that manner God doth not cast him off in the time of Age nor forsake him when his strength faileth Psal 71. 9. So neither will he be unmindful of his God at that time He can pray servently hear and think of him with the greatest quietness and Confort Concerning his Soul he hath well grounded hope and assurance But there will be a little aukwardness in parting The Spirit is willing the Flesh is weak This will shrink to be dissolved and when being united to the Soul it considers of seeing Corruption to be covered with Dirt and lye mouldring there here is a little trembling and unpleasantness But give me leave to put you in mind and this is for the Comfort of good and bad their Body being the same not to be troubled about this thing for there is no such dreadfulness in it as we imagine The Soul only is the Man and the Body is but a Lump of Clay when that is gone out the other is no more to us then now any common piece of Earth or Stone One that hath a Leg or Arm cut off is not much concerned what becomes of that if a Beast devour it or burnt with Fire or is buried under ground he indeed misses the use thereof â—ut feels not whatever Alterations it run through It is the same as drops of Blood or Spittle fallen to the Earth he minds it not Our own Corps will be no more to us when dead then that of another to us whilst living The Soul makes the difference for though there be several sorts of Complexion Stature and such other Accidents yet there is no more between Bodies then of one piece of Clay from another I must shortly put off this Tabernacle 2 Pet. 1. 14. so 2 Cor. 5. 1. 2 3 4 5 6. It is Leaving of an House for a time which we do not mind longer then we are in let it fall or sink afterwards we shall not feel that The Soul is carried into Abrahams Bosom Luke 16. 22. and is not concerned for the Mantle 2 Kings 2. 13. that fell from her for it shall be put on again and made Glorious according to Phil. 3. 21. But here Faith may begin to fail If the Soul be immortal of such transcendent Excellency and distinct substance from the Body How comes it to pass that she Sickens Droops and seems to dye with the Body Nay our dissolution doth seem as a loosening of the Contexture of parts when the Spirits of Life shall cease and are turned out of Order The Wheels are spoyled or taken away and so the Motion is stopped In the Death of every one there is some natural and visible Cause so it is doubtful whether there is such great Matter in it as we are told of I desire the Reader in this and other places not to conclude any thing unanswerable because here he doth not see a clear Answer unto it for if I cannot another may and if he should not still it is unjust that the Truth of Divine Revelation should stand or fall by the weakness of a Man. Faith relies upon that and not upon Humane reasoning however this may seem to make more probable the things we believe yet they cannot be made so very certain as to take off all manner of doubt There is something left to exercise the Faith of Gods Servants for if it was evident with open Face and past Question What reward hath it Immortality is plainly declared in the Scriptures whereon the Promises of the Gospel are founded We have the Testimony of God and his Son Jesus Christ for it and it is the Excellency of our Faith to cleave unto that notwithstanding all the objections of Flesh and Blood to the contrary I know whom have believed and he that made me at first out of nothing can raise me again out of Dust and Ashes he that breathed into me the breath of Life can preserve it when it is gone forth it is easie for the Spirit to return to him that gave it God works in a natural and ordinary way as he first endued the Body with Life and Motion fashioning and uniting all its Parts so he qualifies it for such a long continuance With the greatest Humility and Reverence by judging according to what is revealed and that Reason himself hath been pleased to give I conceive That as in common Works the Artificer doth frame a Motion to last so long It may be supposed the Maker of all things doth the same as Man doth to whom he hath given that knowledge After the Springs and Wheels are set a going it will move for the determinate time of it self and will not cease unless by the hindrance of some Accident In God we live and move and have our being Acts 17 28. It was he alone that gave all this to us and even now holds our Souls in Life At last he doth take away our breath and we die yet he doth it always by some natural Cause He might do it by meer Substraction of our Breath but when he is pleased to bring any to an untimely end he either sends Plague Sâ—ckness Sword Famine or suffers to fall under such a Casualty as are many Examples in Scripture Men cry out still upon second Causes but yet they might look up unto him who holds the first link in his hand of this great Chain of Things who saith to this Disease Go and cut down such a Man or else shake him Who hath the disposal and ordering of every Accident who can withdraw his Protection and let such an Evil destroy us Seeing his days are determined the number of his Months is with thee thou hast appointed his bounds which he cannot pass Job 14. 5. Even Reason it self doth manifest thus much for a Candle always burning if it be not blown out or wasted sooner will last but such a time The Vital Spirits continue only so long if no Accident or Distemper come between And therefore the Psal 55. 