the natural appetites of his mind ; or those qualifications will appear to be given him , not only infinitely to his own disadvantage , but to be his perpetual calamity and incumbrance . a desire , and not to enjoy , is upon any account a very uneasie state of mind , but such a desire , without any possibility of enjoyment , is an intolerable oppression . now , that every man cannot attain to the enjoyment of the several mention'd branches and constitutives of a present well-being , by his own contrivance , and at his own choice . and then , can any understanding mind be so inconsiderately credulous , as once to imagine , that any such thing can be a man's proper , natural , and sufficient happiness , which , when he most especially needs it , he cannot have it , and when he solemnly chooseth it , and most earnestly endeavours for it , he cannot assuredly obtain it ? but this case hath been largely accounted for already . are. . chap. . sect. . . but then , secondly , upon a supposal that some few men , by some extraordinary concurrent favourable hits of providence , should be so successful in the world , as to be made rare examples of such a happy way of living , with all its mention'd adjuncts and circumstances ( which not one of ten thousand ever enjoyed ) yet it is certain , that even then , that successful state , ( in whatsoever degree it is allowed them ) could never be designed of god as their sufficient happiness ( which must be supposed , if no future world ) because it could never be found to give their minds any constant and settled satisfaction , when they were so possessed of it , but that the more , and the longer those men enjoyed it , though no interruption had ever intervened ( which were a monstrous vanity of mind to have presum'd ) the more they could not but discover its insufficiency to terminate their desires . and to what degree soever they had raised their expectations of it , before they attained it , yet they alwaies experimentally sound the enjoyment of it to have come so far beneath a tolerable satisfaction , that it hath often proved little better than a baffle and real disappointment of mind . and further , it 's observed , that in the pursuit of such a present felicity , the accession of every new acquist does alwaies but inflame mens appetites , and heighten their expectations of some more , newer , and other attainments : so that , in that respect , such mens thoughts must necessarily be supposed to be alwaies wandring up and down , and unweariedly fluctuating in an infinite circle , and endless maze , and reciprocation of desires and unsatisfactions , expectations and disappointments . and , the main reason of all this ( as seneca well observes ) is , because there is not any thing in the world that is enough ; and that the highest enjoyments are too strait and disproportion'd . for though , perhaps , they are not so for mens present ordinary use , yet they will alwaies be found to be so , for the satisfaction of the natural desires of their minds . and this is the very reason , why many persons that enjoy the fullest plenty , and in appearance to others , all they could wish for , yet may be unaccountably uneasie in their own minds , and oftentimes very unbecomingly froward in their demeanour to others , and even to them , whose fidelity , kindness and diligence they have cause to applaud and love : i say , all this is , because their desires were originally and naturally fitted for a bigger , and indeed , for another kind of happiness , than what this world could afford them . and upon this account it is , that sir francis bacon takes notice , ( which he borrowed from seneca ) that the fastidious , that is , such as are tyr'd with any considerable continuance in their enjoyments , are as willing to die , and leave them , as the stout , and the miserable that wants them ; and that because ( saith he ) they have created a weariness of doing the same thing so often over and over . it 's certain therefore , by a most necessary and reasonable consequence , that mens appetites are to be satiated with some thing that is not here to be found , and therefore that must be future , and in reversion , or no where at all ; which would be a reproach to the creatour's honour , in giving him such a nature , and yet depriving him of a suitable satisfaction . but this hath been more fully manag'd , ar. . chap. . sect. . the third and last reason , to shew the insufficiency of all the enjoyments with which a man can possibly be possessed of as his present happiness in his mortal state , must fall so much short of answering his natural importunate desires of being happy , is , because they will alwaies be ( and he cannot but know it , if he considers ) a possession of what 's most unconstant and uncertain : words that have from thence received their native sence and meaning , and which are never so properly expressed , as when they are used as epithites and adjuncts of every temporal enjoyment ; and therefore , for which , nothing that 's call'd a rational judgment , can have any kind of true satisfaction in them . there is nothing here ( saith seneca ) that is not vanishing and deceitful , or not unconstant as seasons ; all things are tossed up and down in their interchanges , and pass into their contraries ; and that in such unsteady revolutions , as that a man can call nothing certain , but his death : or , as he expresseth it in another place ; the unconstancy of things is such , as that there is nothing certain , but what is past . who is it that is certain of the contrary , but that flames to morrow may throw him out of his stately house or palace , into a despicable tent or cottage ; or , that a tempest may prevent the safe arrival of his importing treasure ; or , that war , rapine , and a sudden change of seasons , may defeat his expectations in his fruitful fields ; that a malignant distemper may empty his house of his numerous posterity , and a thousand accidents may invade him in all the circumstances of his well-being ? and then also , he cannot but know , that in despight of all his most powerful defence , he lays every day , one way or other , at the mercy of the malicious , and the spightful . what privilege can i claim against the devouring tyranny of the covetous , and the envious ( saith neirembergius ) ? what may happen to any , may happen to all ; what to all , to me . and , if that man may think himself happy , or can be cheerful , that knows a serjeant , or an armed party stands at his door , upon design to arrest him ; or when he understands , that his house stands amidst an infected neighbourhood , ready every moment to seize upon him ; then may a man be reasonably pleas'd , and happy , that considers , that all his enjoyments are possessed with a perpetual danger of change and uncertainty . i say , where things are thus insecure , what considering mind can suggest a reason of being happy by any the greatest enjoyments ? and surely , where right reason can give no judgment : for it , that mind cannot be truly satisfied in it . there is nothing in nature truly blessed , but what is exempt from fear . no man lives but miserably , where all things are suspected , saith seneca . and so are all things else , but the present favour of god , and the hopes of being blessed in a better world , to him that lives a vertuous and religious life . these are the three general reasons , which i have offer'd against the possibility of mans being truly happy by any thing that bears the name of an outward well-being , in it's best circumstances ; and therefore not likely to be design'd of god for man's choice , as sufficient to answer , and determine the created natural desires of his mind after his own happiness . but the sensual hath something to say against all this , which must be considered . section ii. therefore , this second section tells us , that the earnest pretenders to a present possible prosperity , and the mighty admirers of it , will , notwithstanding all this , think and say , that they are not to be turned off from their own sence of being happy with such a dry philosophical lecture as this ; and that instead of being convinced by these reasons , they will with indignation and scorn enough , mock at the divine that preacheth them , or the philosopher that disputes for them ; or at the sober and the meek , the just and the charitable , that do exemplarily make use of them , to the practical exprobration of their follies . but then i am particularly obliged to take notice , that there be three sorts of such men , ( of which a great part of mankind do appear at all times to consist ) who are alwaies more obstinately and uncontroulably bent against these , and all other arguments , how reasonable soever , that can be offered in this case : and with these men i am willing to treat apart , and by themselves in a closer method . and the first of those three , are the mighty men of wealth , who in contempt of the former reasons ( which they can no more answer , than be wise ) are resolv'd to think of no other happiness , but to be perpetually listing numbers to their regiment of creditours , and catalogueing more inhabitants to their encreasing territories , that they may be proclaimed rich , and admired as prodigies for their famous acquisitions . for it 's generally observed , that covetousness and pride , are complicated in the same person , and do shew themselves in all their actions , where they may be competible . and therefore , these men will defy the man , that dares presume to charge their reason with an obligation of being just or merciful , ingenuous or humble upon the reasonable arguments of making a safe provision , and an undefeizable estate for themselves , in another , and a better world. the next silly unattendant to the former reasons , is the man of bustle and ambition , and he wonders that any man should dare , with such arguments as these , to affront his humour in the present sense of his own sufficient happiness . and when he is accounting in a long list , the names , wealth , and vertue of his ancestors ; and is relating some instances of his own valour , & successful atchievements ( though it were ( perhaps ) but in a duel for a vain woman , or in revenge for an idle word ) that man , that shall refuse to aggrandize his bravery , and to admire his happiness upon such pretensions , or inform him of any other sober instances of honour , and true fortitude , must be content for a while , to bear the character of an ignoble and despicable spirit . the third of that obstinate sort of men , is the sorry voluptuary , who , with contempt enough of the pretences of both the other , blesseth himself in the opinion of his own happiness , and thinks that there needs no other to be offered to him for his present satisfaction , than to be rock'd asleep in some sensual pleasures ; and would fain immagine that he enjoys his being to purpose and happiness enough , while he is gratifying his sensual apperites ; and then laughs at all those , that shall bring reasons to advise him to the contrary , as a pack of pitiful empty fellows , that don't understand the town , ( as they call it ) and that don't know what 's good breeding ; eating , and drinking , gallantry , and love. these are the three sorts of men that almost divide the vain world between them , and that are especially presumed not to be at leisure , to attend to the examination of such general reasons , as are alledged for the unsufficiency of all present enjoyments , or of what may be offered for the happiness of another world : and therefore , are obstinately set to resist all possible counsels , that may be given to engage them in the serious thoughts of it . and now , that there may be nothing omitted , to oblige such men to take a full account of their own follies , i cannot but judge it very reasonable , that besides those three general imperfections , to which all temporal enjoyments are in common certainly subjected , and as so qualified , are rendred uncapable to afford any true happiness to such a rational creature , as can discourse its measures ; i say , i cannot but judge it both necessary and charitable , that i may make the conviction more compleat and available ; that besides those three arguments that may inform their reasons in general , i may particularly arrest these mens several humours , and mistaken sentiments of their own happiness , with a proper remonstrance against every one of those pretended principal constitutives of humane prosperity ; proving that every one of them have their proper and particular insufficiences , ( besides those former general defailancies ) to make a man truly happy . and i shall give every one of them a fair trial apart . . and then , as to the first admir'd instance of humane happiness , wealth , let the forementioned men of money seriously count and consider with themselves , what it is in its self and proper nature ; and in the issue of their thoughts they must find , that it is no more , but a servant to their natural necessities , and at best , but an expedient to attain the better conveniences and decencies of their short and mortal lives : and then , what there is more than will well serve those ordinary ends , ( which an indifferent plenty may attain to with less trouble , and fewer dangers and fears ) must in reason be accounted a redundant surplusage , either to become a prey for them , to whose trust and management it is committed , or to be thrown over board , to be catch'd up by them , that perhaps neither lov'd his person , nor deserved the advantage . and indeed , what signifies a vast and over-grown fortune , but noise and trouble , when the fruitless splendour of it shall be considerately discounted ? for if the owner of it be good , vertuous , and religiously qualifi'd , the burden of his duties to god and man is but so much the more encreased , and the acquitment of a good conscience so much the more nice and difficult ; and his temptations to folly will be infinitely multiply'd . if it be said , that his plenty and greatness in the world's eye , may upon several accounts adapt him the better to assist in the conduct of publick government , it 's truely affirmed : but then where lies the happiness of it ? it is no more than to ease others of that common burden , and for the benefit of those , who know not how to be satisfied with their own good : it is but to keep tame an unruly multitude ; and when others may sleep quietly in their retir'd privacies , to be awake to watch over lyons and tigers from devouring one another . for all which , he must expect little else , but ingratitude ; and perhaps he may be pay'd for all his cares and pains , with nothing else but spite and hatred , the usual vulgar returns , for the most careful and vigilant authorities . but if that great man been't good ; that is , first , if his humour be to put his surplusage to a trade of further encrease , how much is he better than some common officer , or publick receiver of a great revenue ; by which , in time , he may gain the repute of being the common cash-keeper of the country , and so may possibly be on all hands addressed to , to find money , to defray the expences of fools and sots with summs , which ( perhaps ) his eyes may never see more , but in a little scrole ; or which his next generation may abuse to maintain the charges of some vain and silly way of living ? or if the mighty man be sensually disposed ; that is , if he expends his redundant surplusage in debaucheries , how much will his house differ from a common inn and hostage , unless it be , that it 's so much a greater one ? and if he hath a parcel of loose people of both sexes in it , his abused plenties may perhaps procure his house a more famous , but a worser name . moved with the sence of these vanities and inconveniences thus discover'd , the romans call'd riches ( impedimenta ) real incumbrances , like the cumbersome baggage to a moving army . and , for which reason , many great philosophers have rejected the enjoyment of that , which is called wealth , and renounc'd the name of rich : and many great potentates have unladed themselves of their worldly greatness and splendor , to enjoy the ease and freedom of a poor monastick . and last of all , how can that be called an expedient of a mans proper happiness , ( such as god should design to answer , and satisfy his natural desires of being happy ) that cannot , in the truest sence , make the possessor really either the more vertuous , or the wiser ; as the philosopher argues ? and thus we have examined the first material a mortal's present reputed felicity . . secondly , as to the man of honour , what signifies that which he calls greatness or splendor , or an ambitiously design'd popular reputation in the world , when the nature of it is closely examined ? for , it will be found to depend chiefly upon incompetent judges of worth ; and it seldom falls out to be the portion of them that truly deserve it . insomuch , that many wise and vertuous persons have been so far from being ambitiously struggling for such an honour , that they have shunn'd and avoided it , as much as they could : and have been more really ashamed of a popular courtship and applause , than other vain men have been concerned to be disappointed of them . but then , when it hath happened , that the vulgar vogue hath not been mistaken , ( which is very seldom ) yet that acquir'd honour must lay at the feet of unconstant mortals , and upon the hazard of every trivial miscarriage , and misconstruction of actions ; for which solicitous envy ( it's certain attendant ) will never want a contrivement , and an opportunity . besides , we see , that worldly honour very seldom follows either vertue , or any other worthy qualification of mind , but that it purely depends upon wealth , by what indirect acts and arts soever attain'd , and how unworthily soever used and managed . for he that hath money , shall certainly be flattered as , valiant , just , wise , a prince , and whatsoever he pleaseth to be ( saith the poet. ) and without it , no man must expect to have a greater proportion of honour , than a vertuous virgin without a dowry ; a learned priesthood without the churches patrimony ; a valiant souldier in age and raggs ; or a man nobly born without a fortune . and this is the sorry nature of the second reputed constitutive of a man's present prosperity . . then as to the man of pleasure , if the nature of it be balanc'd by a considerate mind , it will be found at best , but immediately to affect the brutish part of man ; that is , his inferiour appetites . and about which , his superiour faculties shall be concern'd in nothing more , than in discovering it's folly and vanity , or controuling its successes . and if you measure the duration of sensual pleasure , it 's gone as soon as known ; and its fruition , is its end and extinction . and if it hath any repeated periods , the most desirable instances of it , will in time nauseate , like meat to a full stomack , and become as tiresome as labour , and as unapprovable , as what is old , worn , and out of fashion . and which is more , there are no pleasures , which religion and vertue , and the sence of another world can't account for , but are generally purchased at the choice of so much unworthiness , as to make others miserable , or at least , uneasy by them . therefore , the great philosopher , though he would fain have found out a sufficient attainable happiness in man's mortal life , yet found cause of all men , to call the voluptuaries the burden of the world ; and the disease of mankind . and epictetus adviseth all wise men to abstain from them , if they design any after joy , or satisfaction to their own lives . this is the third and last integral part of man's supposed present prosperity . and thus i have strictly examined the several natures , and particular qualities of the three pretended constitutives of all humane prosperity in their proper kinds , and seriously weighed the concomitant defects , and imperfections of every one of them in particular , where the concerns of a future state are laid aside . and now , what understanding can be so ridiculously credulous , as once to believe , that any true happiness can result from the concurrence of such defective causes ; or that is built up of such incompetent materials , that the possessor should applaud the enjoyment of it , as his summary and sufficient felicity ? and then , let a● considering man further seriously consult the reason of his soul , whether it be possible for him to have such unworthy thoughts of a most good god , as that he should create a being with faculties capable to judge and balance the terms and nature of all the happiness , with which he must enjoy his whole existence , and for the obtaining of which , he is by a natural instinct to be incumber'd with the perpetual toil and sollicitations of his own desires and appetites ; and then should afford him the enjoyment of no other , or no better happiness , than what is offered to him in this world , as i have truly described the nature of it . but further , to evince how improbable it is , that the happiness , which can only answer those desires and appetites which god implanted in all mens natures , should be lodg'd in any present enjoyment of humane life , i shall remark how ridiculously the wisest men have behaved themselves in their adventures to find out a way how to fix it in this world. but that 's the business of the next section . section iii. this last section discovers the disorder'd and disagreeing apprehensions of all those philosophers and wise men , who endeavour'd to promote a possibility for the attainment of a real happiness in this present state. and , it 's observ'd , that even the learned'st sort of them , like men at a loss where to fix and determine such a chiefest good , and sufficient happiness , ventured at every thing to which their humour , inclinations , and their resolved compliance with a sect , guided their sentiments and apprehensions : dealing in their opinions of man's summary and chiefest happiness , as the old egyptians did with the supreme deity , which , because they found it not among the objects of a present sensible perception , they plac'd it in every contemptible part of the creation , and unmanly ador'd it where they fix'd it . but then our opinionists distant and innumerous disagreements among themselves , was a certain sign , that they had all lost their mark and standard ; and were become like men , who finding no certain path to direct their progress , ( as it is the universal fate of all errour ) wandered about , whithersoever their private fancies , or some instant accident determin'd their choice and motion : but still they found themselves out of the way , and the farther they went on , to look for such a present happiness , the more their bewilder'd minds discover'd to them the misfortune of their mistakes . therefore , of the many that ever pretended to have succeeded in their enquiries after the true happiness of man , few agreed in any one thing , in which it should consist . st. austin reckons up from marcus varro two hundred eighty eight several opinions of man's chiefest good. and tully accounts a great many , and those ( as he averrs ) according to the sence of the most remarkably learned adventurers , to find it out . the epicureans placed it in pleasure , the stoicks in the habits of vertue , the peripateticks in the acts and exercises of it : some of them placed it in knowledge and contemplation , and others in power and dominion , and many in friendship , as aristotle largely discourseth the sentiments of them . therefore the same cicero acknowledgeth , that there was never any question , about which the most considerable sort of men had so many different sences , as about that , in which man 's chiefest good and happiness should be placed . and stobaeus quotes the words of the ancient philemon , complaining , that the philosophers had laboured away their time , how they might find out the chiefest good , but all in vain . and while some placed it in one thing , and some in another , some in wisdom , and some in vertue , they did rather perplex the notion , than find out what it was . thus a heathen could represent the case a great while ago . but , among the different fond opinions which the layers aside of a future state , whether in faith or practice , have vainly suggested to their thoughts , as their most satisfactory felicity ; i must not forget more strictly to examine those many mens pretensions , who have projected for a sense of being happy , by endeavouring to transmit something of themselves to futurity , though it were but to keep alive their names and memorials to after ages . and the folly of this i shall at last the more industriously and fully endeavour to represent , because i perceive , that in those men , with whom such a design of happiness hath prevailed , their intendments have been generally more steadily and constantly fix'd and prosecuted , than in any other of the former pretensions to humane happiness ; where the thoughts of another world have been suspended and superseded . and the reason of this my observation , is , because such kinds of designs as these , are more accommodable to that natural disposition , that is generally implanted in mens minds , to aim at something that is future , and indeed ( if possible ) immortal . and therefore it is , that those men that have in any kind been governed by that natural temper , are so much the more apt to be pleased with their own mistakes , as that their designs do bear a nearer assimilation and alliance to the prosecution and attainment of the truly immortal and eternal happiness ; for which ( it will appear ) man was principally and designedly made . and without doubt , that temper in man's mind , towards futurity , howsoever it 's abused to such trivial purposes , was wisely and graciously allowed by a good god to him in his very nature , as a great advantage for his more easie and more natural prosecution of that , which should be really his immortal bliss , when he should go about that happy work. now , an instance of this natural disposition , is very often expressed in planting , building , experimenting , and writing , and in such like intendments ; even when of the benefits of such undertakings , the very projectors themselves could not but understand , that they should either never be partakers , or but for some inconsiderable space of time . but , the reason upon which they founded their encouragement , was , that they found themselves like to be pleased that their projections might remain to futurity , as standing remarques of their care , and skill , and honour , or they know not what . and possibly , these men having before experimented ( as it 's frequently observed in the world ) the defects of all other sensual pleasures , they adventured upon this last design in the wiser and declining part of their lives , as that which did more accommodate the natural propensity , that is in all men ( if they did not over-rule it ) towards the most substantial happiness of a future life . and , i believe , thus were the thoughts of solon governed , when he had told croesus , the rich lydian king ( after he had shown him his vast treasures , and asked him , whether he did not believe him to be an happy man , that was master of such wealth and kingdoms ) that no man ought to be reputed happy , till after death . i say , something of that nature prevailed with solon to use that expression , as appears by the manner of aristotle's large and industrious confutation of him in the first book of his ethicks . and it is supposed that ovid turned it into verse , in the behalf of solon's perswasion . now , as this mistaken expedient for humane happiness hath govern'd no inconsiderable part of the vain world , and more particularly such , whose age and experience might have stock'd them with a sounder judgment , so it hath been mightily endeavoured by two sorts of men , of whom i must now especially take notice . and , the first of those are they , whose design it is to be preparing monuments of their skill in arts and sciences , and in some very chargeable and laborious experiment , thereby to survive their mortalities , and to acquire an everlasting fame to themselves , when they were gone off from their mortal stations . secondly , i take notice , that there hath been others of another distant temper , who all their daies had been drudging in gare and toil , and constantly exercising all their skill , and denying themselves all reasonable satisfaction in their own present plenties , with a design to heap a fortune big enough to set up a family of their own name in vogue and note in the world , when they were gone ; thinking thereby to immortalize themselves in their own posterity ; and thereby creating to themselves so much the greater opinion of their own happiness and satisfaction , as that they had gone so far towards a perpetuation of their pretended happiness : concerning which kind of happiness , the excellent author of the religio medici hath this expression . this conceit and counterfeit subsistence in our progenies , seems to me a meer fallacy , unworthy the desires of a man , that can but conceive a thought of the next world : who in a nobler ambition should desire to live in his substance in heaven , rather than in his name and shadow in the earth . now , as to both which designers for any present or after happiness , ( i know not which to call it ) were it not that sometimes many commendable things have been done for the benefit of those that are present and to come , so as that their doing good might turn to some happy account to themselves in a future state , their design is liable to as many unaccountable exceptions , as most other the former unfortunate contrivances for a settled happiness in this life , have been subject to . . as for the first sort of these i mention , who had stifled their natural appetite , design'd by god and nature for the better pursuance of something , by which they might be made really futurely happy ; and then would give themselves leave to think of no other happiness , but what they might acquire by leaving some lasting monuments of their skill and labours after them , what words are little enough to express the fondness of such an intendment ? for , if we measure the substance of their happiness , with respect to such a futurity , ( as is pretended ) it can be placed no where else , but in a fond proposal of something to their own minds , of which ( supposing their denial of a future state ) they themselves can never have any possible sense or enjoyment , and of which at present they can have no perception , but as in a pure romantick notion , and empty imagination : and by which , they shall have just so much real happiness , as that man can presume himself to have a sufficient defence in a time of danger , who had studied to build castles in the air , by his extravagant fancy . what present real felicity could ovid propound to himself in his own perception , as to a future fame ( which was the only thing that he is presum'd to aim at ) when he flourished his vaunting epilogue to his metamorphosis any more , than if his name had been design'd to survive but for his being the author of such a ridiculous story as tom thumb ; or , as if juvenal had named him among his blundering poets ; or , that his reputation had been buried with others as considerable as himself , in a perpetual night of oblivion and nothing ? and , what more could other the fam'd authors of extraordinary experimental inventions propound to themselves , by the credit of their operations , when they could not but know , that in a short time they should have far less sense of any happiness or satisfaction by them , as to their own minds , than the worms should enjoy , who were ready to try fresh experiments upon their bodies in those natural laboratories , their graves ? and , if it be said , that possibly it might be some happiness to them , that they could take a certain present satisfaction in their thoughts , that they should survive themselves in their reputations ; my answer is , that that pleasure could be no more or greater than if the same men should , like knights errants , have perswaded themselves , that they should have the honour to be afterwards reputed as kings , and princes ; and then should take a great deal of silly care to be so recorded in a romantick story . the happiness of them both in each respect is much the same . and then , who but mad men could imagine it to be a felicity so considerable , as that god should allow them no other , or no better enjoyment , to determine their natural desires of being happy , but in such ridiculous triflings of their own imaginations ? . then , secondly , as for the happiness of those that have all their lives laid long trains , to purchase large territories , and build stately palaces , on design to perpetuate their names in a fam'd family after them , it is much the same with the former pretensions , and perhaps the folly of it is , in some respects , less accountable , if they also shall have really neglected the concerns of their future happiness in another world. for , first , the foundation of this imaginary happiness to themselves , is not certainly true ; for it 's yet a dispute among men , whether a transmission of a greatly famous fortune can make posterity more happy than a lower plenty ; and the wisest men have agreed upon the latter . but then , secondly , if the foundation of their fansied happiness were in that respect really true , yet it were infinitely vain to relie upon it , and that , because it were upon a very great uncertainty and hazard , whether their own posterity should ever inherit it , or whether any of their near relations should ever share their amass'd fortunes , when they die : but that their estates might become , like a rich shipwrack , to be divided among strangers , or perhaps among such whom they neither loved nor valued . or , thirdly , if it be granted , that those which they designed should enjoy them , yet it was still very uncertain , whether they would then preserve those famous fortunes as they intended , or not ridiculously scatter them , as fast as themselves had gathered them together ; or whether otherwise they had not all their lives been providing a vast stock , for a sot to play the fool with , or for some unworthy person , that shall ungratefully , yet justly , deride the gainers of it , ( though perhaps his own parents ) for their ridiculous penury to themselves , to obtain such a fortune for him ; or , fourthly , if it shall happen that their fortunes shall be possessed by one of an honest and worthy mind , yet it 's possible , that the same person that enjoys them , may judge himself never the better , if not much the worse for them , in many respects . that is , when he shall find himself subject to more temptations to miscarry in his vertue , and to be involved in such incumbrances as may make his life more uneasie ; and that especially if he shall be sensible , that that estate was unworthily and unjustly gotten , or basely & scandalously kept for him . so that if all those silly promoters of great estates , should within a few years after they were committed to their little tenements under-ground , rise again , and take a prospect of what becomes of the issue of all their pinching frugalities , cares and cunning , they would commonly see little else , but the wretched effects of their own folly and mistaken designs , and find , that the happiness they enjoyed upon their projections for posterity , had all along been nothing but one vain dream of something , that never was like to come to pass according to their own purposes and expectations . but then lastly , if all things had succeeded according to the measures of their own fancy and design ; yet it 's certain , that their own dry'd and broken skeleton ( all that is presumed to remain of themselves , if no future state ) shall no more be concerned in the flourish of their succeeding generations , than in the grandeur of the great mogul , or the persian monarch ; and that it shall then be all one to them , whether their sons be emperours or laqueys , or whether they be soveraigns of the ocean , or but admirals of some poor indian canoo . for what is the difference to a dead parent ( for any sense he can have of it , supposing no future state ) whether his child be a triumphant tamberlain , or a captive bajazet , a victorious caesar , or an unfortunate pompey , or to have been a slave to either of them . the drudging projectour may have joy or sorrow in his present portion while he lives , and he does his duty if he provides for them that come after him , but he can't be concern'd in the prosperity of any of them , whom he leaves behind him ( as aristotle observes in his contest with solon's principle ) ; they shall be so much nothing to himself , as is the bliss of another world , which he hath neither believed , thought of , nor endeavoured for . and now , what i have said in particular of these two famous sorts of triflers , with their natural inclinations , to perpetuate their happiness on that account , i may say the same in general of all others , who have any other ways proposed a design of felicity to themselves by leaving memorials of their names behind them . it 's true , the memory of the righteous is blessed ; that is , to others , whether as some additional honour to relatives , or as exemplary to them and others , but as to themselves , they shall have no more perception of it , or of any happiness by it , ( laying aside the thoughts of another world ) than the senseless dust , or the cold monument that covers them : all the most famously remark'd instances of their vertue , or wisdom , shall be no more to them , than if it were recorded , at what time , or in what country , they had ty'd up their garters , or turn'd to the wall for their natural ease . what real happiness could those famous aegyptians promise to themselves , that their bones were to lie under the vast pyramides as their lasting monuments ; more than a poor roman souldier , whose ashes being lodged in an urn without an inscription , informs the world , that there was such an one buried there , that was content never to be remembred more ? and thus i have accounted for some of the various sentiments of those that have studied all that 's possible , to six mans summary felicity in something enjoyable in his present mortal life , or with reference to futurity in the ridiculous sence i have just now represented it ; and my design therein is , that it may appear , that such men have sufficiently baffled and condemned themselves by their own confusions of mind , and that by the absurdities of their different opinions , and their several defective methods of endeavouring to be happy in this life , they have expresly convinced the world , that there is no kind of happiness can determine mens minds to an universal agreement , that is founded upon any thing that is proposable or enjoyable in this mortal state. and therefore it 's very reasonable , and very necessary to be believed , that if god had designed , that such an happiness , as might possibly have answered and fix'd all mens desires and appetites , should have been attainable in this mortal life , there would have been a proposal of some common and universal good , which all men might have plainly understood , and in which all minds should have as universally and naturally agreed . thus i have discharg'd my self of the second head of my discourse , towards the perfecting this argument for a future state ; that is , i have endeavoured to demonstrate , that there is nothing proposed as enjoyable in man's mortal life , by any objects and acquisitions whatsoever , that can tolerably answer man's natural appetite of being happy , or that can agreeably suit that capacity that god gave him by creation to enjoy it . and this i have done by an examination of every thing in the world , that is pretended for it in particular ; and by shewing to what intolerable defects they are all subject in general . therefore it must necessarily follow , or nothing else can reconcile the mind of man to any kind representation of god's goodness , that he should give to all men by a necessary instinct , such an unanswerable desire and restless expectation of an happiness , which cannot be found any where while he remains in this present state ; i say , it must then necessarily follow , that there is another state to come , in which all that heartily desire it , and regularly labour for it , upon the performance of such terms as god requires , and which a found reason may suggest as necessary for that end , may be made compleatly , and satisfactorily happy . but that is the business of the next chapter . chap. iii. in this chapter i shall throughly demonstrate , that the supposal of the real existence of a future state , and of a sufficient happiness there attainable , will naturally solve all those intolerable consequences , which must reflect upon the honour of the divine attributes , as god hath of his own will and pleasure created man , qualified in his mind with those restless and importunate desires and appetites of happiness , and yet , that he hath allow'd him nothing in this present world , by which it's possible it should be attain'd to . and the same supposal will also as naturally answer all manner of exceptions against the unsufficiency , transiency and uncertainty of all those good things , which god allows mankind to enjoy in their present mortal lives . and this will be discoursed of in these three sections . section i. in this first section , i shall plainly manifest , that whatsoever may be suggested against the honour of the divine attributes on that account , will be perfectly solv'd by the acknowledgment of a future state. and to evidence this great truth , and to shew how naturally all those attributes in this case are solved by the supposal of such a state , i need not here go about to advance the happiness of it , by any conjectural excellencies . the nature and measures of it are a reserve with god , and it were a criminal curiosity , and a great immodesty , to be too inquisitive into it , as i have discours'd the case more fully in my first argument ; i shall here therefore only offer by way of illustration , what the present universal experience of the vertuous and pious can evince and verifie . for , whosoever he is , that shall set his heart to exert those natural and strong inclinations of his mind , for the attainment of that great end , and shall affectionately place his thoughts and desires , his designs and hopes upon it , and then shall accordingly live up to such terms and conditions , by which it is agreed upon all common reason , that it is to be expected and attained at the hand of god , ( upon whose good pleasure and free donation it perfectly depends ) i say , that man shall find such a fitness and suitableness of all those his natural qualifications to those excellent objects , that in time he may be made sensible , that almighty god might have denied him any other temper of mind whatsoever , rather than that natural powerful appetite after his own happiness ; which he now observes to be so necessary , to drive him on through all the adventures of what he is to do and suffer , for the attainment of that future state of bliss . so that he shall be so far from complaining and objecting against god , for creating him with such a temper , and ( otherwise ) troublesome disposition of mind , that he shall find pregnant reasons , not only to justifie , but to love and glorifie his goodness , for making him such a creature as he is , and with a mind so naturally qualify'd . for though , while his inclinations and desires were trifling with the vain objects of this life , and were engaged in their natural vigour , for the attainment of a present pretended happiness by them , they were uneasie and unquiet , as being employed about an end , for which they were not naturally disposed , yet they were once terminated upon the concerns of a happiness to come , and then exercised about the actions and offices that tend to it , they will be found to all purposes so approveable , as they will appear needful to enliven his courage against all temptations to his own abuse , by the choice of every trifling object ; and to heighten his earnestness in the performance of all such good actions , as reasonably tend to its attainment . and further , such a man shall not only think well of god , that he gave him such natural dispositions of mind , meerly because they adapt him for those better enjoyments in future , but also for the present ease and complacency , which he shall find in the very use of them to that great end , by the proemial repasts of a most easie , and sometimes a ravishing expectation . that is , such a pious man's desires will be qualified with contentment , while he is in the way , as well as be compleatly satisfied at his journeys end . so that , as he would not refuse the objects of his religious desires for any other whatsoever , that can be offered him besides , so he would not exchange the very comfort and present happiness of those expectations , for the real possession of all the pleasures and seeming satisfactions which this world can afford him . the summ is , if these experiences be duly considered , what can be alledged to justifie the least unkind thought or opinion of god's wisdom and goodness , in putting man's nature into such an order , or that he implanted in him such a disposition ? when it appears , that it is so subservient for , and so suitable to , his chiefest good ; that is , that it is so fitted for the use of all the methods of attaining it here , and that it renders him so adequately capacitated , for the better reception of it hereafter . a faint desire would not have encouraged so great an engagement , nor have been receptive of so mighty an object . and this solves the first doubt which concerned god , as creator : about which something hath been offered in my second argument . section ii. in this section it will appear , that the supposal of that state will also solve all those exceptions , ( which we have already discours'd ) that are so earnestly managed against the forementioned enjoyments of wealth , honour , and pleasure , and all other the accommodations which god hath set in man's view , for his present entertainment . all which , as they will then be believed in themselves to be ordinations of god's great wisdom , to preserve mankind in their general order and well-being , during their mortal lives ; so a good man will as easily find reasons to account them the effects of his love , and considerable arguments of his favour to him , whensoever he is possessed of them . and then , the outcries that are raised by philosophers , poets , and some contemplative persons against them , and the ordinary clamours of idle mens experimental dissatisfactions by them , ( whereby oftentimes unkind reflections are made against the providence of god , in his ordinary dispensations of them ) will be found to arise from no other cause , but from their not believing , or not sufficiently considering the certainty of a future state and happiness , ( for whose interest they may be improved ) to determine their higher desires and appetites . for , all those exceptions and complaints would then appear to take their original from mens promising and endeavouring to make those present enjoyments their principal end , and summary felicity ( which god did never intend they should , for the reasons already given ) and then finding that they came short of their expected satisfactions , have rendered them obnoxious to such undecent accounts and representations . had they believed , and made ( as in reason they ought to have done ) the bliss of a future world their chiefest end , and proposed it to themselves , as their supreme happiness , and then had looked upon those outward temporary enjoyments , to be desired and used in a manner , and with a value answerable to their kind , and no more ; that is , to serve their natural present needs , and for the conveniences and decencies of their mortal lives ; they would soon have found them good and acceptable in their kinds and qualities , received them at god's hand with thankfulness , and possessed them with ease and contentment in all proportions . and then , all their complaints of their uncertainty , transiency , and unsufficiency , to make men compleatly happy , would soon have been confuted by such a vertuous and religious mind , as is resolved on the greater aims , and that hath entertain'd the noblest designs of attaining the bliss of a future state : to which he knows , that all the enjoyments of this life may ( one way or other ) be made considerably subservient , notwithstanding their proclaim'd and adjudg'd imperfections . upon which account , when a good man once understands they were chiefly given him , and then endeavours only to use them for that end , he will soon be satisfied with their enjoyment in every different degree , and must approve god's wisdom and goodness in making them , as they are , ( whilst they serve those purposes ) the objects of his present care , desire , and usage . it is mens esteeming them too much their happiness , that makes them found to be too little , and their using them unworthily , that makes them none at all . and therefore would men have studied the true notion of their nature , and as they are qualified in their proper kinds , and learn'd , that the uncertainty , unconstancy , and unsufficiency to compleat mens present satisfactions in them , were but the necessary and natural dispositions , and inseparable qualities of all earthly enjoyments ; and then would have laboured for , received , and relyed upon them but as such , they had never understood what discontent , frustration , or disappointment had meant ; nor ever had they been tempted to make such passionate complaints against them , so much to the disparagement of the incomparable order of the divine pleasure and providence . they then would have been no more displeased with them , because they found them so qualified , than they would think it reasonable to be angry with horses or doggs , because they can't speak to them , or can't keep their accounts , or will not last alwaies , as well as be at present instrumental to their pleasure or profit in their kinds . nor would they have thought the worse of their money , that god gave them as a blessing , for many good purposes of life , because it could not furnish their minds directly with knowledge and discretion , nor secure their bodies from diseases and torments , or that it could not be its own defence against loss and cheats , or that it would not be a constant possession , when themselves threw it away , to serve their pride , folly , and sensualities . hence it is , that when the silly worldling is plaguing himself with his insatiate desires of grasping more than will properly suit his needs and conveniences ; and is unkindly crucifying his mind , because of this or that disappointment of greater improvements ; or for the news of some unlucky miscarriage in his affairs : the easie soul of him that hath fix'd his design and hopes upon a future happiness , ( when such things happen to him ) is as unconcern'd as a common spectator . and when the uncertain turns and cross contingences of the world , do keep the good man down to a lower fortune , he is so far from finding reasons to murmur or complain , that he can frame arguments in his own mind , by which he can represent his present condition to himself , whatsoever it is , with the same contentment and satisfaction , as if it were the issue of his own choice , and as if he had carved it out for himself , by the rules of his own and other mens most deliberate counsels . and then , if at any time this good man hath reason to foresee any approaching dangers , to disturb his present order , he presently atones his fears with his greater hopes : and if those dangers do really come to pass , it is but treating his mind with more lively apprehensions , and his advancing the expectations of his future bliss to a higher pitch , and immediately he is discharg'd of the afflictive sense of all those interruptions of his present quiet , whatsoever they be . so that he that hath once espoused the designs of , and fix'd his hopes upon the happiness of a future state , will be so far from permitting himself to murmur or complain , that he will alwaies be studying to furnish his mind with reasons to think , that the nature ( such as it is ) of all the outward enjoyments of this life , is most approvable , and that the manner of their dispensation is to the best purposes , for his present and future good and happiness . and then also he may find reasons to believe , that the great god will one day convince the world , that his wisdom and goodness did in no part of his creation , and of his constant course of providence , appear more illustrious , and designedly propitious for the good of mankind , than that by his ordination , those their present enjoyments should pass in the same unconstant and unsatisfying order , as they ordinarily do . and that all vain men will one day be forc'd to acknowledge to their own shame , how many advantages they had received and rejected , by their admired enjoyments universal insufficiency to give them full contentment , to have in time attended to better counsels for their own good , and to have relied upon more certain hopes and blessings , for their own happiness and satisfaction . and , lastly , that all good men , to god's everlasting glory , shall proclaim to all the world , that had they not been convinced by the many changes and unsatisfactions in their temporal enjoyments of their certain vanity ; and that they had found no reason to expect any compleat happiness from them , they had neither loved nor valued , hoped nor endeavoured for the higher blessings of another world , as they ought to have done : but might have lived and dyed in their own folly , and in the loss of those incomparable provisions for their future bliss and happiness . and this concludes the second section . section iii. in this section , i shall plainly represent , that those men who have really espoused the interest of that state , and that do actually apply themselves to those methods that are designed of god for its attainment , shall not only be able to possess those temporal blessings contentedly and thankfully , and bear all their natural inconveniences and insufficiences , patiently and cheerfully , but they shall also enjoy a very real happiness from every part of them , in their own kinds , and that in such a degree of perception ( though inferiour to their advanc'd expectations of a future bliss ) as other men could never be affected with , that had enjoyed them in their largest accommodations , with designs to set their minds upon them , as their principal felicity . and this will easily be acknowledged , by examining again the several mentioned constitutives and parts of all present humane prosperity . first , as to wealth , ( so far as a good man is furnished with it ) when thereby he finds himself enabled to do good with it ; that is , to support the necessities and decencies of his own life , and in a tolerable manner to provide for those that depend upon him , and can spare any portions of it for the relief of others , it will make him sensible of the happiness of being rich , and shall admit his mind to a mighty contentment in his own plenties , whatsoever they are , such as no man can enjoy , when they are made instrumental of splendour , greatness , and pleasure : he shall go into his fine habitation with joy , because he knows it 's so qualified , as solon would have a rich man's house ; that is , because there is nothing in it that is unjustly gotten , or kept with fear , or spent with repentance . and , as he may thus refresh himself in the very enjoyment of his plenties , so he may also solace himself with the fairest hopes of their constancy , and allow himself the most reasonable expectations of their encrease , that can be given . no man is truly rich , but he that is good and vertuous . and , secondly , as to honour , it will in despight of all his neglects of it , be a certain consequence and result of his vertuous and religious actions , incomparably above all that can be attain'd to , by the most ambitious pursuits of it on all other accounts . for he that governs his actions exactly by the conduct of that religion , which secures his future happiness , cannot , must not , but alwaies do that which is civil and truly worthy , and in some respects , that which is greatly brave and noble ; and that , upon the most generous occasions ( when there is need ) for the preservation of his king and country . his principle obligeth him to do so , beyond all the advantages of birth and breeding , where the concerns of another world are not considered . then , as to the last general reputed constitutive of humane prosperity , pleasure ; no man knows what 's truly such , but the vertuous , and the innocent , and he that lives in the hopes of a future bliss ; he only sweetly and serenely enjoys it , when the pretended voluptuary shall not possess the least shadow of true satisfaction from his sordid sensualities . it is the temperate that enjoys the true pleasure of his meals , and the refreshment of an undisturbed sleep ; and that can methodically delight in making an orderly distinction of the night and day , for the ends they were naturally intended : he drinks waters out of his own cistern , and his chaste bed is full of sweet love , that bounds his desires to his own satisfaction . and if at any time , his want of health or plenty , or the troublesome scene of publick affairs , shall interrupt the delight he might have taken in his honest enjoyments , his religion can raise his mind to a pleasure that is intellectual ; he hath that in reserve , by which he can take such a satisfaction in his hopes , that in the midst of all his natural sorrows and saddest circumstances , he can contentedly smile upon the expected objects of his future happiness . now , from what i have been able thus to say in the instant case , we are in reason as well as duty , prepared to admire the mercy of god , and the wisdom of his goodness , that he hath in his gracious care so fully provided for man's universal happiness both here and hereafter . and this was the design and reason of our saviour's promise , when he assured all those that would seek the kingdom of god , and his righteousness ; that is , that should direct their natural desires of being happy to the blessedness of another world , and then should alwaies endeavour to persist in that religious way of living , that tends to it , all those things , that is , all that concerns their present happiness in this world , shall be also added to them in the sence that i have represented it . thus we may be satisfied , that all that 's call'd humane prosperity in every part of it , was not given and allowed to mankind in this world in vain : it is only the evil and the inconsiderate that makes it so ; but good men may , and do commonly enjoy it to as many purposes of happiness , as themselves would desire and wish for , with respect to that of another world. and they are not concerned in the three former arguments , to prove the insufficiency of all present enjoyments for man's summary felicity ; it was that they never aimed at ; and in that they were never disappointed ; so it 's evident , that notwithstanding their imperfections , though they could not make them compleatly happy , yet they might , in other respects , make them really so in their kinds in this present life . and thus i have got over the third part of my intended design , by which it may demonstrably appear , that the acknowledged existence and belief of a future state , doth throughly solve all objections against god , for giving man naturally such an impatient inclination and desire of happiness , and against all present enjoyments , because their imperfections might render them uncapable of making man compleatly happy in this world. the conclusion . now the conclusion is , because god hath made no other provisions in this mortal state , to give satisfaction to man's natural desires and appetites of being happy , but such as are subject to such imperfections , it necessarily follows , that there must be such a future state in real existence , the sufficiency and immutability of whose bliss and happiness , should fully answer man's natural desires and appetites , and become a blessing suitable and proportionable to all the lofty capacities of his being a rational creature . and if all this were not to be considered as infinitely true , but that man 's being here were designed to be concluded within the short span and inconsiderable space of time , ( far exceeded by many vegetable and sensible creatures ) between his birth and death , and that nothing else had been provided for him , to answer the earnestness of his natural desire and appetite of being happy , but what is here offered to his present view and possession ; it were not too severe to think and say , that mankind ( especially as to the far greatest part of it ) would seem to have lived here , to a very little better purpose , than to be alwaies baffling themselves with the fair promises , and the deluded hopes of something that they could never arrive at , and of a happiness that hath alwaies fled from them upon their nearest approaches to it ; and that a great part of the humane world were never like to be much happier , than one that is continually tossed up and down with the reciprocations of fears and hopes , expectances and disappointments : or , to be resembled by an hydropick person 's condition , who is alwaies drinking , and yet alwaies thirsty , burnt and drown'd at once . every other creature , without sense of any defect or disappointment , necessarily attains its end : the brute animals are satisfied ( according to the capacity of their faculties ) with what they are , and what they have : only poor man ( upon a supposal that there is no future state ) must pass away his daies in dragging about a mill of constant toil , to serve his natural needs , and to be alwaies a drudge to his inferiour appetites ; and then being wearied with a few annual circlings of care and labour through the time of his strength and vigour , must at last , in his age , be left to languish under the vnhappy apprehensions of the frustration of all he sought for , and for the little purposes , for which he had ever been reckoned among the living . how reasonable then is the sacred revelation ! and , how much doth it approve it self to be truth , when it declares and tenders such a future state of happiness , as may fully answer all the reasons of man's creation , and that can only be adequate and adapted to his minds natural frame and inclinations ? had man's real happiness and compleat satisfaction been attainable from any enjoyment here , ( which god wisely designed it never should ) all the suspicions that the modern atheist can alledge , might with some justice be objected against the scriptures incomparable manifestations of god's blessing to good men in another world. but since it appears by all experiences and universal agreement , that the contrary is true , i cannot conjecture whence the denial and disbelief of a future state , or the unaccountable neglect of it , by them that do believe it , should gain so many proselites , except it be found among such as are resolved to live and die like fools , that is , with a brutish inconsideration of any thing that is beyond the present survey of their senses ; or among such , who desperately purposing to live debauched lives , can no otherwise avoid the reproach of being the most irrational creatures in the world , but by endeavouring to hector down the belief , or at least the concern of a future state , and the dreadful thoughts of a following account . finis . notes, typically marginal, from the original text notes for div a -e respondit cain & dixit abeli , non est judicium , nec judex , nec saeculum aliud , &c. respondit abel , est judicium & judex , &c. et propter harum rerum caulam , contendebant super facies agri , & surrexit cain contra fratrem suum , & fixit lapidem in fronte ejus , & interfecit eum . targ. jonathan . b. vriell . bibl. polrg . luke . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. strom. lib. . mihi pag. . — libellus , qui philosophicis rationibus , ab illis id extorqueret , ( nisi hominis naturam exuerint ) quod divini verbi authoritas persuadere non potuit . praef. tusc . quaest . lib. . notes for div a -e — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. de resur . p. . jud. . . sam. . . cron. . . psal . . , &c. lam. . , &c. amos . . gen. . . luke . . men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; orest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — nec tamen hostes evasisse putes , quos diu conscia facti mens habet attonitos & surdo verbere caedit . lib. . sat. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . num. . , , , , . * exemppla mira , & supra fidem videantur , sed fides authoribus scripta . mon. & exem . cap. . jer. . . hab. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de resur . mor. p. ( mihi ) . si totum quod in hoc mundo ; est curae & gubernaculo & indicio dei ; cur melior multo sit barbarorum conditio , quam nostra ? cur inter nos quoque sors bonorum durior , quam malorum ? cur probi jacent , improbi convalescunt ? cur iniquis potestatibus universa succumbunt ? lib. de prov. * cur duos scipiones poenus oppressit ? cur hannibal marcellum interemit ? &c. nat. deor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . . mors est non esse . hoc erit post me , quod ante fuit — nos quoque accendimur , & extinguimur . epist . ad luc. ne ita invideris fratri tuo , quiescit tandem liber , tandem tutus , tandem est aeternus — fruitur nun● aperto & libero coelo — erras , non perdidit lucem frater tuus , sed securiorem sortitus est — non reliquit ille nos , sed antecessit , &c. de cons . ad polyb. cap. . non est , quod ad sepulchrum ●ilij curras , — ad excelsa sublatus , inter felices currit animas , excipitque illum coetus sacra , scipiones catonesque — de cons . ad martiam , cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de super. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . sect. . gat. p. . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . mat. . , . sam. . . john . . heb. . , . luk. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esay . psal . . eccl. . . mat. . . luke . , . notes for div a -e de vit. phil lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. sent. . ( mihi ) mat. . . corpus humanum maxime capax remedii , sed vicissim illud remedium maxime est obnoxium errori . pag. . ars ista ( praesertim quo nunc habetur modo ) inter praecipue conjecturales reponenda . pag. . nam medici traditionum & experientiae fructum magistratibus destruxerunt & sustulerunt . . tamen si quis ea , quae praescribere & ministrare soleant medici , acutius introspiciat , inveniat pleraque vacillationis & inconstantiae plena , & quae extempore excogitantur , & in mentem illis veniant absque certo aliquo , aut praeviso curationis tramite . p. . de augment . scient . lib. . cap. . de abst . lib. . octo pedes caesar habet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . dieg. laer. lib. . — nat. hist . p. cap. . nam etsi forte fortunâ quisquam hoc verum assequatur , nescit tamen se esse acceptum , sed putet , & opinatur . — tam est scientiarum omnium cognitio difficilis , ne dicam , impossibilis , ut prius vita tota hominis deficiat quam vel unius disciplinae minima ratio perfecte investigari possit . proleg . de van. scient . de prob . virt. pag. mihi . edit . gr. & lat. — dio. laert. lib. . in vita crat. the. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strom. lib. . — neque illis solum temporibus nimis rudibus , necdum graeca doctrina expolitis philosophi ex urbe roma pulsi , verum etiam , domitiano imperante , senatus-consulto evecti , atque urbe & italia interdicti sunt . qua tempestate epictetus quoque philosophus , propter id senatus-consultum , româ decessit . lib. . cap. . in id enim prae caeteris incumbere debent , ut verum religionis cultum recte instituant & venerantur . disp . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. adver . colorem . p. . dec. . lib. . impii ex ea re facti sunt , & ad omnia turbamina prompti . disp . lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pag. ( mihi ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . salvos , incolumes , opulentos , &c. justos , temperatos , sapientes , &c. lib. . de nat. deo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . luke . jam. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccl. septuag . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in eth. notes for div a -e essay . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hier. in carm. pythag. he that doth justice ( or righteousness ) is just ( or righteous , ) john . . es . . . , , &c. jer. . , , , &c. mat. . . lib. . c. . cap. . leviathan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strom. lib. . p. . john . . rom. . , . mat. . . rev. . . nulla gens tam fera , nemo omnium tam sit immanis , cujus mentem non imbuerit deorum opinio . multi de diis prava sentiunt ( id enim more vitioso effici solet ) omnes tamen esse vim & naturam divinam arbitrantur . tus . qu. l. . si qua soret tellus , quae sulvum mitteret aurum ; hostis erat . petr. arb. — paupertatem fundamentum & causam imperii sui . epist. lib. . ex. . lib. . de vit. philos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. phed. collected by a learned italian , and translated into english by j. b. rom. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. eth. cap. . * none facile invenies multis de millibus unum , virtutem pretium qui putet esse sui . ipse decor recti , facti si pramia desunt non movet , & gratis poenitet esse probrum . ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . vid. cap. . . cor. . . levit. . deut. . gen. . psal . . . psal . . . heb. . heb. . heb. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dial. cum tryph. pag. . europ . spec. pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sent. galat. . . circa triginta quippe annos , definierunt etiam hujus saeculi doctissimi homines , juventutem . de civ . lib. . cap. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de lib. educan . acts . . heb. . heb. . eccl. . ver . . ver . . potior enim , est bene vivendi quam bene loquendi facultas . john . . mat. . . thes . . . thes . . . thes . . . notes for div a -e — morbi perniciores sunt , pluresque , quam corporis , &c. tusc . quest. lib. . diog. laer . lib. . de vita zenon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. lib. de vitiis & virtute . prov. . . quid homini inamicissimus ? homo . — parcit cognatis maculis fera . quando leoni fortior cripuit vitam leo ? quo nemore unquam expiravit aper majoris dentibus apri ? iudica tigris agit validâ cum tigride pacem perpetuam . savis inter se convenit ursis . dio. laer. lib. . de vita arist . en quid amicum paro ? ut habeam pro quo mori possim , et habeam quem in exilium sequar , cujus me morti opponam , ut impediam . epist . lib. . epist . . saepe nihil interesse inter amicorum munera , & inimicorum tela . quicquid accidere optant , in id horum intempestiva indulgentia impellit & instruit . lib. de ben. . ita enim foelicitas , se , nisi temperatur , premit . sen. epist . quî fit , o mecaenas , ut nemo quam sibisortem , seu ratio dederit , seu fo rs objecerit , illâ contentus vivat ? iaudet diversa sequentes . o fortunati mercatores , gravis annis miles ait , multo jam fractus membra labore : contra mercator , &c. hor. sat. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. lib. . de abst . s. . lib. . cap. . stultus est , qui non exiguà temporis mercede , magnae rei aleam redemit . paucos longissima senectus ad mortem sine injuriâ pertulit . ex. lib. . cap. . part . sect. . quae enim potest in vita esse jucunditas , quum dies & noctes cogitandum sit , jam jamque esse moriendum ? cic. tusc . quest . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ▪ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ser. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cons . ad apoll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arr. ep. lib. . quid opus est partes deslere ? urgebunt nova incommoda priusquam veteribus satisfeceris . lib. cons . ad martian . omnis vita supplicium est . ad polyb. cons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ar. ep. lib. . proh dii immortales quam obtabiliter iter illu ineundum , quam jucundur esse debet , quo confecto , nulla reliqua cura , nulla so licitudo futura sit ? tusc . qu. lib. ▪ job . . job . . eccl. . . eccl. . ● . eccl. . . et aliunde curantur , ea videlicet conditione , qua movet ipso motor : orbata scilicet ea facultate , qua aliquid seipsum ducere valeat atque servare . proclus de anima & daemone . ficinus interpr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . per hert. eccle. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. de abst . lib. . cap. . § . cap. . § . num . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simplic . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . cons . polyb. eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. anton. lib. . non omnes honos esse beatos , quum in omnes bonos , ea quae ille in malis numerat cadere possunt . cic. tusc . quest . lib. . art. . si quis adae praevaricationem sibi soli , & non ejus propagini — mortem & poenas corporis tantum , — &c. caranza p. . gen. . . rom. , , , . ezek. . . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — strom. lib. . magna vis est in iis malis , quibus iste naturae vincitur sensus , quo mors omnimodis , omnibus viribus conatibusque vitatur : et si non potuerit aliunde contingere ab ipso homine sibimet inferatur . aug. de civ . lib. . cap. . at si inutile ministeriis est corpus , quidni oporteat educere animunm laborantem ? — et cum majus periculum sit male vivendi , quam cito moriendi , stultus est qui non exiguo temporis mercede magnae rei aleam non redemit . lib. ep. . ep. . sam. . job . . — sic contra , illi sunt beati , quos nulli metus terrènt , nullae libidines incitant , &c. tusc . quest. lib. . quid ergo expiationes , procurationes ▪ que , quo pertinent si immutabilia sunt fata ? permitte mihi illam rigidam sectam tueri eorum , qui accipiunt ista , & nihil allud esse fatum , quam aegre mentis solatium . lib. . nativ . quest . multum fuit carthaginem vincere , sed amplius mortem . ep. lib. . ep. . pauperes sunt ? paupertati delectant : lugent ? lugere gestiunt : in honori sunt ? honorem respuunt . sal. de gub . des : vita humana , quae tot & tantis hujus saeculi malis esse cogitur misera , spe futuri saeculi , sit beata sicut & salva . aug. de civ . dei lib. . cap. . psal . . . hos . . psal . . . mat. . , . notes for div a -e omnium certe sententia est , qui ratione quoquo modo uti possent , beatos esse omnes homines velle . aug. de civ . dei lib. . cap. . virtutibus valedicere , vitia derelinquere , opes profundere , honores contemnere , valetudinem pessundare , & vitam ipsam prodigere possumus ; sed soelicitatis appetitus naturae adeo adhaeret , ut eam nisi & naturam excutimus , excutere nequeamus . stern . apho. de foeli . p. . animus hominis cupere nunquam desinit . tusc . quaest . neque enim omnes homines naturali instinctu immortales & beati esse vellemus , nisi esse possumus . aug. . cont. julian . cupiditati nihil satis . si desiderabit aureis fulgentem vasis supellectilem , & antiquis nominibus artificum , &c. nunquam explebis inexplebilem animum , non magis quam ullus sufficit humor ad sanandum eum , cujus desiderium non ex inopia , sed aestu ardentium viscerum oritur . de cons . ad alb. cogita , quamdiu eadem feceris , mori velle , non tantum fortis , aut miser , sed etiam fastidiosus . ess . . nihil non lubricum & fallax , & omni tempestate mobilius . jactantur omnia , & in contrarium transeunt , & in tanta volutatione rerum , ut nil cuiquam nisimors certum . epist . de con. am. in tanta inconstantia turbaque rerum , nihil nisi quod praeteriit , certum est . idem . anne ipse privilegium impetravi ab invidia & avaritia , inexorabilibus tyrannis ? quod alicui , omnibus contingens est , quod omnibus , mihi . de art. volun . lib. . . non enim beatum est , nisi quod intrepidum . inter suspecta malè vivitur . magna servitus est magna fortuna . sen. ad polyb. cons. omnia ista bona , quae nos speciosa sed fallaci voluptate delectant , pecunia , dignitas , potentia aliaque complura , ad quae generis humani coeca cupiditas obstupescit , cum labore possidentur , cum invidia conspiciuntur , eosque ipsos , quos ornant , premunt ; plus minantur , quam prosunt . sen lib. ad polyb. cons . dio. laer. in vita crat. theb. in vita zenocr . chaled . tusc . quaest . lib. . omnis enim res , virtus , fama , deus , divina humanaque pulchris divitiis parent ; quas qui construxerit ille clarus erit , fortis , justus , sapiens , etiam rex , et quicquid volet . hor. lib. . ser. sat. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist . eth. lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ench. cap . aug. de civit. dei , lib. . cap. . eth. lib. . de nulla quaestione majorem esse inter summos viros dissentionem , quàm de ea , quaenam res sit summum honum . lib. . de finibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ser. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. eth. lib. cap. . — scilicet ultima semper expectanda dies homini , dicique beatus . ante obitum nemo , supremaque funera debet . part . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eth. lib. . cap. . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. sept. sapien. p. . matt. . . the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, - . [ ], , [ ] p. [s.n.], london : printed in the year, . preface singed: jane lead. reproduction of the original in the lambeth palace library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- resurrection -- early works to . jesus christ -- kingdom -- early works to . visions -- early works to . heaven -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion the ascent to the mount of uision ; where many things were shewn , concerning i. the first resurrection ; ii. the state of separated souls ; iii. the patriarchal life ; iv. the kingdom of christ : with an account of the approaching blessed state of this nation . prov. . . where there is no vision the people perish . london , printed in the year , . the preface● to the holy inspired saints , who are made partakers of the heavenly gift and revelation of the divine mysteries . to you who under wisdom's discipline have been taught and exercised ( more principally ) is this little tract commended ; as knowing you are in a deeper capacity to receive , and take in , these weighty treasures of the kingdom ; which you will find have been broken up , in order to be a sure foundation in this latter age. wherein the children of the divine mysteries shall have their first admittance into this holy mount , where their lot shall be to inherit , and possess , those precious things contained therein . which indeed are so great , so rich , so immense , as nothing less than god himself shall your all-filling substance be ; still abounding in unmeasurable degrees , as in passive meekness you do attend and wait in the inward court : where new and fresh . springs of revelation shall open , and make known the wonders that are now approaching . in order whereunto as a forerunner the spirit of prophecy has now gone forth , to signifi there is a call to the four quarters of the earth , the gates of the everlasting mount being set open , that whosoever can understand and discorn this time , and day of god's great love-visitation , may now draw near and hear what great secrets are publish'd from this mount of vision , which will not fail to have their fulfilling in , and upon , such who is the spirit of faith essenced are ; but unto others who are unbelieving , it 's not to be marvelled at that they excluded are from all these royal perogatives , and great immunities relating to divine openings and renemed manifestations of what has hitherto reserved been in the wisdom and counsel of god. wherefore according to the experience of this author , unmeasurable are the renewed gifts and powers hereof . and i can not therefore but excite and perswade all into whose hands this may come , to keep close to that anointing which will be an intelligencer , and opener of the mind of eternal wisdom . in which ( as in a clear glass ) may be known , and seen , what is expedient for some in every age to be acquainted with ; god not being limited to those foregoing ages of time , ( in which his mind in the truth of the spirit was made known : ) but the line of his spirit doth still continue , and extend it self to an unconfined length , till it have fathomed the deepest deep , even god himself . now i am not ignorant of the many censures that may be passed by the unlearned , who are altogether strangers to the spirits ministration and divine revelation : from such i expect no better treatment than to be iudged as one gone from the traditions generally received ; especially in the part which treats of the various regions of souls departed , it seeming a new discovery . but as to this i shall give no other satisfaction , than that it was discovered from the central light , and original copy , wherein the mind of god was made known unto me , in these things ; which are now no longer to be concealed , or shut up , but are to have their use and service throughout the whole creation : that so none may be disappointed or frustrated of what they expect in a future state , but may strive whilst in the body to work out their salvation with fear and trembling . as to the third mystery unfolded in this treatise , to wit , the arrivement to the patriarchal age , which was before the flood , and is again to be renewed in righteousness : ( as contrarily that was in wickedness and vanity of mind ) christ being to revive in the souls of such as shall be counted worthy to personate his reign upon the earth , in his own purity . for the attainment of which perfect state i● is necessary there should be length of days . for as it is with a plant or tree , if cut down before it come to its full growth , it cannot being forth fruit to ripeness ; even so it is in the new birth , if it reach not to full maturity or to the stature of a man in christ iesus , there will then be a suffering of loss , as to what may possibly be brought in time of this life . wherefore its a great privilege and blessing to live to this good old age : and such a time as this is now approaching , which will figure out the true bride and spouse of christ , which shall reach unto a full growth , for a celebration of the nuptial day with her bridegroom . who cannot appear upon the earth in his glorified person , till she have thus put on her beautiful ornaments , and made her self ready for his entertainment , that so she may ascend up with him into his own kingdom , and father's glory : who will there present her without spot or wrinckle . these are the great and wonderful things the spirit of prophesy has renewed as the ground of faith and hope , to the growing plants of the new paradisical earth , who shall grow and flourish , being circled with a wall of fire : so that no prickling bryars , nor rending thorns , which in the wild forest of degenerated nature do put forth , shall have any power here to invade or break in . these are the divine weighty treasures for a motive and drawing of such who shall be the first fruits that are to be redeemed from out of this vile and worldly principle , to stand with the lamb in his glorified state. now what have i more to present unto you , who in the same lineage of light , and love with me do stand , but to make known those great approaching blessings and glories which are assigned to be your portion and dowry , from that great elohim . who shall all these for you command , as in the patient waiting you with me stand , till christ shall set on foot this his all powerful reign : for which let your prayers with mine iointly ascend , uncessantly in one band of loves eternal unity , in which i shall only desire to be known to you by a newer name , than that of iane lead . the ascent to the mount of vision . may . . § . i. a s i was recollecting , and casting up , in my mind the tribulated state of the nazarite flock , belonging to the great shepherd , i was put upon a supplicating inquiry , how long the time of this cloudy day might last ? and it was ecchoed in me : turn thine eye into that central light , which may make some discovery ; by which the redemption shall appear to be drawing near . then suddenly there descended to my internal seeing , from an high and lofty sphear , a mountain most diaphanous , so great and large as to cover one quarter of the earth : and round about it were numberless little hills , of a dark opacous substance , and ( lo ) there was a great shaking and trembling , as if they were to be moved out of their places . § . ii. then of a sudden came a flaming blast out of this lofty mountain , which enkindled some of these hills , and from them ran circling about the rest , which made a great crackling noise among them : then there was a voice heard as out of the mountain : thus a consumption is determinated upon the dark and dead mold . then were they changed into a pure white earth , clear and transparent . and after this , did the glorified iesus stand upon the top of this mount , with innumerable attendants , and uttered a mighty voice of thunder , saying : come , behold and see , and rejoice , o ye heavens , in what i am going to create an new. then immediately did there spring up in the room of the little hills , certain figurative bodies , first to the number seven , and then ( by the multiplication of these ) to seven times seven . then came there several rays of light from the glorious body , which did enter into these figures ; whereupon it was said , the lord from heaven is now become a quickening spirit . by which they did stand up and move and walk . § . iii. then descended the bright body from the mountain , and became their leader , conducting them to one side of this mountain , which had three gates with inscriptions on each of them , directing the inhabitants of the north , east and west , to enter , that should flock hereunto . then several persons appeared , that had past through this transfiguration , and fiery tryal , being come out of great tribulation , some of which were known to me in spirit , and were linked together as so many precious radiant stones , which the lord did wear about him as his girdle , and so he entered into a vaulted place within the mountain , all compacted like unto a city : where a great body of ancients did meet , and congratulate these comers : and with the angel trumpeters , did give great acclamations , and prepared festival entertainments for them . now the fame of this so went out into all parts of the world , that there was a very great flocking together , some out of good will , love and zeal to get entrance here : others out of envy and derision , to have disturbed this peaceable region : upon which the mighty lord and king of this city , raised up a flaming wall for it's defence , which many did attempt to break through , but none could , except such as were refined as gold , while others were smitten and driven back . § . iv. the inscription upon this city was salvation : for that saviours it was said were to come forth hence . who were led out by the mighty prince and saviour , and stood with him upon this mountain of perazim . then were given trumpets into the hands of these saviours , to a certain number , who were first designed to go forth and to call in the nations from the north , and east , and west : then was it queried by the person , to whom this was revealed , whether such subordinate saviours , under the great saviour should appear in this present generation , upon which there was shewn me a square golden table , in the hand of the great high priest , which did contain the record of so many persons ( as radiant stones set in it ) who were nominated hereunto . and it was exprest that some of these were to be raised up before this generation should pass away , and others in the succeeding generations . moreover it was said , thereneed to be no enquiry who they are , for they will be turn'd into another spirit , after the similitude of their head ; and will be sufficiently manifested in purity and power : and the principal characters of these , because of the deceivableness of the times , will be the flaming eyes , which shall pierce so deep as to see through all false coverings : and to make manifest truth , and soundness of mind , standing clear from all mixtures . for it was said , this will be the most necessary gift both in this present , and in the approaching age : whereby they may sit as iudges from the infallible urim and thummim . this i was commanded to declare , and to make known the mind of the great king and saviour : for that the time of his kingdoms appearance is at hand . may. . § . v. this morning the mountain that descended was set before me again , and i was brought in spirit to the southside of it , where were three gates , at each of which there stood an angel , which gave a call to the nazarite flock to enter into one of the gates , which open'd into the paradisical land : which was richly replenisht with all that was pleasant and delightful , to satisfie all the divine senses : then it was queried : whether this might not be a place for spirits departed out of their gross bodies ? and it was answered by the eternal new adam , that this was prepared for the inhabitants , as yet bearing corporeal figures , but perfectly refin'd in spirit and mind , for as there is a paradise in the higher sphear of the heavens , so there is in this lower that answers to it in a mystical and spiritual manner : where the offspring of a new generation shall multiply , herein from the eternal adam , and his virgin spouse , who will have their children , brought up in the mysteries of all divine sciences , which shall make vastly to differ from the old adam and eve's progeny , who are under the curse of terrestrial labour , toil and sorrow : from the which discharged these redeemed ones shall be . § . vi. furthermore , the angel of the d . gate , was commission'd to give a call to those who had a desire to be made skillful in the theosophical science , and to be exercised in the divine magia : this was nominated to be the principle of the divine sophia , who uttered her voice and gave an invitation to attend upon her discipline and counsel , and as many as she should find willing and obedient they should possess the treasures of her land , and thereby should become stewards to dispense out of that stock and store . then through a perspective glass , were shewn me some persons that did willingly comply , and offer themselves to this noble and worthy employ . some of them ( as principal stones ) were made known to me : to whom she did first give rules of faith , as the foundation they were to build upon ; that so whatever they set their hands to , whether it were in inward or in outward nature , accordingly as they should hit the mark , by the arrow of faith , so the work should be perfectly consummated . motives were multiplyed abundantly to those magical children ; as that hereby they would recover the lost paradisical dominion , and all the properties and immunities , that would set free the imbondaged captivity . a call there is for this , to all that can make their escape out of the worldly principle , and can pass through the flaming wall. here the glorious lord will his banner of power and strength spread over them ; and all sorts of provision shall meet them plentifully : their cloathing shall be munition-strength of everlasting righteousness . § . vii . now further there was a trumpet . cry to the adept philosophers , that have lain in obscurity in outward nature , and are shut up in it , as having no vent to shew forth the wonders of the creator . to you this message and call goes forth from the divine imperial wisdom , that you make no longer delay , nor halts in your way : for know the time and season is come in which you are to be made manifest , and join'd to those who are internally taught the theosophical art. for the tree of faith hath spread forth its branches , and is ready to cast its fruit , and doth invite you thereof to come and eat : and as divine artists , such a composition make of the leaves thereof , as may be for medicine and healing , to all that obnoxious to corruption doth lie . § . viii . the last gate of this side of the mountain , was the apostolical gate , which opens into that centre , where the holy ghost will rest upon such as are elected and chosen hereunto ; that shall revive the antient miraculous powers , in such wise as they shall not be transient , but go forward on to fixation and perpetual duration . § . ix . now the third side of the mount that lay eastward , was also described to me by the guardian angel that kept the gates ; that each gate gave entrance into three several courts . the first was to be filled with prophets and prophetesses , that were disciplin'd and train'd up there , by the great head prophet christ iesus . who was accompanied with all the antient prophets , as with moses and samuel , elias and all that were from the foundation of the world , to christ's time . who took a golden horn and poured forth a rich oily spikenard upon their heads , that ran down to the skirts of their garments : of which it was said ; these are the anointed of the lord , that shall bear witness and declare what is to be made manifest throughout all the approaching ages of time , which relate to the kingdom of the emmanuel . § . x. the second court opened : and thereinto desconded the great melchizedeck , with his holy order , constituting and ordaining a certain number to enter upon this holy priestly profession ; that were dedicated , consecrated , inaugurated , and made ministers of this new erected sanctuary , and most holy place : where the essential furniture ( not the patterns only , but the very heavenly things themselves ) did here open : and the priestly intercessions did ascend up in a most harmonious celebration of ioyful acclamations passing through the high order , of the great melchizedeck-priesthood : whose ministration from petition was turn'd into a new language of triumph and praises . § . xi . the account given of the third court was this . the thrones out of the heavens descended here , and the king of kings , and in the splendor of his majesty with numerous spirits that crowned were to fill that court with princely powers , that were taken out of the two mention'd courts , and certain numbers out of the two other sides of the mountains , were taken out and crown'd , and received power and dominion to reign with christ upon the earth . thus shall the kingdom of god in his saints come to be made manifest , and established , so as to overtop all the kingdoms of the earth . and this came as an exeitement to wait and believe and be found in all readiness for the consummation of this prophecy . § . xii . on the fourth side of the mountain , which lay westward , was the great secrets of the deceased , the various regions that they were lodged in , and the glorious mansions that did appertain to such as departed in a high degree of perfection ; with all the great wonders of the great weight and glories of eternity . it was told me , all of this was to be concealed yet , and shut up from the knowledge of the present age of time : and was but only peculiar to some that should have a light , and discovery of these marvelous things , as they were capable to take them in ; standing in the passive meekness , and pure faith-expectation for the accomplishment of all what has been here declared : for the time may be nearer , or further off , as we see the gathering into these holy courts may be : so hasten then we may the blessed approach of this rising blissful day , as in the golden knot of love we tyed and knit together are . amen . may . . § . xiii . this great mystery and secret , of the various degrees of the deceased , and seperated souls , which opened on the fourth side of the mountain , being permitted me to disclose to the worthy and believing , that defires to have so much of the counsel of god made known , as has been revealed herein , to such as are weaned from the mothers breast of tradition : even to them , it is given forth to know , what is reserved for the latter ages of time . now there were shewn to me seven states or regions which were allotted to the dead . § . xiv . the first order i shall mention , is of those that have lived and died in a most wicked and diabolical spirit , without any change or repentance : such as blasphemers , contemners of god , apostates , &c. these have their places in the tormenting , anguishing fire , of the dark luciferian kingdom , where they are to be punished till the decreed ages of ages are expired , within those sphears or circles : which is dreadful enough to endure , to fright all from coming here . § . xv. the second is of those , that have lived in the outward birth after the flesh , but known nothing of being born again from out of the dead and earthly image : cleaving to this worldly principle , and extend their delight and love , no farther than to what is temporary , living wholly as without god in the world : these have their places in the lower and grosser part of the airy region . where tho'they have not much torment , yet on the other hand they have but little rest ; and such lovers they are of their bodies that many of them visit their dead corps , and abide sometime with them , as finding more ease there than in that other place alotted them . § . xvi . now a third sort are of that rank and order , that have been believing in god and christ , and under conviction of their lost state without him , and who have made some progress in the heavenly warfare : having gone so far as to live a sober rational life , but have come short of that more inward and spiritual work of renovation , not having reacht to mortification and self abnegation , but dying much short of it . yet their mansion is more pleasant , being in the upper part of the airy region , annexed to paradise : where they want not for motives and stirrings up to go on , and recover what they omitted and lost , while living in the body . § . xvii . as these centers were opened and past before me , it was much upon me to be informed out of that depth of the eternal wisdom , that here opened it self , what became of all the children that died , either in infancy or minority . then the vision open'd , shewing me a very pleasant flowery and delightful sphear , with a wonderful bright light , that covered it as a firmament , and the word said this is the childrens sphear and kingdom . it appeared like a little world fill'd up with them , from the womb , to the stature of about years . this was inferiour to paradise , but was appropriated to wisdom ; to be under her government and dominion , who appointed here several ministring angels to discipline , and educate them , in the faith of iesus : for being stained with original sin , they were to believe in , and receive the lamb of god as their redeemer : and so , by union with him , they become virgins without spot or blemish . hereby it was said that wisdom did make out her self , in the fathers new-created wonders , in these children being transplanted out from the earthly , into the divine and spiritual orb of light. § . xviii . now the three other regions , ( to wit , paradise , mount-sion , and the new ierusalem ) i have already given an account of in the book of the eight worlds . i must pronounce , happy and blessed are they , that dye so fitly qualified , as immediately to pass through all these before-mention'd regions , that none of them may detain them , but that ( as an arrow ) swiftly they may fly into this more high degree of the paradisical sphear , for they shall not long rest here , before their ascension shall be ; where they shall see the king of mount sion , stretching out the golden cord , that shall draw them up to sit with him upon his throne , which he has prepared for them ; and so to rise from one glory to another , till in the fullness of the fathers glory , christ shall install them , jointly with himself . the everlasting gates of the new ierusalem here open , and wide do stand : which properly does belong to the high and lofty majesty , as his principal seat or manision-house . which he will in the concluding part of all scenes make to descend , to fill the whole creation , with the splendor of it's glory : even so , amen . § . xix . but for caution , let none think they can reach to these two last degrees , at the passing out of the body , but as christ in them shall come to be grown up in a perfect stature , covering them all over with his divine nature . which we hope and believe , may be wrought out effectually by the same power that gave a resurrection to his dead body , and an ascention to glorification : in the faith of which we wait and pray , for this perfect day . iune . . § xx. i was considering and recollecting with my self the manifold mysteries , that among the dead lay yet hid , which in these ages past were to be concealed and shut up : but as the nearer approach is of the finishing of the fulness of redemption , the word of the eternal wisdom has been pleas'd to make known , what is beyond the present belief of the world : but to the impartial seekers , and worthy inquirers the secrets that appertain to the states of seperated souls , may be communicated . § . xxi . in the first place we are to consider how these three ranks of such as have departed this world , short of redemption , shall come to recover the regeneration or remaining part of the work , which they might possibly have attained in this life ; for which end the mediatorship of christ was establisht by the father , and continued in the melchizedeck-order . and as souls are daily dying in this imperfect state , so christ is daily renewing the efficacy of his blood , that must still attone for them . it is also further made manifest , that the great saints that are made kings and priests , as they have thrones , so they have seats of iudgment , and are also made saviours with their high prince and saviour , being of the same merciful , and meek nature , as joined and made one spirit with him . and their intercession with him , is of acceptation and efficacy , for these their fellow members that have la●'d behind , and lost their time , either in this life or in other centres : so that is laid for a foundation-truth that the great saints may help the less , whether in the higher world or the lower . now as it was queried in my self , so it may be by others how those that are departed , shall be brought to repent and believe in christ for salvation ? it was here shewn to me that there were there prophets , pastors and teachers , that did exercise their function and office , as well as in these regions below . for it is well to be understood , that this converting and regenerating work is to go forward on , till that which is perfect do so enter into every member , that they come to be in congruity with their perfect head : who must see the full fruit of the travail of his soul , throughout the whole creation . for christ the head does not account himself perfect , till every member be co-joined with him . therefore also the high saints do sympathize with the groaning creation , because till all are brought in , their ioy cannot be full . if it be asked , what scripture is there for this ? i recommend the same that was open'd to me from the revelstions , chap. . . where the elders were in office to receive the golden vials of the prayers of the saints , and to pour them before the throne . whereby it is implyed that the prayers of the saints , of a lesser degree may pass through them that are of a higher . then another scripture i shall superadd , is that , cor. . . where you find the living , did enter into the covenant of baptism for the dead ; as being capable of helping them forward in their process to christ , by concurrence and union of spirits with them . and had we more of this concurrence of spirits one with another , the kingdom of our lord had not been so long detained and kept back ; but a quicker dispatch might have been made , but we are in hopes that as the day-star shall more universally arise in hearts , this light shall so spread it self , as that the knowledge of these great mysteries shall find more kind entertainment in the world , that lyes buried in so much ignorance and darkness . then there will be less to do in those other regions , because there will not so many dye in an imperfect state , and the kingdom of satan will be weakened and diminisht thereby , who shall not be able to hold his dominion , either in the invisible dark sphear or the visible principle . i shall now conclude this point with this acclamation , rejoice ye heavens and shout ye lower parts of the earth , for the lord god omnipotent is about to do marvelous things , which shall be seen and admired by such as do long for , and love his appearance : which approaching is still nearer and nearer . even so come : come , o lord , in thy kingdom , power , and glory ; amen . iuly . . § . xxii . ii was further discovered that the elders before the throne , did receive commission from the supream king and lord , as being his most near privy counsellers , for to put into office and government , such in the upper worlds as might be as the nobles and principalities of high degree , in the heavenly court. these had power and command given them , to govern and manage the affairs of the lower regions of the deceased , who had reference to them on all occasions . for these matters are transacted and agitated in various manners , unknown to mortals , according to the manifold wisdom that is understood there . for the increase and bringing all into subjection and obedience , for the bringing in and perfecting of christ's kingdom there . for christ must reign till all in those centres be made to know his superiority . nay , the extent of this government of the saints , reaches to the binding and chaining up of lucifer , and those that are yet under his iurisdiction . otherwise they would make strange disturbances and commotions , by invading of the priviledges which are above his sphear . this was made known to me , in order that i might understand better what was the purpose and design of the great ierusalem king , as to the putting of this lower world into a new model of government ; beyond what has been since christ's time . hitherto the diabolical spirit and the worldly spirit , have had the superiority : but it has been signified to me that the time of this reign of the beast and of the dragon , is very near expiring : when christ will bring down his court , and all powerful government , here upon earth . and it shall be managed by such as he shall depute , by impowering with his own spirit , expressly by which he will act in them as if they stood in his very person . it was further proposed to me , that some who are alive in this present generation , should be anointed and seal'd with power here for , and taken into his secret counsel . at first a small known number , but which should dilate and increase till they were numberless . then was it pronounced in my ears from the heavens , blessed are those that are the first fruits , that go forth to enlighten and bear rule over all the degenerated plants , that are not yet ingrafted into the true vine . § . xxiii . then was it queried in me , ( because there was yet so little appearance of this , ) how long it might be , before this would come to effect ? the soft springing word replied , that there was already a seed of light sown , and an united golden grain of faith , which would assuredly put forth their heads , that the time of the lily may be known . one full circle of a thousand years is already run out , and when the full point of the seventh hundred year shall be superadded to it , then the thrones and dominions here below shall begin to bow and stoop to that reign and kingdom , which shall ( by the spirit in meek and holy souls ) be set afoot . for knowledge shall have a wonderful encrease , so that the princes and kings of the earth shall be taken hold of thereby , to promote the reign of christ ; and to throw their crowne at his feet . and a solomon's heart shall revive again , whereby hands will be put to build up such a temple , as shall never be made desolate . § . xxiv . as i was still considering of this great revolution how it should be brought about ; there was a lamp descended from the seven lamps before the throne , and put into the hand of a certain person , which did at first sight burn but dimly . then came the angel of the love , that poured in a golden oyl , that sent forth a mighty strong odour , which immediately made the lamp burn with such a blaze , dropping flakes of light into the oyl , that caused many more lamps to spring ; which made a good part of the earth look as a bright heaven . then was it said to me , this shall be the fore-runner whereby the foundation shall be laid , for the bright sun of righteousness to appear and shine forth , in his temple body , which is his spouse and bride ; who shall not want to be accomplished with all manner of gifts and powers , much more radiant and great than whatever yet has been known and declared . all this is to confirm the vision of the mountain of perazim , that open'd towards the four corners of the earth , and tho' somewhat was for a time to be shut up from the unworthy , yet as this blessed day shall approach nearer , permission is given to make the states of the deceased in the invisible regions more publickly manifest : for the seals that are upon the book of god's wonders must have their day of breaking open . for there is a wake full time , in which those that lye in a dead sleep , shall hear the thunder-cries that are now upon their uttering forth : which shall magnifie the powerful day of the holy ghost . the visitation of which has been already known to some . which is a binding law for such as have received of this unction , to stand in a readiness all these prophetical sayings to obey . from which , o lord , let not any of thy elected stones herefrom swerve . but that they may hold fast their crown in him , who is the yea and amen . iuly . . here follows another manifestation given forth , which i did not apprehend at the writing of the former that it would be so fully and suddenly open'd unto me . but an occasion was given hereto by some queries of a choice and elect stone sent to me concerning the swallowing up of mortality in immortality : whether or no such a time might not be expected , wherein this vile body might know a translation even in this life ? § . xxv . which gave me occasion to introvert and sink into the deep centre of wisdom , where i met with various discoveries hereupon , from that intelligence that appeared to me in the figure of a white and bright dove , having three eyes , from each of which went forth sparkling flames . they were placed one on the breast , and one under each wing . immediately this word was given out , behold here is the triune eye ; denominated from the father , with the eternal wisdom , and the son concurring in the holy spirit . in whom has been treasured up what is now to be open'd and revealed , concerning the great things that are to be brought forth in this latter age of the world. for in whatever heart and mind this holy dove shall find entrance and reception , it shall be as the heavenly court and council wherein the divine wisdom shall unfold the greatest of secrets , as upon the day approaching hereunto they shall be expedient to be known . there was a prophecy run through me in this sense : what is to be established for the foundation structure of the temple body , is to have each stone this threefold eye of the dove for their seeing and enlivening , so that by sending forth these bright raies , they may draw in such stones , as lye yet dead and buried in the earth . for the chief and elect stones that are already cemanted together as in one accord they abide , shall generate and multiply spiritual live stones numerously . so that herefrom may be expected the reign of our emmanuel . § . xxvi . the beginning and method of which was thus platform'd out to me , as in the mount was seen in the threefold court there ; in persons so indued and qualified to be prophets , priests , and kings ; which are to be laid as the foundation of that ever springing creation , that are born into a state of eternal generation . these shall know length of days , as it was in the patriarchs before the flood , even to methusalah's years . this good old golden age will presage that christ has set his foot to reign upon the earth in his spirit , made manifest in his temple-body , whom he has espoused to himself as his bride . who will rise and shine in her ornamental gifts and powers , cloathed with that flaming robe that the moth of corruption cannot eat out . xxvii . so in answer to the query made by that worthy person , the swallowing up of the outward body , into an immortal figure of glory for constant manifestation and duration i do not expect to see , till the lord of glory himself shall appear ; then such as are alive at that day shall be transfigured instantly , and be made like him , for they shall see him as he is . not but that there may be upon some extraordinary occasion , a transfiguration for to give a proof of the verity and possibility of it , as in the case of christ himself , but this only transient . and further we are to note , according as has been seen in the clear glass of divine secrets ; that such of the long-lived stones as shall reach to the patriarchal ages , will be found in a more fit capacity to transcend all these bounds and limits of numbers of years , by putting on of that glorified figure which can never need to fear the diminution and alteration of its beauty and perfection : as they shall bear up in the unwavering faith hereof they may hold out till the personal glory shall descend ; while others that may also be spiritually united in the temple-body through doubtfulness , and sensible feeling of infirmities ; with other temptations incident to the corporeal state , may not be able to hold out beyond the mortal life ; but this will no way hinder but that they may maintain their spiritual affinity and fellowship with those others , that out-live them in the body : and shall be privileged more particularly to descend with christ , and to rejoice together with them in the neptial unity . therefore counsell'd and call'd upon , we are to keep up in the faith and strive hard that so we may attain the prize , and reach the crown number , each one standing in their lot as it shall in divine wisdom be decreed ; and as the measuring line of life shall be stretched out upon them : having no more to do but to watch and wait each one , in the inward court of a pure mind . § . xxviii . for the confirmation of these prophetical openings there is a scripture-evidence , as a foregoing and more antient prophecy . as isa. . there shall be no more thence an infant , nor an old man that hath not filled his days : for the child shall dye a hundred years old , but the sinner being an hundred years old shall be accursed . also verse . as the days of a tree are the days of my people , and mine elect shall long enjoy the work of their hands . and isa. . . he will swallow up death in victory , and the lord god shall wipe away tears from off all faces . and lastly , that place , rev. . . blessed and holy is he that hath part in the first resurrection : on such the second death hath no power , but they shall be priests of god and of christ , and shall reign with him a thousand years . these scriptures are a plain and evident proof , that such a state shall be within the holy mountain of the lord , when it comes to be established , as has by vision and prophecy been hereof declared . § . xxix . now it may be asked , by what means and after what manner shall this be brought to pass , for in present view the highest saints are subject to infirmities , diseases and death ? true it is so , and may continue so to be , till christ who is the tree of life shall out of the ground of renewed nature spring : which he will not fail to do in such as are weaned from that forbidden tree , from whence the curse and death hath been drawn in , which is the old poisoned root , that can only be healed and recovered again to its own original purity , by the iuice and sap that is offered most freely for an effectual & wonderful transformation ; for you must know that till there be a perfect state arrived to , these two trees will both be growing in natures ground within us ; and as the souls propension , and feeding is , such fruits it will bring forth . this runs paralel with that representation christ gave of himself , as the bread of life . iohn . . this is the bread which cometh down from heaven , that a man may eat thereof , and not die : and more emphatically in the next verse , ifany man eat of this bread , he shall live for ever : so again verse . not as your fathers did eat manna and are dead . now what kind of eating must this be , but the very quintessential spirit of christ , the true tree of life drawn into the soul by the strong attraction , of faith and love. § . xxx . now in order to the true participation hereof , and attaining to the essentiality of the resurrection-life ; there is a new institution that has been commanded and given forth to some , that in the faith and expectation of this great change have waiting been ; the practice hereof being but among a certain number that have had open'd in them , the mystery of christ's resurrection-life . that as hitherto the solemnization of the dying lord , has been observed under the suffering state of the church : so now upon the new modification , as having the eye of faith upon the resurrection-mark , there is a particular commemoration likewise of his resurrection , not only personally from the grave , but also of his rising in us out of our deadly mold , celebrating here withal the marriage-union , as being risen with him from the dead : and this symbol , as it is received virtually and powerfully , incorporates with and infuses by degrees , that which is incorruptible into the outward body also , to make it hold out the race that it is set to run , within the circle-reign of our great immanuel . the good influences of this institution hath been experienc'd in the partakers hereof , as greatly advantageous for their growth , and flourishing towards this translated life : so that it may be well worth joining in a high and holy communion , in this true love and resurrection-feast . § . xxxi . now if it be inquired where this reign of christ , in such choice spirits will first appear : it is not limited or confin'd to any nation or kingdom , but persons out of all ranks and degrees , high or low , from the monarch to the meanest of states , may come to be subjects of this kingdom and dominion . it is not the locality of the place , or difference of degree , that can hinder the combination and entercourse with the first born from the dead , and with those that are in ioint-possession with him in his kingdom . if so , then it is no distance that can separate the spirits of the church of the first born here upon this visible stage : but there will be a sense and knowledge , of the state and condition of each other , how far removed soever . several instances there are for it , both in antient records and in present experience ; hence it is that st. paul being absent , was present in spirit to the corinthians beholding their order . nay , further when this estate shall come to its high magnitude , that the etherial body shall penetrate through the grosser part , they may walk upon the waters , or pass through the doors , and be of that swift flight , as to out-run the chariots and horsemen . but all of this we pass over as not knowing the time when this high divine magia shall be set a work . for if the false and dark magicians can do marvelous things out of their centres , much more then may the wonders be brought forth out of the true original and creating power , from the abyssal eternity . which will have their time of reviving again in this new modell'd reign , as god shall move in nature , and creature in this last period of time . § . xxxii . now it remains further to be considered , what are the laws appertaining to this new modell'd state ; which will not be after the manner of the old covenant , written in tables of stone , which gave not force nor power for obedience : for that law being weak through the flesh , christ became the end of it , and so is become a fiery law in the spirit of life , engraven upon the mind and heart ; there springing and rising according to the pure dictate of the holy ghost . having reference only to what shall be immediately taught from god , as a fountain still flowing in . now as to the particular laws , i shall refer to a book put forth in the year . entituled the laws of paradise . i shall offer at present only what is the sum of them , which is love to god , and faith in him . for this new creation-state and life is all founded thereupon , and so the building must be carried on and supported by these two great pillars , from whence may be branched forth the manifold wisdom , that will from the high and heavenly court be given out . for as it is there , so it must be here : that the principal elders in the love and faith , as they are deputed to bear rule and government here , so must they have recourse to the king of kings and his privy counsellours , and so derive down and give forth what has been confirmed , and sealed by him unto those that are under their iurisdiction . thus it shall be according to what is mention'd , iob . . thou shalt also decree a thing , and it shall be establisht to thee . that is , whatever they shall believe for , as springing from the rootlaw of life , christ in us , shall be fully accomplisht and made good . otherwise there could be no maintaining this soveraignty and power , over the contradictions of spirits , that would still keep up and make opposition by their traditional laws . which must be subdued and brought under to these high born spirits , into whose hand the ruling scepter is given . the mighty god confiding in them , in their humility , meekness and great wisdom , for the management of this trust reposed in them . § . xxxiii . it may further be asked , whether these children of the kingdom shall not stand in need of the outward accommodations , as may be meet to supply and support the outward state , and how they shall come by them ? it is answered there will be a requiring of these things , but with a very different use of them ; as in the degenerate life , they take their pleasure and pride in the abuse of them , making them as their mammon god : which our lord does caution us , was not to be allowed in a redeemed state , wherein they were to take no thought for these things as the gentiles did ; but absolutely to pin our faith upon the all-sufficiency , who will give the blessing of increase to such as shall make them only as steps , which they set their foot upon , that they may with greater freedom be advancing to a higher sphear ; as having matters of greater consequence to mind , which are the manifold . affairs that appertain to the government and kingdom of christ ; which indeed is so considerable as will drink up their whole time , so as they will have little leisure to mind trivial and transitory things . and therefore 't is not to be doubted , but such shall have more than enough ; so that they shall not have only for their own use , but also as stewards to dispense out of god's stock and store . for this we have not only private experience in manifold . instances hereof , for the building upon this foundation of faith , but also many scripture prophesies , that must have their fulfilling , which is to be expected in such an age of time , as this is which we have been treating of ; which will be the true solomon's lily-day . that in the psalm , verse . is so considerable , i cannot but mention it ; and the daughter of tyre shall be there with a gift , even the rich among the people shall intreat thy favour . such likewise is that isa. . , . and strangers shall stand and feed your stocks , and the sons of the alien shall be your plow-men ; and your vine-dresser . but ye shall be named the priests of the lord : men shall call you the ministers of our god : ye shall eat the riches of the gentiles , and in their glory shall ye boast your selves . by all this you see the high prerogatives and great immunities that do belong to the royal seed and offspring , that into the priestly court are taken in , as the anointed ones to minister in the holy tabernacle : whose lot and portion will not be among the outward tribes of the earth , but out of the treasure-house of faith. § . xxxiv . the day is already come , wherein these prophecies begin to be fulfill'd . for there shall be a bringing in from far : for it shall be as in solomons time , materials for the temple-glory of this day and the magnificence of it , shall be heaped up and given in , in all abundance . the renown of which shall go throughout all quarters of the earth . so that as the queen of sheba did then , now shall the kings and princes and great ones of the earth both from the east and west , north and south , come to the mountain of the lords house , and bring their glory and honour into it ; and highly favoured they may reckon themselves to hear this ioyful sound ; which many in former ages have desired to hear , but have not heard . therefore this gracious call is all worthy to be taken hold of , that they may be installed in that dominion and power , where mortality shall not supplant them of a true and unfadeable felicity . for know there is a new time approaching , such as never was : for the kingdom and dominion of christ , in power and authority has never yet had any establishment upon the earth , nor could indeed , because this long life and age was not yet to be . for by this length of days there will be time given for the finishing transgression and sin , and bringing in that perfection of righteousness that shall have no end . as there was folly in not improving that long state of life by those before the flood , for which end god allow'd it them , to try if they would recover their angelical and paradisical state , and remove the curse from the earth , for which end his spirit did strive with them , which being resisted , god shortned their days ; so now the eternal wisdom of god provokes for the recovery of that lapsed age again , that a second proving may be made in this last age of the world , having now the assistance of the spirit of christ , which shall now be poured forth as a flood of flaming love , to burn away all the compacted matter and mould of the earthly image ; so as in this day it shall be said , christ lives and walks upon the earth in and among this selected number , upon whose shoulders the government of his kingdom is to rest . for the spirit of god and of his glorious power shall rest upon them so evidently , that all shall be forced to acknowledge that these are the anointed ones , as bearing the royal priestly mark of their god and king. for upon them the heavenly power shall descend , for the heavens that have been shut so long , shall now open stand for a free recourse to our mighty redeemers princely court , that from that upper kingdom , orders and commissions may be brought down for the management of these lower regions ; that they may run parallel with what is transacted among the saints in the higher . with whom in this state there will be a great freedom and familiarity ; so that a council and senate both of the higher and lower court , shall meet to determine what high miraculous works shall be expedient to be wrought . § . xxxv . now it is already so far made manifest , that whereas the confusion of languages was a great iudgment and witness of god's displeasure against that age of time. so that it caused a scattering and loss of thé one pure language of nature . which now in this new state and kingdom will be restored again . about which i had some inquiry in the spirit of my mind , how and by what means the unity of speech might be opned again ; for as it is in mount-sión above , where christ reigns personally , so it must be here on earth , where he is now to set , his reign ' up spiritually . they all that are above do harmonize together in the pure language of nature . and thus it is expedient , that it should be in mount-sion here below . for it was said this gift should come upon such as were principal stones and builders of that new ierusalem , the city wherein the reign of the mighty god and king may begin . § . xxxvi . while i was considering this thing , there was a sudden opening of the temple-glory in the heavens . which drew away my spirit thereunto . where i did see in the hand of a bright body , the figure of a heart clear as crystal with strings or veins of gold ; in the midst of which there was fixed a flaming root , from whence branched out tongues as so many divided flames : by which i was answered that according to this figurative representation it might be given me to understand , that the root of pure speech must proceed from the pure heart of the tri-une deity , and so formed into christ the essential word it self , first going forth in pure cogitation , without sound or voice ; whereby in this internal stillness , god discourses with the soul , and the soul with god , out of the flaming centre of this tri-une heart ; and from whence it may proceed and form it self into outward organical speech . which will carry tućh a fiery flaming power and efficacy , as shall beget the same native language in others , and open the centres that have been shut up them ; that is to be understood of those that prepared and qualified to receive it , through the faith and expectation of these gifts . and it was said further , when ye see this great gift put forth ; it will be a certain sign that the gathering in of all nations from far will be ; to the beholding and admiring of the first appearance of christ in his kingdom and reign . through these impregnable and extraordinary gifts , the holy ghost will be made apparently manifest , that he is return'd , in order to restore and build up what has been laid wast and desolate , here upon the earth . § . xxxvii . the next gift that is to accompany this blessed day , is to find out and open the all-healing pool , where the corrupt and putrifactious matter , in the body elementary may through the continual rising spring of this water of life , receive clarifying and healing . and where-ever these waters of the sanctuary do rise , there every thing shall be healed and maintain'd in life , according to that scripture , ezek. . . so that according to the long date of life designed for this state ; this river for life must never cease to run through the corporeal forms . and whereas in the first appearances of this gift of healing in the elijah spirit , as a type fore-runing christ , and in the following century of the apostles , it was appropriated to them to convey vertue out of themselves for healing ; which they could not command at all times , for then they would have conquer'd all sickness and death in themselves ; but when this mighty gift shall be restored again , it shall go on to fixation and conquest of all maladies . for the great evil of sin will be taken out of the way , and so the suffering must cease . for the inhabitants that live in this new planted region shall not complain they are sick : for they shall be forgiven their iniquity , isa. . . so that where sin is taken out of the way , sorrow and the curse , which are the product of it , must needs cease . also zech. . , , . for behold i will , bring forth my servant the branch , &c. and i will remove the iniquity of that land in one day . in that day saith the lord , shall ye call every man his neighbour under the vine , and under the fig-tree . for if there should not be an antidotal medicine provided against all corruptibility , it would be rather a punishment than a pleasure , to live in such a body as should not be free from infirmities , whereupon it was made manifest to be , that each one who should be counted worthy to be numbered among the first fruits of the resurrection-state , shall be as so many trees of life , that shall put forth the golden leaves for medicine to themselves . which shall be as a constant imbalming to render their bodies durable and incorruptible . o blessed and highly marvelous and wonderful , will this great appearance of christ in his saints , be in its time. for which it is only required of this generation , that they gird up in the faith , and be found in waiting and preparation for it . § . xxxviii . now i do see in spirit some footsteps are already taken , in order to this translated state. an election has been hereunto from the eternal court and council in the heavens , for the gathering such as shall be steady pillars to bear up the mountain of holiness : upon which shall be written emmanuel liveth and resteth here . but let it be known that this ascent to the height of this majestick reign of christ , and arrival to this length of days will not be all at once , but rising by degrees ; there will be several signs that will fore-run it . the messengers for this end must go forth to preach up the faith and to draw forth an expectation of it , in such as shall be selected hereunto : so that there will be some bright stars that will rise , and go forth as lightning upon the earth : receiving special endowments and spiritual gifts ; and in an eminent manner the gift of discerning spirits ; piercing into the very thoughts and intent of the heart ; as peter perceived the perverse design of ananias and sapphira , the spirit of god within him opening it unto him . and so in the same manner will these things be made manifest again . for as the world in age grows old , so the mystery of iniquity will wax greater , by putting on and counterfeiting the very robe of christ's innocency and truth : and also by a breaking forth of the dark magick , as the more true and divine by way of miraculous working is coming forth . therefore the tri une council in heaven foreseeing this will raise up such as shall be of quick-sight , and sound iudgment to detect and countermine , what would make the true thing questioned and invalued . therefore the lord will see it necessary to set his own stamp , first for immaculate purity , and next for great powerfulness , to do and act in such a manner as none of the false magicians shall be able to imitate , or stand before them . thus the lord will move himself step by step . and for length of days , at first it may not arrive to above a hundred years , and so in every generation there will be an increase , as they grow stronger in spirit , and work themselves more out of the gross and elementary life ; for there will be skill and understanding given to draw in from the one pure element . and there will also be outward medicines discovered that have not yet been ; that will have a wonderful efficacy for the preserving and fortifying nature , and recovering the lost paradisical body . there is a vein of gold in eternal natures garden , that has not yet been pierced into : which , when the divine artists shall be sent forth , shall be broken up and run most free , as the true elixir appropriated and reserved for this age , and a soveraign help and blessing to the inhabitants of this new kingdom . now who would not rejoice to see the dawnings and first breakin gs forth of this most wonderful time ; for which end these discoveries and manifestations of the approaching time , have been given out through one that has been upon the watch-tower . who has received commission to declare what is here written : for inviting and exciting all the unbelieving as well as the believing , the ignorant as well as the knowing , of what name or profession soever they be ; but especially the philadelphian-flock , that they may all take good notice of the present season , or the beginning of the love-reign . wherein the true philadelphian-state will be better understood , known and established . the foundation whereof is already laid , whereby as flaming stones of love , the fountain-heart of god's love they will reach , to multiply therefrom as numberless golden sands and drops of love , as seeds to overspread the earth . for lovesday shall now bear the dominion over all the wrathful properties , which shall all sink away , as this day of the lords shall in mortals reign . § . xxxix . one considerable thing i have more to open , which is , concerning the great wonder seen in heaven , ( mentioned by st. iohn , ) of the woman cloathed with the sun , and the moon under her feet , of which there have gone forth many interpretations and calculations , of the time of her travail and bringing forth the man-child . now as to this , it is made manifest that her coming forth out of the wilderness , will signify this great day of dominion and power over the earth , as has been here made mention of . for there can be no soveraignty of rule and command , till she has brought forth that man-child that is to rule the nations with a rod of iron . now this wilderness-state , ( according to the spiritual and mystical sence thereof ) is to be understood of a quiet retirement , shelter and defence from the fury of the dragon , where she is fed and nourisht with the true manna and eternal word of life , having free entercourse as st. iohn had in the isle of patmos , with the superior heavens for communications and discoveries , for such a time and season . as also that holy birth that hath proceeded from her , is to remain in the heavens till the number of time shall be finished . who shall come forth in the male strength of a godhead-might in some persons both males and females , that shall be fitly qualified to bear rule and to manage the rod of power ; according to that type of the rod put into moses hand , by which he did all those great miracles . for thus the regency will be with a superiority over all the outward constellations , and changeable motions of the planets ; all sublunary things being put under their feet . for the united number of these high-born spirits , will have their cloathing from that sun , whose fixation is in the one unchangeable element , unto which all other elements must bow and be made subject . tho' there will not be wanting after all this attempts by the satanical spirit and kingdom ; who will encompass and encamp against the lamb and his bride . but this will be permitted for that end , that the omnipotent rod put into their hands , may be more signally stretched out , to break all combinations , and bring to nought all that would deal treacherously against those , whose persons the god-man hath taken up to magnifie his great reign and power in over all nations of the earth . and so that saying may be made good ; micah . . and thou o tower of the flock , the strong hold of the daughter of sion , unto thee shall it come , even the first dominion ; the kingdom shall come to the daughter of ierusalem . § . xl. now 't is given me to declare , that this is not only in future expectation , but that there has been already some consummation of this prophecy . for a true travail has gone forth , not by one only in singularity , but by many , who have been carried into the spiritual wilderness , in abstraction and seperation from all worldly conversation , ascending upon the eagle-wing so high , as to acquaint themselves with the high throne dominions in the heavenly places , that they might behold the patterns there that are to be imitated here below . and in this present time it is to be understood , that there is an earnest expectation and waiting for that holy birth that is ascended for to descend , as a rising star in the pure virgin-heart : which will pass as lightning from one to another in wisdom , power , and great excellency , dilating it self as well into what is visible as invisible . and thus shall the dominion be given to the saints of the most high , according to that of daniel , chap. . verse . and . § . xli . now i shall conclude this subject with that word of love-caution and command , which has been given to my self upon the opening of this manifestation ; which is , that ye to whose hands this shall come , do not put this time and day afar off . but be found in such a posture and spiritual habit of mind that you may be prepared , and have your ear open'd to hear the voice and sound of the seventh angel , that goes forth to proclaim that the kingdoms of this world are become the kingdoms of the lord and his christ. even so let all unite with me in spirit , to intercede for the descending of this holy and pure reign with christ in spirit ; till he shall appear in his glorified person , to consummate all that may make for the full restauration of the whole creation : even so saith the spirit and the bride in him , who is the amen . august . . § . xlii . being awaked in the morning , not only out of the natural sleep , but out of that which was more internal , there open'd in me an expostulating prayer , with my lord for the full manifestation of that spirit , that might bring forth it self into a working and acting power , for silencing of all carnal reasonings , which proceeded from the fleshly birth . still querying why this birth of almighty strength did stick in the place of breaking forth , seeing the age of time every where call'd for it . then was it answered me , there is that wanting which has not been so clearly conceived and apprehended . therefore in regard of this diligent inquiry made , behold now and see both thine own state and the state of others , that have travailed in a big expectation with thee , what is pourtraid before the deep discerning eye , which is the divided tree of good and evil. the root hereof was fixed in a twofold soil , the one part of a dark earthly mold , the other transparent . that which grew up from the former was dead , dry , and withered , bearing no fruit. in the other part one might see through every branch , springing upwards from the root such a crystalline water of life , as gave nourishment to each part . hence were sent forth heavy groans , because of being burthen'd with the corrupt and dead part . then was figured out the perfect tree of life , that fixt it self by this other . and the fruits thereof by an angel-officer were pressed into a large vessel , and emptied forth at the root of the evil part , which caused it to spring up in various fruitful powers , which put forth from the root and essence of the godhead-being . § . xliii . this was shewed to me to figure out that in the original state of mankind , there was nothing of the divided property known ; as after his deviation from the infinite being of good : which follow'd the evil essences of sin , that brought in sorrow and death , which could no way be cured but as the fountain of love open'd it self in that spark of god , which was yet left alive in him , springing up with an oily healing : coagulating and mingling with that fire-life , that did lie as smothered under the earthly part . which through a warm breathing thereupon from the tri-une being , gave a new existency to a divine and spiritual life ; which gradually put forth into every part appertaining to the soul , with it's bodily members , which is the true and full regeneration , that perfecteth and bringeth forth the new creation , so that the mortality sinks away into it own abyss , from whence by the serpents guile it was stirr'd up and awaken'd . so from christ the tree of life over-cloathing , the tree of death must disappear ; as the darkness is swallowed up in the light , so death is swallowed up in life . fulfilling that saying , o death where is thy sting , o grave where is thy victory ? when the deadly poison thereof shall be extingushed , and the lord who is the quickning spirit enter into the soul , and raise himself up to be it s transfigured body . no less than this may be expected when we shall be glorified with the self same glory , wherewith the father hath glorified him ; having put christ our head into a kingdom of all power and dominion . for if the first adam had this prerogative given to him , much more abundantly will the second , have it not only appropriated to himself singly , but to all that are incorporated into his life and nature . this must have its birth-day , brought forth into manifestation in its appointed season . the signs of the near approaching of this time , will be known as a fore-runner in the holy seed that is sensible of it's great oppression , by the unutterable groans and travailing in pangs of sorrow , till this mighty lordly birth of power shall stretch forth beyond all weakness and minority : and hereby come to understand to what it is begotten again , and who is it's father , as belonging to that heavenly family and progeny , to whom all kingdoms and worlds do belong . which being once made knowable for beliving in the truth hereof , it would call up from all these terrestrial and inconsiderable objects and things , wherein nothing but mutation , dissolution and death can be hoped for . for it is the policy of the prince of darkness , to keep souls ignorant of their purchased dowry and crown . by presenting terrene and worldly things to baffle them out of their true original pedigree , and right unto the tree of life . § . xliv . against which a particular alarm i have heard for caution and warning ; not only to my self , but to all those who would not lose that right that belongeth to the first-born heirs . who are with me excited to make our claim to all that has been here mentioned of the royal immunities , which through overcoming and conquest gain'd over the temptations and insinuations of the divided tree , may each one come to be as trees of life , springing from a new modelled paradisical ground . then shall we know what it is to have an eternal life subsistency in our selves , with the true antidote and all soveraign medicine , that may run into every part of healing . so that while in visible forms we yet appear , the source from the god of love will so diffuse himself as to preserve immortality of life , whereby all the latter age of miraculous wonders and amazing works shall put forth , as bodily vehicles are thus fitted and sanctified , by the residing of the holy ghost . o blessed will those souls in a thousand degrees be , that shall live this time to see , wherein redemption shall be compleated fully . no verbal tongue , or pen , can to the utmost everlasting bounds of this glorious state , be able to express . this watch-word i only give as it was sounded in me . that we rouse up from out of the sleepy earth ; girding up and stretching forth our angelical wings , with our eyes fixed upon the heavens ; that they may so open as we may behold and see our glorious lord , who within that sphear of light , may descend into our own essential heavens . by and through which sight we may become metamorphosed into the self same glory , and with him of our lost kingdom again be repossest ; as our everlasting rest . so shall exulting ioy and praise throughout all heavens and earth be raised to him : who was , and is , and shall be the everlasting elohim . § . xlv . as i was now much exercised in my spirit , about the things relating to the kingdom of emmanuel , which moved me to supplicate ardently for it's appearance ; a quiet stillness of my mind i did feel hereupon , and this word came to me , be not doubtful for in the heavens there is a moving power at hand , for the bringing forth of a new model , as it shall be seen according to the similitude , presented to the deep seeing mind . to which appear'd a vast tract of inclosed ground . the walls thereof were very high and splendorous in light ; but the earth at first sight seemed to be but dark mold : but immediately there did rise such a flow and inundation of chrystalline waters , that no more earth did appear , and in the midst thereof sprung up first a mighty tree . and just at the dividing of the branches , there was a glorious face transcending far the brightness of the sun , the branches were laden with such oriental fruit , that shed and disperst it self into this crystalline earth , which caused a springing up of many plants round about this tree . and there was a voice sounded from this tree , saying , come and see where your shelter and hiding may be . then a twoleaved gate did open , and i with some others known to me , were by a guardian-angel brought in , each one was to know their lot wherein they were to stand , and their proper tree . for as these plants did spring and flourish , so it should be an emblem of the new created form , which was christ in us , whose name we are to bear : the lord in rightcousness springeth and liveth here . for the overshadowing tree in the midst , should them nourish and feed continually , till unto a full grown stature they should reach . this was said to be that inward and secret fold , that no devouring beast , or any thing that was hurtful should hereinto invade . for it is the glorious lebanon , which according to the prophecy shall have its day for all powerfull fruitfulness , each one sitting under his own tree shall eat and abundantly be satisfied : so that there shall be no occasion for wandering out . for a strong inclosure here shall be for the elect ones , to possess great bliss and felicity . then it was further hinted to me , that a new date of life here should be known , different from those that scattered are , and have not found the way of entrance into this fold . § . xlvi . the next morning waiting and considering this opening ; it was shewed to me further , that all this did but make ready and prepare for christ , to present to his father the first fruits of such as he hath fully redeemed . upon which did open a further mystery by way of similitude : of a rock all set with fire-sparkling stones , by which all the whole earth was enlighten'd with its glory . and it was signified to me , that the plants i saw in the inclosed ground when to full ripeness they did attain , they were to be delivered up to the father by the lord christ , to be fixed so in god as their munition-rock , as to be in no danger of being shaken or shattered any more . all impower'd from this rock of wonders these stones shall be : so that the worldly inhabitants shall be amazed and tremble for fear , at the brightness of their appearance , as being the first fruits the lamb hath offered up to his father . blessed are those that shall be counted worthy to be thus taken into god , who their covering , strength , power and glory , to the rest of the creation for provocation and emulation evidenced shall be . that they may also know that they must first become little sprigs and plants , to prepare them for this higher state. for none can come here to be fixed , till to a christed stature they can reach . thus the kingdom of christ must have its beginning and increase upon the earth ; which must be surrendered up to the father , to make the new creation compleat . in swallowing up all into his own deified being , and so out of his eternal virgin-womb which he has in himself , brings forth distinct figures in the image of his own glory , as so many bright numerous stars out of the everlasting morning : in which there shall be no fear of any mutation or change , for god will fix himself upon them in the all-fulness of his deity , creating new heavens for their habitual place of that god that shall never be defaced , this will be exulting ioy , when all pure spirits shall again return to their everlasting rest , and dwelling place which is god , all in all. [ one thing omitted in the former part of this vision , ( viz ) that each plant had the face of the person whom it was assigned for , which darted forth from that face which was fixed in the middle tree , whereby each one might know their own , and lay claim thereto . ] february . a call to the shunamite to put on the armour of light , with her shield of faith. § . xlvii . awake , awake , o shunamite , lead on , lead on the narrow path of faith : a track that few have understood , but now the time and age doth require that this hidden way should be made manifest , for great conquests . no carnal weapon or outward battelier can compare with these that are to be execised as divine archers in the faith : in the lamb's battles no noise is to be heard , but all softness and meekness is , by which the arrows do hit , and whereby the great goliah doth fall ; so that this conquest shall appear not to be of man , but god shall here act from the stilness of his own deep , wherein he will manifest himself to be all in all . § . xlviii . after this there appeared a strait line of a scarlet colour , which by an angel did seem to be fasten'd on the top of our habitation , and it reached up to the heavens . then my spirit asked what this meant , and it was answer'd , it is a sign of the covenant of faith that is confirmed betwixt me and thee and thy houshold ; that so ye may be saved from the iericho curse that will come upon the earth , which curse is spread over all this outward prnciple . for there is confusion and distress to be read every where , and that not only among the earthly minded , but even among the more enlightned and better disciplin'd : all which carries a direful face , so that no peace is to be found neither without the fold , or hardly within it , but divisions in every place . therefore this word of advertisement is given from the true natural mother , cautioning you to retire and keep out of both the outward and the more refined societies of mortals , that are not yet redeemed out of the animal and sensitive life . then further it was intimated that our spirits should fly up by this scarlet line of faith , which would direct us there where a door of heaven is open ; through which we should pass , and have an immediate access to the father of of our spirits . and accordingly entrance was made by the spirit 's might , that did mount the soul up , where was sitting the glory of the majesty , co-mingled with all variety of glories , that is not to be discribed , with the glorified person on one side of it , and the princess wisdom on the other ; the court being all filled with angelical spirits : that waited in all obedience to receive their commands , and moved in and out in that principle . then was it said to my spirit , this is the peaccable region , which i know your spirits do delight greatly to be found in ; for in the mortal world , where your visible figures do stand , wars and confusions are apt to meet upon the outward part : therefore here is prepared for you quiet mansions in this city of refuge , which is alotted to be the dwelling place for your high-born spirits to resort unto . and know , that this priviledge you shall have above others , ascending out of time into eternity , and descending out of eternity into time. whereby ye shall know and understand , what is expedient to be known that relates to you in your own native kingdom ; for ye are but strangers in the visible world , and are not thence to regard at all that which lies in a changeable state , but to trust and confide for what your eternal patronage shall from that upper world produce ; which will be blessings of another kind then what the earth can give , which ye are to rejoice exceedingly in : then said the true mother of our spirits , ye now know full well where your treasure is , to the which let your hearts be evermore ascending , and taking your residence in heavenly places with your iesus . § . xlix . then did i enquire , how was to be the conveyance of these blessed heavenly stores that so necessary is , to shew forth from what descent we come according to our spiritual birth ? to which answer was made , you know the way is only by the spirits flight , which in the strong power of faith you must take from the fulness of the god-head , which dwelleth in your christ , the manifold powers and gifts , that may be for the adorning of that high and holy calling . your lord would not be spared in this matter , he grudgeth not to give plenteously , because it makes for his honour , that his spouse and bride , especially such as do represent her , should be extraordinarly dignified and endowed . but the way for this , is to be as a bucket that goes down deep into a well , so the spirit of faith is to ascend into the heights , and then to descend down into the deeps , whereout the excellency of all massy treasure must be brought up . for it is expedient that when the spirtual births , are near to the full age grown up , they should come into some possession of the revenues and dowries that are alloted to them : these are not to live so poor and mean , as others that have not hereunto attained . therefore ye of this society are called to be upon your strict watch , and gird up your strength of faith hereunto ; for it is spiritual industry that must give the increase of these celestial riches : consider therefore and know what is the hope of your high-calling hereunto , for where god has given great manifestations of his mind and counsel , there he expects they should accordingly pursue , to fetch out all of the weighty prize . § . l. now this high favour will not only be appropriated to a peculiar number , but more generally will be extended even to the saving of nations and kingdoms , from those calamities and iudgments that might well be feared and expected , by reason of the violence and oppressions every where , with the abominations and spiritual wickednesses . for what cure else can now be prescribed for the repairing of these ruines , and making up of these breaches , whether they be spiritual , or whether they be carnal ? must it not be by the rod which shall strike the rock , so that the waters of the spirit shall gush forth , and overflow , for healing ? these waters verily will be for distruction to all that springs out of the evil ground of nature , and will overwhelm and drown the briars and thorns of the wildernessed-earth . so on the other side these holy waters of the spirit will feed , nourish , and strengthen , every birth of life that hath been conceived by the spirit ; till it shall grow up to that maturity , as entrusted it may be with a kingdom . and these are those that shall stand up in this latter day on the earth , to bless the nations with the good things and treasures out of this mountain , that standeth open to all the four quarters of the earth . to which there will be a flying as of swift dromedaries from the north , and from the south , and from the rising of the sun unto the going down of the same . for reports will so sound forth every where of the great powers , goodnesses , and glories of the majesty of christ here appearing with his saints , that shall draw together the scattered and dispersed : that through all the thick clouds and darknesses they may break away , and make their entrance hereinto . § . li. then it was further shewed to me concerning this nation , that as light and knowledge was breaking forth as a mighty stream upon it , so it should still go on further to increase and multiply , and many should now run to and fro here , for the opening of the fountains and deeps of such blessings , as therewithal the whole earth should be covered : and this land become as a springing paradise . and no devouring beast , or hurtful thing shall abide in it : but the holy people shall be for bulwarks , and a flaming wall of defence to it . which blessed day is near at hand : for which upon our watch-tower we are all charged to stand , and to be found in a readiness to entertain this ioyful message , with all the pretious and weighty things that therein are prophesied of . but here caution is given , that all do stand in a ready posture , yielding to wisdom's divine discipline , who well instructs her children to be obedient to the law of love , whereby they will be able to stop that flying roll of the curse which is going forth : and to open the heavens , out of which may descend flying angels , who will proclaim to this island , and to all nations and tribes of the earth , the everlasting gospel of love , good-will , and peace ; whereby all internal and external wars may cease . which will open a torrent of boundless blessings upon the world. in the assured faith of this , and all the prophesies here mention'd , let us in harmonious concord and unity wait and agree . amen . finis . the contents . sect. . a prospect of the holy mountain of perazim , and of the great earthquake . . of the succeeding transfiguration . . a description of the north side of the mountain , and of its gates . . the city of salvation in the north. , , , . a description of the south-side , and of its gates . , , . a description of the east-side , and of its courts . to . a description of the west-side , and of the mysteries of seperated souls . , . of prophets and pastors in the regions of the dead . , , . the manner of christ's deputation to his nazarites , and the enterance of the kingdom of the lily. , , , . the restauration of the patriarchal longevity : and the first resurrection . to . a resolution concerning the communion , laws and customs of the inhabitants of this mountain : and of certain miraculous gifts and powers . , , , . the present preparations for this kingdoms appearance . , , and . the great angelical medicine . . to the end . an alarm to the children of the kingdom , and the covenant of faith made with them , in order to a great and glorious revolution approaching . errata . page . line . for soundess read soundness . p l f impartial r imperial . p l after be add , l f desires r desire . l after tradition add colon. l f these r those . p l f last r lost . l f revolution r renovation . p l f layd r lag'd . l f that is , r that [ it ] is . p l f the r there . p l f the r this . p l f nature-spring , r nature spring . p l f one r ones . p l f them r [ in ] them ibid f that r that [ are ] . a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing y a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing y a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a serious and pathetical description of heaven and hell according to the pencil of the holy ghost, and the best expositors: sufficient (with the blessing of god) to make the worst of men hate sin, and love holiness. being five chapters taken out of a book entituled, the whole duty of a christian: composed by r. younge, late of roxwell in essex, florilegus. whole duty of a christian. selections. younge, richard. p. printed at the charge of christs-hospital, according to the will of the donor, [london : ] caption title. imprint from colophon. copy imperfect; closely trimmed with some loss of print; print fade; print show-through. reproduction of the original in the british library. eng heaven -- biblical teaching -- early works to . hell -- biblical teaching -- early works to . calvinism -- early works to . christian life -- early works to . conduct of life -- early works to . a r (wing y a). civilwar no a serious and pathetical description of heaven and hell, according to the pencil of the holy ghost, and the best expositors: sufficient (wit younge, richard c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a serious and pathetical description of heaven and hell , according to the pencil of the holy ghost , and the best expositors : sufficient ( with the blessing of god ) to make the worst of men hate sin , and love holiness . being five chapters taken out of a book entituled , the whole duty of a christian : composed by r. younge , late of roxwell in essex , florilegus . chap. xix . section i. t●us as the unbeliever and disobedient is cursed in every thing , and where-ever he goes , and in whatsoever he does : cursed in the city , and cursed also in the held ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his cattel : cursed when he cometh in , and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , deut. . so the believer that obeys the voice of the lord , shall be blessed in every thing he does , wherever he goes , and in whatsoever befals him , as god promiseth in the former part of the same chapter , & as i have proved in the eleven foregoing sections . yea , god will bless all that belong unto him , for his children and posterity , yea , many generations after him , shall fare the better for his sake exod. . . gen. . . isai. . . and . . rom. . . gen. . . , , . and . . and . . kings . , , . and . . kings . . and . . isai. . . & . . mat. . . yea , the very place where he dwells , perhaps the whole kingdom he lives in , gen. . to . chap. whereas many , yea multitudes , num. . . deut. . . & . . psal. . . even a whole army , josh. . , to . yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , exod. . . besides his prayers shall profit many ; for he is more prevalent with god , to take away a judgment from a people or a nation , than a thousand others , ex. . , , . and he counts it a sin to cease praying for his greatest and most malicious enemies , sam. . . though they , like fools , would ( if they durst , or were permitted ) cut him off , and all the race of gods people , ps. . . esth. . . , . which is as if one with a hatchet should cut off the bough of a tree upon which he standeth . for they are beholding to believers for their very lives : yea , it is for their sakes , and because the number of christs church is not yet accomplisht , that they are out of hell . but to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea , even sin and satan himself , shall turn together for the best unto those that love god , as you have seen : so all things shall turn together for the worst unto those that hate god , as all unbelievers do , rom. . . joh. . . even the mercy of god , and the means of grace , shall prove their bane , and enhaunce their damnation : yea , christ himself that only summum bonum , who is a saviour to all believers , shall be a just revenger to all unbelievers ; and bid the one , depart ye cursed into everlasting fire , prepared for the devil and his angels , mat. . , . which shall be an everlasting departure , not for a day , nor for years of days , nor for millions of years , but for eternity , into such pains as can neither be expressed nor conceived , iude . . rev. . . mat. . . heb. . sect. . wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time : there shall be no end of plagues to the wicked man , prov. . . their worm shall not die , neither shall their fire be quenched , isai. . . & . . mat. . . mark . . and therefore it is said , the smoak of their torment doth ascend for ever and ever , rev. . . and . . so that if all the men that ever have or shall be created , were briareus-like , hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trissyllable word [ eternal ] or that word of four syllables [ everlasting ] . now let such as forget god , but seriously consider this : it will not be an imprisonment during the kings pleasure , but during the king of kings pleasure : it is not a captivity of seventy years , like that of the children of israel in babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever . the wicked shall live as long in hell , as there shall be a just god in heaven . here we measure time by days , months , years ; but for eternity , there is no arithmetician can number it , no geometrician can measure it : for suppose the whole world were turned into a mountain of sand , and that a little wren should come every thousandth year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fetcht away ? but admit a man should stay in torments so long , and then have an end of his wo , it were some comfort to think that an end will come : but alas ! when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the first hour he entred into it . now , suppose thou shouldst lie but one night grievously afflicted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lie on , friends about to comfort thee , physicians to cure thee , all cordial and comfortable things to asswage thy pain ; yet how tedious and painful would that one night seem unto thee ? how wouldst thou toss and tumble , and turn from one side to another ? counting the clock , esteeming every minute a month , and thy present misery unsupportable . what then will it be to lie in flames of fire ? ( to which our fire is but air in comparison ) fire and brimstone kept in the highest flame by the unquenchable wrath of god , world without end ; where thou shalt have nothing about thee but darkness and horrour , wailing and wringing of hands , desperate yellings and gnashing of teeth : thy old companions in vanity and sin , to ban and curse thee ; the devils insulting over thee with cruelty and scorn ; the never dying worm of conscience , to feed upon thy soul and flesh for ever and ever . o everlasting eternity ! a never-dying life , an ever-living death ! which yet is but just with god ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . if god would everlastingly have spared thee , thou wouldst have everlastingly hated and provoked him . what then can be more equal , then that thou shouldst suffer everlastingly ? o then bethink thy self of this word eternal and everlasting , and ponder upon it : yea , do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . it will put thee to a demur , what have i done ? what am i now aabout ? whether will this course tend ? how will it end ? what will become of me if i go on , in chambering and wantonness surfeiting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? for indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the apostle witnesseth , rom. . , . o then , break off thy sins without delay , and let there be an healing of thy errours . sect. . neither is the extremity of pain inferiour to the perpetuity of it ; it is a place full of horrour and amazedness , where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort : its torments are both intolerable , and interminable , and can neither be endured nor avoided , when entred into , rev. . . and . . and . . mat. . . pet. . . heb. . . jude . the pangs of the first death are pleasant , compared with those of the second : for mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , rev. . . jude . it is a death which hath no death ; it hath a beginning , it hath no ending , mat. . . isa. . . the pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : for should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intolerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . should we endure ten thousand years torment in hell , it were grievous , but nothing to eternity : should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty , both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or ease , or patience to endure it , luke . . and . . mat. . . and . . and . . the schools affirm , that the least torture in hell , exceeds the greatest that can be devised by all the men on earth ; even as the least ioy in heaven , surpasseth the greatest comfort here on earth . there is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in hell , their torments are easeless , endless , and remediless ; unsufferable , and yet inevitable , and themselves left hopeless , helpless , pitiless . it were misery enough to have the head-ach , tooth-ach , collick , gout , burning in the fire ; or if there be any thing more grievous : yea , should all these and many more meet together in one man , at one instant , they would come infinitely short of the pains of hell . yea , they would all be but as the stinging of ants , to the lashes of those scorpions ; but as drops , to those vials of wrath ; as sparks to that flame , as chrysostome speaks . the furnace of babel , was but a flea-biting to this tormenting tophet , prepared of old , isai. . he hath made it deep and large , the pile thereof is fire and much wood ; the breath of the lord like a stream of brimstone doth kindle it , ver. . so that it were happy for reprobate spirits , if they were in no worse condition , than so many toads or serpents . as consider , if a dark dungeon here be so loathsom , what is that dungeon of eternal , of utter darkness ? if material fire be so terrible , what is hell-fire ? here we cry out of a burning fever , or , if a very coal from the hearth do but light on our flesh , o how it grieves us ! we cannot hold our finger for one minute in scalding lead , but there both body and soul shall fry in everlasting flames , and be continually tormented by infernal fiends , whose society alone would be sufficiently frightful . sect. . now consider , is one hours twitche of the worm of conscience here ? yea , is one minutes twitch of a tooth pulling out so unsufferable ? what is a thousand years ? what is eternity of hell torments ? if the glutton being in hell , in part only ( viz. in soul ) yet cryed out , that he was horribly tormented in that flame ; what think we shall that torment be , when body and soul come to be united in torment ? since the pains of hell are more exquisite than all the united torments that the earth can invent . yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . it is a death never to be painted to the life ; no pen , nor pencil , nor art , nor heart , can comprehend it , mat. . , . and . . luke . , . pet. . . isai. . . and . . prov. . . yea , were all the land paper , and all the water ink , every plant a pen , and every other creature a ready writer , yet they could not set down the least piece of the great pains of hell-fire . now add eternity to extremity , and then consider hell to be hell indeed . for if the ague of a year , or the collick of a month , or the rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? so that it is an evil and bitter thing to depart from the living god . we poor mortals ( until god does bring us from under 〈◊〉 power of satan unto himself ) do live in the world as if 〈◊〉 were not so hot , nor the devil so black as indeed they are : in hell and heaven were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the devil is more deformed than represented on the wall . there are unexpressible torments in hell , as well as unspeakable joys in heaven . nor will this be their case alone that are desperately wicked ; cursing and blaspheming drunkards , and shedders of blood , but of all , impenitent persons . as for instance , they who have lived in the fire of lust here , must not think much to be scorched in the flames of hell hereafter , heb. . . rev. . . and . . the detractor is a devil above ground ; his tongue is already set on fire from hell , jam. . rev. . , . which does sadly presage , what will be his portion for ever , unless repentance quench those flames ; and so of the like offenders , ps. . . rev. . . as what says the apostle ? neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylers , nor lyars , nor covetous persons , nor unbelievers , nor no unrighteous person shall inherit the kingdom of heaven , but shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , cor. . , . rev. . . which did they well consider , they durst not continue in the practice of these sins without fear or remorse , or care of amendment . sect. . now what heart would not bleed , to see men run headlong into those tortures that are thus intolerable ? dance hoodwinkt into this perdition ? o that it were allowed to the desperate ruffians of our days , that swear and curse , drink and drab , rob , shed blood , &c. ( as if heaven were blind and deaf to what they do ) to have but a sight of this hell ! how would it charm their mouths , appall their spirits , strike fear and astonishment into their hearts ? yea , if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery lake , he would rather chuse to die ten thousand deaths , than wilfully & premeditately commit one sin . nor can i think they would do as they do , if they did but either see or foresee what they shall one day ( without serious and unfeigned repentance ) 〈◊〉 and indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that doleful hell which summons us to judgment , lam. . . deut. . . oh that men would believe and consider this truth , and do accordingly . oh that thou wouldst remember , that there is a day of account , a day of death , a day of judgment coming , heb. . . mat. . wherein the lord jesus christ shall be revealed from heaven , with his mighty angels , in flaming fire , to render vengeance unto them which obey not his gospel ; and to punish them with everlasting perdition from the presence of the lord , and from the glory of his power , as the apostle speaks , thes. . , , . jude . isa. . . mat. . . as consider seriously , i beseech you , whether it will not be worth the while , so to foresee the torments of hell , that you may prevent them : or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible iudge of all the world ? luke . . to . mat. . , . at which time an assizes or quarter-sessions shall be held within thee , where reason shall sit as judge , and satan shall put in a bill of indictment , as long as that book in zachary ; chap. . . ezek. . , . wherein shall be alledged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , eccles. . . and . . cor. . . and all the curses and judgments that are due to every sin . thine own conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy judge , who knows all thy misdeeds better than thy self , john . . which sins of thine will not then leave thee , but cry unto thee , we are thy works , and we will follow thee , rev. . . and then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second 〈◊〉 do overtake thee at once ? prov. . . and when at once thou shalt think of thy sins past , the present misery , and the 〈◊〉 of thy torments to come ; and how thou hast made earth 〈◊〉 paradise , thy belly thy god , and lust thy law ; so sowing 〈◊〉 and reaping misery , and finding , that as in thy prosperity thou neglectedst to serve god , so now in thy adversity god refuseth to save thee , prov. . . to . ezek. . . when thou shalt call to mind the many warnings thou hast had of this doleful day , from christs faithful ambassadors , and how thou then madest but a mock or jeer at it , prov. . . and think how for the short sinful pleasures thou hast enjoyed , thou must endure eternal pains , luke . , . and rev. . . to . which yet thou shalt think most just and equal , saying , as i have deserved , so i am served : for i was oft enough offered mercy , yea , intreated to accept thereof ; but i preferred the pleasing of my senses , before the saving of my soul , and more regarded the words of wicked men , and the allurements of satan , than the word of god , or the motions of his holy spirit , prov. . . &c. mark . . and ( which i would have thee think upon ) hell-fire is made more hot , by neglecting so great salvation , heb. . . this is the condemnation ( saith our saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , john . . now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but god will reject them . yea , then a whole world ( if thou hadst it ) for one hours delay , or respite , that thou mightest have space to repent , and sue unto god for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinful actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man . besides , death will take no pity ; the devil knows no mercy , and the god of mercy will have utterly forsaken thee . then wilt thou say , o that i had been more wise , or that i were now to begin my life again ; then would i contemn the world with all its vanities ? yea , if satan should then offer me all the treasures , pleasures , and promotions of this world , he should never entice me to forget the terrors of this dreadful hour , and those worse which are to follow , luke . . &c. and . . but , oh wretched caitiff that i am ; how hath the devil and my own deceitful and devilish heart deluded me ? an● how am i served accordingly ? for now is my case more m●serable than the most despised toad or serpent , that peris●●● when it dieth ; in that i must go to answer at the great judgment seat for all my sins , that am not able to answer for one of the least of them , eccles. . . mat. . . that i who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of satan , as the trembling partridge within the griping tallons of the ravening and devouring falcon . oh , cursed be the day when i was born , and the time when my mother conceived me , &c. job . sect. . and so death having given thee thy fatal stroke , the devil shall seize upon or snatch away thy soul , so soon as it leaves thy body , luke . . and hale thee hence into the bottomless lake that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , jude , . pet. . . rev. . . thy body in the mean time being cast into the earth , expecting a fearful resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , heb. . . at which general judgment , christ sitting upon his throne , john . . shall rip up all the benefits he hath bestowed on thee and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , jude . eccles. . . and . . within thee shall be thine own conscience , more than a thousand witnesses to accuse thee ; the devils , who tempted thee to all thy lewdness , shall on the one side testifie with thy conscience against thee , and on the other side shall stand the holy saints and angels approving christs justice , and detesting so filthy a creature : behind thee an hideous noise of innumerable fellow-damned reprobates , tarrying for thy company : before thee all the world burning with flaming fire ; above thee an ireful judge of deserved vengeance , ready to pronounce his heavy sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , isa. . . . and in this woful and doleful condition , thou must stand forth to receive , with other reprobates , this thy sentence , rom. . . cor. . [ depart from me ] there is a separation from all joy and happiness , [ ye cursed ] there is a black and direful excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment , [ prepared for the devil and his angels , ] there are thy infernal tormenting and tormented companions , mat. . . o terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . then , o then shall thy mind be tormented to think , how , for the love of abortive pleasures , which even perished before they budded ; thou hast so foolishly lost heavens joys , and incurred hellish pains , which last to all eternity , luke . , . thy conscience shall ever sting thee like an adder , when thou callest to mind , how often christ by his ministers offered thee remission of sins , and the kingdom of heaven freely , if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those days . how near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . thy understanding shall be racked to consider , how for momentany riches thou hast lost eternal treasure , and exchanged heavens felicity for hells misery : where every part and faculty , both of body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of god , wherein consists the soveraign good and life of the soul . thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness , where shall be no order but horrour , no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the devil and his angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , mat. . . & . . &c. where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , rev. . , . where the wrath of god shall seize upon thy soul & body , as the flame of fire does on the lump of pitch , or brimstone , dan. . . in which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead ; ever roaring in the pangs of death , and never rid of those pangs , nor expecting end of thy pains . so that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the sea , hairs on the heads of all the sons of adam , from the first to the last born ; as there have been creatures in heaven and earth ; thou shalt be no nearer an end of thy torments , than thou wast the very first day that thou wast cast into them : yea , so far are they from ending , that they are ever beginning . for if after a thousand times so many thousand years , thy damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an end will come ; but as often as thy mind shall think of this word never ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with rage and hideous lamentation : as giving still new life to those unsufferable sorrows , which exceed all expression , or imagination . it will be another hell in the midst of hell . wherefore , consider seriously what i say , and that while the compassionate arms of jesus christ lye open to receive you ; and do thereafter , prov. . . &c. take warning by pharaoh's example . we in the rich mans scalding torments , have a discite à me , learn of me , luke . . &c. for he can testifie out of woful experience , that if we will not take warning by the word ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another , so the eleventh single exceeds them altogether . innumerable are the curses of god against sinners , deut. . but the last is the worst , comprehending and transcending all the rest . the fearfullest plagues god still reserves for the upshot : all the former do but make way for the last . hell in scripture is called a lake , that burneth with fire and brimstone ; and , than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? chap. xx . sect. . thus , i say , shall they be bid depart ye cursed into everlasting fire , &c. while on the contrary the same christ shall say unto the other , come ye blessed of my father , inherit the kingdom prepared for you from before the foundation of the world , mat. . . which kingdom is a place where are such joys as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , cor. . . a place where there shall be no evil present , nor good absent , heb. . . mat. . . in comparison whereof , all the thrones and kingdoms upon earth , are less than the drop of a bucket , deut. . . cor. . , . isai. . . heaven in scripture is compared to a kingdom for soveraignty , to a throne for preheminency , to a crown for state and majesty , to an inheritance for perpetuity , to a marriage-feast for plenty , pleasure , and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as i might shew you in many particulars , if i would be large : for instances in this case would be endless . there death shall have no more dominion over us , rom. . . the sun shall not burn us by day , nor the moon by night , ps. . . there all tears shall be wiped from our eyes , rev. . . there shall be no sorrow , nor pain , nor complaint , there is no malice to rise up against us ; no misery to afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , mat. . , . heb. . . there is no death nor dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , rev. . , . and . . heb. . . there , o there , one day is better than a thousand ; there is rest from our labours , peace from our enemies , freedom from our sins , &c. john . . heb. . . , , . rev. . . heb. . , . sect. . unto which negative priviledges , there are also added positive of all sorts , as i might plentifully prove , but i study brevity . do we delight in good company ? what pleasure shall we take in the company of saints and angels ? in whom there is nothing but amiable , comfortable , delectable ? nothing in us that may cool the fervour of our love and affection to them . and so of all other enjoyments . as , dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? no place so glorious by creation , so beautiful with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , heb. . . pet. . . cor. . , . rom. . . and . . there are no estates but inheritances , no inheritances but kingdoms , no houses but palaces , no meals but feasts , no noise but musick , no rods but scepters , no garments but robes , no seats but thrones , no coverings for the head but crowns , rom. . . tit. . . heb. . . mat. . . . tim. . . gal. . . pet. . , . mar. . , , . rev. . , , . & . . there we shall see the blessed face of god , which is the glory of all sights , the sight of all glory . yea , we our selves shall out-shine the sun in brightness , mat. . . for if the brightness of the body shall match the sun , what will the glory and splendour of the soul be ? and yet such honour shall all the saints have . for when christ , which is our head and life , shall appear , then shall we also appear with him in glory . and he shall change our vile and mortal body , that it may be fashioned like to his glorious body , col. . . phil. . . briefly , our joy shall there be full , and none shall be able to take it from us , or diminish it , john . . and . . there is fulness of joy , and pleasures for evermore , psal. . joys and pleasures never ebbing , but ever flowing to all contentment . there we shall rejoyce ; for the pleasantness of the place we possess , for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for hell which we have escaped ; for the joys of heaven which we have attained to . we shall have joy above us , by the beatifical vision and sight of god ; joy within us , by the peace of conscience , even the joy of the holy ghost ; and joy round about us , by the blessed company and fellowship of our associates , the holy saints and angels . sect. . and in reason , if a christian-soul in this tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of god manifested in jesus christ : if it so glads a child of god , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his maker and redeemer , and to serve his brethren in love ; how joyful will he be , when these graces shall be perfected , and he freed from all grievances inward & outward ? yea , if the communion and enjoyment of gods spirit , and christ in his gospel and ordinances , be so sweet here , that one day with us , is better than a thousand with the ungodly , psal. . . what will it be to enjoy the immediate presence , and glory of god our father ? christ our redeemer and elder-brother ? the holy ghost our comforter ? the angels and saints our comforts and companions ? our condition there will be so joyful , that look we outwardly , there is joy in the society , heb. . . if inward , there is joy in our own felicity , cor. . . look we forward , there is joy in the eternity , pet. . . mark . . so that on every side we shall be even swallowed up of joy , isai. . . and . . mat. . . and . . heb. . , . psal. . . as , oh the multitude and fulness of these joys ! so many , that only god can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , cor. . . as , oh the transcendency of that paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledge without ignorance ; eyes without tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , deut. . . isai. . . kings . . mark . . luke . . pet. . . john . , and . . mat. . . sect. . while we are here , how many clouds of discontent have we to darken the sunshine of our joy ? when even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . here we love and loath in an instant ( like amnon to his sister tamar ) in heaven there is no object unlovely , nothing which is not exceeding amiable and attractive : and not attractive only , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . here we have knowledg mixed with ignorance , faith with doubting , peace with trouble , yea , trouble of conscience . or in case we have peace of conscience , alas , how often is it interrupted with anguish of spirit ? now rejoyce we with joy unspeakable and glorious , pet. . . but alas , anon it falls out that we need to pray with david , restore unto us the joy of thy salvation , psal. . . but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , dan. . . there shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our minds . now abideth faith , hope , and charity , these three now abide : but in heaven , vision succeeds in the place of faith : attainment in the place of hope , and perfect fruition and delectation in the room of charity . there promises shall end in performances , faith in sight and clear vision , hope in fruition and possession : yea , time it self shall be swallowed up in eternity : these are the souls dowries in heaven , where god shall be all in all to us ! now he is but as it were something single ; as righteousness in abraham , temperance in joseph , strength in sampson , meekness in moses , wisdom in solomon , patience in job ( for it is rare to find all these graces compleatly to meet in any one subject ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! god shall be all in all , even the fulness of him that filleth all in all things , as the apostle speaks , eph. . . the only knowledge of god , shall fill up our understandings ; and the alone love of god , shall possess our affections . god shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquillity , as bernard expresseth it . that is a blessed state perpetual and unchangeable . there is eternal security , and secure eternity , as bernard speaks : or as austin hath it , there is blessed eternity , and everlasting blessedness . let the end of our life then be , to come to a life whereof there is no end ; unto which the lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . but otherwise , look we not for eternal happiness , but for everlasting