23. rule is certain none goes beyond but many come short of their appointed time to prevent which every one is in Duty bound to use means and all good Care. Life consists in the Union of the Soul and Body they are so near and interwoven that whatsoever happens to the one the other hath a touch and feeling thereof So it is in time of Health much more in Sickness the one is sensible of the Pain and Languishing of the other But it can be in no wise concluded that because she Sympathises therefore she doth die with the Body The Spirit is the Light of the Body it may waft up and down a little before its Separation but is not to be seen Who knoweth the Spirit of Man that goeth upward Eccles 3. 21. And where the Wise Man saith Ver. 19. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as one dieth so dieth the other He speaks according to common appearance as one
in the prime of Youth when a little before they were lusty and strong but there are other sorts which creep on by degrees sending notice before by a little pain or illness that there is a greater approaching The first make the noise of mirth to cease but when sickness comes with full power then all past joviality and delight will not yield a minutes refreshment it may be whispered by companions in iniquity to take off the blame from themselves that this might have been if he were temperate yet the judgment of Physitians and daily experience of the World sufficiently manifest that by Drunkenness Men bring Sickness upon themselves and do not live out half their dayes He found himself sick and ill at several times he drank excessively which like skirmishes before a battel did proceed from the same Enemy that now with united force Assaults him Before it lay quiet within his Territories but he hath stirred and furnished it with strength for the War. Men are apt to think it hard that they should be sick when others of the same Age and Constitution are well Indeed Acts of Providence in this kind are not so easily known but here the Man himself hath been the cause thereof Sickness is the natural effect of habitual Drunkenness And it cannot be expected that the God of Nature who Acts according to Nature should alter his doings and work a Miracle to preserve those who are ungrateful and disobedient as Drunkards are Will they sin against his most righteous Laws and yet be angry because he doth not hinder that mischief which falls upon them by so doing Would they have their Bodies be as Brass or Iron to receive no hurt however the Maker of them is provoked by being Instruments of iniqiuty They might with as much Reason have him to be no God as to take away his Power of revenging all manner of disobedience But these are only foolish Imaginations He that sitteth in the Heavens shall laugh the Lord shall have theâ— in â—â—rision Psal 2. 4. I will punish the World for their Evil and the wicked for their iniquity Isa 13. 11. Let them say or think whatever comes in their mind And if they be bound in Fetters and be holden in Cords of Affliction Then he sheweth them their Work and their Transgressions that they have exceeded He openeth also their ear to Discipline and Commandeth that they return from iniqiuty Job 36. 8 9 10. Thou who hast Sinned resolve sincerely to do so no more Throw thy self wholly into his gracious Arms. Commit thy whole Body and Soul intirely into his disposal And then if thou diest it will never be worse for thee in so doing Who knoweth but he may raise thee up and say to the Ax that is now laid to the Root of the Tree Let him alone one year longer and if he bear Fruit well but if not then cut him down He may grant recovery to see if thou wilt obey and please him by Godliness and Sobriety of living henceforward and when the forbearance and Long sâ—ffâ—â—ing of God doth not lead to Repentance at length the final and irreversible voice will go ouâ— â—ut it down Why cumbreth it the Ground Too many have not taken warning but died in their Sins In what a fearful Condition were they during the last Sickness When they made Ship â—rack of their Body and Soul and are just dropping into the Bottomless Pit. Their doom is written 1 Cor. 6. 10 Gal. 5. 21. Drunkards shall not inherit the Kingdom of God and then they must go into another place Whatsoever was not written in the Book of Life was cast into the Lake of Fire Rev. 20. 5. Those that do iniquity shall be cast into a Furnace of Fire Mat. 13 42. Now Drunkenness is such being a Transgression of the Law in the Old and New Testament Deut. 29. 19. Isa 24. 9. and 28. 1 3 7. Hab. 2. 15. Joel 1. 5. Luke 21. 34. Eph. 5. 18. It is not a thing of naught if taken abstractedly but this Sin seldom goes single Like the unclean Spirit it taketh to him seven other Spirits more wicked then himself it hath worse Sins and Abominations going along therewith As hardening ones self against God prophane and idle Talk vain Swearing Lust Lying readiness to any mischief What evil hath not the Drunkard done Even righteous Lot was betrayed to commit Incest with his own Daughter When a Man is in this Condition he hath no fear of God before his Eyes He is not himself but inclined to all manner of Sin which he will commit according as he hath opportunity and invitation Let not the World say it is a small Sin for it is great in the consequent Evils and the wrath of God is plainly revealed against it There is no Reason why Men should follow it with such Greediness know ye what ye do To bring on your selves swift Destruction to plunge your selves yet sooner into it You are sensible of the evil and inconveniency of this present Life occasioned by your Sin and will you to be rid of that thrust your selves into greater This would be as ridiculous madness as to divert the Pain of a cut Finger to pour scalding Oyl upon the whole Body There is a better way shewed by taking away the cause of the Grief which you are exhorted unto and to prevent all the Misery You cannot endure Thirst how then would you like to be in that place where he is Who wants a drop of water to cool his Tongue Luke 16. 24. If you could have a short and merry Life that would no more make amends for a sad Eternity then a single pleasant dream now doth for an hundred years Misery There is a Drunkard who thinks he shall escape because he is no Murderer Extortioner unjust Person he pays every one his due and is no Mans Enemy but his own he is of the good natured sort for he cannot endure quarrelling but prevents it in the beginning and is a Peace-maker He abhors Malice Envying Strife and hath several good Qualities Perhaps he is ungodly or a Swearer but if not In Truth so far thou dost well thou comest near being qualified to be one of the Saints in light Yet lackest thou one thing Go and put away thy Dâ—unkenness forsake all thy Companions in evil come and follow Christ and thou shalt have better Fellowship in Heaven Many will go away sorrowful at this Saying for they think the other sufficient and this the only Delight they have which they care not to part with then they have no Lot or Portion in the Kingdom of God. Neither let them think they may retain it throughout their Life and leave it off in Old Age when they cannot Taste what they drink or in Sickness when their Stomach will not bear it then they will repent of their former Excess Thank you for nothing you will Sin as long as you can and when not able any longer you
turn away from him that speaketh from Heaven Heb. 12. 25. Who though he is long since ascended on High and sits at the right hand of the Father yet speaks to us even now by his Word He that rejecteth me and receiveth not my Words hath one that judgeth him the VVord that I have spoken the same shall judge him at the last day John 12. 48. And if we will not hear them neither would we be perswaded if Christ should come once again into the World after the same manner as he did He hath sent forth Labourers into his Harvest with full Power and Commission He that heareth you heareth me And he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. These are to do the Work of their Great Master to seek them that are lost and endeavour according to their utmost Power to bring many unto Life And he shewed me Joshua the High Priest standing before the Lord and Satan standing at his right hand to resist him Zech. 3. 1. When any thing is designed for the good of mankind he will be sure to hinder it as much as he can And it is observable among all the parts of Religion None hath been so much stifled refused or corrupted as the Ordinance of Preaching Nothing is more muttered against or endeavoured to be put off as the Faithful handling and Application of the Word The great prejudice against it is Lust and Consequent to that an affected ignorance Seeing Men will not do accordingly they think it the better the less they know or hear of the things of God whereas this being wilful and out of a wicked mind makes their Disobedience yet worse because they add this as the beginning and cause of all They desire not the knowledge of Gods ways Job 21. 14. Thou hatest instruction and casteth my words behind thee Psal 50. 17. This is the principal Device Satan makes use of to deceive the whole World by false and sly Suggestions he keeps them off from being acquainted with the Way and Truth of God and thence springs up a secret Enmity in the first place against the Word and those who divide it aright giving to every one his Portion There is none grown up to that height of wickedness as to belch out Blasphemies against Heaven or speak openly against Scripture yet in the Heart of the natural Man doth lie hid an Hatred and this shews it self by opposing them who are set in defence of the Gospel The real cause is concealed but then he Picks some little Exceptions or seeks out for occasion as that may easily be done by an evil mind to Speak or Act against them Miserable infatuation That Men should set themselves against those who in good Conscience and the greatest Earnestness endeavour to lead them up to the Holy Hill. It can be no harm to rescue any from the place of Torment to pull him though never so much against his Will like a Brand out of the Fire Now go write it before them in a Table and note it in a Book that it may be for the time to come for ever and ever That this is a Rebellious People Lying Children Children that will not hear the Law of the Lord Which say to the Seers see not And to the Prophets Prophesie not unto us right things speak unto us smooth things Prophesie Deceits Isa 30. 