misery : for it is an everlasting rule , no grace , no holiness here ; no glory , no happiness hereafter . to sum up all in a word ; there is no joy here comparable to that in heaven : all our mirth here to that is but pensiveness : all our pleasure here to that , but heaviness : all our sweetness here to that is but bitterness . even solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the sun in the firmament . absaloms beauty , to that , is but deformity . sampsons strength , to that , is but infirmity . methuselahs age , to theirs , is but minority and mortality . asahels speed , and swiftness , but a snails pace to their celerity . yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? cor . . yea , paradise , or the garden of eden , was but a wilderness , compared with this paradise . and indeed , if the gates of the city be of pearl , and the streets of gold ; what then are the inner rooms , the dining and lodging chambers ? the presence chamber of the great monarch of heaven and earth ? what then may we think of the maker and builder thereof ? in fine ( that i might darkly shadow it out , sith the lively representation thereof is meerly impossible ) this life everlasting is the perfection of all good things . for fulness is the perfection of measure ; and everlastingness the perfection of time ; and infiniteness the perfection of number ; and immutability the perfection of state ; and immensity the perfection of place , and immortality the perfection of life , and god the perfection of all , who shall be all in all to us , meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . and what shall i say more ? but as the psalmist saith , glorious things are spoken of thee , thou city of god , psalm . . see rev. . , . and . . to the end . sect. . the glory of heaven , cannot be comprehended here ; only god hath vouchsafed to give us some small glimpses in the scripture , whereby we may frame a conjecture , considerable enough to make us sell all we have to purchase that pearl of ●rice . it hath pleased god , out of his fatherly condescension , to ●oop to our capacity , in representing heavenly things under ●arthly types : shadowing out the joys thereof , by whatsoever is precious and desirable in this life ; as cities , kingdoms , crowns , pearls , jewels , marriages , feasts , &c. which supereminent and superabundant felicity , st. paul , that had been an only witness , when he had been caught up in the third heaven , not able to describe , much less to amplifie , sums up all in these words ; a sure , most excellent , exceeding and eternal weight of transcendent glory , cor. . . and . . but alas , such is mans pravity , that he is as far from comprehending it , as his arms are from compassing it , cor. . . heaven shall receive us , we cannot conceive heaven . do you ask what heaven is ? faith one : when i meet you there i will tell you ; for could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thither , cor. . , . yea , who can utter the sweetness of that peace of conscience , and spiritual rejoycing in god , which himself hath tasted ? if then the beginning and first fruits of it be so sweet , what shall the fulness of that beatifical vision of god be ? if the earnest penny be so precious and promising here ; what shall the principal , and full crop and harvest of happiness in heaven be ? so that a man may as well with a coal paint out the sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the sea conceive the fulness of those joys , and sweetness of those pleasures , which the saints shall enjoy at gods right hand for evermore , psal. . . in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . for quality , they are pleasures ; for quantity , fulness ; for dignity , at gods right hand ; for eternity , for evermore . and millions of years multiplyed by millions , make not up one minute to this eternity , cor. . . john . . the eye sees much , the ear hears more , the heart conceives most ; yet all short of apprehension , much more of comprehension of those pleasures . therefore it is said , enter thou into thy masters joy ; for it is too great to enter into thee , mat. . . neither will i any further exercise my self in things too high for me , psal. . . for as st. paul tells us , the heart of man is not able to conceive those joyes ; which being so , how should i be able to express them in words ? and yet though we cannot comprehend this glory , this far most excellent , exceeding , and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of god and our redeemer , in crying out , o the depth , &c. o the sweetness of his love , how unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone ) and his ways past finding out , rom. . . chap. xxi . sect. . but for the better confirming of this so important a truth , in these atheistical times , see some reasons to confirm it . as , first , if the sun , which is but a creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the creator himself ? or that light from whence it receives its light ? if the frame of the heavens and globe of the earth be so glorious , which is but the lower house , or rather the foot-stool of the almighty , as the holy ghost phraseth it , isa. . . mat. . . acts . . how glorious and wonderful is the maker thereof , and the city where he keeps his court ? or if sinners , even the worst of wicked men , and gods enemies , have here in this earthly pilgrimage , such variety of enjoyments to please their very senses , as who can express the pleasurable variety of objects for the sight ; of meats and drinks to satisfie and delight the taste , of voyces and melodious sounds , to recreate the hearing ; of scents and perfumes , provided to accommodate our very smellings , of recreations and sports , to bewitch the whole man : and the like of honour and profit , which are idols that carnal men do mightily dote upon , and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified saints , and gods dearest darlings in heaven ? again , secondly , if natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledge ; for even mundane knowledge hath such a shew of excellency in it , that it is highly affected both by the good and bad ; as , o the pleasure that rational men take therein ! it being so fair a virgin that every clear eye is in love with her ; so rich a pearl , that none but swine do despise it : yea , among all the trees in the garden , none so takes with rational men as the tree of knowledge ( as satan well knew , when he set upon our first parents ) insomuch that plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . and others affirm , that there is no less difference between the learned and the ignorant , than there is between the living and the dead , or between men and beasts . and yet the pleasure which natural and moral men take in secular and mundane knowledge and learning , is nothing comparable to that pleasure , that an experimental christian finds in the divine and supernatural knowledge of gods word : which makes david and solomon prefer it before the hony and the hony-comb for sweetness : and to value it above thousands of gold and silver ; yea , before pearls and all precious stones for worth . how sweet then shall our knowledge in heaven be ? for here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see god and christ in the face , cor. . . thirdly , if meer naturians have been so taken with the love of vertue , that they thought if a vertuous soul could but be seen with temporal eyes , it would ravish all men with love and admiration thereof ; yea , if the very worst of men , drunkards , blasphemers , and the like ; though they most spightfully scoff at , and back-bite the people of god ; yet when they know a man sincere , upright , and honest , cannot choose but love , commend , and honour him in their hearts ; as it fared with herod touching john , and king agrippa touching paul . sect. . or rather if gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the holy ghost ; which is but glorification begun : what will they be , when they shall enjoy the perfection of glory in heaven ? as see but some instances of their present enjoyments here below . first , if we were never to receive any reward for those small labours of love , and duties we do to the glory of god , and profit of others , we might think our selves sufficiently recompensed in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life ; that we can do and suffer something for the love of christ , who hath done and suffered so much to save us ; that by our works the majesty of god is magnified , to whom all homage is due , and all service too little . for godliness in every sickness is a physician , in every contention an advocate , in every doubt a schoolman , in all heaviness a preacher , and a comforter unto whatsoever estate it comes , making the whole life as it were a perpetual hallelujah . yea , god so sheds his love abroad in our hearts by the holy ghost , that we are in heaven before we come thither . insomuch , that as the fire flieth to his sphere , the stone hastens to the center , the river to the sea , as to their end and rest , and are violently detained in all other places ; so are the hearts of gods people , without their maker and redeemer , their last end and eternal rest and quietness , never at rest : like the needle touched with the loadstone , which ever stands quivering and trembling until it enjoys the full and direct aspect of the northern pole . but more particularly : how doth the assurance of the pardon of sin alone , clear and calm all storms of the mind , making any condition comfortable , and the worst and greatest misery to be no misery ? to be delivered of a child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . but to this we may add the joy of the holy ghost , and the peace of conscience , otherwise called the peace of god which passeth all understanding . these are priviledges that make paul happier in his chain of iron , than agrippa in his chain of gold : and peter more merry under stripes , than caiaphas upon the judgment-seat ; and stephen the like under that shower of stones . pleasures are ours , if we be christs : whence those expressions of the holy ghost , the lord hath done great things for us , wherefore we rejoyce . be glad in the lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . let all that put their trust in thee rejoyce , let them even shout for joy . rejoyce evermore ; and again i say , rejoyce . rejoyce with joy unspeakable , and full of glory . our rejoycing is this , the testimony of our conscience . your heart shall rejoyce , and your joy shall no man take from you , &c. so that it is a shame for the faithful , not to be joyful ; and they sin if they rejoyce not , whatsoever their condition be . the eunuch no sooner felt the pardon of sin , upon his being baptized into the faith of christ , but he went on his way rejoycing , acts . . he then found more solid joy , than ever he had done in his riches , honours , and great places under candace , queen of the aethiopians . at the same time when the disciples were persecuted , they are said to be filled with joy , and with the holy ghost , acts . . and as their afflictions do abound , so their consolations do abound also , cor. . . for these are comforts that will support and refresh a child of god in the very midst of the flames , as the martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them manifested to all that saw them suffer . sect. . where observe , before we go any further , what sots they are , that cry out , it is in vain to serve god , and unprofitable to keep his commandments , as it is in malachy . . for had these fools but tasted the sweet comforts that are in the very works of piety , and that heaven upon earth , the feast of a good conscience , and joy of the inward man , they could not so speak . yea , then would they say , there is no life to the life of a christian . for as the priests of mercury , when they are their figs and hony , cryed out , oh how sweet is truth ! so if the worst of a believers life in this world be so sweet , how sweet shall his life be in that heavenly jerusalem and holy city , where god himself dwelleth , and where we shall reign with christ our bridegroom , and be the lambs wife ? which city is of pure gold , like unto clear glass ; the walls of jasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being jasper , the second saphir , the third a calcedony , the fourth an emerald , the fifth a sardonyx , the sixth a sardius , the seventh a chrysolite , the eighth a beryl , the ninth a topaz , the tenth a chrysoprasus , the eleventh a jacynth , the twelfth an amethyst : having twelve gates of twelve pearls , the streets thereof of pure gold , as it were transparent glass : in the midst of which city , is a pure river of the water of life , clear as chrystal , and of either side the tree of life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the nations : where is the throne of god and of the lamb ; whom we his servants shall for ever serve , and see his face , and have his name written in our foreheads . and there shall be no night , neither is there need of the sun , neither of the moon to shine in it : for the glory of god doth lighten it , and the lamb is the light thereof . into which nothing that defileth shall enter ; but they alone which are written in the lambs book of life ; as is exprest , rev. . and . chap. the holy ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . only here we have a taste , or earnest-penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures , reserved for the citizens of that heavenly jerusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . god letting out as it were , a certain kind of manna , which in some sort refresheth his thirsty people , in this wilderness , as with most sweet hony , or water distilled from out of the rock . as what else are those jubilees of the heart ; those secret and inward joys which proceed from a good conscience , grounded upon a confident hope of future salvation ? as what else do these great clusters of grapes signifie , but the fertility of the future land of promise . sect. . true it is , none can know the spiritual joy and comfort of a christian , but he that lives the life of a christian , john . . as none could learn the virgins song , but them that sang it , rev. . . no man can know the peace of a good conscience , but he that keeps a good conscience . no man knows the hid manna , and white stone , with a new name written in it , but they that receive the same , rev. . . the world can see a christians outside , but the raptures of his soul , the ravishing delights of the inward man , and joy of the spirit for the remission of his sins , and the infusion of grace , with such like spiritual priviledges more glorious than the states of kingdoms ; are as a covered mess to men of the world . but i may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ; to him that hath the love of god shed abroad in his heart by the holy ghost ; in whose soul the light of grace shines , whether his whole life be not a perpetual hallelujah , in comparison of his natural condition ? whether he finds not his joy to be like to the joy of harvest ? or as men rejoyce when they divide a spoil ? isa. . . whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth , psalm . . and . . yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping , the heart is light and chearful . the face may be pale , yet the heart may be calm and quiet . so st. paul , as sorrowing , yet always rejoycing , cor. . . our cheeks may run down with tears , and yet our mouth sing forth praises . and so on the contrary , where ( o god ) there wants thy grace , mirth is only in the face , cor. . . well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest , but to hear of an inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly merry within . light is sown to the righteous , and joy for the upright , psal. . . my servant , saith god , shall sing and rejoyce : but they shall weep , &c. isai. . . indeed we are not merry enough , because we are not christians enough , because sin is a cooler of our joy , as water is of fire . and like the worm of jonah his gourd , bites the very root of our joy , and makes it wither : yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of gods countenance , as it did david , psalm . . and . . so that the fault is either ; first , in the too much sensuality of a christian , that will not forego the pleasures of sin , or the more muddy joyes and pleasures of this world , which are poysons to the soul , and drown our joyes , as bees are drowned in honey , but live in vinegar . men would have spiritual joy , but withal they would not part with their carnal joy : yet this is an infallible conclusion , there is no enjoying a worldly paradise here , and another hereafter . or secondly , the fault is in the taste , not in the meat ; in the folly of the judgment , not in the pearl , when a grain of corn is preferred before it . to taste spiritual joyes , a man must be spiritual ; for the spirit relisheth the things of the spirit ; and like loveth his like . between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fleshly meat , and a carnal stomack . therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . or , thirdly , herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : they will not pare the fruit , to eat the pulp ? nor till the ground , to reap the harvest . they fly the wars , and thereby lose the glory of the victory ▪ they will not dig the craggy mountain to find the mine of gold : nor prune the vine , therefore enjoy not the fruit . they fly mortification , and therefore attain not the sweet spiritual consolation , which ever attends the same . and so much for the reasons . the use may be manifold . chap. xxii . sect. . first , is it so , that the torments of hell are so exquisite ? even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gout , strangury , flames of fire and brimstone ? yea , are all these , and all other pains that can be named put together , but shadows and flea-bitings to it ? and are they to be endured everlastingly ? and are all fornicators , idolaters , thieves , covetous , drunkards , swearers , raylers , fearful and unbelieving persons , murtherers , sorcerers , lyars , and all unrighteous persons to have their part and portion in that lake ? and withal lose their part and portion in the kingdom of heaven , as the word of god expresly tells us ? rev. . , . and . , . how is it that we are not more affected therewith ? the only reason is , most men are so far from believing the word of god in this point , that they do not believe there is a god . the fool , says david , hath said in his heart there is no god , psalm . . they , meaning the wicked , think always there is no god , psalm . . to . and the reason follows , his ways always prosper , psalm . . to . and hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , let us eat and drink , for to morrow we shall die , as the holy ghost hath acquainted us with their inmost thoughts , cor. . . whereas if men did believe either heaven or hell , they could never so carelesly hazard the losing of the one , or the procuring of the other . as , oh the madness of these men ! that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle , and yet for trifles will plunge themselves body and soul into those endless and infinitely scorching flames of hell-fire . if a king but threatens a malefactor to the dungeon , to the rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : but let god threaten the unsufferable torments of burning tophet , we stand unmoved , undaunted . and what makes the difference ? the one we believe as present , the other is , as they think , uncertain and long before it comes , if ever it do come . otherwise it could not be , since the soul of all sufferings are the sufferings of the soul ; since as painted fire is to material , such is material to hell-fire . men may say , they believe there is an hell , and a heaven , but surely they would never speak as they speak , think as they think , do as they do , if they thought that their thoughts , words , and actions should ever come to judgment . if men believed that heaven were so sweet , and hell so intolerable as the word makes them , they would be more obedient upon earth . the voluptuous and covetous would not say , take you heaven , let us have mony , pleasure , &c. sect. . true , there are none so confirmed in atheism , but some great danger will make them fly to the aid of a divine power , as plato speaks , extremity of distress , will send the prophanest to god : as the drowning man stretcheth out his hand to that bough , which he comtemned whiles he stood safe on shore . even sardanapalus , for all his bold denying of a god , at every hearing of a thunder , was wont to hide his head in a hole . yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an arrest of treason . at least on their death-beds , had they as many provinces as ahashuerosh had , they would give an hundred six and twenty of them , to be sure there were no hell , though all their life they supposed it but a fable . and this makes them fearful to die , and to die fearfully . yea , how oft do those russians that deny god at the tap-house , preach him at the gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ? and certainly , if they did not at one time or other believe a god , a day of judgment , a heaven and an hell , they should be in a worse condition than felix or belshazzar ; yea , than the devils themselves ; for they believe them , yea , quake and tremble to think of them , as being still in a fearful expectation of further degrees of actual torments , matth. . . however , admit their lethargized consciences be not awakened , until they come into hell , as god not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it , yet in hell they shall know , there is a righteous judge that will reward every man according to his deeds ; and confess that what they once vainly imagined was but imagined . there may be atheists on earth , there are none in hell . shall make them wise , whom sin hath made and left foolish . a pope of rome being upon his death-bed , said to those about him , now come three things to tryal , which all my life i made doubt of ; whether there be a god , a devil , and whether the soul be immortal . 't was not long ere he was fully resolved with a vengeance : and so shall you , o ye fools , when that hour comes , though you flatter your selves for the present . when you feel it , you will confess it ; and when it is too late , you will like a fool say , alas i had not thought . for this is the difference between a fool and a wise man , a wise man , ( saith solomon ) foreseeth the evil ( the evil of hell , says bernard ) and preventeth it ; but fools go on and are punished , prov. . . acknowledge thy self a fool then , or bethink thy self now , and do thereafter , without delaying one minute : for there is no redemption from hell , if once thou comest there . and there thou mayest be ( for ought thou knowest ) this very day ; yea , before thou canst swallow thy spittle : thy pulse may leave beating , before thou canst fetch thy breath . sect. . but to speak this to the sensualists , is labour in vain : for their consciences are so blinded , that they ( as they think ) do believe an heaven and an hell , yea , in god , and in christ , as well as the precisest , joh. . , , , . for it is hard for men to believe their own unbelief in this case . they that are most dangerously sick , are least sensible of their being sick . a very likely matter thou believest in christ , and hopest to be saved by him , when thou wilt neither imitate his actions , nor follow his precepts . how does this hang together ? let me ask thee a question or two , that may convince thee of thy unbelief : if a physician should say to his patient , here stands a cordial , which if you take , will cure you ; but touch not this other vial , for that is deadly poyson ; and he wittingly refuseth the cordial to take the poyson , will not every one conclude , that either he believed not his physician , or preferred death before life . if lots sons in law had believed their father , when he told them the city should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . if the old world had believed that god would indeed , and in good earnest , bring such a flood upon them as he threatned , they would have entred the ark , and not have scoft at noah for building it . so if you did firmly believe what god in the scriptures speaks of hell , you would need no entreaties to avoid the same . sect. . but alas , men of thy condition are so far from believing what god threatens in his word against their sins , that they bless themselves in their hearts , saying , we shall have peace although we walk according to the stubbornness of our own will ; so adding drunkenness to thirst , deut. . . yea , they prefer their condition before others , who are so abstemious , and make conscience of their ways , thinking that they delude themselves with needless fears and scruples , kings . , , , . alas , if they did in good earnest believe , that there is either god or devil , heaven or hell , or that they have immortal souls , which shall everlastingly live in bliss or woe , and receive according to what they have done in their bodies , whether it be good or evil , cor. . . they could not but live thereafter , and make it their principal care how to be saved . but alas , they believe that they see and feel , and know they believe the laws of the land , and know that there are stocks and bridewels , and goals , and dungeons , and racks , and gibbets , for malefactors ; and this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : for if they did , they would as well , yea much more fear him that hath power to cast both body and soul into hell , as they do the temporal magistrate , that hath only power to kill the body ; they would think it a very hard bargain , to win the whole world , and lose heaven , and their own souls , luke . . men fear a gaol , more than they fear hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of gods wrath ; and tremble more at the thought of a sergeant or bayliff , than of satan and everlasting perdition : else they would not be hired with all the worlds wealth , multiplyed as many times as there be sands on the seashoar , to hazard , in the least , the loss of those everlasting joys before spoken of , or to purchase and plunge themselves into those easless and everlasting flames of fire and brimstone in hell , there to fry body and soul , where shall be an innumerable company of devils and damned spirits to affright and torment them , but not one to comfort or pity them . confident i am , thou wouldst not endure hereto hold thy hand in a fiery crucible the space of a day , or an hour , for all the worlds wealth and splendour : how then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand time more for millions of millions of ages ? look rev. . . and bethink thy self , how thou wilt brook to be cast into a doleful disconsolate dungeon , to lie in utter darkness in eternal chains of darkness , in a little ease , at no ease for ever and ever . canst thou endure to dwell with the devouring fire , with the everlasting burning . sect. . wherefore let me , my brethren , beseech you not to be such atheists and fools as to fall into hell before you will fear it , when by fearing it , you may avoid it , and by neglecting it , you cannot but fall into it . what though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the draw-bridge will be taken up , and when it will vex every vein of your hearts , that you had no more care of your souls . yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy : but how long god will yet wait thy leisure , or how soon he will , in his so long provoked justice , pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . oh that men would believe the god of truth ( that cannot lye ) touching spiritual and eternal things , but as they do these temporary and transitory ? oh that thou who art the sacred monarch of this mighty frame , wouldst give them hearts to believe at least thus much , that things themselves are in the invisible world , in the world visible , but their shadows only ! and that whatsoever wicked men enjoy here , it is but as in a dream ; their plenty is but like a drop of pleasure , before a river of sorrow and displeasure : and whatsoever the godly feel , but as a drop of misery before a river of mercy and glory . that though thou , the great and just judge of all the world , comest slowly to judgment , yet thou wilt come surely . as the clock comes slowly and by minutes to the stroak , yet it strikes at last . that those are only true riches , which being once had , can never be lost . that heaven is a treasure worthy our hearts , a purchase worthy our lives : that when all is done , how to be saved is the best plot . that there is no mention of one in the whole bible that ever sinned without repentance , but he was punished without mercy . for then there would not be a fornicator , or prophane person , as esau , who for a portion of meat sold his inheritance , heb. . . then they would not be of the number of those , that so doted upon purchases , and farms , and oxen , that they made light of going to the lords supper , luke . , , . nor of the gadarens mind , who preferred their hogs before christ . then would they know it better to want all things , than that one needful thing ; whereas now they desire all other things , and neglect that one thing which is so needful . they would hold it far better , and in good sadness to be saved with a few , as noah was in the ark than in good fellowship , with the multitude , to be drowned in sin , and damned for company . nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . chap. xxiii . sect. . secondly , are the joys of heaven so unspeakable and glorious ? how then should we admire the love and bounty of god , and bless his name , who for the performance of so small a work , hath proposed so great a reward ? and for the obtaining of such an happy state , hath imposed such an easie task . yea more , is heaven so unspeakably sweet and delectable , is hell so unutterably doleful ? then let nothing be thought too much that we can either do or suffer for christ , who hath freed us from the one , and purchased for us the other . though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in hell , or those joys we are reserved to in heaven . and indeed , that we are now out of hell , there to fry in flames of fire and brimstone , never to be freed ; that we have the free offer of grace here , and everlasting glory hereafter in heaven , we are only beholding to him . we are all by nature , as traytors , condemned to suffer eternal torments in hell-fire , being only reprieved for a time : but from this extremity , and eternity of torment , jesus hath freed and delivered us . o think then ! yea , be ever thinking of it , how rich the mercy of our redeemer was in freeing us ; and that by laying down his own life to redeem us . yea , how can we be thankful enough for so great a blessing ? it was a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and angels in heaven . which being so , let us study to be as thankful as we can . hath christ done so much for us , and shall we deny him any thing he requireth of us ? nor can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable and thankful demeanour . if a friend had given us but a thousandth part of what god and christ hath , we should heartily love him all our lives , and think no thanks sufficient : what price then should we set upon jesus christ , who is the life of our lives , and the soul of our souls ? do we then for christs sake , what we would do for a friends sake . yea , let us abhor our selves for our former unthankfulness , and our wonderful provoking of him . hearken we unto christs voice , in all that he saith unto us , without being swayed one way or another , as the most are ? let us whom christ hath redeemed , express our thankfulness , by obeying all that he saith unto us , whatever it costs us , since nothing can be too much to endure for those pleasures which shall endure for ever . as , who would not obtain heaven at any rate , at any cost or trouble whatsoever ? in heaven is a crown laid up for all such as suffer for righteousness , even a crown without cares , without rivals , without envy , without end ; and is not this reward enough for all that men or devils can do against us ? who would not serve a short apprenticeship in gods service here , to be made for ever free in glory ? yea , who would not be a philpot for a month , or a lazarus for a day , or a stephen for an hour , that he might be in abrahams bosome for ever ? nothing can be too much to endure , for those pleasures that endure for ever . yea , what pain can we think too much to suffer ? what little enough to do , to obtain eternity ? for this incorruptible crown of glory in heaven ? pet. . . where we shall have all tears wiped from our eyes ; where we shall cease to sorrow , cease to suffer , cease to sin , where god shall turn all the water of our afflictions , into the pure wine of endless and unexpressible comfort . you shall sometimes see an hired servant , venture his life for his new master , that will scarce pay him his wages at the years end ; and can we suffer too much for our lord and master , who giveth every one that serveth him , not fields and vineyards , as saul pretended , sam. . . &c. nor towns and cities , as cicero is pleased to boast of caesar , but even an hundred-fold more than we part withal here in this life , and eternal mansions in heaven hereafter , john . . st. paul saith , our light affliction , which is but for a moment , causeth us a far more excellent and eternal weight of glory , cor. . , . where note the incomparable and infinite difference , between the work and the wages ; light affliction , receiving a weight of glory ; and momentany affliction eternal glory . suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . their pleasure is short , their pain everlasting ; our pain is short , our joy eternal . blessed is the man that endureth temptation , for when he is tryed , he shall receive the crown of life , james . . folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity ( which passeth away in the very act , at the taste of a pleasant drink dieth so soon as it is down ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? fourthly , is it so ? that god hath set before us life and death , heaven and hell , as a reward of good and evil ; leaving us as it were to our choice , whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? not making our greatest business , our least and last care . i know well , thou hadst rather when thou diest , go to reign with christ in his kingdom for evermore , than be confined to a perpetual prison or furnace of fire and brimstone , there to be tormented with the devil and his angels : if so , provoke not the lord , who is great and terrible , of most glorious majesty , and of infinite purity : and who hath equally promised salvation unto those which keep his commandments , and threatned eternal death and dest●uction to those who break them . for as he is to all repentant sinners a most merciful god , exod. . . so to all wilful and impenitent sinners , he is a consuming fire , and a jeaious god , heb. . . deut. . . there was a king , who having no issue to succeed him , espied one day a well favoured and towardly youth , he took him to the court , and committed him to tutors to instruct him , providing by his will , that if he proved sit for government , he should be crowned king ; if not , he should be kept in chains , and he made a galley slave . the youth was misled , and neglected both his tutors good counsel , and his book , so as his master corrected him , and said , o that thou knewest what honour is prepared for thee ! and what thou art like to lose by this thy idle and loose carriage ! well , thou wilt afterwards , when 't is too late , sorely rue this . and when he grew to years , the king died , whose council and executors perceiving him to be utterly unfit for state government , called him before them , and declared the kings will and pleasure , which was accordingly performed ; for they caused him to be fettered , and committed to the galleys , there to toil , and tug at the oar perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might , if he would , have been a king ; now he was over-ruled by turks , who might have ruled over christians . the thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . now this hereafter will be the case of all careless persons , save that this comes as short of that , as earth comes short of heaven , and temporary misery of eternal . wherefore if thou wouldst have this this to become thy very case , go on in thy wilful and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : for there is no redemption from hell , if once thou comest there : and there thou mayst be ( for ought thou knowest ) this very day , yea before thou canst swallow thy spittle , if thou diest this day in thy natural condition . many men take liberty to sin , and continue in a trade of sin , because god is merciful : but they will one day find that he is just as well as merciful . there is mercy with god ( saith the psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. psalm . . yea , know this , and write it in the table book of thy memory , and upon the table of thy heart . that if gods bountifulness and long suffering towards thee ; does not lead thee to repentance , it will double thy doom , and encrease the pile of thy torments . and that every day which does not abate of thy reckoning , will encrease it : and that thou by thy hardness and impenitency , shalt but treasure up unto thy self wrath against the day of wrath , and the declaration of the just judgment of god , rom. . , , . now this judge hath told us , that we must give an account for every idle word we speak , mat. . . much more then for our wicked actions ; therefore beware what thou dost against him . men may dream of too much strictness in holy courses , but they do not consider the power , the purity , and strictness of the judge . he who brings even idle words to judgment , and forgets not a thought of disobedience , how will he spare our gross negligence and presumption ? how our formality and irreverence in his service , much more our flagitious wickedness , heb. . . sect. . wherefore , as you ever expect or hope for heaven and salvation , as you would escape the tormenting flames of hell-fire , cease to do evil , learn to do well . for sanctification is the way to glorification , holiness to eternal happiness . if we would have god to glorifie our bodies in heaven , we also must glorifie god in our bodies here on earth . and now for conclusion : are the joys of heaven so unspeakable and glorious ? the torments of hell so woful and dolorous ? then it behoves all parents and governours of families , to see to their childrens and servants souls , and that they miscarry not through their neglect . as tell me , will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servants rise up in judgment against you , and to bring in evidence at the great tribunal of christ ? saying , lord , my father never minded me , my master never regarded me ; i might sin , he never reproved me ; i might go to hell , it was all one to him . will not this be sad ? secondly , if it be so , let children and servants consider , that 't is better to have lust restrained , than satisfied : 't is better to be held in , and restrained from sin , than to have a wicked liberty . be not angry with those who will not see you damn your souls , and let you alone : they are your best friends . fear the strokes of gods anger , be they spiritual or eternal , more than the strokes of men . what 's a fetter to a dungeon ? a gallows to hell-fire ? give not way to imaginary , speculative , heart-sins : murther in the heart , uncleanness in the eye , and thoughts given way to , will come to actual murther , and bodily uncleanness at last . keep satan at a distance ; if he get but in , he will be too hard for you . and let so much serve to have been s●oken of heaven and hell . upon the one i have stood the longer , that so i might , if god so please , be a means to save some with fear , plucking them out of the fire of gods wrath , under which , without repentance , they must lye everlastingly . and for the other , i have , like the searchers of canaan , brought you a cluster of grapes , to give the reader a taste thereby , of the plentiful vintage we may expect , and look for in the heavenly canaan . now if any would truly know themselves , and how it ●ill fare with them in the end , let them read the whole book , out of which this is taken , viz. the whole duty of a christian . which book is licensed by john dewname and thomas gataker . finis . london , printed at the charge of christs-hospital , according to the will of the donor , . notes, typically marginal, from the original text notes for div a e- vengeance a contemplation of heaven with an exercise of love, and a descant on the prayer in the garden. by a catholick gent. white, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a contemplation of heaven with an exercise of love, and a descant on the prayer in the garden. by a catholick gent. white, thomas, - . [ ], , [ ] p. [s.n.], at paris : printed in the yeare . dedication signed: tho: white. "an exercise of love, with a descant on the prayer in the garden" hasseparate dated title page; register and pagination are continuous. includes errata and a final page of advertisements. reproduction of the original in the union theological seminary, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -- early works to . heaven -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a contemplation of heaven : with an exercise of love and a descant on the prayer in the garden . by a catholick gent. psal. . . quid mihi est in coelo ; & à te quid volui super terram ? at paris , printed in the yeare . to the vertuous and honourable lady , the lady kath : vvhite . madam , no wonder if a complaint falling from your mouth , that you found the consideration of heaven dry , and knew not how to frame a content some thought of it , was able to set a dull wit on work , and make an insipid pen distill milk and honey : for it is you that do it . accept therefore these nine drops of oyl , which the fervour of your desire has extracted from a hard flint . but i must advertise you , they still retein their stony nature ; and unlesse you apply the same fire , according to the rules of alchimy , beginning with a soft and gentle heat , and proceeding with a constant encrease ; they will neither render their sweetnesse to your sense , nor their balsamick vertue to your substance . for ( madam ) in the perusall of these discourses , you will easily find the best method to be , first quietly to read them , seeking no farther then onely to understand , and afterwards by more serious thoughts to imprint and sink them deep into your affections . by serious thoughts , i mean not forc'd impetuosities of your will , upon a conceit that you are rapt to supernaturall and unintelligible heights ; but onely such reflections as the care of friends , of children , or houshold affaires ( where your help is required ) use to stirre in you : for these are naturall and free , and ( apply'd to what ought to be our greatest care ) work those solid vertues which make a true christian life the principall aim of all our desires and endeavours , and the principall wish to your ladyship of , madam , your most affectionate brother and humble servant , tho : white . from paris this . of sept. . th' addresse to english catholicks . behold that rich comfort , whereof in vain you court and scramble to retrive the least drop below in this your novercall countrey ; behold it here familiarly stoop'd to woo your lips from supernall jerusalem , the true and free mother of us all . the greedy thirst of one ( now inebriated above ) obtain'd for her self some yeares since this elixir ; which the choaking necessity of these hot times has at length dissolv'd into a charitable diffusion of it self to the wide world . drink you , dear friends , jovially of it ; ( the deeper the sweeter ; ) without fear of excesse , which will surelyest render it a calm lethe to your sufferings here , and make wider passage and room in you for that torrent of pleasure , it earnest's hereafter . and though this cheering cup be proper for you alone , ( the happily enrolled guests , already sweating in the royal way to the future feast ; ) yet is it not grudg'd , nor wil't , i hope , be unprofitable to those many others ( invited too ) your haplesse country-men , who either ramble through by-lanes , miserably erring , or lie in the hedges timorously watching , or lazily sleeping , whilst ( alas ) they pretend your errand : since , it 's bosome design and choice vertue is contriv'd to rouse and rally the spirits , and inveigling the tast , to beget and sharpen the appetite ; which thus , perhaps , alarm'd , might pro , voke a sollicitude , and compell them too to come in that our dread kings house may be full . a contemplation of heaven , between the soul and light. the first discourse . soul. woe 's me ! why was i born to see the sun ? why did my mother rejoyce to hear me cry , and to receive the newes that i was a living soul ? light. why dost thou moane so pittifully ? cast thine eyes upon the almighty , who hath so often comforted , and still surely continues his assistance to thee . soul. why do i moan , to whom there is left neither rest in this world , nor hope in the next ? here i do nothing but offend my god , and there what can i expect , but a just judge of my perpetuall offences ? light. why do you offend him so often ? soul. alas ! i do what i can , i am in continuall watchfulnesse over my self , i am alwayes making examens of my conscience , but i find no end , no amendment . my thoughts prevent my care , and in despite of me , draw me to trespasse ; whilest i am solicitous of one , another escapes ; and thus i live a tortured life , ever seeking innocence , and that still flying me . light. and do you think god is displeased so highly with you , your self using all this care and diligence ? soul. how can he choose , i offending him so perpetually ? light. do you hurt him , when you offend him ? soul. no , my good does him no good , nor can my malice do him any harm , yet i offend and anger him . light. do you then believe he is in heart vext and griev'd , as we are , when we are angry ? soul. not so neither , for then he receiv'd harm and were mutable , since this boiling of anger in us is a great mischief . light. why , take away this , and anger is nothing but a will to punish you ; and can you think god hath such a will ? no just man , no good natur'd creature is delighted in punishment , much lesse almighty god. soul. why are we then perpetually frighted with hell for great faults , and purgatory for lesser ones , which two continually hang over my head , in a dreadfull manner threatning and tormenting me ? light. though almighty god be not desirous to punish , yet he were not so good as your self would wish him , if , seeing your own miscarriage would lead you to great torments , he did not foretell you of them , and use all meanes apt to hinder you from falling into them : hence therefore he forbids those actions , by which you draw upon you such mischiefs , he denounces those mischiefs if you abstain not from such actions , he promises infinite rewards if you observe what he prescribes you ; which are the wayes to deal with men , as men. soul. this comes but another way to the same point ; for still those terrours hang upon me , and the same carefulnesse is necessary to me ; and consequently the same torment in this life , and desperation of that to come . light. if you are resolv'd of this , that sin offends not god , farther then as it disorders your self , you see your care must be chang'd , and your solicitousnesse in acts of pennance and mortification to satisfie for your sins , must be principally apply'd in correcting your disorder , and setling your heart and affections in a due way and poyze ; which will be your best means to take away the horrour of hell and purgatory so much afflicting you . soul. what must i do to redresse the disorder of my soul ? or wherein consists the due ordering of it ? light. a soul is that by which man excels all other creatures ; this we see to be by knowledge and government of himself : by knowledge therefore the soul is then in good order , when it truly knowes all things belonging to the government of mans life , and governs the man according to that knowledge . soul. why this is but nature , whereas to go to heaven , 't is necessary we walke in a supernaturall path , much contrary to nature ; wherefore sure this cannot be right . light. there are two things in man which are call'd nature ; one reason , which truly is his nature , ruling all his actions as he is man , and distinguishing him from beasts . the other is this frame of our materiall instruments , which we call our body , consisting of motion , of blood and spirits , which have a course in us so depending from other causes , that neverthelesse a great part is in our power . of these two natures , reason often contradicts the inferiour , and therefore grace and our supernaturall way must do the same : whereas for reason , grace never contradicts it , but guides it , and shewes it that many things ( which otherwise it would never have attain'd to ) are very reasonable , and by force of reason it self ought to be enacted and put in execution . for our supernaturall life is like a graft , which though it bear a better fruit then the stock , yet can it bring forth nothing but by means of that , and in the season wherein the stock of it self flourishes . soul. then i must employ my time in gaining knowledge , and governing my self according to it ; but what should i seek to know ? light. your enquiry may be fully satisfied , if you confine your search to these two heads , to learn the things that concerne you in the next life , which are chiefly , heaven and hell ; in heaven i comprehend all that belongs to almighty god , as well to his godhead as his humanity : and secondly , to study what in this life imports you , which is the real valuation of those motives that govern mankind here , and the true and straight way that leads to blisse hereafter . soul. surely this cannot chuse but be a pleasant and delightsome method : for what more pleasant then to know , especially such truths as most are ignorant of ? what more delightsome , then to enjoy a clear serenity of mind , free from those errours we see our neighbours tossed and turmoyl'd in ? but above all , what can be so ravishing , as to understand we are in the direct path towards those great felicities promised us in the next life ? light. if you take the right course and ply it diligently , you shall ( instead of that anxious and troublesome way you walk ) possesse all this pleasure and much more , whereof , as yet , you have no feeling : nay ( which you little think ) your whole pursuit shall be after pleasures , and those the highest this life can afford . for , since reason is our nature ( which hath the greatest stroak in all our actions ) and whatever is conformable to nature , the more powerfull nature is , the more pleasant that must be ; it follows , the pleasures of reason are greater far then those of sense . now grace being but an heightening of reason , what is conformable to grace must be still more pleasing to nature . soul. i can easily apprehend the contemplation of heaven must be full of pleasure , especially if the contemplatour findes in himself hopes of attaining thither : but i know not how the dreadfull consideration of hell and death and judgement should be pleasing , being of themselves such frightfull things . light. as for those fearfull objects , you need not trouble your self yet , if you find the considerations of heaven take hold of your soul , which ( when they are once settled and well possess'd of your heart ) will alone so entertain and fill you , that you will be free and secure from the irksomenesse of other apprehensions : but you must first strive to be in love with heaven and heavenly things , if possibly you can . soul. i confesse , hitherto my considerations have been very dry , i not being able to make any apprehension of what pleasure can possibly be found , where all that gives us content here will be wanting . the second discourse . light. now , if you were sure to find there the same pleasures you enjoy here , in this only changed , that what ever makes them short , noysome , tedious , or allayes them here with any other discommodity , is not there to be found , so that the pleasure is there more clear , more sweet , perpetuall , and never cloying ; you must , of necessity , make a good apprehension of a desirable place , and lovely end to aim at . soul. if you can make me see this , i hope i shall be better affected to heaven , & that with a naturall tye . whereas now i force my self to love a thing , which i cannot understand what it is . light. well then , do you take pleasure in company of friends with whom you can be free ? soul. very much , especially if their discourse be such as goes down with some smartnesse and delight . light. at least then there 's one pleasure in heaven which you can relish : for friends and acquaintance you cannot want there ; all that are in heaven knowing all , being familiar with all , and their hearts lying open to all ; so that what delight you can imagine in conversation , you shall have there a thousand fold multiplied above what it is here . soul. but that which pleases me here , is to be with a friend in a corner , where no body may hear our discourse ; for it would be a great annoyance to have any one partaker of our secrets . light. and why ( if you have reflected upon it ) is it troublesome to have overhearers of your discourse ? soul. because some would laugh at my follyes or imperfections , and jeere at my conceits , different from theirs ; others would carry tales abroad , and make a businesse of nothing ; others are indiscreet , and altogether unable to give me either advice or comfort , but talk nonsense , and rather trouble me then do me good . light. then if the company were such , that from every one you could promise your self all respect , love , prudence , and such parts as should be fit to improve & heighten the content you aimed at ; the plurality of those with whom you converse would rather strengthen your pleasure , then any way diminish it . soul. 't is true , but i cannot conceive , if the company be greater then a certain proportion , which by interchange may still keep life in the discourse , but that the conversation must either be hindred , by many speaking at once , or dull , by one party's speaking so seldome . light. but , on the contrary , if you did apprehend the whole multitude without intermission speaking together , and that he that speaks , perfectly understood all the rest , and himself also were perfectly understood by every one ; so that each continually declared his own mind without the least impediment to understand perfectly at the same time what all others said ; and this not onely to himself , but any one to any other : do you not see what the proportion of content by such discourse would be to the satisfaction you find here , when you are in the fullest careere of joy that ever you experimented , or can wish , or even imagine , according to the course of our conversation ? soul. if this were true , i see an extreme increase of pleasure in heaven , over the greatest our nature is capable of here : but withall , i see it is impossible men should hear and understand so many persons together , and speak to them all in exchange . light. i confesse this is hard to be believ'd by one that hath not yet reached to the nature of a spirit : but he that could conceive all this we call body , and diffusion of bignesse and parts , must of necessity be resum'd in the indivisible thing we call a spirit , ( so that all the imaginable operations of materiall substances can never arrive to equall the activity of the least spirit ) he would easily allow it this priviledge of being capable to do as much as a thousand tongues , and a thousand eares at once . but 't is not my task now to evince a possibility , only to exact a belief of this opinion , and upon supposal of its truth , shew you how infinitely greater the content in heaven must necessarily be , then the highest pleasure this world can afford . soul. but unlesse i talk of such persons and things , as both my self and they with whom i converse , know and are acquainted with the circumstances of every passage , the conversation is dry and unpleasing . now here they are very few , who have knowledge of the same particulars that i have ; for their number is confin'd to such as i live withall ; and i know not whether i can expect to meet many of them in heaven , the straitnesse of the way and the paucity of the enterers being so often and so strongly inculcated to us . light. it were a very hard question to determine the number of those that go to heaven , and at this time would divert our discourse : only this i will say , that the paucity of the blessed may well stand with this truth , that many of such christians as live innocently in the world are saved . wherefore i fear not but you may have enough to converse with , who are acquainted with the particulars your self are . but what will you think , if every one hath as cleare a sight of all your circumstances , as your own heart ? for it were a great simplicity to imagine the soul , abstracted from the body , hath no means to know things without it , since in the body it hath ; and , if it be furnisht with any means , it is not possible but it should know whatever it pleases . but ( as i said before ) the proof of these things is to be sought elsewhere : here we are onely to consider how great and full the pleasure of a blessed soul is , these things being so as i have declared . soul. i must confesse you have now made heaven a tractable thing to me : for by these considerations , i do not onely find a common apprehension of good , but i can lay hands upon intelligible pleasures , whereby to content my naturall desires , and with hope thereof make them pursue the endeavours , and undergoe the difficulties necessary to the attaining them . light. reflect then a little , and summe up , or rather conclude what kind of life in heaven this pleasure will afford you . remember some afternoon or couple of houres , in which your pleasing conversation hath been at height , remember the twinkling of some one conceit , which especially carryed away your heart , and for the time possessed it wholly : think with your self , had the whole two houres continu'd like that minute , how unspeakable your pleasure had been . then elevate your fancy , and conceive in heaven , not houres , nor dayes , nor yeares , but ages of ages , but an eternity will be of that dainty ravishing contentment . joyne ( if you are able ) all these encreases and advantages , which we have expressed , whereof there is not one but drawes an incomparable extremity with it : and if only this were once well master of your thoughts , i do not see how any temporall thing could either please or discontent you , or that you would not as much long for death , as now you adhorre and fear it . soul. the world 's chang'd with me , i find my self refresht with this thought , and in a cheerfull disposition . light. yes for the present , but it will not stay long with you , unlesse you play your part , and cultivate the opening seeds , which now ferment in your heart : and this must be by often thinking of and remembring these and such other considerations , partly at set times , and partly whenever you find your self in a fitting disposition , that is , at ease , alone , & your mind free , or peradventure inclin'd to good thoughts ; lose not these tides , as i may call them , for they bring great waves of spirituall profit . in the happy opportunity , strive to penetrate with a cleer understanding the verity of such points ; then turn your self upon your self , and see what you do , and what you should do according to these truths . encourage your self to what is wanting , amend what is amisse , and sigh after the great reward we all labour for . the third discourse . soul. hitherto it goes well , but in so great a happinesse and so glorious a state , is there but one content ? light. if there were no other then what is already declared , i believe there were more , not only then you can wish in this world , but also then you would be weary of in the next . neverthelesse since your palate is so dainty that it must have varieties , think with your self what other thing there is here , wherein you take great pleasure , and love to spend your time . soul. the next that comes to my mind is , that i am much delighted with masks and shews , and in going to court , especially when there are grea meetings and bravery there ; these things extreamely take me , in so much that i can endure to expect a great while ( as half a day or more ) in some disease , to be present at such sights and assemblies . light. and when these things are in their perfection , can you tell what it is that therein delights you ? soul. i think it is those passages which ( meeting afterwards with others that have or have not been there ) i use to discourse of and commend . and all those being either things , or persons ; in things i commend the greatnesse , beauty , or good proportion , some fine conveyance , some rare and new invention : in persons i praise their comlinesse , the gracefulnesse of their behaviour , the perfection and compleatnesse of their actions . these i conceive for the most part are the principal causes of the delight and relish i find in such encounters . light. i hope then you will not want this contentment also in heaven . for ( to begin with persons ) you shall have in your company those who have ever been the greatest and worthiest in all considerations ; adam the beginner of the world , & noah its restorer ; you shall have abraham the father of that nation , which , after so many ages continuance in the prerogative of the elect people of almighty god , is now by their dispersion into all nations , become to them a testimony of christianity ; you shall have moses , who , like the lieutenant of the highest , in all sorts of miracles establisht the law , the field wherein christianity was blazoned ; you shall have david and solomon , ( if his penance was true in his old dayes ) you shall have kings , captains , and prophets , all in their degrees before christ. what shall i say of christ and his apostles , of bishops , martyrs and hermites ? what of the so fruitfull devouter sexe ? all these have expressed the most generous evidence of universall gallantry , and shewn the noblest effects of all such vertues as breed admiration in humane hearts . what court , what maske , what shew can feign or counterfit so much , as heaven will afford you reall objects to be ravished with ? soul. 