8 9 10. for they can hear and approve of such and too many are carried away with this Temptation The Prophets Prophesie falsly and my People Love to have it so Jer. 5. 31. It is not so much taken notice of because it sutes with their Humours and Inclinations For want of Love they think his Commandments grievous when delivered aright and pressed home to the Conscience It is observable the Spirit of God speaks very much of the above-mentioned Corruption but little or nothing against those severe and rigid Men against whom the World crys out so much See Isa 9. 16. Isa 58. 1. Jer. 14. 14. Jer. 23. throughout Ezek. 13. 34. Chap. Lam. 2. 14. Jer. 48. 10. Mal. 2. 8 9. Mal. 3. 3 4. Luke 20. 21. 2 Cor. 4. 1 2. Gal. 1. 10. 1 Cor. 4. 1 2. 2 Tim. 2. 14 15 16. Tit. 2. 1 6 7. 1 Pet. 4. 11. Mat. 15. 14. There are more Texts concerning this horrible abuse and for the Remedy thereof all which are fulfilled in these days and should be amended That which moved Pilate to deliver our Saviour doth move these to betray his Heritage They are willing to content the People Mark 15. 15. and therefore suffer them to lie still in their Ignorance and Disobedience Her Prophets are light and treacherous Persons Zeph. 3. 4. they betray the Cause of God for they do not enforce it with that Power they might Some as if they were ashamed of his Office do not deliver his Message do not use the Arguments he hath given but are Foolish Prophets that follow their own Spirit Ezek. 13. 3. as if their Whims and Notions were better and more perswasive then the Oracles of God. He would be reconciled unto the World as they would willingly be at Peace with him And what hinders this blessed Accommodation I have not sent these Prophets yet they ran I have not spoken to them yet they Prophesied But if they had stood in my Counsâ—l and had caused my People to hear my VVords Mark that Then they should have turned them from their evil way and from the evil of their doings Jer. 23. 21 22. If they would insist on those Motives which flow from the Word of Truth and let them run with their due Cogency we see here what would have been the Effect of it The foregoing words are In the latter days ye shall consider it perfectly In the end of time many will reflect that if those set over them had done as they should and their own Conscience did stir them to do such Evils might have been escaped Thy Prophets have seen vain and foolish things for thee and they have not discovered thine iniquity to turn away thy Captivity Lam. 2. 14. They have not used their utmost diligence to keep off from that threatning which is now manifested under the Gospel What could God have done more for his Vineyard then he hath done His Decrees and Dispensations concerning mankind are righteous He hath done things sufficient for them to be Happy and avoid Misery Only he hath permitted them as free and reasonable Creatures to Act of themselves He doth move and stir up their Wills to that which is good Those whom his Providence suffers to be Pastors He prompts by his Spirit to be faithful in that Trust reposed in them To the hearers are committed the lively Oracles their own Conscience there is the opportunity of good Books and Conversation with other helps and advantages which might be improved for the benefit of mankind But the only thing is they are not
and Instruction Prov. 1. 7. These also are in direct term called Fools for notwithstanding their own self conceit they might thus apprehend that there is yet more to be known and put in mind of as there was before they had learned and gathered what they now seem to know None will own openly though some may be found not to follow it that there is no need of good counsel and circumspect action as to the things of this World. Many confine it all here but think Wisdom avails not to any thing beyond In a Christian Coâ—ntrey few will proclaim their Unbelief yet the secret imaginations of Thousands are to this purpose That Religion is a resâ—rve and a thing of doubt What may befall hereafter in another place they see it not or it is decreed one way or another the fewer thoughts they have of it the better but however jâ—st so many as will serve turn Such is the reasoning in their minds when it is half way but stretch it up higher and it will dictate thus much There is not one thing under the Sun wherein Reason is not necessary one way or another and will if made use of throughly find help But first of all it leads out of this labyrinth and perplexity of things here below and looks up unto God who made all things and hath established a course of things Who giveth grass to the Eater and ministreth seed to the Soâ—er for Cattel which cannot use the means the Earth brings forth of it self but not Corn unto Man without his right way of Labour To whom he hath given skill to improve nature that she shall bring forth her increase more abundantly Those which cannot Spin nor Sow have Food and Raiment without but Man who knoweth both must be Naked and Famish if he doth not so the Wisdom God hath endued him withall continues his Life see Isa 28. 24 25 26 27 28 29. And then he being in a frail Body what instinct is to brutes that is reason to him if he would act according to the best of it to preserve from Sickness and outward evil Accidents When they befall there his understanding would do somewhat towards remedy by looking unto and removing the cause of disorder and after all that which is weak and mortal must sicken and die The Body is purely natural we neither made so we do not preserve it which breaths and moves when we neither know nor consider nor take care but increases and decreases of it self yet under the Protector above a right understanding helps towards the well-being of that during the time appointed If it doth to this which is subject to nature and necessity that it cannot always relieve much more would it as to that part of us which is both free and immortal God having made it so which hath knowledge of good and evil given unto her and also power to embrace the one and flie from the other The Body forgets what is past being only for the present and knows not what is to come but the Soul remembers the things that have been casts a transitory glance on the present and knows the things afar of which pertain to her She believes him faithful who hath promised and true who hath fore-warned The Prophets in old time were called Seers for having their Knowledge from God of what was to come they saw it as if then actually before their Eyes And we have as great certainty of the things to come as they had of their particular Messages This one capacity of knowing before hand would render mankind safe and secure if they would give way and act according to it It is evident that the things before us are temporal and do pass away It is a folly to fix up a rest where we do not continue a meer deceit and disappointment to place Happiness in what doth not satisfie It is reasonable to take care about the things eternal and where we are to live for ever as we make a great stir to have somewhat a longer and better Passage through this World. This Life will as certainly have an end as it did begin and therefore thought should be taken about that which will follow and always endure as concerning that now which draws on towards its end By Faith and Consideration the invisible and future things of the other World are seen and also present then the Man acts to them as to the things before us By what hath been already fulfilled and now is he concludes that it shall still be by what is evident and certain already he may prepare for those things which are no otherwise uncertain then as to come and in another place He must be so great a Fool that one would think a reasonable Creature cannot be who believes the Gospel and considers and yet doth not live accordingly To do both is not in the power of any and therefore the last is neglected But can they judge any evil the less which happens upon them through their own inconsideration Is not this a stinging aggravation thereof and so will be much more when there is no possibility of redress as such are the concerns of Eternity The Ungodly and Sinner expose themselves to a real and intolerable danger without any hope or design having no security or preservative against it There are many wise considerations which move people when they are afar off to come unto God but when they approach somewhat nearer in his Word there is such power and demonstration of the Spirit that the obstinate cannot gainsay The first makes to be Religious in general to be almost a Christian The last doth it particularly and altogether And hence Satan who deceives every way will suffer Men thus far but tryes to keep off from the Scriptures which are able to make wise unto Salvation The first may bring to the outward Worship of God a moral Conversation but all upon selfish Principles the last raises that excellent foundation of Faith and Love teaches to Worship in Spirit and Truth ends in all Obedience and good Works Let them be advertised that whose Religion is built only upon Prudential motives though this is a good preparatory to go further yet they alone are not sufficient to Salvation for without Faith it is impossible to please God Heb. 11. 6. it must be done in order to him and not meerly out of respect had to ones safety or providing for the uncertainty And how can it be expected God should reward Men for that which they do with no intention to him They serve God in a careless indifferent way just to save their own Souls and no more They do such things out of respect to themselves and not out of Love and Duty to God. Their Principle is Wise Caution but not Faith. The mistake is they rest in that and do not come up to the other whereas true discretion would bring them on to those means of obtaining and confirming Faith if they would
whim and conceit but stifle and not attend to that which may be aledged on the other side and so they willingly err in their Hearts The two great acts of Deliberation are about coming into the way of Salvation and doing enough to obtain For the first none can think but he must presently determine for it but to the latter there is the general deceivableness But in those manifold thoughts concerning that there would one come in still if not crushed to press forward to do more for such an exceeding good cannot be made too sure of We have an example in an holy Man of old who saith If by any means I might attain unto the Resurrection of the Dead not as though 〈◊〉 had already attained forgettin those things behind and reaching forth unto those things which are before I press towards the Mark for the price of the high Calling of God in Christ Jesus Phil. 3. 