't is true , but i am not taken with these high and sublime vertues , which i do not well apprehend . but if i see a gentleman noble , liberall , courteous , valiant , and honourable of his word , such qualities make a deep impression in my affections . light. why then , if you find all these perfections , not onely to be in your company above , but in a far higher degree too , and greater measure of excellency then can be in any persons here , you must certainly be charmed with a strange excesse of pleasure . and ( to enter a little into the businesse ) i cannot doubt so much as to ask , whether you are pleased with the outward shew of these vertues , which are in the heart . soul. you need not , for were they counterfeit , or no greater in the heart then in the outward shew , i should lose my esteem of the persons . but out of one generous act expressed , we imagine the heart , ready to perform a hundred , & to be as it were naturally and unchangeably fitted to do the like again , when occasion is offered : this makes me highly value and be delighted with the person . light. then if heaven afford you thousands and millions of hearts , which you may see into , as clearly as into the purest stream or fountain of water you can imagine , and there behold all these admirable qualities in a high perfection , and so immutably settled , that sooner heaven and earth may fall in pieces , then they decline the least tittle from that degree of worth they are exalted to ; how can you then doubt that your pleasure there , even in this very kind , will not be infinitely preferrable to the greatest the world can furnish you ? and for those high vertues , of which you say you feel little apprehension ; your state there will be so improved , that you will be able exactly to penetrate the true value of every one , which will make you see with how much passion , ignorance , and over-sight the greatest actions of this life are manag'd . you 'l discern evidently that the valour of captains , the wisdome of statesmen , the skill of great clerks , are not comparable to , make no bulk or shew in comparison of that knowledge , prudence and courage , which those contemned persons , and here reputed-fools ever carried enclosed in their breasts . think what infinite pleasure and content you will infallibly receive in contemplating them , and being informed of their worths . soul. all this i must of necessity confesse , but yet i do not see that in heaven there will be either the comelinesse of the persons , the gracefulnesse of their behaviour , or the variety of their attires , and such otherthings , wherewith ( i speak but in mine own weaknesse ) i often find my self here much taken and carried away . light. alas ! do you not consider that all these are but mute and imperfect expressions of the interiour mind ; and that it is the thing signified which takes you in them all , or else their artifice and conveyance ? in speaking whereof you passe into the other part , of things , which you distinguished against the consideration of persons . for take away the mind , and all the rest may be in a puppet-play or motion , as they call it . consider again with your self , that a cunning architect is delighted as much with the modell of a house , as you with the building it self ; a good musician with the notes in his head , as you with the singing . out of which i draw this great and curious truth ; that when you shall be perfect in knowledge ( as is expected in heaven ) you will not look after these outward expressions , but the modells which are in the hearts you will see will satisfie and fill the desires beyond all you can wish or imagine . soul. peradventure what you say is not only true , but extreamly efficacious , according to the state we shall be in there ; but yet i feel not that impression which wonted and well known objects use to work in me . if there are not even these corporeall motions and fashions which delight me so extreamly here with their novelty , variety , extravagance and excellency , me thinks i apprehend a droughth , not of what shall be there , but of the apprehending what i see shall be there , yet cannot make carry my fancy . light. since nothing will content you but the flesh and bloud you are nuzzled in , and that you must carry to heaven with you the very imperfection ( if not of your own mind yet ) of the world you live in : let us at one blow seek to give a resolution , not onely to this your desire , but also to the other part , that is , concerning those qualities which delight you in things as well as in persons . do you therefore remember the answer our saviour gave to the sadduces concerning marriage in the next world ? soul. you mean , that we should neither marry , nor be married , but be like the angels of god : this i remember well ; but i desire to know why you put me in minde of it . light. wherein do you conceive the likenesse to angels consists ? for if it be onely in this negative , why should that be promised for a happiness ? whereas we see the benedictions of marriage promised for a benefit & content . soul. when i reflect that angels have no bodies , and therefore all their nature is to be purely knowing creatures , me thinks our saviour in these words signifies to us , that the pleasures of the next world should not consist in these corporeall motions which here are gratefull to us , by reason of our bodies ; but that they should be of knowledge , such as are proportioned to angels : and although we should have bodies , yet they should not hinder our knowledge and pleasure even by them , from being such as the angels contentment is , at least in likenesse , if not in equality . light. you are very right , and do you not see every man conceits that , though angels are no bodies , yet they have means ( and those naturall means too ) to see and know any thing that passes amongst bodies ? do you not hear them set for governours of corporeall things , even men deliver'd to their charge ? wherefore you cannot but believe they have a naturall power and force to know all things here below at their will and pleasure . conceive then that souls freed from the body have the same capacity , though in a lesse degree ; and that at will they can see what passes in this world , and not onely in this globe of earth , the world of man , but in all the other infinite masse of bodies , which in truth and rigour is termed the world . now therefore imagine your self seated upon a high hill ( such as the devil placed our saviour on ) with your eyes so perfect and sharp , that whatsoever you had a mind to see , no remotenesse of place , no hills or dales , no clouds or darknesse , no walls or dungeons could hide from you : and then think , what could your heart desire in this sort of pleasure , that you were not mistresse of ? and know that all is far short of what the state of blisse will afford you , even in this kind . for neither could you in that posture ( no not in a masking house it self ) note all particulars to be seen , nor listen to all you would desire to hear , nor know all you would be earnest to ask ; and ( which is most of all ) you could attend but to one thing at once : whereas in the state of blisse , you shall discern every circumstance perfectly , and all things that are done at once you may know altogether , the one not hindring the other , though there be thousands of them . soul. but shall i see then whatever i will , of all that passes in this world ? light. it followes clearly out of what we have said , make no doubt of it , but raise your thoughts and mark . there is a generall mustering his flourishing troops , his drums beating , his wanton colours dancing in the aire , his commanders as glorious as the starres in the firmament , his ranks and files glittering in fearfull steel ; majesty , beauty and strength at one sight ravishing the beholders . here is a marriage or entertainment of some great prince , the wits of two kingdomes set a work for invention of sports and ballads ; what water , fire , aire , and the dull weight of earth can do , all scann'd by exact artificers , and the purest quintessence reduc'd into a modell or taste , to please the ambition of empty-soul'd lords . there is a great admirall commanding the obedient waves , and prancing over the billows with mast upon mast , loaden with towred wings , his streamers fluttering , his canon roaring , his people shouting . in other places battels joining , some by sea , some by land ; assaults giving and repulsing , undermining of walls , entrance upon breaches , murtherers devouring all before them with flaming mouthes . here great windes and shipwracks ; there glorious palaces , mighty treasures , rich jewels , inventions of all sorts to content those whom industry or fortune hath made the masters of money . these and a thousand other things , which at leasure you may reflect upon , ( especially those wherewith you are most affected ) consider and think that with a cast of your understanding , more quick then any twinkling of an eye , you shall see ; not one which you most desire , but all , all you can desire at once , one not hindring the other . soul. o glory , o happinesse , o blisse ! now you have struck me to the heart . o when will the happy day come , that i shall sit at this fountain-head , and not need with pain to draw the water of pleasure ? when shall i arrive at this sweet ravishment and extasie ? the fourth discourse . light. god almighty be praised , who , as he created man of dust and slime , so forgets not what he is made of ; but provides motives even out of that to enamour him of true blisse and happinesse . this last consideration is the slightest of all i have proposed to you , and when you come to understand your self , you will take least content in it , yet how are you now ravisht with it ? but because your distraction is great , i think i had best put you in mind of one circumstance , which peradventure you may forget . when you go to these maskes and great meetings , do you not take pleasure to be seen , as well as to see what passes there ? soul. what need i say yes , to you that know better then my self the most hidden thoughts of my heart ? how can i counterfeit to the light , which shines into every corner of my conscience , and shewes my self so cleerly to me ? i confesse therefore that i seldome go , but to be seen hath its share in my wishes ; nay , sometimes the greater : this makes me so exact in dressing my self , that all things may contribute to their good liking of me ; this makes me choice of my company and place , and desirous of any thing that may draw eyes upon me . happy they that can content themselves with admiring their own perfections in a looking-glasse ! for my part , unlesse i have the commendations of others , i little satisfie my self . hence also it is , that if any great personage take notice of me in publick , my heart leaps to imagine the whispering of friends and strangers , the one taking notice of the favour done me , the other busily enquiring who is that so highly honoured : when if they light on any of my wel-wishers , receiving in exchange a catalogue of all that is good , and to be esteemed in me , o this is a sweet thing . and if perchance any of their discourse come to my eares , i know not how to expresse what a pleasing motion it makes in me . but should it happen that the king or queen were the persons that graced me before all the company , a year were not sufficient to receive congratulatory visits , to expresse every circumstance of the favour , to professe my self undeserving and overloaden , ( though willing enough to hear others say , it was no more then i deserved . ) these things i confesse passe within me , but i am so afraid any should take notice on 't , that fain i would perswade my self many times , my actions depend on other more justifiable motives . wonder not therefore that i expect not this in heaven , where all hearts being open , i shall not for shame desire it . light. how easily the comparison of this world misleads you in the estimation of the next ? since there you shall desire it without shame , and possesse it more fully then your heart can wish here . for if you look into your own desires , you shall find that two things chiefly delight you , to be known , and to be esteemed . for the former , consider here below the multitude of persons into whose knowledge you may fall , the quality of the knowledge they are to have of you , the worth of their persons , and the goodnesse of their judgements , which may make you joyfull that their verdicts passe in your favour . as for the multitude , it scarce ever exceeds one kingdome even in princes , and of this kingdome not one shire , not one town are familiarly acquainted , no not so much as to know you , if your cloaths were changed , but you should walk undiscerned even in the streets . soul. that is true , but all those whose spirits are a little elevated will know me , and their acquaintance is onely worth the wishing : others , whose low apprehensions cannot ascend to esteem the perfections of the higher sort of people , are to be neglected . light. but the higher you raise their abilities , the lesser you make their multitude ; and even of those whose judgements you esteem in your whole life time , how many are you like to be known to ? consider , amongst those you know and are well acquainted with , how many of them your self contemn : think whether every tenth person be thought fit to judge in those personall matters truly ; if either king or kings favourite be known to ten , ( who are able justly to judge of worth betwixt man and man ) i think it a great number . turn then the leaf and look into heaven , where no part of the earth is excluded ; of all nations , of all ages there are to be found , not one but whose judgement is a touchstone of truth , the number excessive , the quality of the persons incomparable . and if yet this do not content you , cast a view upon the vale of jeho saphat , number if you can , the two great armies which are at once to appear , the one glorious upon the clouds with our saviour jesus christ , the other upon the earth : see there is not a child of adam wanting , from abel to him that was born the evening before this great day : and remember the verse of the old sybil — cunctaque cunctorum cunctis arcana patebunt . every one , from the greatest to the least , shall know all that 's true of you , all that you can say for your self . think what honour 't will be at that day , to be grac'd by him that is in power ; when all those multitudes shall see it , and clearly see as the glory you receive proceeds from the favour of the highest , so 't is proportion'd according to what of worth is really in your own person . soul. as i am now affected , i cannot choose but wonder how ( believing what you say ) i could so long live in neglect , without ever reflecting upon these two most evident truths ; one , that the highest honour and reputation in this world is triviall and inconsiderable ; for what is it to be in the good opinion of so few as i perceive come to the perfect and inward knowledge of us ? the other , that truly fame and honour is to be found in the next world ; especially at the great day of judgement , at the meeting of ages , where whole mankind and all the quires of angels shall see & perfectly know all that concerns us . but i 'm afraid that in so great multitudes i shall find little regard , here i 'm esteem'd amongst that small number i converse with ; and 't is a comfort that though my acquaintance be few , yet they are as many as i have need of , and my life is amongst no more : there in such an infinity , my place will be so low , and my share so small , that no body will vouchsafe me one cast of an eye . light. consider then with your self the esteem of the world , what it is , wherein you are confined to reflect onely upon such as have sufficient acquaintance with you , to furnish them with occasion of understanding your worth ; out of which number too you must exclude , first , all whose judgements are contemptible , because they are but half-witted people , secondly , those who preferre unworthy respects , as riches , nobility , comelinesse , beauty , youth , &c. before true wisdome and the parts of virtue , really and solidly adorning your person ; i speak not of those supernaturall graces which are generally contemned by men of this world , but of such endowments as the wiser sort prefer before all those empty toyes that garboyle the fancies of the multitude : thirdly , take out of the rest , those who ( upon designe either of jeering for their own sport , or flattering for their private interests ) counterfeit to value and esteem you ; as if some great man seem to court & honour you , what assurance can there be that his civilities proceed from his heart purely for your consideration , and not for some friends sake or particular project ; so that your back once turn'd , you are no sooner out of sight then out of mind ? nay , even amongst those who are sincere and cordiall friends , how soon may therebe a change ? upon what slight grounds perhaps took they this opinion ? & upon as slight an occasion can they desert . soul. you leave me no breath , no starting-hole , no where to take a little aire , to refresh my self in this world : for i see by your discourse , there is no glasse so brittle as the opinion of men , no dirt so base as the multitudes favour , and nothing so contemptible as who grounds himself upon their judgements . already i understand that the judgements of heavenly spirits , are not subject to these blemishes and contingencies ; they are all true , all hearty , all constant , i must change if they do ; for as long as i remain with the same worth , their sentence cannot alter . yet can i not see that my share shall be such there as may be taken notice of , but the multitude and excesse of my betters will keep me without any respect , justly i confesse , yet to my grief and pain . light. and why do you not reflect that celestiall spirits are able to attend all things at once ? that neither the multitude of those who are to be esteem'd , nor the excesse of their excellency can any thing prejudice your felicity , when by every one , every degree of your perfections shall be known , consider'd , and valu'd as much , as if there were no others to be thought on but your self ? what can you desire more ? soul. i cannot tell of what disposition i shall be in the next world , but i feel in this that no honour pleases me , unlesse it be with some preference before others ; which , i confesse , is not to be desired above , but here below : whilest we live in this vally of darknesse , true worth does not clearly shine , nor can the degrees of merit be perfectly distinguish'd , and therefore every one may desire to be above another , hoping and , for the most part , believing the priviledge of precedence due to his deserts . but this ignorance and the ambitious effects of it , must surely be banisht from heaven . light. i cannot grant you to be more honour'd then those who deserve better , nor that they be not more honour'd then you ; yet happily this you may hope for , that none be preferr'd before you . you may peradventure have seen great princes , when they entertain inferiour ones , whom they will neither equall to themselves , nor yet disoblige by treating them in quality of subjects ; they contrive therefore all things so as each may be honour'd without comparison , by having nothing common , which going from one to the other , may make an order and priority appear between them . just so perhaps may 't passe in heaven : every spirit being as it were a world by it self , and having a particular perfection and excellency which is found in no other ; every one therefore is chief and highest in its own kind , and by consequence eminently and supreamly esteem'd without order to , or dependance on any other then the common father of all ; every one extreamly pleas'd with his own excellency ; and although the inhabiting truth must needs confess others better , yet nothing more fitting for this person ; and so every one both joying in himself , and esteem'd by others as the most rich and excellent piece of all , in his own particular property and degree . the fifth discourse . soul. as you put me in mind of one thing i should have forgotten , so you have embolden'd me to ask another i should else have been asham'd to propose , and yet i confesse it has a great power & mastery over my affections : 't is that i love to be beloved . if any shew the least signe of kindnesse for me , methinks presently , they are the best persons in the world ; neither is there so poor a wretch , but if i see in him a hearty expression of love towards me , i cannot chuse but love him again . alas , what do i talk of men ? if a little dog or bird , or any other dumb creature come once to take a haunt to me , and be delighted in my pany , 't is a death to see any harm befall them : and i find a very great satisfaction and content to see them play and pleas'd according to their low manner . now if this love be wanting in heaven , i fear 't will put me out of conceit with the pleasures there . light. you are too fearfull , and too little considerate of the joyes you aim at . think but with your self that charity is nothing but the love of god and your neighbour , that 't is the way to heaven , and that of our three guides and conducters thither , onely that remains with us ; and see then whether there can be any fear you shall want love . consider that the principall and main employment in heaven is nothing else , but to love and be beloved ; and those there are the greatest lovers , who are in the greatest favour and highest glory . for god himself is love , and none is in god , or god in them , but by love . measure therefore with your thoughts the scope of heaven , from gods eternall throne to the least child which by baptisme is made partaker of the adoption of christ ; and be sure that all these shall love you , you especially , love you as much as if there were no others to be belov'd but only your self ; that the higher and greater every one is , the more ardent , expressive and effectuall shall his love be to you in person , in particular , by name and design . what do you now conceit of the base love of this world ? of the love of dogs and birds ? raise a little your thoughts , and look up at true love where it reignes in its full glory , where it shewes it self in its magnificence , fly at it there , fear not , if you love , it cannot escape you ; make but your approaches , it will meet you : 't is too ethereall for this cloudy region ; lift but your self above your body , and of it self it will bend and stoop to your arms. soul. what you have said cannot chuse but be a great comfort , but i have a foolish scruple , if you will give me leave to utter it ; yet i need not be so coy , since you know enough by me : this ' t is . i have been taught that we should strive to love all men for almighty gods sake ; and so i suppose it passes in heaven , that all these great lovers which you have express'd to be there , are of this nature , that they will love me , because god almighty commands it . and this alas , according to my low apprehension , gives me but little satisfaction , for this love and good will is not to me , but to almighty god ; whereas my perversenesse is such , that i my self would be beloved : and i mark in my self a great difference between , when i give money to some little child i am pleas'd with , & when i bestow an almes on a poore body that askes me for gods sake : in the one i find that affection i desire others should bear to me , towards the beggar i have no such inclination ; and the cause as i conceive is , that one seems to deserve my love , the other only to need it . now if you tell me , that in heaven they shall love me , but i shall not deserve it ; i confesse ( as my affections now stand ) 't will be a great cooling to the esteem i desire to have of their love . light. how truly spake he that said , i know my self a man , that is , a proud and yet a wretched thing ? is it possible you cannot endure to be belov'd beyond your desert ? i fear you endure it often enough in this world , but here self-conceit makes you easily think not only all love and esteem due to you which is offer'd , but for the most part that too little is offer'd . yet i have observ'd , sometimes it happens that we truly conceit another to shew more affection towards us then we have deserved , though i never heard any offended at such excesse , but rather highly pleas'd , and engag'd to an endeavour of deserving it . neverthelesse i 'le strive to give you content , even in this point : therefore tell me what you think of a person in whom reason governs in full measure , so that not a thought passes but according to the pure direction of it : do you believe in such a person any love can be unreasonable ? soul. no certainly : so far is past doubt . light. and if we love any thing more then it is amiable , do you think that love is reasonable ? soul. i perceive whither you aime ; that since in heaven all 's govern'd by reason , none there can love otherwise then according to desert : but withall i see there may be that desert in another and not in me ; as for example , they shall love me because god ( who deserves to be obey'd ) commands them ; and if only thus , i rest as unsatisfied as before . light. why , do you conceive that god can command any unreasonable thing , especially there , where reason is in it's perfection ? ( for here i know not what the mixture of bodily qualities with reason may make it reasonable for god to command . ) or if god would command others to love you beyond desert , yet do you think that himself ( being the essence of reason and understanding ) can love you so ? or that any one by his command can love you more then himself does ? soul. this is right again : yet i see we love many things for the connexion they have with some other , and not for themselves : a dog , a book , a glove , from a beloved person is much made of , not for it self , but because the using it kindly is an expression , or rather a practise of our love towards the person to whom it belongs . so i imagine because i am a creature of almighty god's making , and have cost his only son so dear a price , those blessed spirits inflam'd with the love of god , may also expresse an affection to me , which you see is wholly by the desert of another , not mine ; and however it may be infinitely more then i deserve , yet is it not that which i express'd to be requisite to my content . light. your palate is very nice and delicate , yet you shall be pleas'd . what think you then , where reason ( as i asked before ) is in full height , can any thing there be omitted which is reasonable to be done ? soul. no certainly . light. and is it not reasonable that every lovely thing should be lov'd ? and if any person have any lovelinesse , that there should be a poize and proportion of love for every grain of it in him ? soul. all this is just and reasonable . light. take notice then , there shall not be the least good quality in you , which shall not by every one be lov'd for its being what it is , and your self be belov'd for its being in you : wherefore sit down and consider what the things are for which in this world you reasonably desire to be esteem'd , and know you shall be lov'd for them above , as much as they can deserve , as much as you can wish . soul. peradventure , they are things i shall not carry with me ; as wholly , or in part belonging to my body . light. no matter : you shall be belov'd there , because you had such things in time and place , wherein 't was fit to have them . soul. now , surely , i have ground enough , without farther curiosity or dispute , to presume upon the content i desire , since you have so plainly and evidently demonstrated it . but i know not whether i am arriv'd at my hopes , for i feel in my self an expectation that my familiar friends and kindred , and such as i my self particularly love , should likewise return me a speciall love . light. fear not , you shall have that also : for mark well the principle i told you , that there should not be the least thing love-worthy in you , but you shall be especially belov'd for it . now then , if friendship , kindred , acquaintance , &c. be things which put a particular obligation of love upon those persons betwixt whom they are , you will be more lovely to them for these very respects : wherefore all those will love you more especially then any others ; which i think is that you express'd to be your desire . soul. yes , this is well : but yet a little difficulty molests me . i have been taught that god loves most and next to himself , the angels or saints , according as they are in degree under him : then if the lowest love me as much as i deserve , others will love me more then i deserve , which is against reason , and so impossible . light. two things are to be considered in love ; first the comparison of one beloved object to another ; and this way all will love you according to your desert : for none shall prefer any thing lesse lovely before you , nor you before any thing more lovely : a second consideration is the strength of the affection we call love , which ( being according to the nature out of which it proceeds ) in all above your condition will be greater then you deserve , in all under you , weaker ; according to the proportion of their natures and strengths . soul. yet one thing more comes into my mind : i see some strong natures , in whom ( though by reall effects it evidently appeares they love their friend yet ) there is no tendernesse ; you can observe no motion of love in their hearts , no shew in their change of countenance : such a love gives me small content . shall we therefore have in heaven a melting , sweet , delicious love , or onely those strong and solid thoughts , which as they are very good , so are they far from giving that pleasure , which this other soft and gentle love affords ? light. would you not think that man unreasonable , who being cold , and brought to a good fire , should refuse to warm himself , because there was no smoak , he having been alwayes accustomed to smoaky fires ? soul. yes certainly : for he contradicts his own pretence ; smoak being a hindrance to the heating he desires , besides other inconveniences which render it offensive . light. such is the passion you call love , to that which truly is love : for ( everything being to be discern'd by the effects ) you shall see those who are most given to this whining sort of love , least active to help themselves , but wholly abandoned up to the following of their passion , without indeavouring to procure what they desire . so in grief , if you see one fit still weeping and despairing , you count him womanish ; and not so much that his sorrow is great , as that a little overcomes him . besides , this passion is but an expression of the inward mind , or rather a wasting of it ; for we see that ordinarily weeping eases and discharges the heart , which becomes lighter after such venting of it self by tears . so that this which you desire to have in heaven , is not love , but an expression or concomitant of it , weakning and disturbing the affection for the present , and wasting it for the future ; and therefore not fit to give content to such as understand the happinesse of enjoying a place in heaven . the sixth discourse . soul. there 's yet another thing wherein i find a great inclination and drawing of nature ; and certainly 't is agreeable to some principle within me , though this kind of delight appears not so sensibly ; 't is in hearing and understanding what passes in the world . i cannot espie a whisper , but i long to know about what ' t was . if any of my neighbours or acquaintance have met with any change of fortune , i cannot endure to have it concealed from me : nay , the more secret such an accident is , the greater is my eagernesse to know it : though , as i said , i observe not those sensible effects in this sort of pleasure , as in the former ; unlesse there happen a speciall reason , out of some other consideration to raise them . and , perhaps , the curiosity of hearing news proceeds from the same cause , and belongs to the same head ; as also the love i have to reading histories , & knowing what pass'd in our forefathers times : for this , i perceive , i long after , though i finde not therein such apparent delight as in other entertainments . light. and why do you not mention too the feign'd histories & romances which the world is full of ? find you no delight in them ? soul. yes , very great & sensible , they being wholy contriv'd and fram'd , both in subject , fashion , and style to move , nay , even violently to force our delight , these therefore i did not range under this head ( as likewise seeing of playes ) because the content arising from them seems to be of a higher order , then those other pleasures i mentioned . light. see you not that other histories and these are of one nature , though of different fashions ? so that the delight reap'd out of both must also of necessity be of the same nature . and as for playes , they are but the ample expression of some little part of that which ( compriz'd more shortly ) makes a history : so that they all agree in substance , though differ from one another in circumstances . tell me then , what is it that pleases you in all these things ? soul. for playes and feigned histories , i perceive my self taken with the passions due to the subject represented . i see i have a tendernesse and compassion towards those who suffer imnocently ; i abhor cruel and unnaturall actions ; i am glad when good successe relieves the afflicted . in fine , if any word or deed come in very pat and unexpectedly , i am highly ravish'd . these things i observe both please me in the reading or seeing , and afterwards i find my self great with desire , till i have discharged my self of them to some other , whom , i conceive , apt to take pleasure in such passages . in true histories and newes i am affected with a kind of sober satisfaction ; and if i have heard or read half a story , i feel a want of content till i know the rest , and be fully possest of the whole proceeding . as for home-bred curiosities , i cannot conceive what entertains our affections concerning them , except the common desire to know , which i imagine is greater towards those things whereof we have already a beginning ; for so , i see , this itch is pleased , chiefly , in the businesse of mine own acquaintance . light. and do you think that the common desire of knowing is a passion of so triviall a consequence ? which peradventure ( if all things were throughly look't into ) would appeare the chief or sole cause of all our pleasure : at least , it being the inclination of our understanding and reason , that is , the most substantiall and principall part of us , it must necessarily have great influence upon all our actions . but besides this , i see another delight , which is a kind of tickling our affections , whereat they move and have their course , as strings tuned to certain notes answer one another . and this happens in all humane affaires ; but chiefly in such as bear a particular relation to our own state and private circumstances . we heare not of any action done by another man , but it presently strikes a key in our breasts , either of pleasure or displeasure , because it has a proper and particular report to our condition . now consider how small a time you can endure to sit ruminating on a businesse that no way concerns you ; how impossible it is to take off your hearts from thoughts , wherein your interest or affections are notably engag'd : and then reflect on the choice which in heaven you shall have , where ( according to what is declared ) the whole course of the sons of adam shall be clear before your eyes , none of their actions or secretest thoughts hidden from you think how one reflection will preoccupate another , how one delight will surcharge another . if you will see the counsels of statesmen and great princes , there opens it self a carriere aperte de vieu , as the french say . if you will see how scholars came to their profound learning ; how artificers to their great experience : if you will see how petty fellows shew as much cunning in a little circle , as the grandees of the world in their deep and politick designes : if you will see the increase , as it were , of souls , from the babling of children that know not how to spell their letters , to the learned sermons and sublime speculations of the most famous and renowned masters : in every kind , an excesse of examples , a world of particulars will display themselves to you ; all different in some respects , yet all agreeing in generall heads ; all inviting and enticeing by their specialty ; all contenting and satisfying , by shewing their source in evident and common principles . nor shall therebe , in the whole multitude , any one that shall not affect you with some particular relish and satisfaction , by its speciall conformity or difformity to your nature ; for both these in that state shall yield content ; as you see here we laugh and are delighted with that in another , whereat we should be asham'd and displeas'd , if it were in our selves . soul. truly , you tell me of a great content : but i have been taught that it is the propriety of almighty god to see hearts ; and that none else can penetrate into what passes there , but by revelation from him . wherefore pray make me know what you mean when you say , no mans thoughts are hidden from the blessed ; for this , i hear , is grounded in the holy scriptures , & so a dangerous matter to be meddled with . light. those who consider not that the scriptures are written to men , that is , to people living in a vale of ignorance and darknesse , may , perhaps , too hastily passe their censure upon the city of light , whereof we discourse . but , as far as i can understand them , there is not a word in our holy books excluding the heavenly jerusalem from this-knowledge , and our masters use to give a rule , that speeches are to be taken secundum subjectam materiam , according to the matter we treat of ; for he that speaks is suppos'd to confine himself to the particular subject of the discourse he undertakes : neverthelesse , you have not yet heard me say the celestiall habitation enjoyes this priviledge without revelation ; for here i do not display the principles upon which their conclusions depend ; but onely declare to you ( admitting such positions to be true ) the excesse of pleasure and content you are to reap in that harvest , if you cultivate your land in this world , as you are commanded . soul. then i 'le believe what you say without farther enquiry . for truly i see , that if the day of judgement declare the justice of almighty god , this cannot be done without full and generall discovery of all hearts : and if then every secret thought shall be laid open before the whole world , me thinks 't is no great matter the blessed should in joy the priviledge of knowing them before . besides , it would be an unhandsome maime both to their knowledge and content , if seeing the effects , they should be depriv'd of seeing the causes ; which , for the most part , reside in the inward thoughts . and so have i fallen upon no small subject of delight to me , that i shall see the motives and true sources of all effects : a thing i observe much aimed at by men of sharpest understandings ; whence 't is that historians are so desirous to dive into the secrets of affaires ; those being accounted the best , who are thought most truly to have found the deepest ground and bottom of matters of great consequence . light. 't is a good and ingenuous reflection . and , if you will take the paines to examine also the inconveniences which here you find in talking , reading , or fitting at a play ; peradventure by comparison of your pleasures below , you will make a fuller conceit of the content you shall meet above ; finding there all the delights sincere and pure , without the mixture of those bitter and distastfull contingencies , which are so frequently offensive here . soul. i have not so ill and slowly follow'd you , but of my self i can understand that there i shall not have that incertitude of reports , which here we wholy rely upon , and yet they are generally so fallible , that it were a great indiscretion to believe above the tenth part of what is told us . nay , even when i heare any strange relation from parties who were present , whose eyes and eares saw and heard what pass'd , yet am i often troubled how to understand their words ; some for interest and passion , some for carelesnesse or ignorance , some because they think it a piece of wit to mend every thing they tell , so disguising and altering the truth , that it requires a sharp and steady sight to discern it . now for reports , how easily they rise , upon what mistakes ; how they are increas'd , going from hand to hand ; with what assurance even those who are accounted the best intelligencers , will relate , and confidently stand upon them ; our daily experience gives so full a satisfaction , that 't is almost a folly to believe any thing certainly , till a common consent has taken away all doubt . and all these difficulties may , in a proportion , be applyed to histories ; and perhaps , in some respect remain lesse answerable then the objections against living reports : so that i cannot but admire their levity , who dare with such security ground their judgements in matters of great consequence , upon the particular relations of some one or few authours , though living and present . i see likewise i shall not be troubled with the drynesse , the ill behaviour and importunity of such idle braines , as are generally the inventers of those news ; nor be molested with impertinent discourses upon subjects of little moment in themselves , and less concernments to me , which often occur in the best histories and playes . neither shall my body be diseas'd , my head heavy , mine eyes sore , my time over-slipt , when businesse or rest calls upon me : all which are diminishing circumstances , i feel , continually checking my appetite towards these delights in this world : and i see ( all these being taken away ) there arises a pure , a high , an uninterrupted and never ending contemplatition , an abundant , a filling and overflowing delight . now methinks , i begin to understand how the waters our saviour promised the samaritan , can prove an everlasting fountain of joy and refreshment , perpetually springing to-eternall life . but yet i do not find i shall have those pleasures , that playes and romances aim at ; which consist in passion , and unexpected contrivances . nay , methinks , both are impossible to that state , where neither passion nor ignorance have any place ; and nothing can be unexpected but what we are ignorant of untill it comes . light. true it is , you shall have no passion ; yet shall you not want the least delight , even that can afford . for passion does not please of it self , but only so far as it increases our knowledge , or heightens our affections . wherefore if the impression in the soul be as great as passion could make , you shall have all the pleasure that can procure . now , unexpectednesse moves us by that vertue which contraries , put neer together , have , to encrease and set off one another : such surprises being only a suddain joyning of some accident unthought on , to what was formerly in full and quiet possession of our mindes . for whilst our thoughts are wholly entertained and busily apply'd to any conceit , we least expect to see the contrary fall out . now consider with your self the passage you must make out of the body into the state of eternity ; how suddain , how quick , how truly indivisible it will be ; so that whatever surprise can be imagined in this world , is dull and infinitely slower . remember farther , that whatever settles in eternity , can never fade or change , so that how long soever you are out of the body , all things shall be as fresh and new to you the last day as the first . conceit then what an unexpectednesse , what a perpetuall newnesse shall be in all you know ; what an extream difference betwixt the conceits of them before , and those you shall be endu'd with in that happy condition . an able and judicious person was wont to compare this change with our going into a court-mask ; when out of a darksome gallery , pestred with crowding , noise and confusion , by the short turn of a wheel , in the twinkling of an eye , we are translated , as it were , into a paradise of glorious light , attracting spectacles and heavenly company . soul. i see there will be no good thing wanting , that can increase and heighten our pleasures ; but that only ( in short ) which would diminish and abate the great delights god hath created us for ; so that you need tell me no more of this point , for i am fully satisfied , and apprehensive of the vast joyes i shall derive out of this subject . light. you must rise yet a little higher , and set your self to contemplate those great mysteries which have blinded the sharpest sights , and puzzled the subtlest wits of the world . mysteries that dazled the eyes of s. paul , and struck his heart with wonder and astonishment , whilst he stands admiring the depth of the riches of the wisdome and knowledge of god. think with your self that the abysses of gods judgement shall be layd open to your discovery ; the fates and destinies of men and angels : why jacob elected and esau a reprobate , before either of them had done or good or evil ; why pharaoh obdurate and moses made his god ; why s. peter head of the church and judas a devill ; seeing it was in the power of the almighty to have disposed quite contrary of their fortunes , or brought them all to felicity . but far more content will you receive , to see why the only seed of abraham for thousands of years were the elect people of god ; the rest of the nations all in heaps tumbling into eternall misery : why , even since the gospell , so many and great nations are inwrapped in no lesse darknesse and dismall unhappinesse for ever : how all this can stand with god's infinite goodnesse and mercy : why he does not rather extinguish and annihilate the unfortunate angels and men , then reserve them to such extremity of torments . certainly , though all these secret mysterious effects are of so high a nature , that we cannot reach their causes and true motives ; ( for who is able to be the counseller of almighty god in the fabrick & disposure of the world ? ) yet may we arrive at this conclusion , that of necessity there must be reasons for all : else what more unreasonable , then to imagine that almighty god ( who is reason it self , essentiall understanding , and absolute omniscience ) does these great things without reason ? what more absurd then to say , that ( whereas all upright mens wills are govern'd by reason ) god's will ( which is the author , the exemplar and rule of our wills ) is blind and wilfull ? what more extravagant then to think that the will , which cannot swerve from doing the best , should work without a best ? in fine , what lamenesse were it in almighty god , to have his will more ample then his understanding could direct ? reasons therefore there are : and when you come to lay your mouth to the spring of eternall truth , there shall you suck in these ineffable mysteries ; there shall you see how from the essentiall goodnesse and the impossibilitie of swerving from it , the world and all the variety of creatures inevitably flow ; there shall you behold how by the infallible manuduction of reason , every particular is digested and ordered ; how by a constant line of succession , the descent of effects from causes draws out this long play , that has so many ages been acting upon the stage of this world ; there you shall discern the golden threads , whereby the just retrive themselves out of the labyrinth of sinners ; you shall penetrate the adamantine chain , with which the wicked are confin'd to eternall flames . in all you shall see the glorious liberty casting out its rayes : in god and his saints strengthned with an undeceivable force of light ; in the wayes of men struggling in a perpetuall agony with contingency and servitude , except where in few souls the supernall light more and more hinders the instability of its estate . the seventh discourse . soul. tell me no more of these great pleasures , for i feel my self already full . i can endure no longer . i pant for breath , and languish through excessive heat of desire . i doubt not henceforth but the state of eternall blisse contains farre more and higher joyes then ever entred into mortall hearts to conceive . nor fear i whensoever i enter this great field , but for ever to find a most pleasant and delightfull feeding , and eternally drink of the torrent which inebriates the city of god. light. you are too tender : remember that the kingdome of heaven suffers violence , and the violent onely can be masters of it . you must look for a strong purgatory of love and desire , if you walk this way , you must not give over without resisting , even to blood . as yet you are scarce got out of the circle of man ; 't is time now to cast your eyes on the rest of this glorious frame we call the world , and see what pleasure it affords . it is the whole , whereof mankind is but a little , though a principall part. it is a thing in a manner above us , in a manner our end . if our understanding be but a hunger of truth , and truth but the perfect possession of a thing without us ; you see this great machine the world , is a principall end to which nature has design'd our application . and truly , when we reflect that the universall masse of beings is the most full expression of almighty god's essence , which nature can attain to ; what doubt remains , but that our felicity , in a notable degree , consists in the perfect contemplation and knowledge of it ? soul. this i easily believe : for when i have the good fortune to hear a strange discovery of some secret of nature , such as philosophers and astronomers use to look into ; i cannot understand the joy i feel in mine heart . 't is not of that kind which i have when i laugh , and am taken with some witty conceit . 't is not such , as when i encounter any welcome news of some advantage to my self or friends : but of a higher strain mixt with admiration : methinks i am better and greater then i was before : methinks , they who know these things are more then men , and are a kind of demi-gods . and i observe that poets and persons of great brain and capacity ( having spent their youth in vain and worldly pursuits ) desire , ordinarily , to consecrate their riper yeares to these sciences . light. reflect then upon the wonders which are stored up in nature for your content . place before your eyes the admirable government of this great fabrick , the world. consider the courses of the sun , moon , planets , and fixed starres , and hope one day to know what causes and wheels they turn upon . see the globe of the earth , and men heels to heels walking round about it , without any nayls or glew to fasten them to it , yet how laborious it is to remove from it . really , the serious consideration of the antipodes renders the mystery so strange and hard to be believ'd , that , though we are assur'd by experience of the truth , yet if we should alwayes strongly imagine our selves so walking , we could not but fear , still , falling into the clouds , when we travail'd to one another . see the perpetuall floating of the sea , like a monethly or yearly clock , warning us of the seasons , with as great exactnesse as do the moon and starres . see the various climes , with all their affections . the bounds of seas and lands . the difference of temperature in the same proportions to the sun. the diversity of beasts , birds , fishes , and plants , according to the variety of their habitations . men themselves , here black , there white , in some parts tawny , some red : and their very wills and affections following the temperament of their bodily qualities . when you are weary of these wonders , look into particular natures . the mixture of metals and stones . how juices and liquids penetrate all , and , incorporating themselves , frame these strange multiplicities of things we converse with . plants more wondrous then these : who can choose but be delighted to see a little flower or meal hidden in the earth , and peep out again ? now green , then take body and strength , disperse it self into branches , bud forth leaves , and flowers , and fruit , and at last other such bags of meal as it self was . yet living creatures are furnisht with a farre greater plenty of wonders . the wormes , the flies , the birds , the beasts , the fishes , every one affording a world of admiration and variety . but above all , man the end and master of all , is a subject of amazing contemplation . who would not think a life spent in delight , to understand what composition that should be , which , turn'd into blood , becomes first one part of a heart , afterwards a whole heart ? what should make it spring and shoot out into other vitall parts ? how can a poor heart frame such a variety of members as are necessary to the perfect body of a man ? what should set two armes , two legs , two eyes , just such a number of fingers and toes upon every man ? so many different parts , so various in their nature , figures , use and service , and all these to agree together ; and man , compos'd of all , to keep so long in tune and harmony ? the deeper we go , the greater's the admiration , though the words fewer . but what astonishment will it be to discover the subtil nets wherewith power and act ( as metaphysicians call them ) are forbidden parting , to penetrate the divisibility of substance it self ? to sing the loves of matter and form ; and see how by the influence of the overflowing being , they become the basis and foundation of this fair pageant ? shall i seek into the rationall soul ? and see the union of the two worlds ? or search the conduits and passages by which knowledge is conveyed through the body to the spirit ? how the beating of divers weights and figures upon our senses , can beget the skill of knowing all things ? shall i ask why the spirit , being subsistent within our limbs , seems dead or asleep , and can do nothing but by the impression it receives from the body ? but what will it be to make this an occasion of passing into the next world , there to contemplate the state of so many separated souls , all different , yet all like one another ? then , still to mount up higher to the never-bodied spirits , and see their being , their natures , their operations , their quires , their hierarchies ? and now there is but one great step more , to behold the influence of the divinity upon all , and in all manners ; but in none so great and admirable , as in shewing its self , its face , its essence to the blessed spirits . that blessing , that adoption , that deification , as it is the most wonderfull of all gods works , so will it be strangely ravishing to behold in others , as well as feel in our selves . soul. i have not the least scruple but that these delights are farre beyond all you have hitherto mention'd ; they clearly deserving that estimation and rank , by the excellence and nobility of the objects , and the pleasure which i feel even in the meanest of them ; for those i confesse most affect me , as being most suitable to my low and heavy disposition . light. so 't is with you for the present ; but , if much and solid contemplation make you able to manage this point , you will in time experience that even here these sublime things overdraw all others . look upon the pains a democritus , an archimedes , a plato and other philosophers have taken , to know the lowest of truths . the first is said to have put out his eyes , that he might contemplate the better . the second to have been so absorpt , that he suffer'd death for not taking notice of the danger before him . the third to have travailed through all parts , where he could hear of learned men , to be their scholar . another to have liv'd in the fields two and twenty years , to discover the customes and operations of bees . think you not these excellent witts found great pleasure in their contemplations ? who was ever mov'd to so difficult undertakings , by any worldly designe ? as for your alexanders and cesars , if their lives be well look'd into , they had many collaterall respects , and by-invitements ; alwayes conversing amongst multitudes of men , who crying up their conquests , as actions of immortall fame , still encourag'd them to go on and finish their triumphs . soul. when time and experience shall have encreased my force , i shall be able ( i hope ) to grapple with these motives . but in the mean while is there nothing in these secrets of nature which may touch my self , and so make me more quick and sensible of the pleasures thereof ? light. if it so little move you , that this knowledge is the proper mark at which your nature aimes ; at least consider that the knowledge of your self is a speciall part of it : and if you believe you are concern'd in your self , if delighted with your own parts and perfections , you shall not want cause of content . what would you have ? would you be the center of this great circumference ? would you have nothing done , but you should have a share in 't ? if no lesse will satisfie you , let 's see how much is true of this . what think you ? are any two things exactly like one another ? soul. peradventure yes , i conceive it no paradoxe to believe so . light. then they would be in the same place , have the same figure , &c. whereby they would be the same , and not alike . soul. that 's true i confesse ; therefore no two things are absolutely alike . light. can two things in any respect unlike one another , proceed from the same causes in no respect differing from one another ? soul. certainly they cannot : for wherein they vary , there must necessarily be some cause of their dissimilitude ; but the same causes still work the same : therefore the causes must some way be different , if there be difference in the effects . light. this is well . then you and all the circumstances had not been the same , if any one of the causes , which concurred to the making of them , had been alter'd in any thing concerning your making . soul. that 's very true . light. then cast with your self what part of nature you draw with you , of all that pass'd before you . soul. i see well that neither the causes immediately concurring to the making of me , nor any that concurr'd to the making of them such as they ought necessarily to be for the making of me , could from the beginning of the world to this hour , be other then they have been , if i were to be what i am . but how farre this extends it self i do not clearly see . light. looke well into the causes of your body : doe you thinke the aire contributes nothing ? soul. yes certainly : for it piercing all tender bodyes by perspiration , must of necessity alter much the disposition of either man or child , if it self be different . light. and if the very next aire to that which enters into your body be different , can that which enters be the same ? soul. clearly it cannot ; for the next part , in so fluid and penetrable a body , must of necessity have great influence into that which pierces my body . light. and how far reaches this operation ? soul. marry in this way , going from one to another and still arguing , if the next be altered this cannot be the same , i see no stop as far as the air or any other such penetrable body extends it self ; but the same consequence must be applyed to the whole . light. you have forgotten your agreement with me in this point , that the air contributes to the bodies which are in it ; else you would easily have seen that all which communicate in the same air , must be chang'd , if any the least thing in you were alter'd . soul. then if it be true , what i see astronomers now almost consent in , that there are no sphears , but a continuall aire or other subtile body runs through the whole frame of nature ; all bodies that are must be alter'd for the alteration of any one , unlesse almighty god , or some other spirit , by a particular and extraordinary interposure , make an unexpected and preternaturall change in some one or more of them . light. you are in the right : but do you reflect upon the consequence , that nothing created before you could be otherwise , if you were to be what you are ; nor any thing following you could become what it is to be , were not you what you are ? so that you shall find your self a partiall cause of all , either before or after you . soul. 't is easie to conceive i may be cause of what comes after me , because when once i have a being , i can work , and some effects may flow from me : but before i my self am , how can i be cause of any thing ? light. do you not know that god creates nothing , but he foresees and fore-wills all the good which is to follow upon such a production , and makes it with designe , that such good may proceed from 't ? whence you may safely conclude , that he intended you out of all that went before you : and you are not ignorant that among the four kindes of causes , the finall , or good intended is the chief and principall ; so that you are more the cause of what 's past , then of what 's to come . the eighth discourse . soul. though i know not what to answer to your discourse ; nay , though it seem clear and evident ; yet the strangenesse , and even incrediblenesse of the conclusion , makes me distrust mine own understanding . but , is it possible that all these great knowledges shall fall to my share , if i come to heaven ? light. why should you fear the lesse , if you be sure of the greater ? do you , peradventure , doubt whether you shall be partaker of the sight of god ? and yet this is so farre beyond all we have hitherto spoken of , that there is no comparison between them ; not so much as of a drop of water to the whole sea. soul. how can this be ? since god is but one indivisible essence , and in what you have declared , there is an infinity of most worthy and ravishing objects . for though i doubt not but the sight of god exceeds farre the sight of any one , his perfections infinitely surpassing all ; yet methinks , when there is nothing else to be done for ever , but to see the one and the other , the variety carries so high an advantage , in respect of taking delight in knowledge , that there needs a vast excesse in any single object to counterpoise it . light. your own words convince you : for admit that god exceeds any one object ( compared with him , as to the pleasure of seeing , ) infinitely , that is , to the proportion of his worth and dignity ; you , by the same reason , conclude him preferrable to two or three ; and so to any number , that is , to all . however , i shall rather apply my self to give you content in your demand , then presse you severely with your own argument . first then , consider , if there were a colour or beauty of so high a degree , that our eye were not capable to see it without the assistance of some new-found spectacle ; and this , not for the littlenesse or distance of the object , but because the purity of the light or excellency of the colour was so striking and glorious , that an eye of this composure would be blinded with the lustre of its brightnesse : do you not conceive the sight of so radiant a splendour would be nobler then the view we have of our ordinary world ? and this in the proportion that the eye improv'd and fortified with the new spectacle , is better and nobler then of its own single nature . soul. so far i can espie no way to escape your reason : for if both eye and object be heightned in a proportion , the very seeing , and by consequence the pleasure taken in it , must of necessity rise in the same degree , or i have lost my understanding . light. then ponder what i 'm sure you have been often taught , that the sight of god is so great , so sublime an operation , that it exceeds the power of all celestiall spirits ; not onely such as are , but even all that can be made , and the whole campasse of creatures and whatsoever is not god. consider now how full and overflowing a measure of delight must necessarily follow upon these premisses ; i believe you 'l find it no lesse then i speak of . soul. what may be the reason of this incredible excesse ? though i 'm a fool to ask a question you have already so fully answered , by resolving it into the infinite beauty of almighty god , whose perfections are beyond all comparison . light. in the beginning i bargain'd with you not to expect the causes of things in this discourse , but the effects , that is , what pleasure arises out of them , upon supposition of their truth . yet if you understand the excesse of a spirit above bodies and their grosse parts , conceive that god so exceeds a spirit , as that is more excellent then a body : i mean not in equality of proportion , but i would onely expresse that their excellencies are cleare of a different kinde ; so that there is no comparison of worths between them , but the supereminent dignity of one so farre surpasses the other , that in respect of the first the second is no wayes estimable . a more particular account you may make your self at your leisure , by reflecting that our apprehension of things has three degrees : some we conceive as compounded , others as simple ; and one onely thing , which we call being , has a different nature , in our very language and understanding from all the rest . now our masters put almighty god in the degree of being alone and by himself . if you could throughly penetrate these three manners of apprehending , it would be a great advance toward the knowledge you desire . for the present let me acquaint you with this observation , that many great clerks and studied sages have so much esteem'd this notion , that they fear'd not to pronounce almighty god absolutely invisible to any created understanding , and inhabiting a light by no power accessible . but herein the goodnesse of god has exceeded the wit of man , and found a means to communicate himself to our soules . wherefore , wiser are our masters of mysticall divinity , who acknowledge the gracious happinesse of the next life , though here they find themselves silenced . for when by long speculation they have heaped up all these great titles of being , goodnesse , truth , eternity , immensity , omnipotence , infinitenesse , and whatever else we find attributed to the deity ; after they have some little while exulted in that height , reflecting upon what they are pleas'd withall , suddenly they turn the leaf , and with a more high ignorance acknowledge he is none of all these ; but an unknown nobility , whereof all these are so poor and deficient an expression , that they are asham'd of what they had said , and now rest in a mute admration ; not finding words wherewith to expresse the thing , which they onely can attain to by confessing themselves totally ignorant of it . and this is not onely true in respect of men , but even of angels ; whose languages if we could speak , that is , were our apprehensions and conceits as high and great as any of theirs , yet would it not profit us , because not necessarily conjoyned with charity . however , even their languages exceed our short capacities , and are not to be expressed with the tongues of men : which seems the cause why saint paul ( who was made partaker of their knowledge , though short of the sight of the face of god ) said , he had heard words of secret that were not in the power of man to speak : for so ( as i take it ) the originall text beares , and not that it was unlawfull ; since , what law was made against speaking that which we have heard ? unlesse we participate of the first errour , conceiving god through envy to hide mysteries & great knowledges from us . it was not then unlawfull , but impossible to declare what was revealed to saint paul ; no words of man being capable to expresse the conceits of an abstracted intelligence , amongst whom he then convers'd . soul. you seem to drive me farther off from relishing this which you exalted as the most eminent pleasure of all others . for if you afford me no other conceit of it , then of an unapprehensible light , of a mysterious darkness , and a learned ignorance , i know not how to fasten any armes of love or liking upon it . therefore i beseech you oblige me with some explication of this difficulty , in such an intelligible way , as may feed and encourage my desire to see that glory of glories . light. what shall i say to you ? if you can fix your eyes upon what being is ; how , although but one , yet it runs through all that is in the world ; how not onely things and parts of things , but even the most dilated and thin conceits of every thing have this nature , as necessarily as the fullest : then think almighty god is the first root and necessity of being . he is being it self , in it self , and of it self , because it is its self . i must leave the rest to your quiet contemplations ; but know that in these few words , if you ponder them to their just merit , you shall find life and blisse . yet let me say one thing more : can you conceive how in a bean or acorn , or a mustard-seed , lies the herb or tree which we see spring out of them ? how every branch , and flower , and knot , and what ever else is in the off-spring , lyes hidden in the seed ; not that every part is distinct there , but the nature of the seed is such , that out of it they have their ordinary proceeding and sprouting without fail ? from this low and familiar instance , if you can raise your fancy to conceive that almighty god is to all that can be or ever was , as this seed to that which comes of it , ( not in the dull manner wherein the seed is consider'd , in reference to what springs from it , but ) in all sorts of principall and noble causality : then you have made some little entrance into the displaying of this unspeakable treasure . soul. this example has a little awaken'd my brains , and given me a hint how great secrets may be hidden in one uniform and simple thing ; but i wish you would be pleas'd to go on , & help my dulness to understand it better . light. have you read any of the spirituall books which treat of gods attributes , and shew his essence , his infinity , his truth , his goodnesse , his eternity , his immensity , his providence , his mercy , his justice , his knowledge and idea's and what ever else fills up those high discourses ? have you seen the volumes by which divines strive to declare those three mysterious words , father , sonne and holy ghost ; so plain , and yet so high ; so simply deliver'd in our creed , and so laboriously commented upon by all the most prodigigious witts of almost sixteen ages ? soul. i have to my proportion , had a view of most of those treatises you mention , and imagine your designe is , to informe me , that this indivisible essence we call god , contains in it sublime mysteries , sufficient to satisfie any mind that is contented here with these discourses , which learned doctours frame of god. but all this avoids not the objection , that he is an indivisible essence , when seen in himself , and consequently can give but one contentment , though that be very high and excessively delightfull . light. you are not much amisse in my aim : but you cannot deny that the entire cause of that pleasure which all these books afford , is in that indivisible being you shall contemplate . for besides that it is the same thing , the one onely subject of all those books ; and that clearly discover'd , which humane skill can but weakly expresse under vails and shadows ; you shall see how this one indivisible sight is variously dispers'd and articulated , in all those admirable truths which fill those immense volumes : so that on one side you shall behold the indivisible truth , on the other the multitude we make of it , and thirdly , how that indivisible contains all this multitude : which in effect makes appear to you , that this indivisible essence you had such fear to be cloy'd with , contains large volumes , and corresponds to all the libraries in the world , and farre exceeds them . nay , if you reflect upon what we were discoursing by accident concerning the languages of angels ; and if there be , as some imagine , corporeall rationall creatures in other globes besides the earth , which have new manners of apprehending and expressing , different from us ; you shall finde in this indivisible essence , whole volumes to entertaine and satiate , with innumerable contemplations , all these varieties of noble understandings . soul. i now see that if a thousand millions of writers , for a thousand times as many yeares , should imploy their whole studies to drain the cognoscibility and pleasure the indivisible deity yields , it were absolutely impossible they should in the least measure exhaust it . so that if i atchieve that happy enterprise , if i once enter into that blessed state , i fear not to be overflown with a floud of content , pure , beyond all content , refreshing my heart with perpetuall delight for all eternity . light. since we are come so farre together , i must not leave you here , without proceeding to declare one quality more of this blissfull vision . did you never observe , when some hard businesse has been explicated , according as you understood it or not , you would say , you had it or had it not ? soul. i have often felt such a thought passe within me , but what do you inferre from thence ? light. not so quick , you must take along with you this notion likewise ; our masters tell us , that the soul by knowledge becomes the thing known : as if it knew a house , it becomes a house ; if an ox or horse , it becomes that creature ; not by its being turn'd into the object , but by the assumption of the object into its self : as the wall , when the sun shines on 't , becomes the light , iron in the fire becomes red . and that which perswades them to this opinion is , they see water or iron , when heated with fire , will warm or burn , and have the effects of the assumed nature ; and that universally , nothing hath the particular operation of a thing , but it s own nature . wherefore finding that the workman , who knows and has the idea of a house , can make a house ; that as far as we know of a dog or horse , so far we can humour them , and work according to their natures : they assure themselves , that knowledge is a kind of having or being the thing we know . our divines go farther , and tell us , almighty god cannot be clearly known by similitude ; and therefore say , 't is necessary this essence should be immediately joyn'd to the understanding of the blessed soules , or else they cannot know him . out of all which i would derive to your understanding this great truth , that the sight of god is a full possession of him , a kind of becoming his nature , and a true and reall , though accidentall , deification . wherefore if you have any esteem of almighty god , and charity towards him , if any love to your self , any desire to be noble and excellent beyond all others , if any consideration and rationality in you , fly at this great quarry , run for this glorious prize , fight for this incomparable crown . fear nothing , only ruminate seriously upon it ; do but heartily desire it , and long after it ; do but wish it , and you cannot faile ; it cannot escape you , but of it self will stoop to your lure and hand . the ninth discourse . soul. i can better with a deep thought and silent recollection , imprint upon my mind these glorious truths you have discovered to me , then by words expresse how sensible i am of the charming contents they afford . now i see you have led me by degrees through all the pleasures of the mind , from the most familiar and lowest , to those of so high a pitch , that they exceed the apprehension of men and angels . i know not what remaines , but to enquire , since our bodyes shall be partakers of happinesse with the soul , whether it shall have any proper pleasure of sense , as it seems to have in this world . light. well said you , as it seems to have ; for really it has none : all motions which appear in beasts so orderly that they make a shew of proceeding from some degree of reason , being only the quavering of certain aeriall or watery parts of the body , so ordained by nature , as to be the beginnings of helping it self in its wants . now we , out of our experience of our selves , conceit they passe with knowledge in them , as we find they do in us . but marking our selves well , we shall easily perceive that in beasts all those motions may be without any true knowledge : for if we observe our groning in diseases , we shall experience that it is but the course of our breath , which coming forcedly , by reason of some restraint within , sends forth that sad unmusicall noise , as it would do out of a pipe so made as our bodies are in that case . by the same instrument is performed the expression of joy , though tuned to another key ; and every passion causing some variety in our interiour organs , is the reason that our naturall expressions are divers ; which clearly discovers the hypocriticall ambition of such as professe to understand the language of birds , that truly is none at all . if then we consider our body abstractedly ; as there is no knowledge in it , but only a course of windy and watery substances shut up in conduits and cases , so there is no pleasure nor grief , but all depends upon the mind , and is intirely derived from it , even then when the body so impetuously & irresistably seems to oppresse us . soul. but at least , shall the soul then participate by the body such pleasures , as now she does by her senses ? neither do i ask this out of any strong desire i have of them ; for your discourse hath weaned me from that , by demonstrating such excessive store of far more delicious entertainments : but only led on by a curiosity , to know what shall betide us in that happy kingdome . light. i am glad to see you so reasonable ; and therefore propose you only one question , whether you think it fit any thing should be in that blessed state , which might bring trouble and disturbance to its rest and peace ? soul. nothing is more assured then that whatever is interruptive of joy , ought to be banished from so great a felicity . light. then go along with me in one observation more ; and remember that all sensitive pleasures are troublesome and importune , unlesse the body be in a certain disposition when such delights are seasonable : as to one whose stomach is full , not only the taste , but even the very smell of meat is nauseous . which single instance , if particularly look'd into and improved to the uttermost , will sufficiently establish this conclusion , that no corporeall pleasure is good to man or beast , but in some want or distresse in the body ; when either t is too full , and would discharge some oppressed part , or too empty , and demands something to fill it . soul. all this i agree to , in pleasures of the tast and touch , and peradventure , of smelling , which seems to have great affinity with our tast : but how it should hold in recreations and delights conveyed to us by hearing and seeing , i do not perceive . light. seeing in generally in order to knowledge ; and so the pleasure , principally and purely , of the mind , not of the body : but for hearing , 't is evident enough that is so , even by the sole experience of musick ; which we plainly feel inclines us to sadnesse or mirth , according to its quality . who has not heard that it discharges the venome of the tarantula in apulia ? and by what vertue think we , is this strange wonder wrought , but that musick is to our inward , as dancing or running to our outward parts ? and as nature stirres up all young things , boyes , and lambs , and kitlins , to play and run about , by which they disperse the cloggy humours that otherwise would settle in their joynts : so musick strikes our inward aeriall parts into a quick and active motion , which discharges them of their grosser humours , and purges all into a sprightlinesse , as rivers clear themselves by running , and winds by the swiftnesse of their flying . for we feel , if we mark it , the sensible stroaks of a lute or bandora beat the same measure in our breasts , as if the strings of our heart and of the instrument were both unisons : and certainly there is some substance there able to receive the impression ; as we see the aire and water do of such things as have any quick motion in them . so that the sound of musick is sweet to us , because the tremble it makes in our ear is agreeable to our body ; but if you take away that proportion , by which such a shake or motion is fit for us , musick it self would be ungratefull . wherefore if we conceive our body shall be in the most happy and excellent disposition it can be put into , and that all motion must , of necessity , alter it from that temperament , and by consequence , change it into a worse : we see that state is not a state of motion , but of rest ; and that all motion and alteration will be displeasure to our body . to which if you joyn this reason , that all corporeall action is either motion , or performed by it ; you may conclude there can no pleasure hereafter flow from motion , nor passe through our senses , all whose operations depend upon it . soul. then is all corporeall pleasure to be left with this world ? light. when you come into the other , or rather , after the great day , your body shall be inriched with all perfections its nature is capable of ; your soul with universall and almost infinite knowledge . if still you desire any farther pleasures , you shall have both skill and meanes to apply them to your self . and as for musick , whose delight consists in the variety and connexion of proportions , those your understanding shall participate more perfectly then any sense can afford ; and this in a high and noble manner of operation , without the dull and slow assistance of eares , to convey their impression to your mind . can you wish for more ? soul. not only my utmost wishes , but even my curiosity remaines fully satisfied . for other qualities of our body , i have been taught we shall enjoy eternally all that can be desired ; a strength irresistable ; an agility so swift and active , that the soul cannot sooner command then the body obey ; a health firm and constant , which nothing can either diminish or endanger ; lastly , a beauty , now no beauty , but pure light and glory . light. you are in the right ; and i am very glad to observe your affection to that happy state , from the kindnesse of your expressions concerning it : only , as for beauty , of which some are particularly curious , i shall propose this speculation ; it may be so comprised in a generall symmetrie of the body , that neverthelesse every individuall person may enjoy such a singular and speciall temperament , as shall be a degree of best ; the joyes of the soul darting their beams and diffusing their influences throughout the very body , and rendering it the most lovely and desireable sight that can be imagined . and now , having driven our discourse up to this height , that we are come within the view of heaven it self : what remaines but burning desires , perpetuall thoughts of , and a dwelling ( even whilst we are here ) in our conceived happinesse above ? which only to understand and desire , is to gain , and for ever possesse . but if neither e●ternall felicities can allure us , nor everlasting miseries fright us into our evident duty : what shall we answer at that great day , if we find our selves upon the wrong hand ? what pretence can we offer to be placed on the right ? what excuse can we alledge against the dreadfull nescio vos ? wherefore to avoid that unhappy separation , to prevent that irrevocable banishment from our dear jesus ; let us make our selves familiar with him here , who by a thousand favours solicites our love , and by a thousand titles deserves our service ; having spent his age , and shed his precious bloud , to redeem us from sin , and draw us to himself ; to deliver us from the bondage of satan , and bring us to his own kingdome , rewarding us with the crowns and sceptres of eternity : to whom be given all possible honour and glory from all things , for all things , and in all things . amen . finis . an exercise of love , with a descant on the prayer in the garden ; by the same authour . s. ign. ad rom. amor meus crucifixus est . at paris , printed in the yeare . to the right honourable , the lady sommerset . madam , as your commands have been able to strain all the sinews of my soul into a quick and faithfull obedience : so , had they the power to imbue it with that gentle softnesse and tender devotion , whence themselves proceeded , this my pen had bled out the sweetest pangs that ever swelld the breast of any seraphin . but finding my heart-strings too cough and restiff for pliance to such delicious charmes ; they leave a necessity on me to beseech your cautious perusall of these lines , wherein the jarring discords of my confus'd apprehensions , and rugged expressions may otherwise prove too offensive to the harmony of so equall , so well tun'd a soul : in which i can complain of this only fault , your imposing so strong and weighty a task upon so slight , so weak , though , madam , your honours most perfectly subjected servant , tho : white . paris , . sept. . an exercise of love . permit me , my lord , my god , to confesse to thee thy mercies , and repeat in thy presence thy infinite bounties , that i may love and honour and praise thee , with my whole heart and forces . let me remember how from all eternity i was nothing , till by thy order i sprung up a tender imp and bud , testifying my origin by my weaknesse and inability to help my self . nor did my father or mother ( those kind instruments , to whom thou would'st have me beholding for my being ) know or intend me , when they serv'd thee to make me : but thou , before all time , hadst ( among millions rejected ) named me and sign'd my happy lot , whilest i lay sleeping in my nothingnesse and unbeing . what could'st thou see in me , dread lord , that might move thy will to select me from that masse of non-entity ? peradventure , did i love thee ? alas , i who was not , what could i love ? yet if i could have lov'd , surely , nothing lesse then thee , who wast most contrary to my nullity . but though i was not , to love thee , thou wast , who could'st love me ; and love me as i was , not able to love thee , nor yet any thing else : for i cannot love but what is , and by its amiablenesse produces a liking in me . how miserable then were i , if thou lov'dst not me , till i could afford something that might please thee ! but thou didst love me , when i could not love thee ; and sealedst thy love , stamping thine own image on my face : on the face of my soul first , giving me a power to love thee ; and consequently on my body , as 't is fitted to such a soul. the marks of thy bounty are no lesse then all i am and have . ah , wretched i ! that continually weare about me all those tokens of thy kindnesse , and yet not love thee : and yet fear , that perhaps thou lov'st not me . dear lord , make me love thee , that i may not fear thou lov'st not me : for , true love knowes not what it is to fear . but , thou art not content to have made me of nothing : if thou hadst not surrounded me with innumerable helps ; and created , as it were , the whole world , for me ; if the aire and fire did not afford me breath and warmth ; the land and sea with their infinite issue , variety of food and cloathing : and these , not what confines with my place of residence , but even from their utmost bounds . if i look upon my table ; i see fish from the frozen zone , sugar from the torrid , and spices from the east and the west . if on my attire ; the profundities of the earth and water , the longitude and latitude of mans habitation meet all in me , as in a centre , to bestow their rarities upon me . o great god! who set the multitudes of unhappy creatures , buried in the bowels of metallick hills , and consumed in the marishes of brasil , to labour for me ? who commands the sea-men to burn under the equator , and freeze by the poles , to replenish me with dainties ? who ordained kings and potentates , counsellers and souldiers to beat their braines , forget their sleep , and hazard their lives , to produce me quiet and abundance ? not they themselves , who for the most part are carried with vile and wretched appetites to pursue unworthy ends , neither knowing nor dreaming of me : but only thou , my lord and god , who marshallest heaven and earth for those thou art pleased to blesse ; who heapest thy favours on a generation of dull stupid creatures , that can receive all thy gifts without returning the least love to the giver ; that live and move and have their being from thee , & never so much as acknowledge thy bounty . why permittest thou so unsufferable ingratitude ? why dost thou not either suspend thy mercies , or make us more sensible of our duties ? from this houre , dear lord , let not my hand touch a bit of bread without a thankfull lifting up to the feeder : let me not put on a ragg without bending my heart , and tuning its strings to the love of him , by whom i am rendered the but and scope of the whole world's government . what shall i say to thee , my heart-o'rewhelming love , when i consider how many millions are swallowed in eternall perdition , whilest i am one of that small number ▪ thou hast brought to the light and height of knowing thee , and finding the narrow path to salvation ? that thou art not unjust i easily see ; for all is thine , and in thy hand to give and dispose according to thy liberality ; to which he , where thou extendst it not , can pretend no claim , having more already to thank thee for then he is able to esteem . but why then didst thou set set thine eye upon me , preferring this wretch before so many thousands ? was i nobler or more excellent then they ? o no : angels and hosts of heaven , whose being or nature i am not able to apprehend , lye chain'd in sulphure and darknesse . was my wit or parts beyond others ? o no : the sages of india and the subtile riddlers of the east were ignorant of thy law ; and perisht in their ignorance . was i mightier or richer then they ? o no : the conquerours of kingdomes and the gyants , powerfull in warre , were not chosen by thee : much lesse the sons of agar , the merchants , that traverse the world to purchase treasure , and heap up the wealth of nations , were called to thy light . let me sound as deep as i can ; nothing but thy self-goodnesse , wisdome and power , without the least preceeding disposition in me , can i find to be the source and spring of all this advantage , o my soul ! what dost expect , if this be not enough to set thee on fire ? yet , look but about thee , and behold a farther endearment . see thine own countrey ; thy neighbours , acquaintance , thy kindred and friends : how many maist thou observe , in all degrees , more worthy of acceptation , then thou ; yet they neglected , and mercy indulged thee ? think but on those , whose good nature and innocent life makes thy self many times compassionatly grieve at their unhappinesse , and desiring to be the means of bringing them to that great good , wherein thou art a sharer ; and reflect that former ages and the vast spatiousnesse of the earth afford many millions of such : yet , all permitted to undo themselves , and run upon their everlasting ruine . consider this strange partiallity of mercy . and yet , thou canst doubt , yet thou canst say , were i sure of gods love . but , why did i ask whether i was better then others ? so , deserving preferrence ; since i have or can have no good , but from thee ? could i pre-ordain my self to be born of christian and catholick parents , who should take care to incorporate me into the family of the heirs of blisse by the sacraments , instituted and afforded by thee ? might i be the cause why my mother & nurses fed me as soon with wholesome doctrine as with their milk ? why they prepar'd priests & masters to guide & frame my tender age ? was 't i that led me to a liking of the true religion , that only path of heaven ? or brought i my self to believe and hope in thee ; to love thee , and those rewards thou hast prepar'd for them that follow thee ? no , no , dear and dread providence ; thou art our alpha and omega . if i do any good , thou provid'st and fittest the means for it ; if i abstain from evil , thou divert'st the occasions , thou presentest awing fears , and shak'st perpetually the bridle over my head , that i may not be lawlesse and undisciplin'd . if i consult of any acceptable work , thou preparest me motives , by books , by teachers , by friends , by opportunities : thou directest my thoughts and apprehensions ; ordering my spirits in my brain , that what will be efficacious should occurre . thou enlightenest my judgement , to discern the consequence of truths necessary to my resolution : thou quellest my appetite , that it hinder not those truths from setling in me . if i resolve , thou so rangest all things , that i chuse what is best , not only for the present , but what shall be so too in future occasions , whereof i know nothing . and as i am utterly ignorant of the things that are to fall out many moneths and years after , which neverthelesse depend on this resolution , and in their season so take their force from it , that they would certainly fail if it had not been made right : no more , or rather much lesse know i any thing , or did i co-operate in the least to that long chain of causes , which bred in me all those parts and little circumstances ; every one so necessary to this resolution , that if any had miss'd , the resolution had miscarried more or lesse , not proving the same , nor producing the same effects . so that let me reflect on any action , great or little , long or short , or however qualified , i find that 't is i indeed do it , but the force and vertue ( & , by consequence , the honour and praise ) is thine . i do it , but as the child to whom the nurse gives nuts or beads , and holding his hand , throwes them into a hole ; whilst he , alas , thinks 't is he playes so well , and pleases himself as with his own act , not having the wit to consider 't is his nurses aime : just so , my god and my tender sustainer , just so dost thou with me , whilst i often forget thee ; my weak brains reaching no farther then to see that i do the deed , without being able ( through dulnesse or pride ) to passe my self , and discern thee the only true cause and root of all my good . but seeing my self consult , & resolve , and do , i often take this wretch for as primary as thou , for thy coefficient and helper , not purely thine instrument and wholly depending on thee . which since i barely am , and that ( vertuous action ) my chiefest good proceeds so entirely from thee ; what is left for me , but to love , ever love , and nothing else but love ? thus far reach the entry and porch of love's palace . then , we discover its great hall ; when we begin to contemplate the essentiall deity , macerated and steep'd , for our sakes , in all the miseries of mankind . that god of gods lap'd up in a virgin 's wombe : delivered naked into freezing winds and the smart stroaks of night-aire : swath'd in bands and clouts : hanging at a maidens breasts : short in age , weak in limbs ; and not forgetting to fulfill all infirmities of his brethren . soon after , led by his mothers hand , setling his tender steps , feeding on the fruits of our earth , following his parents to jerusalem , lost , and sought , and not found , with teares : subject to his mother , and her husband : growing in wisdome and vertue , as well as in body . after this , working with his reputed father , and in no visible fashion , differing from the life of his parents , till he was baptiz'd by saint john , his holy precursor . then , fasting forty dayes in the wildernesse , gathering disciples , instructing them , working miracles before them , living on the same meats , dyeting and lodging with them ; maintain'd by alms , having no certain aboad , but most commonly among the poor , and simple fishermen . farther , we see him weary , thirsty , hungry , forgetting hunger for love of souls , envy'd , slander'd , blasphem'd , threatned ; now ready to be stoned , now to be precipitated , flying , hiding himself , troubled in spirit , weeping for his friends , weeping for his countrey , contradicted , persecuted , conspired against ; his confidents corrupted , his followers excommunicated , his friends sought to death , others not daring to acknowledge him : and a thousand such indignities . but the state of love shewes it self first in the garden . o the dolefull unheard cryes to heaven ! o the bitter agony and deadly sweat of bloud ! o the ravenous throats of devouring wolves led on by one of his own dearest houshold ! see with what outcryes , and howlings , and noyse , they drag him through the streets of jerusalem ; every one looking out at their windowes to fill their eyes with gazing at this strange wonder . see how he is toss'd from one tribunal to another : here revil'd and buffetted , there flouted and spit on ; every where despis'd and maliciously affronted . but what wofull spectacle is that pilate presents to the people , which causes so great and loud cries ? the stature is of a man , but the head of a monster . a crown of piercing thornes ; bloody , and bloodying all that is near it . hair , such as ravish'd the heart of the delicious spouse ; but clotted with gore , sticking some to his neck and flesh , some to the horrid thorns , all rudely ruffled in a hideous disorder . a face and eyes able to subdue all hearts ; if stripes , and buffets , and bloud , and swellings , and marks of blind rage permitted them to beseen . well-shap'd limbs ; but disfigur'd and hidden in their own bruises , and tearings , and shatters . a red ragged mantle , and a sceptre of a reed , to accomplish a king of sorrow , calamity and scorn . and why all this ; this ingenious cruelty , to disguise a poor man into so monstrous an object of disdainfull malice ? alas ! all 's but to glut the blood-thirsty jaws of an unfaithfull and rebellious multitude ; which , no longer then five dayes since , sung praises and hosanna's to this very person , and strewed their garments and palm-branches in his way . a people infinitely oblig'd , and no wayes offended by him . a people that cannot accuse him of the least crime , that have seen him cleered in all tribunalls : the judge himself pleading . his innocence . yet no lesse then his heart's last drop will satisfie them , though it be at the cost of their own and all their posterities . nor can they tell why , more then that they are push'd on by those who abuse and pillage them , and who have conceiv'd this implacable hatred against him , only because he discovered their violences , oppressions and tyrannyes over these very people that so furiously exclaim against him . well : if there be no remedy , charge those wounded shoulders with thy heavy cross , dear saviour , and shew us , on mount calvary , a greater and stranger transfiguration , able to dim that of mount tabor . i see thy spread arms , thy nailed hands and feet , thy rack't sinews , thy pierced side , thy bended neck , thy faln looks , thy torn body , thy pale and bloudlesse flesh , thy company of infamous thieves , and thy miserable favourite and forlorn mother . i hear thy last words and breath'd-out soul into the hands of thy father ; not , as they command heaven , but as they reach to hell. o love ! canst thou love , or expresse it , beyond this ? yes : heark , and consider those higher-endearing charms of heaven . the father , the most tender and perfectly-loving father ; whose essence is pure , distill'd spirit of love ; he put his onely-his equall-his intimate-his co-essentiall son , with his own hands , nay , with this son 's own commanded will and hands , to all these and infinite more unspeakable tortures and miseries , for thy sake , for thine , my soul ; that thou mightest not complain thou wantedst an object , a motive , thou hadst not a teacher , a pattern , an exciter , an enforcer to love. if there be a hall for all comers , certainly there 's a parlour too for select and choice friends ; where they may confer together of thine infinite perfections , and often repeat with joy thy unspeakable bounties ; where they may retire from the noise and distractions of the world , and entertain their thoughts with the sweet still-musick of contemplation ; where they may sit alone , excluding even themselves , and be chastly ravisht with the dear embraces of the divine spouse of souls . o , what droanes are our highest-strain'd lovers , whose memories in all languages affect immortality for their fantastick passions ! what dull buzzing of beetles are their kindest expressions to the melting notes of this heavenly harmony ! but is there no further admittance ( o glorious king of love ) for those who have so happily enter'd thy palace ? i remember a large upper-room , furnisht by thy self , and richly prepared to give yet a more noble treatment : and methinks i hear something within me bid me advance a few steps further . what fair gilt door is that which dazzles so my sight to look on ? sure 't is the holy place we seek , sealed up for thy peculiarly beloved . open it , some bright and flaming seraphin . o my god , what do i see ? what 's this my eyes behold ? manna raining from heaven for those that can get to the shoar of that former red sea of loves flouds ? truly my god , my lord , love has transported thee even to extasie , it has made thee do extravagant and frenetick actions : extravagant indeed and freneticall , if measured by the narrow and short judgement of poor humanity ; but heights , and depths , and abysses , if referr'd to thy uncircled wisdome , and unlimited reach of bounty and goodness . behold the body that hang'd on the crosse , that was anointed in the grave , that rose again and ascended to the right hand of the heavenly creator : behold , it falls down in wheaten drops , like coriander seeds , to feed and feast the wretches , descended from adam . behold the body , the blood , the soul , the eternall person , the deity , the trinity ; all couch'd , as it were , in a corn of bread. the omnipotency , that made heaven ; the wisdome , that link'd all possibilities into the chain of all beings ; the bounty , that crowded into natures teeming bosome all that was best : these , all these lie here covered like a chymical pill in a sugared wafer , those looks from which heaven and earth amazedly flie ; in whose presence the princes of the celestiall hosts , and the pillars of the world tremble : that head , on which depends the fate of souls , both past and to come : that tongue which shall doom in one word , the nations of all ages : all are , here humbly stoop'd and subjected , to me , and other such wretches ; even , to be abused by our wickednesse . yes , yes : all these are as truly , here , as they are on thy throne in heaven ; as they will be in the midst of the blessed , on the day of thy triumph over nations . what do i say , as truly : and not , even , more : in a far more excellent manner ? for thy body is in heaven , as in another and different thing : but , in the sacrament , substantially , in it , as mans soul and body are in man ; as the adored person of god is in my lord jesus christ ; as every thing is in its self or in its whole , thou art therefore , my jesus , both in heaven and in the sacrament , truly ; but in one more properly , in the other more excellently : reallity is in both , but the manner different . wherefore , i cannot complain thou hast left us , by thine ascension ; and bereaved us of that comfortable presence , whose force was so magneticall in thy life-time . no , no ; i see thee as truly , as they did then : i feel thee as corporally , as did that master of touching , who sought thy side and wounds to embalme his sense in : i tast thee as really , as the chanaan-feaster did the wine thou sentst him : thou deludest not my senses , by making me onely seem to see , feel and taste , when indeed i do not ; thou entertain'st me not with other things or qualities , which are with thee , but not thy self . no , no ; the white i see is thou ; the body i hold in my hand or mouth , is thine and thou ; that which yeelds savour to my tongue and palate , is thy-self , and no other thing . this thou hast told me ; this thy church has ever apprehended and taught ; this i believe and confesse to thee . but oh ! can i conceive without trembling , or speak without horrour ? does man's hand break the body of my saviour ? do mans teeth rend and mangle the sacred vesture of deity ? yes , yes , my soul ; fear not to confesse the wonders and mercies of thy lord and god : they may be hard to understand , but they are the words of life . so farre has he subjected his glorious body to our use , that what other bread can suffer , may be wrought upon him. not that we can tear a finger from his hand , or his hand from his arm , or any one member from another : but as when we break bread , every piece is still bread ; so when we divide his body , both parts remain his whole body ; for it was not one part that became one part of the bread , and another the rest , but all succeeded to each part of bread . let great clerks in their schools , with their subtilties search how this can be effected , ( for , seeing it is done in bread , it is not against nature , nor unintelligible , even by that ) to me let it suffice the church has taught me 't is so ; and that 't is the greatest benignity and most gracious condescence that god himself could expresse , to have it be so . and is this more , perhaps , then that thy immortall flesh should nourish my mortall carcase ? that it is mingled with mine , as wine with water ; as two melted waxes incorporate themselves ? let none tell me , 't is quantity that is digested into my body : for then it is not thou that nourishest me ; and i will not forgo those precious expressions , that thou feed'st me with thy flesh , and giv'st me thy bloud to drink . so thy words sound ; so thy church has taught ; & so i believe . how this can be done , without thy being turn'd into me ; or how thy substance can , unchangedly , be chang'd into mine , that thou mayest endue my flesh with a quality of immortality , let the sages question : but i 'm sure 't is so ; this , i know , is the way of love ; and the most charming mystery , and inchanting riddle , that ever love-spent bowels were able to sing or sigh out . and now , my soul ; having thus ( perfunctorily , alas ! ) viewed the excessive benefits of almighty god : 't is time to reflect a little upon thy duty ; and consider what motions and affections they should stirre and work in thee . first , thou hast seen how all thou hast are gifts : and , not onely all ; but , wholly . if any friend has done thee kindnesse : he prepar'd that friend ; he gave him the power , the occasion , the will to serve thee ; he blest his endeavours with efficacy & successe , if thou thy self hast done any thing to thine own improvement or advantage : he gave thee , not onely body and soul , with all their powers and faculties ; not only matter , opportunity , strength , will , liberty , choice ; but every least imaginable perfection of the very stroak of choise and liberty : insomuch that there is nothing , no considerability of it , so from thy self , that , even its being from thee comes not from the almighty , in comparison to whom , no friend , no creature ever did or can do any thing for thee . shall then , the friendship or love of any creature have power to draw my affection from god ? permit it not , my great creatour ; but thorowly perfect thy work . why am i good by half 's , since i am entirely thy designe ? i professe , before thee , who seest my very heart , and before angels and men , that i ought not to be so , that 't is folly and madnesse to be so . give me then thy grace utterly to abhorre and detest so injurious , so unworthy an ingratitude . and since thou vouchsaf'st thus clearly to convince me , that 't is a great indignity , and against all reason and truly-naturall inclination to join any with thee ; grant me ever with all exactnesse to observe this duty , that as no creature has the least part in doing me good , but merely so farre as it has it from thee ; no , not i my self : so none , none may share with thee in my love , but just so farre as thy love , thine order , thy direction applies it to them . next , my soul , thou hast seen how the benefits of god are not onely all thou hast , but that they are in an excessive measure ; wide as the world ; uncountable as the sands of the sea ; great as the creatures can be : since neither the eminentest men nor highest angels are exempt from being ministring spirits , employed for thy salvation ; nay , god himself , in the two persons of the son and holy ghost , has condescended to wait on thee . so various and superabundant they are , that they comply not onely with thy necessity , but serve even thy delights and recreations . so that thou art neither able to conceive the multitude and greatnesse , nor comprehend the worth and pleasingnesse of his favours . what then canst thou say ? but onely lie gasping with admiration of so vast , so unknown a goodnesse , and sigh out in the centre of thy heart , my sole-good , my all ; i thought before i was bound to acknowledge thy benefits , and love thee for them , but now i renounce both : for he that acknowledges , makes a shew as if he were able to esteem ; and he that loves , seems as if he would render somewhat . not so i , my great master , not so . but i protest my self infinitly below all thy mercies ; unable to value the least of thy blessings , much lesse to repay thee any thing for them : since , had i any thing worthy thy acceptance , it were all thine , and i could offer thee nothing but thine own . what then shall i do , but throw my heart at the feet of thy bounty , all-open , all-melted , without any self-will or power of resistance , at every pulse of my breath , repeating this onely burden , do thy pleasure upon me . again , thou hast seen , my soul , that ( far beyond all created essences ) god has been so liberall as to bestow himself on thee . he bowed the heavens , and came down , rendring his sacred person subject to all the miseries of humanity . he laid aside all the prerogatives of his most noble and most perfect soul ; exposing it to labours , to teares , to griefs , to those stupendious throwes in the garden ( even , to such a height , that it admired it self , in those expressive words , my god , my god! to what a point hast thou let me be brought ? ) and , in fine , to be commanded even to hell. he abandoned his body ; to heat , to cold , to weaknesse , to hunger and thirst , to wearinesse , to torments , to death : and not content with this ( after the resurrection , in its state and season of glory ) he sent it again into the world , to be subject to a thousand more indignities , scorns and abusings . here now my soul , compare seriously thy sufferings with his , and consider , first , since nor health nor wealth , nor any other good thou possessest is thine , or from thy self , but onely vouchsaf'd thee during his pleasure and discretion ; all thy sufferings can be but a not-enjoying any longer what is no way due to thee : but he was incapable of any wants in himself ; if his own will had not taken upon him both a nature that could want , and its necessities . again , what commodities he at any time seem'd to have , he held them from himself , and his purely they were ; wherefore he truly suffered when they were ravish'd from him : whereas we , through ignorance , attribute to our selves what we possesse , being really but trustees , not masters of the least pile of grasse . farther yet , our mis-call'd sufferings , if rightly used , are indeed blessings : for if we lose our fortunes ; alas , they made us not know our selves : if our health ; 't is to disaffect us to this world : if we prove unhappy in our children , what greater distraction had we from the love of our hoped glory , then our care and tendernesse to them ? but christ's sufferings could have no such advantagious effects : no , they were , chiefly , to shew us the straitest path to that life he promis'd us ; and to assure by his own example , ( who could not but know and embrace what was best ) that the way of tribulation is the high-road to heaven . and canst thou , my soul , after this , think any crosse heavy , and affliction hard to endure ? canst thou chuse but be vexed and enraged at thy flesh and blood , which , against all evidence , will force thee to esteem unfortunatenesse an evil ? o my great and sole good ! suppresse these unreasonable follies which boyl in my breast . make me know whatever happens , good or bad , to me is securely my best , because it comes from thee ; whilst my onely care ought to aim at this , how to improve it to my best advantage . make me understand that whatever i beare with patience , i suffer for thy sake ; because i take it , as from thee ; because i do as thou commandest ; because 't is in imitation of thee ; and lastly , because it is to obtain thee , my chief , my onely , my most entire treasure . o rich treasure ! o masse of glory ! in proportion to whose attainment , all the labours and tribulations that men and devils can heap on me are nothing , nothing considerable , not deserving even the slightest esteem . lastly , my soul , thou hast seen with what ambition and exaggeration of courtship , with what unparallel'd addresse and exquisite inventions thy lord has sought and woo'd thy love . first , he gave thee heaven and earth , with all their creatures , for thy motives to know and love him. next , he made himself thy fellow and brother in flesh and bloud , that thou mightst not strain thy self , but familiarly conversing , be caught with his love . beyond that , he has pass'd all those fabulous imaginations of dangers and misfortunes , in which idle witts have fram'd errant ladies to have engaged their servants for proof of their fond & obstinate loyalty . he has heap'd on thee all the names and titles of endearment , which either nature or use have introduc'd among mankind : he is thy maker , thy father , thy spouse , thy brother , thy ransomer out of thraldome , thy deliverer from danger , thy saviour from misery and death , thy friend , even thy very play-fellow . he has gone beyond all this : he is thy food , thy drink , thy self : for since when thou eatest him , his flesh becomes thine , ( as truly as the bread , whereof we encrease and nourish our substance , which by the power of matter and conformity of quality remains in us ) how can we chuse but be his members , so , that if we dishonour our body , we dishonour his ? how can we chuse but have a share of him perpetually in us ? and in plain truth be reliques of him , of his glorious flesh and immortall bloud ? o eternall wisdome , how truly didst thou say , it was thy delight to be with the sons of men ? can angels boast of such priviledges , of such tendernesses , of such extasies of thy love ? no ; none but so weak a nature as ours was able to necessitate goodnesse it self to so deep a condescendence as this : and none but all goodnesse could so appropriate it self to all infirmities . o melting goodnesse , that fillest every corner and chink thou findest capable of thy perfections , wave not this poor soul of mine , but make it understand the unmeasurablenesse of thy bounties and mercy . shall i for ever apprehend my past sinnes , still in fear whether they are forgiven ? shall i not rather , in the very moment of terrour , turn me to him , of whose readinesse to receive me i cannot doubt ? mark how easy thou art to pardon thy self ; and consider thou art one of his members : whence be assured , as soon as thou sayest i have sinned , thou shalt hear thy sin is taken away . shall i fear that i am not in state to receive his body , when the very preparing my self , and having a true will to go meet him , puts me in state ? shall i seek outward medicines for my wounds , whose ulcerousnesse onely consists in bereaving me of love ? o my dearest lord , make me love and joy in thee : make me take pleasure to come even corporally to thee : but much more to delight and solace my self in thinking of thee , in remembring how thou lov'st me , how thou art my friend , my spouse , my father , and whatever dear name by which thou hast been pleased to expresse so blest a relation . make me place my chief felicity in contemplating how happy i shall be , when once i see thee face to face , and familiarly converse with thee , as a friend does with his friend . mean while establish firmly in my soul this absolute judgement , that the greatest pleasure and advantage this world can afford me is , often , and long , and heartily to practice here on earth that sweet and holy conversation which is to be consummated in heaven . what maid , whose parents have promis'd her a person compleatly qualified for her spouse , is not pleased to sit by her self , and stedily fix her thought upon him , wishing for the day she shall once meet and enjoy him ; till then , love and honour him in his picture , see him in every one that has seen and known him , and be overjoyed with all tokens that come from him ? whereof what variety , my soul , hast thou from thy god ? all we have hitherto discours'd is nothing else : heaven and earth , and all that is in them : his divinity , his humanity , his body , blood , and soul , thy self , all thou hast , all thou dost , all thou hast done or ever shalt do . — se nascens dedit socium , convescens in edulium , se moriens in pretium , se regnans dat in praemium . but retire thy self a little , my soul , from the multitude of the creatures ( his benefits ) to thy more united thoughts : for love's palace , to be compleat , must have a with-drawingroom . thither then retire , and consider this great courtier that makes so many embassyes to thee for thy love. know who he is , whether he be the best worthy thy affections . first what 's his extraction ? is he noble and of an ancient race ? he is the first of things , whence all nobility derives its esteem : his ancientnesse is eternity , higher driven then time his creature and off-spring , which yet is the measure of all other auncestry . true it is , he is the first of his house , but the last too . his nobility is not by derivation from others , and a participation of their worth : 't is entirely his own , out-wearing the long pedegrees of mankind's successions by the never-changing greatnesse of his own person . is he powerfull ? all things , except himself , are his creatures , and the works of his hand : they depend for their being , all they have , all they are worth , on his breath ; and would perish if he did not perpetually drop them from his omnipotent fingers . he works them and turns them as he lists with a fiat ; and none can breath a wish to resist him , but by his permission : nor is himself able to make a thing of such strength , that it can break his least order or will. is he rich ? sea and land , and all their treasures are his : beasts and birds , fishes , and trees , and plants are the store of his basse-court : the mines of the earth and the jewels of the ocean are the refuse of his plenty . all that lies hidden behind the dazling starres , ( whose riches we cannot imagine ) all 's his. there 's no end of his wealth : and his creatures are not able to make use of the least part of it . all this is well . but , peradventure , he is a great way off , and i cannot come near him. he is every where : he makes place it self : he is in all things and their places ; to be separated from him is to be nothing and no where . he is in thy very heart , and in the bottome of thy soul : the inmost thing thou canst finde in thy self is he ; nor canst thou look upon any thing without or within thee , but he is to be found and seen in it , if thou hast eyes turned towards him , and a mind to discern him . thou canst never want his light , but by thine own fault ; never be excluded from his presence , but when thou turnest thy back to him ; which yet can be but from his favours , not from his power . with all this , is he wise ? the device of the world is his , he contriv'd the order of heaven and earth . the planets roul by his measures : night and day proceed by his direction : the waters in the sea expect his beck , turning and winding just as he pleases . he joynted the beasts , every one to his peculiar motion ; and frames the little-ones in the damm's wombes . he prevents and casts the counsels of men , catching those who think themselves crafty , in their own snares , and over-reaching them in their most premeditated projects . he changes kingdomes and states , making tyrants the instruments of their own ruine . in a word , he governs the fates of men and angels , and brings them to those ends he thinks fittest . is he bountifull and magnificent ? behold the earth we walk on ; all this he gave to one man. alas , we but trample on the out-side , and fill a small part of it ; there 's a thousand times more we never come to see : and of this surface we inhabite , what vast deserts are possest onely by beasts and birds , whilst all the sea covers is stor'd onely with fishes ? think what abundance of plants , beasts , birds , and fishes live and die without the knowledge of men : yet all bestowed on them , and created for them . remember what a heap of benefits thou found'st laden upon thy self , and know that others have no lesse . see the sun and moon lighted like torches to wait upon us ; one farre greater , the other not much lesse then the whole earth . see in a fair night how the huge world about us is bestudded with glorious gemms that serve for nothing but witnesses of his great magnificence , and unbounded prodigality to us . but , is he purely loving , and has no ends in all he does ? when no creature had a being , he was brim-full of glory , and infinitely satiated with his own happinesse : being essentially joy and pleasure to himself : to himself honour and praise , and all he could wish ; he could desire nothing , nor aim at obtaining any thing . now he has made creatures , he 's never the better for them : his heart is not touch'd with their praises or good-works , no more then 't is molested with their dispraises or mis-deeds ; nor can any possible creature have force to move his will , more then my weaknesse has to change the course of the sun and moon . he made all creatures therefore , not for any good in them , or love conceiv'd from them ; but meerly out of the intrinsecall goodnesse of his own nature , and the strong inclination which himself is to do good , because he is what he is ; an inclination stronger and more naturall then any lover in this world can have , with as much advantage as god's nature has over a creatures . so not without reason is his love , but totally reason ; as not kindled by thinking or casting to obtain any end , but perfectly from nature and essence ; and no more to be wrested from him , then can his own being : yet neverthelesse , most perfectly free and rationall . this is much . but he loves a great many ; so that i fear i shall have a small portion in his affection . o no ; his heart is whole where it is : and as he comprehends perfectly all things with so high an eminency , that he knowes every one as well as if there were nothing else to be known ; so he loves every one as dearly as if there were no other . he is with one , without parting from another : he fills one , without emptying another ; and ( as a rainbow in a multitudes eyes , or thunder in all the worlds eares ) he is whole in all , and whole in every one . his affection , his care , his tendernesse is intire , indivisible to every one : the multitude of those he loves , improves and raises every ones happinesse to a farre higher degree , in that it makes all them love one another , and publishes his particular love of thee , to be known and esteem'd by all the loves . nor is there the least subject of any envy or jealousie : he can wait on all , entertain all , fill all , content all , blesse and beatifie all at once . and now , my glorious lord , having sifted and rack't my brains to find some exception against thee , some excuse to palliate my withholding the duty i owe thee , some cross-knot to dull the piercing of thy two-edg'd sword , dividing my soul and spirit : behold , nothing imaginable ; but all sweetness , all heat , all light . o then let me turn my course , and joy at my missing desired misfortune . let me sit with the happy spouse , so pleas'd with every part of her lover . let me delight my self to consider the greatnesse of every perfection in thee , and the infinitenesse of all. let me compare thy eternity to the weak imitation of humane nobility ; and scorning this , joy in the immense eminency of that . let the vast extent of thy power ( in widenesse and profundity to all effects , and to huge ones ) make me laugh at the narrow-compass'd and beggarly ends which the ambitious hearts of this world aim at . o the poor treasures that can be hoarded in caves , in houses , or towers ! what proportion do they bear to thy wealth ? o the scant presence and jealous absence of lovers in this world ! the outwardnesse of them , and hearts to-be-guess'd-at ! what bitter-sweets must they of necessity cause ? besides , their shallow wits and short reaches , in no other respect to be esteem'd , but because we find no better : their hungry benefits and pinching prodigalities , proportion'd to their petty affections : their by-ends and base aims , in their most reall and truest professions : their weak and impertinent passions : their fond and changeable inclinations , easily consum'd in a few triviall disgusts . what miserable penurious blasts are these to blow the coals of love ? and yet have these so long mov'd my heart , whilst it has lyen so heavy and restiff to lift it self up and follow thee . o my onely good , henceforth for ever make me run like the blessed magdalen , without care or consideraton , after the odours of thy perfumes . make it all my pleasure to sit hours , and dayes , and nights , weighing every excellency of thine , and considering how good it is for all creatures , and particularly for me , that thou art so rich in glory , so full of perfections ; but above all , how thy adorable attributes become thy self , how bright and beautifull they sit upon thee . make me spend all my forces in blessing thee that thou art such , in rejoycing at it , in protesting that 't is all reason , all fitnesse , all justice it should be so ; that 't is the blisse of thy creatures , but yet a greater good and farre more excellent in it self . make me vapour away into acts and wills to have it so ; to render it such ( were it not so , and in my power to procure it ) and that for what it is to me , but much more for what it is to thee . but oh for that day , when this knowledge of mine ( now childish , darksome , partiall , and enigmaticall ) shall be turn'd into manly , noon-like , full and clear vision . o how unmeasurably must my love be there increas'd , where the object cannot fail to deserve infinitely more then i can employ ! yet shall i then employ infinitely more then i can now imagine : and as the degrees of love are multiplied , the degrees of joy must still grow higher ; and the more the joy is , so much more must the love be redoubled : thus raising still one the other , to the very breaking in pieces the adamantine sinews of my soul ; whilest the object ever stretches by its infinite perfection the bounds of a capacity ever yielding to embrace it . o how shall i cling to , and incorporate with him ! not for fear of losing , but for eager desire of more enjoying . o how shall i melt into esteemings and praisings , and love-breathing dittyes ! how shall i inessence my self into that fountain of goodnesse ! oh come , oh come , that happy day : come even now . i fear neither hell nor judgement ; for i know thou canst bear no wrath against those that love thee . come then , come while these sweet sighs call on thee : wrest my soul from this loading , this loathsome body : skrew up even these very aspirations to such a pitch , that they become the happy instrument to break my heart-strings ( those fetters and bonds of my imprison'd soul , which keep it from the sight of my so-beloved spouse and master ) and set me at liberty in the eternall freedome of thy palace , and everlasting glory of thy celestiall presence . fiat , fiat . breath a while , my soul , and recall a little thy spirits . this stupendious palace of love still deserves a more curious search : 't is not impertinent here to be humbly inquisitive . let 's see whether there be not yet some farther secret worthy our discovery . and behold a lock and little door . oh , 't is loves cabinet ! certainly he there reserves some rare jewel to enrich and adorn thee . knock , call aloud : and if he delay to open , at least peep through the key-hole , and see what 's within . o glory ! 't is the very quintessence of loves object . i see how , because god is sole eternall , all things must be made by him : and since nothing can give , but what it has , nor make , but what it is , i see the whole frame of all that is or can be must be in him ; with all their joynts and intriques , wherewith they are intangled in their flowing from him. whence i plainly discern that by knowing him , i shall know all things , and all causes of all things . o vast and spacious wisdome ! o incredible content ! for since my soul is nothing else but a vessel and capacity of knowledge , and this alone is the knowledge of all things , by their proper causes too , and those resolv'd into theirs , even to the very highest cause ( not ascending backward , but beginning at the spring-head , and most knowing it ; and from it descending even to the lowest , the most impartible grain of sand or dust : ) what can my soul wish more ? what can it imagine greater ? yes , my prospect opens it self farther , and i see that , since all created things are in themselves dispers'd and multiplied with infinite variety , and sometimes incompossibility and contradiction , but in god refin'd and resum'd into a most simple and indivisible being ; they must infinitely be better in him then in themselves ; & he yet infinitely better then they . for as four cannot be different from three , but because it has somewhat that three has not ; so god must have something that is not in creatures , to be different from them : and this being of a higher order and more eminent rank , must of it self be better then all they put together , and of a far nobler and richer glorious possession . i see yet more , that since god is cause of all other things out of himself , he himself can have no cause ; and that they having their being from him , may be and not be , as compos'd of being and what is ; only god has no such composition : wherefore since he cannot be what is , without being , he is being without what is ; whereas all creatures substance is what is , and being an accident to them . this i find that god is not only none of these things we see , but nothing like any of them : of a higher and super-excellent strain , not agreeing with them in any name that can signifie substance ; infinitely above our utmost conceptions , incomparably sublimer , nobler , more wonderfull , more deserving knowledge , and more stirring and straining an appetite of it . beyond all this , i see that god is not such an existence and being , as we apprehend by this name we give it , and which we exalt above what is by it ; but as far retir'd above it , as that 's above what is . he is not a being by which a thing is , but a being which is a thing , a substance . he is a being redoubled upon it self , giving and receiving being to and from it self , and yet neither ( for this is impossible ; ) but a higher inexpressible force , implying both without their contradiction . i see that all i have said and can say , are pure follyes , not expressing , in the smallest degree , the thing which i see is : and the more i force my self to understand it , the farther i am from it , ( one abysse still calling upon another ) because it is infinite and unsoundable , but only to god himself . o happy darknesse , if once to become lightsome ! the more hidden thou art now , the greater blisse wilt thou be then . oh that my heavy thoughts had the wings of an angel to soar aloft and towre height upon height , till i came within view of these celestiall quires ! not to discern thee , my dread lord , ( for i should be never the nearer ) but to quicken my desire , and encrease my longing . o how fix'd would mine eyes stare upon thee , when thou shouldst be pleas'd to remove the skreen of my mortall body , that now intercepts the view of thy glory , and demolish the strong-wall that as yet unhappily detains me from thy presence ! methinks i see that no violence of nature , no falling weight , no bent of forced steel , no earth-bursting vapour , no tower-shivering thunder , or bulwark-tossing mines could expresse the eagernesse of my souls embracing thee . methinks i see eternity too short to enjoy thee in ; and that my soul would sooner wane to nothing , then part from thee . methinks there 's no possibility of pleasure which is not in thee , nor any out of thee ; no faculty in my soul to wish or think of any other thing but thee : thee , my onely , my eternall , incomprehensible all , my dear , dearest lord , and my god. if the good god has reserved for his friends be so immense , and the joy and blisse it brings the soul so extream ; who can doubt but the losse must be proportionable , and the grief and anguish of missing it be measured by the same weights ? what then must thou do , my poor soul , wavering yet betwixt hope and fear of these so important contraryes ? what must thou do to assure thy chief interest , and make thy self secure mistresse of so great , so glorious pretensions ? peradventure , spend thy time in wishes and flashing thoughts , like the northern fire-drakes , or the lightning breathings of fair sommer nights , which but vent their own heat without firing any thing . no , no ; these goads pierce too deep to be contented with palliating and superficiall remedies . adieu then those so charming warbles of father , friend , spouse , another self , and whatever else the wit of man , or even the spirit of god has invented to tickle materiall fancy , and to revive tara●●nteliz'd souls . these are milk for beginners ; lenitives to take away the angrinesse of their festring hearts , when they first tear off from worldly toyes ; metaphoricall expressions , which have no proper and solid meaning to feed the truth-hungry mind . the affections growing out of these are grounded upon love to our selves ; even then when we wish more good to another then to our selves ; even when in comparison we wish harm to our selves . but , that god is our good and finall end , is as true as that he is our maker : and the very essence of our soul is nothing else but a pure capacity and emptinesse of him ; all its strength by nature or grace , nothing but an inclination to apply it self to him , and be replenished by him. here all the sinews of nature are rack't to their height : to this the soul 's more strongly bent then to its own being ; since we see our thoughts are first driven outwards , and from the objects return to make us reflect on our selves ; only at this object we aim not to make it ours , but to make us its . all other knowledges are but as it were divers figurations and dispositions of our soul : this is an adhering and union of our soul to another thing . all ends are masters of our wills ( as far as they are ends ) the medium's only master'd by us ; the last end therefore must be the absolute commander and forcer of the very essence of our will. and as the basis of a statue ( had it an appetite proportion'd to its nature ) would not wish to be above , but to lye under and support the statue ; or as the motion and way towards a form and term would wish to perish , in bringing the thing alter'd or mov'd to that state whereto its essence imployes its service : so our soul , rightly affected , can wish no other then to be most subject , most conformable , and most entirely fitted to its last end. that then , my soul , which thou hast to do , is ( in the greatest peace and discretion and quiet of thy heart ) to cast about and seriously consider in what course of life ( all things maturely ponder'd ) thou art likeliest to cultivate and improve thy self best , and render thy thoughts most apprehensive of this only , this eternall good : which having once found , with thy whole strength , with the neglect of all other things ( as far as they avail not to this ) be sure to prosecute vigorously , never sitting down , or so much as looking back ; and in all considerable actions ( even in this chosen way ) still have a pure eye open to discern what most conduces to this only necessary work , or least deviates thee from it . o gregory lopez , thou ( after the apostles ) unparallell'd master of christian life ! who will give me that prodigious unheard-of constancy of thine , in every breath , for moneths and yeares , continually to fix my thoughts upon this main aim of my being ; till i had made it hard and almost impossible for me to restrain them from it ? but since this is more angelicall then humane , obtain me grace , at least , from our generall ( thy immediate master ) every day to spend some competent space of time , in framing a lively view of this great truth , and settling a strong resolution to continue in it for ever . still may i strive by the following act to surpasse the precedent , as thou didst : still may i pursue the perfect conquest of my self , till there remain in me no affection able to shew its head , no passion daring to rebell against this heaven-born principle ; but it become sole lord and absolute possessour of my soul , as it was of thine . then shall i not fear to sing a happy nunc dimittis , when ere our just and glorious judge shall send his warning rod , to cite me to that great to weak men , but no secret to such piercing spirits as thine ; who enjoyedst a high noon-day in this world , to break into a seven-fold light , when the welcome hand of death drew the thin and already half-transparent curtain of thy mortality . amen . a descant on the prayer in the garden . obtain for me , ye beloved disciples of our lord peter , james , and john , you happy favourites of the world's redeemer , who by especiall prerogative of love are still let in to his greatest secrets , obtain for me permission to wait on you into the garden of gethsemani , and with an humble silence to observe what passes there . grief has already , i see , seiz'd on your hearts , and raising drowsie humours into your heads , may suddainly perhaps surprise your eyes , and seal them up in their own tears . my heart is too stony to admit so deep an impression , my head too full of vanity to be opprest with so rationall , so religious a sadness : i 'le watch and try to improve my levity into vertue , whilst you relieve your sorrows with the short comfort of an hour's repose . but while i speak , behold my lord whirl'd away by the vehemency of his spirit , like a ship rent from its shoar and anchors , with a strong and suddain tempest : behold him cast on the ground , his knees bent , his eyes o'reflown , his hands stretch'd up towards heaven , all cover'd with gloomy clouds and darknesse , his heart swoln , his lips ready to break into some loud and dolefull complaint against mans ingratitude . oh , my lord ! what means this unusuall strife & contention in thy own brest ? thou wept'st indeed o're jerusalem , and the pious magdalen drew tears from thy eyes , but there was no such astonishment as this . thou discoursedst of thy passion in mount thabor , but with a glory that ravisht the hearts of all that beheld it , and receiv'd from heaven it self an attestation of thy eternall father . often hast thou profest a great desire to see this houre , often complain'd that the time was so long deferr'd ; and when thou cam'st this last voyage towards the town , thou advancedst with so quick a courage , that thy swiftest followers could not equall thy pace . and now thou art arrived at the place of thy wishes , and the day thou hast so impatiently expected approches neer : horrour seizes thee , grief surrounds ▪ thee , cold and stupifying fears oppresse thee , and that strong and resolute heart seems wholly o'recome with the apprehension of this sad tragedy . art thou daunted at the sight of danger ? is the face of death so frightfull to thee ? o no : but thy kind design is to be tempted in all things without sin , that we may be comforted in the faintings and tremblings of our heart . to fear , to be perplext , to grieve , is an imperfection and weaknesse in humane nature , which might , and therefore ought to be assum'd for our salvation and example ; that we may learn of thee this great & difficult lesson , how to comport our selves at the full tide of anguish and tribulation . but now the trembling aire warns us of some ringing cry that 's streaming towards our eares . father let this cup passe from me . o my god , my creatour , my hope , and authour of all my good , to thee it is he addresses his petition , before thee and thy mercifull eyes he humbly unbinds and layes open all his wounds , too deep to be cur'd by any but thy almighty hand , too near his heart to find remedy , but from him who is in the centre of his heart , the only searcher and perfect healer of all hearts . hear him , most gracious and bountifull god , hear him , who so justly calls thee father . remember 't is he whom thou dost essentially and eternally generate . remember that soul-ravishing delight of god and man wherewith thou art his beginner . remember thy divinity is as truly and fully his as thine : thou hast it but to give , and 't is his to receive . remember he is that right hand with which thou twice didst strike the barren rock of nothing , and the plentifull fountain of all things gushed out , to refresh the desa●t of thine elect . remember he is the light of thy eyes , that pure eternall light that rises from thy own bright bosome , and shines perpetually in thy glorious presence . nor canst thou alledge the exorbitancy of this request , to justifie the unkindnesse of thy refusall . he asks not a hecatombe of men and angels to be offer'd in sacrifice to his great name ; which yet thy justice could not deny the dignity of his person . he demands not that the world's fabrick should crack , and its sinewes be strain'd in pieces , to change all fates and destinyes for his pleasure ; yet were not this too great a boldnesse for him that supports their poise with his power , and cements them together with his wisdome . he pretends not to honour , wealth or long life ; yet all these thou bestowedst on solomon , as a voluntary excesse of thy bounty , and supererogation to what he ask't thee ; and behold a greater then solomon is here . he seeks not the bloud of his enemies , in revenge of their unjust and malicious persecution : his prayers are confin'd to his own afflicted person , for one poor life he offers up all his sighs , all his teares ; nay , not so much , for the only deferring of death ; and if that be yet too high , he humbles his petition to this low request , only a les●e cruell , a lesse intolerable death , not a whole deluge of bitternesse , not all the torments and affronts that a cursed synagogue of desperate hypocrites could maliciously suggest , or an enraged rabble of a debauch'd and insolent multitude furiously execute . can there be a more reasonable desire ? a more cleer and confident subject of hope ? can there be a more unquestionable plea ? a more violent and enforcing cry to heaven ? and hark how it tears its way through the shiver'd elements in those strong and piercing words ; all things are possible to thee . excuse not thy self ; lay not the fault on others ; say not 't is the wicked judas betrayed him , when thy own hands deliver'd him to his enemie . say not the hearts of the jewes are hard , since if thou pleasest , thy grace can instantly mollifie them . say not herod is a proud and libertine king , pilate an unbelieving pagan , whose fear of cesar was above his love to justice : for the hearts of kings are in thy hand , and out of stones thou art able to make start up sons of abraham . and though the dismall houre be come , and the kingdome of darknesse encroach upon thy confines ; yet hast thou more then twelve legions of angels , to countermand the course of time , and scourge the powers of hell. since then all things are thus at thy dispose , see how he conjures thy almighty compassion . if it be possible , let this cup passe from me . he that can command thy whole power , summons it all to his assistance . he whose absolute will is absolutely irresistable , with his whole strength and utmost affections solicites thy omnipotency to rescue him from this dismall period . behold this meek and humble heart swoln high with sighs , and running over with the vehemency of his passions . behold thy own thoughts divided , betwixt granting what seems so unjust in it self , and denying what is so necessary to us , the finall sentence of death against an innocent : if thou yieldest to his deliverance , mankind is unavoidably ruin'd forever ; if thou refusest , thou seemest to destroy at once all the hopes that even angels & seraphims can pretend to have their prayers admitted , since thou declin'st to hear the voice of thy son , thy beloved , eternall and onely son. the afflicted father in the gospel soon received his chearfull dispatch , thy son is well . the importune cananean for a confident answer was doubly recompenc'd , both with the commendation , and fruit of her faith , her daughters recovery . the mourning sisters of lazarus , by once repeating this short charm thy friend is sick , drew this thy son into the midst of his enemies , who watch'd continually all occasions to oppresse him : and with one sorrowfull cast of their eyes , mov'd in his heart so deep a compassion , that immediately he broke the fetters of death , and opened the prison of the grave to restore them their lost brother , whom they only wisht for , and barely represented their condition , not thinking it necessary to ask any thing in direct terms of so noble a benefactour . and yet ( o father of pity ) he told us he did nothing but what he saw thee do before him . where is then the god of elias ? are thy bowels of mercy petrifyed into adamant ? are the eternall springs of libanus dryed up ? are the heavens become of iron , that no drop of dew can distill down to refresh a languishing soul ? o no ; 't is only to set before our eyes a glorious lesson of perfect patience for us to copy out and be happy : for , though thou killest him , still will he hope in thee , still cry and call on this sweet persecuter to death . bend but thine eare to those sacred words he speaks , not my will but thine be fulfilled . true it is my god , thou art the authour and conserver , the absolute & supreme governour of all things ; and therefore 't is just and necessary all c●eated wills be subject to thy dominion . but whence comes it ( my dearest lord ) that those , whom thou scourgest with greatest severity , are most obedient to thy commands ? i heare thy servant job ( the liveliest pattern of this thy afflicted son ) cry from the depth of his soul , who may have so much favour with god to obtain for me , that he will be pleased to loose his hand and cut me off , lest i fall into impatience , and contradict the judgements of the most holy ? for my flesh is not of beasts , and i extreamly apprehend my weaknesse . yet was he but an imperfect draught of this great sample of misery , wholly wrought over and through by the sharp needles of all sorts of affliction : from whom we hear no such feares , no such complaints ; but a strong and generous deniall of himself , abridg'd into this short and cordiall protestation , thy will be done . ah , sweet saviour ! does not the excesse of thy griefs disturb a little thy memory ? hast thou deliberately reflected on the force and consequence of those strange engaging words ? let me represent to thee the meaning of thy severe father , and in his own threatning expressions , which thou wilt soon find to be too rigourous truth . i have prepar'd clubs and lanterns , souldiers and officers , the flatterers of thy enemies , to lay hands on thee , and with loud cryes and scorns carry thee to the city of jerusalem : jerusalem , where thy miracles have rendred thee so famous ; jerusalem , where thou so lately entredst with loud acclamations of joy and triumph . thy will be done . i have prepar'd judges of all sorts , priests and divines , and religious men , that daily minister at the holy altar , grave and solemn persons , highly esteem'd upon the opinion of their extraordinary piety and learning , to discredit and accuse thee : kings and presidents , jewes and gentiles , and an infinite multitude of people , assembled at this great feast to scorn and condemn thee . thy will be done . i have prepar'd whips and scourges , and buffets and thorns to afflict thee ▪ fools coats and a mock-purple , and the ridiculous sceptre of a reed to vilifie and abuse thee ; a heavy crosse and tearing nailes , unmercifull hands and ingratefull hearts to torment and affront thee . thy will be done . i have prepar'd a murtherer to be preferr'd before thee , to be begg'd in thy place by thy beloved people , on whom thou hast spent thy life ; two other theeves for thy companions and fellow-sufferers , and a shamefull title of treason to be impos'd on thy crosse. thy will be done . i have prepar'd multitudes of strangers to stand by unconcern'd , and with dry eyes behold all thy miseryes , and tell the whole world thy seeming crimes : nay i have found thee out a judas amongst thy own disciples to betray thee with the base hypocrisy of a kisse ; the best of them to deny thee , all to forsake thee , and even now thy three choice friends lye sleeping by thee , little solicitous of their own duty to thee , or thy suffrings for them . thy will be done . i have prepar'd thee a desolate mother to stand at the foot of thy crosse , and afflict thy departing soul with the sight of her grief , and the disconsolate condition thou leavest her in : and above all ( to verifie thy prophesied title , of man of sorrowes ) i will be a rigid and austere father to thee , abandoning thee into the hands of the powers of darknesse , and strictly charging them not to spare so much as thy life's last breath . even so , thy will be done , not mine . o invincible courage ! o admirable fortitude ! which neither life nor death , nor things present , nor to come , nor feares , nor torments can shake or stirre one inch from its settled resolution . pardon me , my dearest saviour , i cannot weep , i cannot pity thy sufferings , nor contain my heart from singing alleluia , in the midst of the strongest throes and bitterest pangs of thy agony : for this one act makes thee more happy , more amiable , more glorious , then all the world can give , then all thy miracles can deserve . not mount thabor's glory , not palm-sunday's acclamations , not the true and hearty praises of the people fed with thy bread , and resolv'd to force thee to be their king ; not the wisdome to confute thy adversaries , not the power to change , at pleasure , the course of nature ; no , not the sitting at the right hand of thy eternall father , to command the vertues of the heavens , & absolutely govern the fates of men and angels , can render thee so rich & contented in thy self , so beautifull and adorable to the redeemed by thy cross , as this immovable constancy , this admirable resignation , this unparallell'd tranquillity and evennesse of mind . but beware , my soul , thou beest not mistaken ; for his words import that his will be not fulfill'd : it is not then his will that is so constant and fixt : yet his it is , for were it his fathers will , by which he speaks , he could not call it thine ; since he that speaks is to himself i , and not thou , and the will by which he delivers his speech , mine and not thine . but how then can he say not mine , of that which he will have done ? 't is therefore his ; and more his , then what he calls his : yet he calls it not his , and the opposite his. and were it not his , it would do us no good , for whom he does what he does . for we have also contrary wills ; and yet we have not two wills , following two natures , as he had : therefore even in him , these two wills , with one whereof he speaks and concerning the other , are both of his humane nature ; that by them we might cure the contrariety we find in ours . why then is one of them his , the other his fathers ? why ? if not because the one he had from infirmity , the other from strength ; the one from flesh and blood , the other from heavenly inspirations : what proceeds from weaknesse , from defect , from the odour of nothing , is our own ; but what comes from vertue , from strength , from being , all that is gods , and to be acknowledged totally from him , as beginner and perfecter of all things . but is there no remedy for this distressed soul ? must he alone tread the winepresse of sour grapes , alone drink of this bitter cup ? ah! dearest saviour , leave no means unattempted that possibly may bring thee at least some small refreshment : arise and try whether thy old friends can afford thee any comfort ; those who were so delighted with thy glory on mount thabor ; who sung so cheerfully but five dayes since at thy triumphant entrance into jerusalem ; who just now solemnly protested their readinesse to die with thee . alas ! they are all asleep ; so fast , so dead asleep , that neither chiding , nor shame , nor compassion on their dear masters desolate condition can awake them , to say so much as one short prayer for themselves . o weak foundation of humane friendship ! unhappy and already deceiv'd is he that builds on so false a bottome : how farre better is it to trust in god then man , in the maker of princes then the mouldring hand-work ? o ill-requited master ? is this the fruit of all thy teachings ? is this the reward for all thy benefits ? is this the profit of all those stupendious wonders thou hast done before them ? at least judas was tempted by the glistering shine of silver , that dazzles the eyes of all the world ; he was exasperated by the losse of the price of the ointment , and by the publick reproach of his treason : whereas these thy beloved , thy cherished disciples , have no plea to excuse them , but their dulnesse , but their coldnesse and want of love to their master . though earth fail , heaven may be true . renew thy complaints , and let the fervour of thy prayers melt those azure floors the angels tread . and already behold a bright and suddain dawning from the east , and the visible shape of a heavenly messenger . come down thou long expected embassadour of peace , and fill this horrid desart with the charming musick of thy celestiall voice . but oh ! he stayes at the gates of heaven , and onely looks down afarre off , as if earth now were become an abomination , and unworthy to be approacht by sanctified persons : no glory to god , no peace to men , no harmonious note , not so much as a cup of cold water to refresh the fainting bowels of this afflicted sufferer . o strange mutation ! how undutifull a disobedience is this , in respect of the obsequious service tender'd him at his baptisme ? are heavenly affections subject to change ? do starres encrease and wane like sublunary meteors ? o no : gladly would this spirit of happinesse stoop low as earth , to raise the head , and support the weak members of his lord : but that severe fathers commands , and narrow limited permissions allow onely so farre to relieve the oppressed heart , that it may be able to drink up the very dregs of that bitter potion he has temper'd for him . o heaven , now more cruell then earth ! which charitably stupifies the sense , and takes away the pain by encreasing the torment ; whilst tyrannicall heaven sends fresh supplies of strength , onely to heap on a greater load of grief . o my dear lord , all thy troubled thoughts seem'd wholly restored to their usuall calmnesse ; and , by that noble act of resignation , all thy affections ran smoothly in their own channels : but now again the storm is raised , and louder and fiercer then before . see how it beats against that strong barrier of thy will be done . see how the broken waves return with doubled fury to invade this rock of patience , whose firmnesse , the more violently it is assaulted , the more steddily 't is fixt , and his prayer more extended to his eternall father . hear him , hear him , fountain of pitty ; if not for thy own goodnesse , if not for respect to him , at least that we may be encourag'd to call on thee , that we may hope to be heard by thee . thou invitest us to come to thee , shall this be our entertainment ? thou chid'st us for asking nothing in thy son's name , yet shut'st thine eares against his voice , begging for his own soul. undutifull and wicked reuben , that had abominably defil'd his fathers bed , found compassion for his little brother , seeing the anguish of his heart , when he humbled himself before them , and after reproacht his brethren , that his life was justly demanded at their hands ; and will not the cry of this innocent abel's bloud reach up to heaven , and mollifie the rigidnesse of those severe decrees ? but whither am i straid ? here on earth is subject enough to require my whole application . behold how his bloud boyles in his veins ; his flesh grows red and swells all or'e his body ; his sinews and arteries stretch , as on a rack ; the pores of his skin open like a sive ; and , in a moment , more fountains then feed the ocean , break from this source of misery . what 's this i see on that once-comely visage ? not crystall teares , not a gentle and trickling dew , but whole drops of ruddy and blackish sweat . wo is me , they are ●●●●ed and knotty berries of bloud : unfortunate fruit of this fair tree . physicians and naturalists , you say thick humours cannot be purg'd by transpiration ; study me then how this is come to passe . o the most beautifull and gracious among the sons of men ! was it for this thy body was fitted to thee of virgin-bloud , untoucht by men and angels ? was it for this thou wert made the top and crown of mankinde ; thy senses the most quick and delicate that could be sifted from the finest dust of adam ? was it for this thou wert nurst by the purest of women , and carried in the hands of angels , lest thou shouldst at any time offend thy tender feet ? were all these diligences used , all these priviledges bestowed , onely to prepare thee a body for the rack ; a subject to practise on a thousand intolerable affronts ; a person to be made the unparallell'd example of prodigious calamities ? such ought the lamb to be that 's brought to the altar for sacrifice , without blemish , without spot . a just and reasonable law , but here too severely interpreted , too cruelly applied . o unfortunate adam ! now the effects of thy fond disobedience are become too sadly evident ; now thou art cleerly convinc'd the unnaturall murtherer of thy posterity ; now that mortall wound thou gavest mankinde is rendred incurable . rise up , with all thy numerous children about thee , whose repentance expects a blessed eternity : force the gates of limbo with your sighs , and let your strong groans tear the bowels of the earth ; that opening a wide passage towards heaven , and this garden , fruitfull in miseries , your cries and exclamations may be heard . protest to god , and angels , and men , and all creatures , that hell is too gentle a pain , eternity too short a time to punish your misdemeanours . let the devils invent some more exquisite torture then their wits and malice have yet devis'd , and stretch the measure of time beyond infinity , that you may pay your debts , and dis-engage this immaculate lamb of god , this inestimable pearl of the deity . contest the judge of righteousnesse to lay the punishment where he findes the fault : charge him with his word , that 't is not his part to chastise the innocent with the wicked , but every one bear his own burthen . but why do i cry and murmure ? i hear my complaints contradicted by him they most concern : i hear him , in that weak voice is left him , humbly say , how then shall the scripture be fulfilled ? my father has promis'd , can he deny himself ? my father is all truth , dare i offer to falsifie his word ? my father is essentially goodnesse , can i make him go lesse ? no , no , let us march on confidently towards my passion , for behold him at hand who is to betray me . and now , my soul , thou who hast been a witnesse of this great spectacle , a searcher of this profound mystery : thou who hast discover'd the source of this impenetrable secret , and knowest god had no need of us , took not our nature on him to please himself ; but we , and i in particular , were the chief mark he aim'd at , and all these excesses and heights of incomparable goodness contriv'd to exalt our affections towards him ; nor this , because our loves refresh or better him , but purely for this sole motive , that they are our good , and contain in them our eternall felicity : if thou art able to look at so glorious a light , to balance so great a weight , to judge of and value so infinite a charity ; tell me what i have to do . after this can i love any thing but my lord jesus christ ? can i love any thing but the love of my blessed saviour ? father and mother , brothers and sisters , kinsfolk and friends , what is 't you have done for me ? what goods have you wisht me ? what wishes can you make to deserve the least share in my affection ? health and pleasure , riches and honour , what charmes have you comparable to this ravishing object of love ? dull and fleeting appearances , take away your deceitfull flatteries . turn thou thy face to me , sweet jesus , that i may every day still more and more understand and admire thy love : make it the businesse and delight of my life to study how much thou lovest me : set me in solitude to consider thy works upon me , to repeat thy benefits to me : let nothing but desires and affections towards thee entertain my thoughts , nothing but strains and tunes of thy bounty and goodnesse sound in my eares . the end. errata . page . line ult . for set set , read only set . p. . l. . for - rishes read - rishest . the stationer to the reader . though the equality and strength not-to-be-counterfeited , which evidently shines in what ever proceeds from this prodigious brain , will sufficiently secure all considering persons ( that is , all that deserve to read him ) against mistaking for his , any of those lesse generous issues , born frequently into the world of parents honour'd with the same name : yet aswell to render that security both more easie and universall , as readily to addresse those , whom a happy familiarity with this tempting ▪ branch may have rais'd to the ambition of a farther acquaintance with the numerous rest of its family and bloud ( by a singular prerogative , all perfectly agreeing together , all worthy such a father ) i have thought it a duty of civill charity to subjoin this catalogue , which both the learned and devout world longs and hopes to see much enlarg'd . a catalogue of the severall books written by mr. tho. white . the learned dialogues de mundo , in latine , printed at paris , o. the elaborate preface before sir kenelm digbyes demonstratio immortalitatis animae , printed also at paris , in folio . institutiones peripateticae , &c. first printed at paris , and afterwards at london , in o. institutiones sacrae , &c. in . tom. printed at paris , in o. quaestio praevia & mens augustini de gratia , in o. villicationis suae de medio animarum statu ratio , at paris , in o. meditationes in gratiam sacerdotum cleri anglicani , &c. in o. richworth's dialogues , or the judgement of common sense in the choice of religion , two editions at paris , in o. a catechism in english , &c. in o. meditations in english , in o. a short description of the blessed place and state of the saints above in a discourse upon the words of our blessed saviour, john xiv, , in my father's house are many mansions, if it were not so, i would have told you, i go to prepare a place for you / by william bates. bates, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short description of the blessed place and state of the saints above in a discourse upon the words of our blessed saviour, john xiv, , in my father's house are many mansions, if it were not so, i would have told you, i go to prepare a place for you / by william bates. bates, william, - . [ ], p. printed by j.d. for j. robinson, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- john xiv, -- commentaries. future life. heaven. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion a short description of the blessed place and state of the saints above . in a discourse upon the words of our blessed saviour ; john xiv . . in my father's house are many mansions ; if it were not so , i would have told you : i go to prepare a place for you . by william bates , d. d. london ; printed by j. d. for i. robinson , at the golden lion in st. paul's churh-yard . m.dc.lxxxvii . the preface . it is the privilege of christianity , that life and immortality are brought to light in the gospel . the heathen world sat in darkness , was secure in misery : as one that sleeps is pleas'd with the scenes of fancy ; he dreams of treasures of gold , of gardens , of feasts , and thinks the painted appearances , the superficial colours of good to be realities : thus whilst reason was darkned by sense , the world was content with pleasant delusions . who amongst the many pretenders to wisdom , had a convincing knowledg of the blessed eternity to come ? who had a glimpse of that happiness that results from the sight of god in glory ? this instruction so refreshing our spirits , darkned with sorrows here , comes from the school of heaven : as the sun revives us by its chearful appearance , and affords that light , without which it were impossible to behold it . during the legal dispensation , there was a mist upon the future state. the notice of eternal things was a twilight mixt with shadows . the revelation of the heavenly glory was reserv'd till our saviour's appearing in the world , who purchas'd it with the dearest price , and offers it upon such gracious terms , that whosoever sincerely desires and seeks , shall obtain it ; and none shall be depriv'd of it , but for their wilful and guilty neglect . it might be expected that such a proposal were sufficient to engage men with all their active powers to secure such a precious interest , when indeed their best endeavours and most zealous affections are too slight and faint , with respect to that excellent happiness . are not the first notions of things that are written in our brests , sufficient to convince us , that what is for ever , is to be preferr'd before what suddenly passes away ? or is it necessary in matters of temporal concernment , to use strong arguments to perswade us rather to chuse a treasure that will enrich us for our lives , than what will purchase food only for a day ? yet 't is strange to amazement , that in things of infinite weight & consequence that respect the soul , and trivial things that respect the body , men make as preposterous a judgment and choice , as if they were irreconcilable enemies to themselves , and obstinately averse from their own happiness . the life to come extends beyond all possible number of ages ; the felicity is so compleat and sure , that the least shadow of evil shall never eclipse it : the soul shall be in a state of highest perfection and joy ; the vnderstanding illuminated with perfect knowledg , with no more study , than opening the eye and fixing it on the glorious objects , the will satisfied with the perfect love and enjoyment of the blessed god : the body shall be clothed with light as with a garment , and shine with a beauty that never disflourishes and decays ; the innumerable assembly of angels and saints always affords new and inestimable delights ; and what is set in comparison against this transcendent felicity in heaven ? the poor despicable vanishing life on earth : whose pleasures are so shallow and empty , that they can't satisfy the senses , much less our noble and comprehensive faculties : whose griefs are sometimes so heavy and oppressing , that all the comforts of the world are no more effectual to relieve the soul labouring under them , than the sounding of brass , and the tinckling of cymbals , usually done by the heathens , were to free the moon from its dark eclipse , which they fancied to labour in extremity . yet the petty preferments , the deceitful riches , the vain pleasures here are chosen , and ambitiously and eagerly persued , and the infinite everlasting happiness hereafter undervalued and rejected . but as the wonder ceases , that a man doth not see in the clearest day , by saying , he is blind : so carnal men are without faith , that is , the internal light of the mind , they do not stedfastly believe the reality of the divine world , tho so clearly open'd in the gospel . they are under so strong a delusion and error of sensuality , that they vilify a spiritual happiness , a glorious futurity , and present sensible things , of no price in comparison , have the highest place in their esteem and affections . the proper means to recover man from his woful folly , are unceasing fervent prayers , that the god of our lord jesus christ , the father of glory , may give unto them the spirit of wisdom and revelation in the knowledg of him : the eyes of their understandings being inlightned , that they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints : and to represent this world , and the next , as they are to their considerate minds , that their interest and duty , with united efficacy , may over-rule their hearts , and turn the stream of their indeavours into the right channel ; that the judicious comparison between objects so vastly differing , may be the governing principle of their lives . all things are vain and transient , within the confines of time ; all things stable and solid in the territories of eternity . john xiv . i. in my father's house are many mansions ; if it were not so , i would have told you : i go to prepare a place for you . our blessed saviour in the words , applies heavenly comfort to his disciples , to support their drooping spirits in his absence from them : he foretold his departure ; little children , yet a little while i am with you . ye shall seek me : and as i said to the jews , whither i go , ye cannot come : so now i say unto you . this tenderly affected their hearts : but that their sorrow might not flow into despair , he assures them , that their separation should not be final , and that it was not the singular privilege of st. peter , that he should follow him hereafter ; but that there were rooms reserved in heaven for them all , and he would return and receive them to himself . this consolation he addresses to them in a very affectionate manner , let not your hearts be troubled : no work is more divine , none more proper and delightful to our saviour , than to comfort the afflicted spirits of his people . he directs them , ye believe in god , believe also in me . god is the supreme object of faith , his unchangeable love and faithfulness , with his infinite power in the accomplishing his promises , is the security of believers . christ , as mediator between god and guilty creatures , is the immediate object of our faith ; for he restores us to the favour of god , therefore 't is said , we believe in god by him . after this preface to calm the unquiet agitations of their minds , and make them more receptive of comfort , he proposeth to them ; . a blessed doctrine ; in my father's house are many mansions , capable to receive all his disciples . . gives them an infallible assurance of it . . from his inviolate love and truth , if it were not so , i would have told you . . that his going away , was not to reign alone in the kingdom of glory , but to prepare a place for them . the point that i shall discourse of from these words , is this ; there is a blessed place above prepared for all the faithful disciples of christ , wherein they shall be glorified with him for ever . in the managing this argument , i will endeavour ; . to represent the excellencies of this place specified by his father's house , and the state of felicity that is inseparable from all that dwell in it . . consider the infallible assurance we have of obtaining it . . the excellencies of this place may be argued from the maker of it , and its attributes specified in scripture . first , god is said to be the artificial builder of this city , to signify a correspondent excellency in the work to the divine maker . all the works of god have a divine impression of his power and providence , but in some are more conspicuous characters of his perfections : for the wise author of all things , hath ordered their several degrees of excellence , both in the matter , and various art of adorning them , suitable to the end for which they were design'd . now the supreme heaven was made to be the temple of the divine majesty , wherein he would diffuse the richest beams of his goodness and glory to his chosen servants for ever , and accordingly is a most noble work of his omnipotent hand ; and there are two remarks to be made in its creation , from whence we may infer its peculiar excellency . . 't is the beginning of the creation . amongst intellectual beings , the angels are the first-born of god's power ; and in natural and divine prerogatives excel men. from hence it is that the excellency of any praise-worthy quality in men , is set forth by a resemblance of the angels . excellent wisdom in david , my lord , the king , is like an angel of god. excellent eloquence by st. paul , is stiled the tongues of angels . heroick vertue , and excellent holiness in the christian church , the house of david shall be as the angel of the lord ; for that which is highest in any kind of perfection , is the rule and measure of the degrees of that perfection . and thus in forming the material world , the supreme heaven hath the precedence in order and dignity , before all the other parts of it ▪ indeed moses only recites particularly the creation of the visible world ; and by what gradations this great fabrick with all its furniture was compleated : and the history of that is instructive of the creation of invisible things , which is expresly specified in the gospel . but , as paradise was first made , and then man created to be the inhabitant of it ; so we may infer , that the highest heaven , the seat of the angels , was made before they were created . now the angels ( we are inform'd by divine revelation ) were present when the foundations of the earth were laid , and god stretched his line upon it : then the morning stars sang together , and all the sons of god shouted for joy . they saw the rising world , the variety and beauty of its frame , the admirable order that distinguishes and unites its parts , that all things were divinely done , and transported with wonder and joy celebrated the praises of the creator . . the supreme heaven is the effect of god's immediat creation . the earth with all its ornaments was form'd of preexistent matter : the chaos , a confused mass , was the embrio of the sublunary world : but the supreme heaven is his more immediate and exquisit workmanship , and receiv'd its being and perfection at once . you may illustrate this by the account is given by moses of the creation of man ; god made man of the dust of the ground . his body derives its birth from the low element ; and the wisdom of the creator is wonderful in the artificial structure of it : 't is added , god breathed into his nostrils the breath of life ; and man became a living soul. the earth enters into the composition of his body , but his soul was inspired by the breath of god ; that is , by his divine power immediately created ; and in nobility of nature , and its spiritual endowments , incomparably excels the body . and the third heaven , though not a spiritual substance , yet in the purity of its nature , far transcends whatever was form'd of gross matter . this being premis'd , i will now consider what the scripture reveals to us of that place that is eminently the house of god. . the amplitude of it . our saviour tells us , the way is narrow , and the gate strait that leads to it , to excite our diligence ; but there are many mansions in the celestial pallace to encourage our hopes . 't is therefore call'd a city , a kingdom . if we look up to the shining sky , wherein are the sun , that by the computation of late * astronomers , some thousands of times exceeds the earth in its magnitude ; and innumerable stars , and some of that greatness , that they eighty times exceed this globe of earth ; tho to the ignorant , and therefore incredulous , they are judged to be as they appear , ( upon the account of that unmeasurable distance between the firmament and us ) but glistering points of light : our minds will be tir'd and lost in taking measures of that that seemeth boundless : and this vast expansion , with all the glorious luminaries , is but the portal of the house of god. therefore solomon , setting forth the boundless greatness of god , saith , behold the heaven , and the heaven of heavens cannot contain him ; that is , neither the airy nor ethereal heaven , nor the supreme heaven that encompasses and exceeds it . 't is a spacious pallace , becoming the divine maker's greatness , the image of his immensity : and the state of felicity there is answerable . the blessed god , in whom there is an eternal union of all perfections , perfections , is all in all to his people . the sun in its brightness may be as truly included in a spark , as the divine excellencies be measur'd by created contemplation . there is an infinite variety in the supreme good , that makes it always rare and new in the fruition . the universal love , and universal fulness of the deity , exceedingly satisfies all the desires , and perpetuates the delights of the saints . he stiles himself , in the gracious covenant with his people , i am god alsufficient ; walk before me , and be perfect . he is sufficient in all things that are requisite , to the compleat felicity of the most comprehensive spirits ; and is sufficient to make all that innumerable company of angels and saints , as happy as one person . god is light , and the emanations of his goodness are sensibly represented by it . heaven is call'd , the inheritance of the saints in light. as the sun ( his almoner ) diffuses its light and heat so generally , that every one indifferently enjoys it without prejudice to others . as the sun streams forth in rays every moment , yet ( which is a perpetual miracle in nature ) without the least diminution of his lustre and efficacy : thus the son of righteousness dispences his influences of knowledg , and love , and joy , to all the blessed assembly above , and is the universal happiness of all , and the entire happiness of every saint . god is an inexhaustible fountain of felicity : as he that drinks of a living spring , ( tho inflam'd with thirst ) yet leaves it flowing and full as before , sufficient to refresh a thousand men without being dry : thus god is able to make many worlds happy . an earthly inheritance is either entirely and peculiarly the first born's , or is lessen'd by division : but all the sons of god have the dignity of the first born , and are heirs of god , and enjoy an undivided inheritance . our heavenly father verifies to every saint , what the father in the parable said to his son , all that i have is thine . . the stability and firmness of it . the apostle saith , 't is a city that hath foundations , whose builder and maker is god. cities that are raised by the greatest kings , who are corruptible , and mortal , are so slitely built , that they may be consum'd by fire , batter'd by storms , and without external violence , yet from an inward principle of decay , sink into ruins : but heaven is the city of the living god , the seat of his eternal empire . this present world is like a tent pitcht for a time , whilst the church is sojourning in the wilderness : the most solid parts of it , the visible heaven , and earth , shall perish , either by an entire consumption , or their ruin shall terminate in a renovation to a better state. but the third heaven is above the dominion of the elements , exempted from all changes , and for ever remains . 't is an inheritance incorruptible , undefiled , and fades not away : the integrity , purity , and glory of it are always the same . 't is the habitation of god's throne , he sits in heaven secure from all the tumultuous conspiracies of his enemies , and derides their impious attempts , against his son , and church . his throne is unshaken there , notwithstanding things below are turn'd about in a vertiginous circle . and as the house , so the inhabitants , and their felicity , are eternal . glory , honour , and immortality , are the reward of all that patiently continue in well-doing . our saviour assures his disciples , because i live , ye shall live also . he tasted death for them , and swallowed it up in victory . he declar'd in vision to st. john , behold , i am alive for evermore . the lord of life will uphold the saints in that blessed state for ever : they shall never fall out of the arms and bosom of a gracious god. he will never withdraw his love , and they shall never forfeit it : for sin is from the perverseness of the will , and disorder of the affections , join'd with some error of the mind . but in the light of glory , and full enjoyment of god , the understanding is so perfectly illuminated , the will and the affections so exceedingly satisfied , that 't is impossible they should apprehend erroneously , or desire irregularly . this glorious advantage the redeemed saints have ( by jesus christ who obtain'd eternal redemption for them ) above the grace given to angels and man in the first creation . the angels were upon trial of their obedience , not in a determin'd state of felicity . their first declination of love and subjection , was a downfal from their blessed habitation . woful change ! how unlike themselves in their original purity , and glory ? an unparallel'd example of the frailty of the creature that forsakes god , and of the divine severity . man did but stand in paradise for a little while , and had a ruinous fall with all his progeny . but the glorified saints actually sit with christ in heavenly places , and enjoy an unchangeable happy state. the felicity above is permanent , as the everlasting object that produces and preserves it , and the everlasting soul wherein it dwells . blessed security ! how triumphantly do the glorified in heaven sing , this god is our god for ever and ever . earthly relations , how near soever , determine in death ; and the sorrow of losing them , is in proportion to the delightful enjoying them . but the heavenly relation between god and the saints , is as everlasting , as the object on which 't is fixt : this god in whom are all amiable excellencies , all sweetness and beauty to feed desires and delights , is our god in strict propriety , in the dearest and most reviving fruition for ever . their happiness is crown'd with eternity . this is so real an accession to their felicity , that without the entire assurance of it , the state of blessedness were incompleat ; the least jealousie of losing it , would disturb their peaceful fruition , and joyful tranquillity in heaven : for as hope in misery allays sorrow , so fear in happiness lessens joy. the apprehension of losing such a kingdom , would cause torment . but , as in the contrary state , reprobate sinners that are in hell , under an utter impossibility of deliverance , are rack'd and tortur'd by absolute despair : so the blessed above , that enjoy the beatifick vision , by the infallible assurance of its perpetuity , are fill'd with a joy unspeakable and glorious . . the sanctity of this blessed house . 't is separate from the rest of the world in its sublime situation , and its unparallel'd excellencies . sanctity of place is relative , and is founded , either upon the manifestation of god's special presence , or consecration of it to his service . 't is consistent with the divine immensity , to be differently present in several places : as the soul is in another manner present in the head , where it performs its noblest operations , than in other parts of the body ; and upon any special appearance of god , a place is sacred . thus when moses approach'd to see the flaming bush , he was enjoin'd , do not come near hither ; pluck off thy shoes from off thy feet , the place where thou standest is holy ground . the visible testimony of the divine presence sanctified the place , and the most humble outward reverence was due , a sign and effect of the internal respect that is owing to his most adorable majesty . the sanctity of that place , was an extraordinary relation , and ceas'd upon the vanishing of the flame , the sign of god's presence . there is also a relative sanctity , by the consecration of time or place for holy uses . thus the seventh day , upon the finishing the creation , was hallowed by god himself , set apart as the first fruits of days for his service , and applied to divine worship , that man might more entirely exercise his mind in admiring and praising the creator , whose glory was visible in his works . and in both these respects , the temple of of hierusalem was holy , as being appropriated to god's service by his own election and appointment ; and being the place wherein he exhibited his presence in a special manner . solomon expresseth this as the end of building the temple , in his letter to the king of tyre , desiring his assistance ; behold , i build an house to the name of the lord my god , to dedicate it to him , and to burn before him sweet incense , and for the continual shewbread , and for the burnt-offerings morning and evening , on the sabbaths , and on the new moons , and on the solemn feasts of the lord our god. and we read , at the dedication of solomon's temple , that a suddain thick cloud obscur'd the air , a sign of god's descending and acceptance , whose invisible majesty was veiled under it : and whether from that sacred darkness , or fear at the unexpected miracle , the priests could not minister because of the cloud . the sacrifices , musick , and all the temple-service was interrupted . but the temple built with hands , and all its pompous service , was but an imperfect mutable shadow of the holy temple above , where god exhibits his sacred presence , not in a dark vapour , but in the richest beams of glory , and wherein that most pure spirit is worship'd in spirit and truth for ever . the saints are a royal priesthood to god , in a state of eminency , and separation from the rest of the world : they now offer up the sacrifice of praise , and the sacred incense of prayer , infinitely more pleasing to god than all the sacrifice of beasts , and the most precious gums , and aromatick spices , that with their sweet smoak perfum'd the temple . but in the holy of holies above , ( where no defiled thing can enter ) they perform divine service in a divine manner . the perfect rest in heaven , is a sabbath's rest , wherein our fervent affections , the springs of activity , are in their powerful exercise upon god. here our faint earth clogs our ascending affections ; and such is the tender indulgence of our heavenly father , that when the spirit is willing , tho the flesh be weak , he pardons and accepts us . but there our bodies become spiritual , qualified for the exercises of heaven , and all our powers are in a holy heat and rapture , admiring and praising the blessed god. here the saints often retire from the world , to worship the divine majesty in their closets ; and the secrecy of the duty , is an argument of the sincerity . they with more freedom pour forth their souls into his bosom , and he insinuates the gracious acceptance of their requests : but the noblest elevation of the affections , is in communion with all the saints and angels above . the ardent seraphims were inflamed , crying one to another , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . here there must be some interval between the solemn acts of worship , the circumstances of the present state require it ; but in the heavenly sanctuary , 't is their continual work and delight to celebrate the high praises of god : they are before his throne , and serve him day and night in his temple . the inhabitants of arabia the happy , burn , for their common uses , those aromatick trees , that produce myrrh and precious balm , of which the sacred incense was compounded : and 't is no wonder , because those trees grow common in their country , that is open to the most favourable aspects of the heavens , and the strongest heat of the sun : but to our countries , how little of those rich perfumes are brought . and such is the comparison between the praises of the angels and the glorified saints , and ours here below . they are always in the noblest work , excited by the highest motives . they are always under the direct beams of god's favour , which are vigorously reflected in their praises . all their felicity is , to contemplate his excellent perfections , all their pleasure to love him , all their glory to obey him . their affectionate praises are renewed without intermission , because the divine favours are renewed every moment . there is a perpetual circulation of graces from the blessed creator , and thanksgivings from the happy creature . all their joyful affections , all their solemn thoughts and reflections are terminated in that great and glorious object . the prophet declares their holy employment ; they continually speak of the glorious honour of his majesty , and of his wondrous works : they speak of the might of his terrible acts ; and they declare his goodness , and sing of his righteousness . the lord is gracious , and full of compassion ; slow to anger , and of great mercy . the lord is good to all , and his tender mercies are over all his works . all thy works praise thee , o lord , and thy saints bless thee . they speak of the glory of thy kingdom , and talk of thy power . thy kingdom is an everlasting kingdom ; and thy dominion endures through all generations . they never cease to love , and admire , and therefore never cease to praise him . their hearts are eternally inflam'd , and their mouths eternally open'd to glorify him . but with the highest veneration they adore his mercy ; that perfection that is the special glory & the dearest delight of god ; that which is the supreme of all the glorious attributes in our redemption , that will be the principal argument of their praises . they sing of the mercies of the lord for ever ; that mercy that chose them from everlasting ; that mercy that in such an admirable manner conducted them through the world , that never left them , but most wisely order'd all things below in relation to their future happiness ; that mercy that crowns them with life and immortality , when the reprobate world feel the most terrible effects of revenging justice . we read of the jews after their captivity , upon their finishing the temple , that with a transport of joy , they cried , grace ! grace ! when god , who is the author of our salvation , shall have finish'd it , with what a sweet consent shall we celebrate his sacred praises ! mercy upon mercy , all is mercy . happy exercise ! heaven is a state of joy and thankfulness . blessed are those that are in thy house they always praise thee . . the delightfulness of this place . 't is call'd paradise by our saviour . he promises the penitent thief , the companion of his cross , to day shalt thou be with me in paradise . paradise was a garden planted by immortal hands , to be the habitation of adam in his state of original righteousness , when the favourite of heaven : it was the beauty and delight , the flower of the world , and with abundance , and variety , exceedingly satisfied all the desires of life : 't was water'd with four rivers , to make it always pleasant , and fruitful . but the celestial paradise as much excels it in beauty and pleasantness , as in its sublime situation : and the joyful satisfaction of the soul in communion with god , and the blessed society there , infinitely excels all the innocent delights of the natural life . heaven is a state of pure , full , and unfading joy. the joy of the blessed is not mixt with things that may corrupt its excellence . there is an absolute exemption from all evils . god shall wipe away all tears from their eyes : and there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain . the joy is full ; 't is call'd our master's joy. great god , how ineffable is that joy ! 't is the richest reward infinite bounty can give to faithful servants . as being made like to christ in glory , implies a divine and full perfection : so the entering into his joy , implies the most accomplisht and incomprehensible felicity . 't is a permanent joy that none shall take from the blessed , as our saviour promises his disciples . here below , suppose a person encompast with all the good things of the world , yet this felicity is neither without defects , nor without dependance upon casual things , that he is never compleatly happy , but only less miserable : and tho he lives long in prosperity , and hath a tenor of health to enjoy it ; yet , as the clearest evening is presently follow'd by night , so the most vigorous old age is certainly attended with death , that extinguishes all sensual pleasures . but in the presence of god is fulness of joy ; at his right hand are pleasures for ever . to explain this more particularly , let us consider , that knowledg , love , and joy , are the perfections and felicity of immortal spirits , and are correspondent to the excellency of the objects upon which they are fixt , and the capacity of the faculties that are exercis'd , and the degrees of satisfaction communicated to them . now in heaven , our noblest faculties , the understanding and will , are rais'd and enlarg'd , and entirely united to the best objects . what conception can we frame of joy for an intellectual creature , so full and satisfying , as the clear vision of god invested with all his attractive attributes , his glorious perfections , and in perfect loving the most lovely object , and being perfectly lov'd by him ? when the soul freed from this mortal muddy flesh , and the mind clear'd from all terrene images , convey'd by the channels of the senses , sees god face to face ; how is it ravish'd with wonder and love in the sight of his most amiable excellencies ? how pure a joy is infus'd to the center of the soul , and fills all its desires ? how permanent , like the everlasting spring from whence it flows ? the psalmist inspir'd with the love of god , breaks forth in an holy extasy ; how blessed is that man whom thou chusest , and causest to approach unto thee , that he may dwell in thy courts ? we shall be satisfied with the goodness of thy house , even of thy holy temple . admirable blessedness ! dear felicity ! the same heavenly saint expresses his esteem and affection ; how excellent is thy loving kindness , o lord ! they shall be abundantly satisfied with the fatness of thy house : and thou shalt make them drink of the river of thy pleasure . here we do but taste and see how good the lord is ; and that is so powerful a cordial , as gloriously supports the saints under the heaviest sufferings . but heaven is the element of joy. here a glancing sight of his goodness , how reviving is it ? a living vein of light , from his favourable countenance , pierc'd into the miserable dungeon where paul and silas were chain'd , and rais'd their spirits to that heavenly pitch , that they sang praises to god : the illustrious reflection of paradise , lightned them at midnight , and put a gloss of joy upon them . but in heaven , those most divine and amiable titles , that god is light , and that god is love , are most fully exhibited , and experimentally understood by the saints . they see him as he is , in his essential glory ; and all the secret treasures of his wisdom , in his works of wonder are unfolded , and the sweetest manifestations of his love are given to them . that which the prophet declares of god's tender affections to his church , is verified in the most excellent manner in heaven ; the lord thy god in the midst of thee is mighty : he will save , he will rejoice over thee with joy : he will rest in his love , he will joy over thee with singing . that the blessed god is well pleased in the glorified saints , is the supreme degree of their felicity . how joyful a complacency arises from the communion with the blessed redeemer , and the saints in heaven ? love is the first fountain of joy ; and the more intense , the more ravishing is the fruition . the love of christ to them was so great , that from eternity he was infinitely pleas'd in the thoughts of their salvation ; his delights were with the sons of men , before they delighted in him . if the design of that blessed work was so pleasing , what is the accomplishment ? the evangelical prophet declares , he shall see of the travel of his soul , and be satisfied . and the love of the saints to christ , is a correspondent affection , according to their utmost capacity . all the affections that were scatter'd here below , are concenter'd in him , for he infinitely deserves their love , having ransom'd them with the dearest price , and purchas'd for them an everlasting inheritance . he lov'd them in their foul deformity , that he might superinduce a divine beauty upon them , and prepare them for the enjoyment of himself . he is now their desire , and in heaven where he appears in all his brightness and beauty , their everlasting delight . we may conceive a little of their ravishing communion , by the language of divine love , between christ and the church , in the song of solomon , and their harmonious affections exprest in the most endearing manner ; open to me my love , my dove , my vndefiled : and the inflam'd spouse , in a high and delightful rapture , breaks forth ; i am my beloved's , and he is mine . if a propriety and interest in him , be productive of such a pure joy , what will the everlasting fruition be ? the scripture represents it by a marriage-feast , as the most compleat resemblance of that spiritual joy. thus the inhabitants of heaven are introduc'd , speaking ; give honour to him ; for the marriage of the lamb is come , and his wife hath made her self ready . what union ! what joy ! how will the saints rejoice in god their saviour , in the view of the surprising wonders of his love ? the scripture speaks of another accession to the joys of heaven , the innumerable company of angels and saints that live in perfect concord , inviolable love , the sweetest content , and joyful complacency . society is a principal ingredient of joy. what exultation of joy will there be , when the whole family of heaven shall meet together in their father's house ? we may conjecture how the angels are affected to us , by what is recorded concerning their appearance at the birth of our saviour ; there was a multitude of the heavenly host praising god ; saying , glory be to god on high , on earth peace , good will towards men. 't is the first time since the fall of man , that we hear of the angels song : they were commission'd to punish rebellious sinners , and appear'd with flaming swords , the instruments of revenging wrath. but when the lord of hosts became the god of peace , they appear'd with harps in their hands , with praise and joy , celebrating his mercy . they foresaw that peace on earth would end in the glory of heaven ; and the ruins of their celestial country , would be repair'd by our salvation . and the glorified saints are all companions in the same joy , and the same blessedness . for never was there such a transforming of one lover into another here , as there is of the saints in heaven : they are all animated by the same divine spirit ; their thoughts and inclinations are the same , and have the highest satisfaction in the felicity of one another . behold , how good , and how pleasant is it for brethren to dwell for ever in unity ! briefly , we find that sensible joy is in its elevation in the times of the harvest and vintage , and after victory ; when the blessings of god , the precious fruits of the earth , the hopes of our labours , and the support and comfort of the present life are received , an universal joy fills the country . now light is sown for the righteous , and joy for the upright in heart . 't is sown in tears , but reapt with exultation . we gather the fruits of blessedness from thorns , poverty , and mourning , hunger , and thirst , and persecution : and this gives the more lively tincture to our joy. the joy of victory is transporting , and that always in proportion to the danger and power of the enemies subdu'd , and the rich spoils taken from them . now when our spiritual enemies , so numerous , so powerful and irreconcileable to our souls , sin , satan , death , are utterly broken , how triumphant a joy follows ? the historian relating that most glorious triumph at rome , when pyrrhus , their proud and potent enemy was expell'd from italy , observes , that of all the show , no part was more joyful , than to see the elephants that had been so terrible , and carried towers on their backs , to be subdued and led in triumph . thus how joyful is it to see the prince of darkness , with all his infernal legions , not without the tormenting sense of their captivity , bruised under our feet ! to see the humane nature of christ rais'd to the highest honour to which that rebellious spirit did proudly aspire . o how delightful a spectacle ! all the saints will cast their crowns before the throne , and sing the praises of their victorious deliverer . . the glory of this place is discovered in the scripture . the father of christ is the god of glory , and the father of glory ; and heaven is his lofty and glorious throne , becoming his excellent majesty and universal dominion . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all . glory in its first notion signifies the brightness and lustre of light , and from thence metaphorically imports excellency in any kind . thus the divine perfections are exprest , god is glorious in holiness , glorious in power : and the joy of believers is call'd unspeakable and glorious . heaven is set forth as glorious in a transcendent manner ; 't is call'd , the excellent glory ; from whence a voice came to the apostles in that holy mount , declaring christ to be the son of god : so 't is call'd , the richly glorious inheritance ; the inheritance of the saints in light. when the sun rises in its brightness , a deluge of gold overflows the world , and adorns the universe : but this is but a shadow of the inherent glory of the highest heaven . 't was prepar'd by god for the house of his kingdom , and the glory of his majesty . we reade of the vast preparations made by two great kings for the building the temple at hierusalem : such sums of gold and silver , that would empty all the treasuries of the princes of the world ; that were it not recorded in sacred scripture , it would exceed belief . the number of the workmen were seventy thousand , employ'd seven years without intermission ; the materials were very rich and splendid , gold , and cedar , and precious stones : and the excellency of the architecture was such , that no humane art can equal : for it was model'd by the divine mind ; and the delineation of its parts was sent to david by an angel. but what are the preparations of earthly kings , to the preparation of god ? and what is the glory of the temple made with hands , to that admirable fabrick that receiv'd its being and perfection immediately from god ? we reade of the new hierusalem , the type of heaven , that the foundations were precious stones , the gates were intire pearls , the streets pure gold , as it were transparent glass . the expressions are in condescendance to our capacities , and but a faint resemblance of the glory of hierusalem above . in the vision of the prophet esay , the seraphims cried to one another , holy , holy , holy , lord god of hosts , the whole earth is full of thy glory . 't is a theatre of innumerable wonders divinely deck'd , and the wise discerning observer , admires and praises god's power and providence so clearly manifested in it : for the excellency of the work is answerable to the art of the maker ; and the glory of the maker results from the excellence of the work. but what the apostle saith , in comparing the legal and evangelical dispensation , that if that which was done away , was glorious , much more that which remains is glorious ; and in that degree of eminence as to obscure the other , may justly be applied to the glory of god appearing in the earth , and the third heaven : for if the earth , the lowest stage of the world , the habitation of brute creatures , and to be continued only for a time , hath so much glory in it , what an excellent glory is in the supreme heavens , the native habitation of the angels , and that is to continue for ever ? the earth since man's rebellion , doth not remain in its primitive state , but hath lost much of its beauty and usefulness . at first it was intirely suitable to the rich goodness of the creator ; now terrible mixtures of his justice appear in all the parts of it : barrenness in the earth , thorns and thistles , the fruits of the curse for sin ; malignant influences , and storms in the air , tempests in the sea , inundations of water ; and how many diseases are fatally natural to our bodies ? but the highest heaven remains in its original beauty , and pure integrity . the earth is now the habitation of his enemies , where they oppress his faithful servants by their bold injuries : but heaven is the habitation of his saints . in short , 't is a place becoming the majesty and magnificence of god , and his love to his chosen friends . 't is said of the patriarchs , whose desires and hopes were not centred in that earthly canaan , tho flowing with milk and hony ; but they desir'd a better country , that is , a heavenly ; wherefore god is not ashamed to be called their god , for he hath prepared for them a city . to be stiled our god , is a title of the richest value , and implies , that all the perfections of the deity are to make us happy . it had been a reflection upon his greatness and goodness , if he had only given to the patriarchs a portion in this world. but heaven is a place and state of felicity becoming his infinite majesty , his special love , and eternal duration . 't is an observation of tertullian , that god who made other things by command , by the omnipotent umpire of his will , appli'd himself with counsel to form the body of adam , which was the original model of all perfections that a humane body is capable of , for the beauty of aspect without , and the artificial order of the parts within ; and the reason was , love drew the lineaments . thus love , the queen of the divine attributes , employ'd infinite wisdom , and almighty power , to build this celestial city for the reception of his chosen favourites . the king of glory dwells there in a special manner . the heaven , even the heavens are the lord's ; but the earth hath he given to the children of men. by right and dominion , the earth is the lord's , and the fulness thereof , and the possession of it is from his bounty to men ; but heaven is reserv'd for himself , the place of his glorious residence . as a prince that hath many houses , gives some for to be inhabited by his servants , but the imperial palace is kept for his own dwelling ; god manifests himself there in the most refulgent manner . all the perfections of the glorious deity are reveal'd to the saints in their purity and radiancy . the divine presence is the supreme glory of heaven . the lord jesus christ is there crown'd with the majesty of the divine empire . this glory is the reward of his meritorious obedience and sufferings . he was made a subject and a servant , and endur'd the most ignominious cruel death to satisfy god's injur'd justice . what hath not the son done for the glory of his father ? he lost his life rather than his obedience : and what will not the father do for the honour of his son ? what recompence is correspondent to such astonishing humiliation ? our saviour in his last solemn prayer with his disciples , addresses himself to god : i have glorified thee on earth ; i have finish'd the work thou gavest me to do . and now , o father , glorify me with thy self , with the glory i had with thee before the world was . the father was so highly honour'd by christ , that to satisfy his infinite love towards him , he hath dignified him with a name and state , that transcends all created glory . he is the lord of angels , the head of the church , and sits at the right hand of majesty on high . in heaven he appears in his triumphant glory , of which in the transfiguration there was a transient glimpse , when his face did shine as the sun , but allayed and moderated , that his disciples might sustain his presence . there the angels , the princes of the celestical court , in all their bright orders encompass the throne of god , and pay their humblest homage to him . the saints appear there in their robes of glory , for they are transform'd into the glorious likeness of the son of god : their souls radiant with pure unspotted holiness , shine through their bodies , as sun-beams transmitted through chrystal . they all reign in soveraign state for ever . it becomes the divine majesty , that all god's subjects should be kings ; and the highest principality on earth , is but servitude compar'd with the royalty enjoy'd by the saints above : for how often are the mightiest monarchs on earth in perfect bondage to their lawless passions , and the soul in dull captivity to the sensual appetites ? how often are the strongest empires dissolv'd and ruin'd ? but the saints in heaven , by obeying god , reign triumphantly : no passions , no fears , no desires resist their will ; nothing is able to trouble the sincere delight , the perfect tranquillity of their state. they in their several degrees of glory , shine like the stars for ever and ever . to sum up all ; what is promised to the church , is fulfill'd in heaven ; the sun shall be no more thy light by day , nor the moon by night ; but the lord shall be thy everlasting light , and thy god thy glory . thus i have endeavour'd to represent that luminous palace , and the bright inhabitants : but how short is the description of the glorious realities , all humane words are too weak and narrow to express it as it is . the glory and joy of that blessed state are unspeakable , as the apostle , a spectator thereof , certifies . and 't is observable that our saviour himself expresses the greatest things , by low familiar terms and resemblances ; as he tells his faithful disciples , they shall eat and drink at his table in his kingdom . in his promises of rewards , it was not his intention meerly to make a show of his power , but to declare his love : like a god , he doth not magnify the favours he will bestow , but leaves it to their spirits to conceive what becomes almighty goodness to bestow on his servants . in the plainest manner of promising the reward , there is a clear character of the excellent greatness of the giver and his gifts . i will now consider the infallible assurance we have of this blessed place and state. this is built on our saviour's love to them , and his truth ; and his going to prepare that blessedness for them . he saith to his disciples , otherwise i would have told you ; implying , that his affection and sincerity , make it impossible that he should deceive them with an empty promise of future happiness . ( . ) his love secures them . he would never have chosen them to be the companions of his cross , never have expos'd them as sheep among wolves , to suffer for his sake , and to leave them for ever , and reign alone in heaven . love is a benevolent affection rising in the breast , and expressing it self in real benefits , according to the power of the lover , and the wants or the capacity of the person beloved : and the more intense the affection is , the more evident and noble effects of kindness will proceed from it . all the most liberal expressions , without real performance , are but a vain pageant of friendship . now , the love of our saviour to his disciples , was not only sincere , but in such a degree of eminence , that they might safely rely upon his promises . his pure love , was the motive of selecting them from the world , and dignifying them with the endearing title of his friends . his conversation with them was infinitely sweet , a miracle of benignity : and that glorious performance of his love for them , and all believers , in leaving heaven for their sakes , is the strongest assurance that he will bring them to his father's house above . 't is represented as the peculiar glory of theodosius , that he seated majesty and love in the same throne : for love unites and conforms persons , and makes them , as it were , peers : and it seems too low a submission for a soveraign to descend from his throne to a kind of equality with a subject , or too high an exaltation to assume a private person into such a degree of affection , as to make him as himself ; yet such was the condescension of that great and amiable emperor . but how distant is the greatest monarch in the world from the eternal son of god , the prince of the kings of the earth ? love brought him down from his throne in heaven , where he was ador'd by the angels , and united him to our nature in our lowly state , in order to the raising us to his kingdom , and uniting us to himself in glory . love unvaluable and incomparable ! if solomon , upon god's descending in a cloud to take possession of the temple , was surpriz'd with heavenly astonishment ; but will god indeed dwell on earth ? with infinite more cause have we , considering the incarnation of the son of god , to say , will god indeed dwell on earth ? for what was the appearance of a vapour that might be easily dispell'd , to the coming of jesus christ into the world , in whom the fulness of the godhead dwelt substantially ? what is so worthy of reverence and admiration ? new things suspend the actings of the mind , glorious things overwhelm the faculty ; and never was there so rare and excelling an object . this so signal and amazing effect of our saviour's love , gives assurance to christians , that he will take them to an everlasting communion with himself in glory . as 't is more for a prince to live with a private person in a cottage with complacency , than to receive that person into his court , and invest him with honour . the love of our saviour never abated to his disciples ; when he was in view of death , with its troops of terrors , 't is said , having lov'd his own , he lov'd them to the end . and after his resurrection to a heavenly life , he exprest the same dear affection , go to my brethren ! a stile as high as love can rise . 't is further considerable what was touch'd on before , that the disciples of christ , besides the common calamities of mankind wherein they are involv'd , are for his truth and cause expos'd to indignities and injuries of all kinds and degrees , which the malice of satan and his instruments , the perverted world , can fasten upon them . the complaint of the church of old is often renew'd , for thy sake we are killed all the day long ; we are accounted as sheep for the slaughter . and can the love of christ , so tender , so compassionate , that the love of a mother to a sucking infant is not an adequate representation of it ; can such love let the saints be separated from him for ever ? then , according to the apostle's expression , if in this life only we have hope in christ , we are of all men most miserable . ( . ) his truth gives an infallible assurance that we shall be receiv'd with him in glory . he declares his own titles , i am the way , the truth , and the life . if truth it self be true , and deserves our intire trust , we may rest upon his promises , who values his word more than the world. the pillars of heaven shall fall , and the foundations of the earth be overthrown , before one tittle of his words shall be without a full accomplishment . if any man serves me , let him follow me ; and where i am , there shall my servant be . 't is his most gracious promise to encourage obedience : and he assures his disciples , if i go away , and prepare a place for you , i will come again , and receive you unto my self ; that where i am , there ye may be also . to shew the validity of christ's promise , let us consider , the unchangeable perfections of god's nature are the foundation of his unchangeable councils ; and from thence the unchangeableness of his promises is justly inferr'd . the decrees of god are engraven with the point of a diamond , and are unretractible . the counsel of the lord shall stand : for such is the perfection of his knowledg , that he can never be surpriz'd by any sudden unforeseen event that should induce a change of his will ; and such is his omnipotence , that he gives an infallible accomplishment to his decrees : and his word endures for ever . the immutability of his nature , gives firmness to his counsels ; and the fidelity of his nature to his promises . in him there is no variableness , nor shadow of change : and he is god that cannot ly : he reveals himself by his name jehova to his people , to signify , that he is the same in performing , as in promising . now jesus christ his son is equal to the father in all essential perfections . he stiles himself the amen , the true and faithful witness : if he deceive his servants with a false expectation of a joyful glorious state hereafter , it would be a blemish to his unspotted holiness , an eternal reflection upon his inviolate truth . 't is therefore a faithful saying , and worthy of all acceptation , that where christ is in glory , there shall his servants be with him , otherwise he would have told them . . we are to consider the other firm ground of assurance in our saviour's next words : i go to prepare a place for you . this specially respects his ascension into heaven , but it supposes his death . he purchas'd heaven by his death : he prepares it by his ascension . his blood shed on the cross , and pleaded in heaven , gives to believers a right to it here , and actual possession hereafter . . his obedient sufferings are the price of this glorious inheritance . in our guilty state , heaven is as inaccessible to us , as paradise was to adam after his expulsion , when guarded by a cherubim with a flaming sword. for neither the divine wisdom , nor the law of god would permit that an unpardon'd sinner should be receiv'd into his kingdom . the justice of god doth not infringe his rich goodness , but that he may bestow upon an innocent creature the most excellent blessings , the testimonies of his bounty . if adam had persever'd in his duty , god might have translated him to heaven , and that happy change had been a free favour : for his obedince had not been comparable to the glory that shall be revealed in the saints . but justice sets up a legal barr against the guilty ; they are excluded from the heavenly glory . the creature must be intirely innocent , or graciously pardon'd , to be capable of enjoying that supreme happiness . when the guilt of sin is abolish'd , it hath no malignant power , either to subject us to evil , or deprive us of good. now our saviour by satisfying the injur'd justice of god , hath wash'd away our sins in his blood ; and hath infinitely pleas'd god , that we obtain by him , not only redemption from hell , but the possession of heaven . this was the design of god's love , in giving his only begotten son , that whoever believes should not perish , but have everlasting life . accordingly the apostle saith , that being justified by his grace through jesus christ , we should be made heirs of eternal life . and by the gracious unalterable tenour of the gospel , these great benefits are inseparable ; it being equally impossible that an unpardon'd sinner should enter into heaven , or that a pardon'd sinner should be excluded . the connexion is indissolvable ; whom he justifies , them he glorifies . nay , 't is more easily credible , that a pardon'd sinner should be admitted into the glorious presence of god , than that a guilty sinner should be reconciled to him . as supposing the revival of a phoenix from its ashes , 't is more easily conceivable that it should take its flight upwards , which is the natural motion of a living bird , than that it should be restor'd to life in such a miraculous manner . in short , heaven is a free gift to us , but dearly bought by our saviour ; 't is the gift of god , through jesus christ our lord. he had a double title to heaven , as the son of god , he was heir of his kingdom ; this title is incommunicably his own : and he acquir'd it by his meritorious sufferings : this he imparts to believers , who enter into heaven by the new and living way , which he consecrated for them through his flesh. . he ascended into heaven to prepare a place for us . the actions of our saviour may be considered two ways ; either as terminated in himself , or with a relative respect to believers , as the head of the church . his resurrection was not meerly personal , but hath an operative force in raising all the members of his mystical body : as david's subduing goliah , was not his own personal victory simply , but was extended in its happy consequences to all his nation : for in him , as their champion , the army of israel overcame the philistims . jesus christ , as head of the church , hath broken the dominion of death ; and by virtue of his conquest , the grave shall restore the saints at the general resurrection . and his ascension was not a personal act purely to obtain his own right ; but as our forerunner he is enter'd for us into heaven . as the high priest in his majestick mysterious habit , with the names of the children of israel upon his breast , enter'd into the holy of holies ; so jesus christ enter'd into the eternal sanctuary as our representer , to take possession of it for us . the language of despair is silenc'd for ever . who shall ascend up to heaven to raise us thither ? christ is lifted up to the highest glory , and will draw all his people after him . the first adam was from the earth , earthly ; but christ is the lord from heaven , and is return'd to heaven : and shall earth destroy what heaven cannot restore ? the apostle tells us , that believers sit with christ in heavenly places ; that is , as he is the head of that sacred society , his church ; and his promise is exprest , to him that overcomes , will i grant personally to sit with me in my throne , even as i also am set down with my father in his throne . after victorious obedience , the saints shall be taken into soveraign alliance with christ , and reign for ever . in short , his excellent merit is the foundation of our glorious hope : and his prevailing intercession introduces us into actual possession . he that purchas'd heaven , disposes of it by his last will ; thus he addrest to his father immediately before his death ; father , i will that those whom thou hast given me , be with me where i am , that they may see my glory : and he has power to accomplish his own testament . what he hath done already for believers is an uncontroulable evidence , and invincible assurance of what he hath promised . there is a vaster distance between the deity and misery , than between man and the heavenly glory . for the sun to go backwards ten degrees , was miraculous and astonishing ; but to ascend the horizon , is according to natural order . the abasement of the son of god was stupendious , but his advancement to the highest glory is most becoming his divine relation , and infinitely due to his exuberant merits , and a firm foundation of hope , that all his redeemed saints shall be where he is , and be conform'd to him in all supernatural divine excellencies of soul and body for ever . the application . . let us adore the unconceivable love of god , who hath prepar'd such a place of joy , and glory for his children when they leave the world. the father prepar'd it in his decree from eternity , and by his creating power from the foundation of the world : and we are assur'd 't is such a place and state , as fully answers the design of god's love , that is , to make a reasonable creature as happy as 't is capable to be . when man was turn'd rebel against his creator , when so chang'd from the divine resemblance imprest at first upon him , into the disgraceful likeness of the beasts that perish , as the psalmist justly reproaches him ; then to pardon us , and prefer us ; to restore us to his favour , and image , and the nearest communion with himself in his palace above , is such an astonishing mercy as is only proper to god who is love. and the love of our redeemer is equally admirable ; when we were expell'd paradise , he makes a reentry for us , and intercepts the stroke of the flaming sword that had destroy'd us . we neither know the depth of our misery from whence we are freed , nor the heighth of glory to which we are rais'd by our redeemer . in what heart but that of the son of god , could ever such compassion and charity be conceiv'd ? he took our flesh to heaven to prepare it for us , and interchangeably left his spirit on earth to prepare us for heaven . how just is the solemn and terrible denunciation of the apostle , he that loves not the lord jesus christ , let him be anathema , maranatha . and how are we obliged to god for the blessed and glorious gospel , that infinitely excels all humane books in the matter it contains , the everlasting happiness of man , and the certain way to obtain it , and in the manner of conveying those great and sacred truths by divine revelation ? and what an argument of thankfulness is it to consider the distinguishing grace of god ; that when the most are so blind in the clear light of the gospel , as not to discover the lustre of the pearl of price , and so immers'd in vanities as to disrelish heavenly joys , that he is pleased to inlighten the eyes of our mind , that we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints . the number of fools that understand not the price that is put into their hands , in comparison of the truly wise , is greater than of common stones that lie in the mire of the streets , to precious stones of the highest value , diamonds and rubies : how affectionately should we give thanks to the father who has made us meet for the inheritance of the saints in light. but we have such allays by the relicks of carnality , that without the heavenly spirit 's inspiring our cold earth , we shall never be ardent and lively in the praises of our blessed benefactor . even david himself was fain to call upon his soul with repeated fervency , and excite every faculty within him , to bless the lord , who had forgiven his iniquities , and redeem'd his life from destraction , and crown'd him with loving kindness , and tender mercies . . from hence we may infer the great guilt of unbelievers in the christian church ; and such are all those who implicitly despise and reject heaven for the present world. this will aggravate the sin and sentence of the carnal and worldly , that they despise such glorious realities for empty vanities . desperate gamesters , that venture a kingdom at every throw ! what blindness of mind , or rather perversness of heart is it , that men pursue with their best strength and desires , the fading and false world , and slight heaven an inestimable and everlasting treasure . certainly when death shall open their eyes , they will have chang'd thoughts of things . 't is related by a wise historian , that a citizen pleaded his own cause of great moment before philip king of macedon , who slept during the plea ; and a little after pass'd an unrighteous judgment against him ; the injur'd person reply'd , i appeal from your sentence . a word that seem'd so presumptuous to an independent soveraign , that with indignation the king asked him , to whom he appeal'd ? he answered , from the king sleeping , to the king waking . thus men who are led by sense , are asleep , whilst the cause of infinite concernment , eternal salvation , is faithfully pleaded by the advocates of their souls ; and they determine for the interest of the flesh against the spirit : but their waking thoughts will discover the unrighteousness of their carnal judgment . in the next state how will they with restless anguish remember their foolish bargain , to exchange an everlasting treasure for fading toys ? we may a little conjecture the torments of the damn'd , by the terrors of the dying ; then the enlightned guilty conscience makes them cry out , o that we had been wise , so to use the world that we might enjoy god! o that we had been so careful to have obtain'd an interest in heaven , as we have been to gain the earth ! then the stinging remorse begins that shall never end . . let us make it our fixed aim , our zealous constant endeavour to secure our title to this heavenly inheritance . let eternity be our counseller , and guide our choice . let us not build our felicity on the sand , but on the rock that cannot be shaken . such is the excellent goodness of god reveal'd in the gospel , that every person that sincerely and regularly seeks heaven , shall obtain it , and no person shall be depriv'd of it , but for his wilful neglect . now our blessed saviour , who open'd the eternal kingdom , has declar'd to us upon what terms it may be obtain'd , in his conference with nicodemus ; verily , verily i say unto thee , except a man be born again , he cannot see the kingdom of god. natural birth , and accomplishments , tho never so high and noble , are of no advantage there . the degeneracy of man from his primitive holiness , makes him both unworthy and uncapable of having a right or possession of heaven , without a divine change , a spiritual regeneration . the supernatural inheritance is annext to the being born of god : that is , the receiving a principle of life , and actions suitable to the life of god , in universal holiness and righteousness . 't is not a ground of title to heaven , that we have a natural alliance to god , as the father of spirits in the first creation , but we must be his off-spring by a new and more excellent creation , according to our saviour's words , that which is born of the spirit , is spirit . we must be renewed in the spirit of our minds , spiritualiz'd in our affections , before we can obtain an interest in his love , which was forfeited by our rebellion , and consequently in his kingdom . adoption into god's family , and the line of heaven , is always in conjunction with the renovation of the divine nature and image in us . the holy spirit witnesses with our spirits , that we are the children of god : but his witnessing is always consequent to his working in us those graces that constitute us to be the children of god : an humble fear to offend him , a care to please him , a zeal for his glory , delight in communion with him , resignation to his will and wisdom , trust on his fatherly love , and a desire to be in his blessed presence . by the discovery of these filial affections , our divine relation is made sure . the apostle infers , if sons , then heirs . holiness is the infallible evidence of election ; for the vessels of mercy are prepar'd by holiness for glory ; the seal of adoption , whereby god's children are distinguish'd from the world ; and the earnest of their inheritance for heaven , is a blissful state of purity ; and the graces with the comforts of the spirit , are the beginnings of it here . 't is further to be observ'd , that our right in the heavenly inheritance , depends upon our union with christ. he instates his members in the same relation with himself to god. thus he declares to his disciples , i ascend to my father , and your father , to my god , and your god. christ's relation hath precedency in point of dignity and causality ; and he derives a right to us in his father's house : we are coheirs with christ. now 't is universally and necessarily true what the apostle saith , whoever is in christ , is a new creature . for our vital union with him , is by the sanctifying spirit on christ's part ; and by faith and love on our part . briefly , without holiness no man shall see god. the exclusion is absolute and universal of all unsanctified persons . 't is impossible god should admit them into heaven ; for the rights of justice are inviolable : we must come to christ's tribunal before we come to his throne : we must come to god the judg of all , before we are admitted into the number of just men made perfect . according to our works the reward will be : and men are uncapable of enjoying heaven without holiness . the wisdom of god appears , in that the various sorts of creatures live in the elements from which they were produc'd , and have natures suitable to the places of their residence . the beasts that were form'd from the earth , walk and rest there : the birds and fishes that were produc'd out of the waters , the one sort flies in the air , that is , rarefied water ; the other swim in water , that is , the thickest air ; and that wisdom more evidently appears in suiting the everlasting states of men to their moral dispositions . thus we must be born from above , if we would joyfully live above . the apostle tells us , that flesh and blood cannot inherit the kingdom of heaven . the natural body must be spiritualiz'd and invested with celestial qualities , before it can enter into that glorious place : and the reason is more strong , that earthly sensual souls can never enter into heaven , there being an absolute contrariety , and opposition between the habitual constitution of such , and that place and state : they must be holy and heavenly , to be prepar'd for the divine presence , and to converse with the purified assembly above ; 'till they are wrought for that blessed end , cleansed , and purified , and endued with holy qualities , till they are made meet , they cannot possess the inheritance of the saints in light. how vain and impossible are the hopes of unrenewed sinners ? the presence and conversation of the saints is now an offence to them , damps their carnal jollity and wild mirth , for it upbraids their neglect of serious religion . how fearful will the sight of god be to them ? if the unpurg'd eye cannot bear the light of a candle , how will it sustain the glorious light of the sun ? the lord's day , in its sacred employment , is their burden ; how can they expect to enjoy an everlasting sabbath above ? how can there be a lively hope of heaven , that implies perfection of holiness , when they neither seriously desire , nor endeavour to be holy ? they may have a cobweb hope that will be swept away , but hope that is as an anchor to secure the soul , hath always a purifying influence on the heart and life . whoever hath this hope of being like to christ in glory , purifies himself even as he is pure . in short , as the jews had a carnal conceit of the messias , and transform'd him into a temporal prince coming with pomp and splendor , to free their nation from bondage , and exalt it to the highest dominion in the world : and this conceit so strongly possest them , that when the son of god , who was holy , harmless , and undefiled , and separate from sinners , appear'd in an humble state to reform and save mankind , they rejected him : thus the unregenerate have a carnal conceit of heaven : they can only fancy it as a place of visible glory , and a sanctuary and refuge from the torments of hell , and in that notion desire it ; but as the place wherein that holy god is enjoyed and glorified by the saints , they cannot desire nor delight in it . . from hence we should be induc'd to regulate our minds , affections , and conversation , becoming our present state and future hopes . our father's house , our everlasting home is above , and here we are strangers in condition , and should be so in disposition to present things . this should lessen our esteem , our desires and delights , and moderate our endeavours with respect to the present world. 't is the wise and earnest counsel of st. peter , dearly beloved brethren , i beseech you , as pilgrims and strangers , abstain from fleshly lusts , that war against the soul. sensual lusts darken the mind , that it doth not rightly value things , nor make judicious comparisons between superficial fleeting things of time , and the sure and solid good things of eternity . the lower appetites are not capable nor careful to obtain a spiritual and future happiness , but intensely applied to what is present and sensible . but the serious thoughts of our present tenure , how frail , how uncertain , and of the next state how unchangeable and fixt , would be effectual to frame our hearts that we may manage the world with indifferent affections ; to rejoice in it , as if we rejoiced not ; to buy as if we possessed not ; to use it so as not to abuse it . how doth the faith of the saints under the law upbraid our infidelity . they had not so clear a revelation of the heavenly state , yet they confest they were pilgrims and strangers on earth , and desir'd a better country . and david not only when he was as a patridg chas'd upon the mountains , but when seated on the royal throne , acknowledges , we are strangers , as all our fathers were ; and his affections were accordingly weaned from the world. was ever passenger so foolish , that being to pass over a narrow strait of the sea of a days sayling , makes provisions for a voyage of a year ? or that will be at great cost to paint an inn , and adorn it with rich furniture , where he is to lodge but a night ? 't is incomparably more reproachful folly , to spend the best of our time , and strength , and spirits for the gaining the present world , as if we were to continue here for ever . how many are sensual , and secure in their earthly enjoyments , 'till as the rich voluptuary , that was cloth'd in purple , and far'd deliciously every day , they unexpectedly die , and irrecoverably drop into hell. just like a traveller , that lays himself under the shadow of some trees in his way home , and sleeps till the night with its darkness and dangers surprizes him , and he is destroyed by robbers or wild beasts . how plain and necessary a lesson is the vanity and shortness of the present life ? but how few effectually learn it ? the psalmist addresses himself to god for instruction ; so teach us to number our days , that we may apply our hearts unto wisdom . let men fancy what they please of their tenure here , they are but strangers , and have no continuing city here ; and the consequent duty is most clearly and strongly urged by the apostle , let them seek one to come . . let our conversation be in heaven , whilst we are upon the earth . every thing in nature , hath a tendency to its original and perfection . rivers that come from the sea , are in a living motion returning thither ; if you stop their course , and confine them , though in receptacles of marble , they corrupt and die . the divine nature in the saints hath a strong tendency to heaven from whence it came , and raiseth the soul by solemn thoughts , and ardent desires , to that blessed place . a philosopher that was ask'd of what country he was ; replied , he was a citizen of the world. the scripture corrects the language , and teaches us that we are citizens of heaven ; we are passing to the jerusalem above , the land of promise , the true land of the living : and all our aims and endeavours should have a final respect thither . our hearts should be where our treasure is . how joyful , how advantagious is a heavenly conversation ? the serious and believing contemplation of heaven , is a temperate extasy , and brings the soul into the divine presence : anticipates the joy of it by a sweet foretast , by a supernatural elevation of mind : by frequent lively thoughts of our glorious inheritance , we gradually enter into it : the prospect of that causes in the saints , a holy contempt of the world , as not worthy our ambition and diligence : it causes such a self-denial from the inviting temptatations of sense , that men , whose portion is in this life , are forc'd to admire their restraint from those objects that ravish carnal hearts . a heavenly christian will improve sensible things for spiritual ends ; as feathers that have a natural weight inclining to the center , yet planted in the wings of a bird , by a living motion , carry it aloft in the free air. our rising in the morning , is an emblem of the resurrection from the grave , to behold the bright day of eternity . all the refreshments and comforts of the present life , should be an advantage to raise our minds to god , who is the supreme good , whose fulness eminently contains all good , and infinitely exceeds all our expectations . heavenly love will dry up the vanity of our thoughts and affections , and rescue the mind from the prostitution to sensible things , and most pleasantly exercise it upon things above . love between friends is maintain'd by immediate converse , or by letters , when absent : thus is love between god and the soul : and if god , that is to himself his own blessedness , his own kingdom and glory , yet is pleas'd in his gracious communications to his children on earth ; how much more should they by frequent and affectionate duties , address to him who is their eternal lnfinite good. thus they are acquainted with him , and enjoy a sweet peace , and obtain an humble confidence of appearing before him in his holy and glorious habitation : whereas those who live without god in the world , are justly fearful of death ; for then the spirit returns to god that gave it . briefly , let us with zealous affections , and persevering diligence prepare our selves for the presence of god , and the society of blessed spirits in our father's house : let us always abound in the work of the lord , knowing our labour is not in vain : let us join works of charity with works of piety ; employ the fading riches of the world for the relief of the saints ; that as our saviour promises when we shall fail , when in the hour of death our flesh and hearts shall fail us , and our souls be dislodged from our earthly tabernacles , we may be received into eternal habitations . the everlasting judg , that dispenses rewards and punishments , has acquainted us with the rule of judgment at the last day : those who mercifully relieve him in his members , shall inherit the kingdom of glory ; and those who neglect that duty , shall be cast into the lake of fire . though many who are wretchedly careless of doing good according to their ability , now satisfy themselves that they are not injurious to others : yet it will be a small mitigation of their sentence at last , that they are condemn'd , not for the defect of justice , but of charity . . let the belief that there are mansions of rest and joy prepar'd for the saints in their father's house , gloriously support them under their heaviest troubles here . this world is the devil's circuit , wherein he is alwayes ranging about seeking to devour : the pleasant things of the world are his temptations to ensnare the carnal ; the men of the world are his instruments to oppress the saints ; and were it not for the restraints of the divine power , what desolations would be made in god's heritage ? 't was a strange and barbarous custom among the persians , that upon the death of the emperor , for five days the empire was left without government . and as upon removing the stone from the fabulous cave of aeolus , the winds broke out in their fury : so by taking away the authority of the laws , licence was given to all licentiousness , and the whole kingdom was in mortal paroxisms . all were in arms , some to do injuries , others to revenge them : the chastity of none was secure , but conceal'd , nor the estates of any but defended : the bridle of fear was taken off , no wickedness but was boldly committed , or attempted , and the kingdom became a field of bloody war. but when the new king was proclaim'd , all things were immediately reduc'd to order , that the advantage of government might be set off by the experimental confusions and mischiefs of anarchy . but if god left the perverted world , and satan the prince of it , one day to their rage against his people , did he not shut it in with doors , and bars , as he doth the impetuous ocean ; so swelling and diffusive is their malignity , that it would , like the deluge , drown all , and not a remnant of the saints would be left . yet god wisely permits many temporal evils to be inflicted on his servants by their enemies , for the tryal of their fidelity , and their noble resolution to glorify him whatever they suffer for his sake . and it becomes them , with an undisturb'd serenity of mind , and harmony of affections , with an invincible patience , to bear all the scorn and contempt , all the malice , and fury to which they are expos'd upon a christian account . let them remember they are strangers and sojourners here , and live by other laws than the world doth , which causes their hatred : but in their father's house there will be perfect rest. st. paul , who had experience of both in a singular manner , declares , i reckon that the sufferings of the present state , are not worthy to be compar'd , to the glory that shall be reveal'd in us . in that state of pure felicity , there are no remains of afflicting evils ; all is peace , and joy , and glory . seneca the philosopher , when an exile , and confin'd to the mountains of corsica , entertain'd himself with the contemplation of the heavens , and the bright luminaries , in their various but regular motions : thus when banish'd from the court and city , he dwelt amongst the stars , and casting his eyes down upon the earth , despis'd all humane greatness and possessions , ( that are so vainly magnified by figurative flatteries ) as we do a grain of sand. did philosophy inspire him with such principles of patience and fortitude ? yet it ascended no higher than the visible heavens . how much more should faith that raises a christian , by high and steady thoughts , to the supreme heaven where the divine glory shines , comfort him in all the troubles of this world. add further , that 't is an excellent preservative from envy and fretfulness at the prosperity of the wicked , to consider that their felicity is as transient and vanishing as the trouble of the saints : i have seen the wicked in great power , and spreading himself like a green bay tree : yet he pass'd away , and lo , he was not : yea , i sought him , and he could not be found . all the riches , and greatness , and pleasures of the world are weighed , number'd , and measur'd by the psalmist , and found to be as light and fading as vanity . naked they came into the world , and naked they must go out ; and how much more tormenting will it be to be stript of all their enjoyments ; how much more sorrowful will they be to go from their great possessions , than for one that leaves the world , and never had them ? their hopes are like the giving up of the ghost , and expire with their breath for ever . i went into the sanctuary , saith the troubled saint , then understood i their end : the end of their felicity , and the miseries of the righteous . besides the evils suffer'd for righteousness-sake , there are innumerable sorrows that befal the saints here . how many afflicting diseases , sad occurrences , vexing passions harras them ? some afflictions are so wounding to their spirits , that no balm that growns on earth can heal . but the lively hope of heaven is an universal cure for all their troubles . let the mourning christian consider the wise providence of god , that orders all events , and believe his love in sending , and his end in all their afflictions . such is the divine power that god could immediately free us from all troubles , as easily , as turn the wind from a blasting quarter of the heavens , to the most benign and refreshing . are we pain'd with diseases ? he can more easily change the tone of nature in a sickly body , and make it healthy ; than one can change the stop in an organ that presently alters the sound : but his love dispenses bitter things to us , that are necessary for our spiritual and everlasting good. his end is to prepare us for heaven , that is prepared for us . the apostle declares , he that hath wrought us for the self-same thing , is god : that is , made us fit for the heavenly glory . the divine disposal of things here to the saints , has a certain order to their eternal state. he purgeth out our vicious guilty affections to the world by sharp physick , that our hopes of heaven may be more pure and vigorous , more actuated by serious thoughts and intense desires , that we may feel the sense of the psalmist's expression , o when shall we come and appear before god! in short , art thou in the vale of tears , languishing in sorrow , and dying every day ? by faith ascend to the mountains of spices , the blessed place above , and thou wilt find the comforts of god to revive and delight thy soul. . let this reconcile death to us . the pale horse is sent to bring us to our father's house . the apostle expresses the true christian temper : in this we groan earnestly , desiring to be clothed with our house that is from heaven : and we are willing rather to be absent from the body , and present with the lord. every saint in the present world is both a prison and a captive : his soul is detain'd from the glorious liberty of the sons of god , by confinement to his body . therefore methinks he should not merely be content to die out of the necessity of nature , when he can live no longer , but desire the happy removal , and say with the psalmist , i rejoic'd when they said to me , let us go into the house of the lord. 't is true , nature will recoile , and the extinguishing the present life , with all its sensible pleasant operations , is uneasy to us : but as when the candles are put out , the sun rises in its brightness , so when the natural life ceases , the spiritual life springs forth in its oriency and glory : when the earthly tabernacle is dissolv'd , the naked separate soul shall be received into a building not made with hands , eternal in the heavens . our joyful affections , in leaving the world , and ascending to heaven , should be in some manner suitable to our reception there . what a joyful welcome will entertain us from god himself ? our saviour comforted his disciples with a heavenly valediction , i go to my father , and your father ; to my god , and your god. the gracious relation sweetens the glorious . he that joyfully receives the rebellious , but penitent son to grace , will joyfully receive his obedient sons to glory . he that now receives their prayers with the affection of a father , will receive their persons with the dearest expressions of love. his fatherly providence watch'd over them in the way , and will triumphantly bring them home . here many blessed testimonies of god's love are given to the saints , that produce such a spiritual sweetness in their hearts , that they esteem his loving kindness as better than life , more worth than all the world ; but the full revealing of his love is only in heaven . and as a child knows by experience the love of his father , but the degrees and strength of his affection he does not understand till arrived at mature age , and sees the inheritance his father enstates upon him . thus in heaven only the saints shall know the excellent and perfect love of god to them , when they are possess'd of that glorious kingdom , his most free and rich gift , which transcends all their present thoughts . and our blessed redeemer , that by so many titles has an interest in us , that is not contented in his own personal glory , without our partaking of it , that by his resurrection open'd the grave , and by his ascension open'd heaven for us ; how dearly will he receive us ? he esteems believers to be his joy and crown , and with an extasy of affection will present them to his father ; behold i , and the children that god has given me . the angels and saints above overflow with joy ; when the soul , as a pure spark freed from its ashes , ascends to the element of spirits , how joyfully is it entertain'd by that glorious assembly ? the angels that rejoice at the conversion of a sinner , will much more at the glorification of a saint ; and the saints have a new accession to their joy , upon the reception of any of their brethren to that state of felicity . the saints of all ages may be resembled to a fleet of merchant-men that are bound for the same port , some arrive sooner , others later , according to the time of their setting out : but those who arrive first , how do they welcome their friends that come safely afterwards ? an imperfect resemblance how dearly and joyfully the saints that are gone before us welcome those who arrive in heaven every day , knowing the dangerous seas they have past through , where so many have been cast away and lost for ever . all heaven is in musick , celebrating the praises of god , and expressing their joyful sense , when a victorious saint is come to receive his reward . how does this consideration upbraid us , that we are so unwilling to be dissolv'd , and to be with our best friends in the best place ? that our tears and sorrows for leaving the earthly tabernacle , and the low comforts of this life , should continue till we come to the gate of heaven ? how can we be content with the imperfections of the present state ? here we are as distant from compleat happiness , as the highest heaven is from the earth . where is our faith in the promises of god ? where is our love to our redeemer and our souls ? the lothness of a sincere christian to die , and be with christ , is a deflection from his christianity . lastly , this should refresh our sorrows for the loss of our dearest friends that die in the lord. here is a mournful parting , when they are laid in the cold , dark and silent mansions of the earth : when those whom we lov'd as our own souls , are finally separated from us , and we shall see their faces no more . and as one that is directed by the light of a torch in the night , when 't is taken away , is more sensible of the darkness , than if he had not been inlightned by it : so when those dear friends are taken away , whose conversation was the light and joy of our lives , we are more darkned with sorrow , than if we had never injoy'd them . but if we duly consider things , there is more reason of joy , than sorrow , at the departure of the saints . our saviour tells his disciples , that were mourning for his signifying that he must go away , if ye loved me , ye would rejoyce , because i say i must go to my father to reign with him in soveraign glory . sincere love will make us more to rejoice in their gain , than to grieve for our loss . especially considering within a little while we shall be inseparably united in the kingdom of glory , where love reigns for ever . finis . some books lately printed for jonathan robinson , at the golden lion in st. paul's church-yard . a second volume of sermons , on mat. . john . rom. , and th chapters , &c. preached by the late reverend and learned tho. manton , d. d. in two parts . the vanity of the world , with other sermons . by ezekiel hopkins , now lord bishop of london-derry in ireland . a paraphrase , with notes and a preface , on the th of st. john , shewing that there is neither good reason , nor sufficient authority , to suppose that the eucharist is discoursed of in that chapter , much less to infer the doctrine of transubstantiation from it . grotius his arguments for the truth of the christian religion , rendred into plain english verse . a sermon on john . . [ this is the victory over the world , even our faith. ] preached before the lord mayor and court of aldermen , &c. july . . by james fen , m. a. and vicar of goudhurst in kent . a discourse of bosom sins . a sermon ( on psal. . . ) preach'd before the lord mayor and court of aldermen , &c. octob. . . by peter newcome , m.a. and vicar of alderham in hertfordshire . the present state of the ottoman empire ; containing the maxims of the turkish polity ; the most material points of the mahometan religion ; their military discipline : with an exact computation of their forces both by sea and land. by sir paul rycaut knight . a compleat journey through italy ; containing the character of the people ; description of the chief towns , churches , monasteries , &c. by r. lassell gent. the great evil of health-drinking ; or a discourse wherein the original , evil , and mischief of drinking of healths are discovered and detected : with remedies and antidotes against it , in order to prevent the sad consequents thereof . the best fence against popery ; or a vindication of the power of the king in ecclesiastical affairs , being an answer to the papists objections against the oath of supremacy , by a learned divine . notes, typically marginal, from the original text notes for div a -e ch. . . ver. . ch. . . peter . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . job . , , . gen. . . * mr. boyle , of the high veneration man's intellect ows to god , &c. p. . quantumlibet capacem ventrem afferat fons vincit sitientem . aug. heb. . rom. . psal. . peter chap. . psal. . rom. . revel . . heb. . . exod. . . chr. . . chr. . , . psal. . . heb. . isa. . . joh. . . psal. . . psal. . . acts . , . zeph. . prov. . isa. . . omnia suspiria in christo anhelent . ille unus pulcherrimus qui foedos dilexit , ut pulchros faceret , desideretur . rev. . . sed nihil libentius populus romanus aspexit , quam illas quas timuerat cum turribus suis bestias , quae non sine sensu captivitatis submissis cervicibus victores equos sequebantur . flor. lib. . c. . obstupescit obruiturque miraculis . aug. totum deum occupatum , & deditum manu , opere , consilio , sapientiâ . amor dictabat lineamenta . john . , . isa. . . amicitiae nomen privatum non solum intra aulam vocasti , sed indutam auro , gemmisque redimitam solio recepisti . lat. pacat . paneg . ad theod. mat. . john . . pet. . . heb. . . titus . . rom. . . plut. john . cor. . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . john . . luke . . sext empirie cont . mathem . dum oculi mei ab illo spectaculo cujus insatiabiles sunt , non abducantur , dum mihi lunam , solemque intueri liceat , dum caeteris inhaerere syderibus , & dum cum his sim , & coelestibus qua homini fas est miscear , dum animam ad cognitarum rerum conspectum tendentem in sublimi semper habeam , quantum refert mea quid calcem ? consol. ad hier. c. . psalm . , . psalm . . cor. .