11 12 13 14. What earnestness of expression is here which only acquaints with his alike endeavours But this would lead to that strict precise way which goes under the name of Folly and â—rensie It is called so yea and esteemed with the uppermost thought They cannot throughly judge and pronounce it so Let those who have any reverence for God take heed how they speak of Him and his Ways which shine forth in his Servants We be Fâ—ols for Chriâ—â—s sake for whether we be besides our selves it is to God 2 Cor. 5. 13. If any thing is done that may have the imputation of Folly and Madness let not those of the same Profession endeavour to exposethem to the wicked and â—â—godly World. Christ himself had the same scandal Mark 3. 21. John 10. 20. so others 2 Kings 9. 11. Jer. 29. 26 27. Hos 9. 7. Acts 26. 24. The Jews were the Object of Scorn and Laughter to the Nations of the World. The Adversaries did mock at her Sabbaths Lam. 1. 7. Their Circumcision was a Proverb of Reproach So Christianity at first was esteemed foolishness by them and the Heathen World and these Scoffers are come down among us Who seem Worâ—hippers of God and say they are Christians yet these call others Fools and Mad-men for what they do only by direction of and obedience unto his Word They assent to the truth of that and therefore by that may be now discerned as it will be determined at last Who is wise or not if such an one is in his right wits or no. There are many things which eveâ— among the Religious are passed over for meer niceties and vain Scruples which are the Observation of some of the lesser Commands and seem to have been therefore given for tryal whether we would suffer Shame Reproach and be accounted Fools for the sake of God. That abstaining from all appearance of evil seems ridiculous for no other reason but because it is not commonly practised Where the Love of Christ is shed abroad in the Heart care is had of the least thing that displeaseth him as also it puts upon every thing which may be acceptable unto him Why may not such a comparison be used when the Apostle doth the like 2 Cor. 11. 2. Where is Love there is Fondness and many odd things are done which are well accepted And if we suppose this of the Soul â—owards God there may be even further those excesses and nimieties in Religion which undoubtedly are well-pleasing in his sight though they may seem strange unto the Ignorant As to the other charge of Madness let this be answered Where the Spirit of God is in a greater Measure in some then in others things may be done and proceed from this cause which are so commonly esteemed We must expunge many places out of Scripture confirmed by experience if we deny workings of Gods Spirit in these days but it is subject unto and keeps within the bounds of his Revelation The true Prophets of old did for the time shew forth some signs of Madness at least to be reputed so though they did still retain and had afterwards the free use of their Reason and Faculties Satan who doth continually set himself against God's Ways to keep up the mist oâ— ignorance and unbelief did endeavour to imitate in like things by shewing forth Fanaticism and appearance of divine Phrensie with consternation of Body and mind that it might go off and seem only as an ordinary Distemper or Irregularity in both There hath been observed a manifest diversity between the Prophecyings and Miracles of God the Illusions and lying Wonders of Satan The difference of things is very nice and critical which should be curiously and strictly examined and this would be as much to the confirmation of Faith as a slight view doth unsettle it Observe further between what things are in themselves and what they appear to others According to the capacity and understanding of the Judgers they are thought true or false whereas the nature of them is still the same in it self Many things which are the effect of natural Wit Art and Invention pass with the ignorant sort for Conjuring What doth exceed common apprehension may seem yea and be called by them Madness Or if they can a little conceive of its Worth and Excellency then the spirit of envy may find fault and misname it because of the consciousness of the want thereof The Heathen Festus cryes out Paul thou art besides thy self much Learning doth make thee Mad Acts 26. 24. He spoke at a venture he did not know what to think when Agrippa who had some knowledge though he would not utter it in his vindication did imagine otherwise he was better then some now who profess to believe the same things and yet would have seconded Festus his Imputation for the latter Reason In the matter of Religion which makes such a stir in the World where it is not understood nor universally complyed withall the great Object thereof is Spiritual and Divine things The carnal earthly Man doth not know what that means he may look upon it as the talk of those in Bedlam Spiritual and Divine What is that Whereas if he hath common sence and is exalted above the Beasts He may conceive thus much What is that Reason which is within him May it be felt or seen and is it not only to be understood That discourse and inferring one thing from another those pure acts of the mind may give him light and glimmering that there are other things of the same nature By this he may consider of Rom. 1. 20. and then he may come to judge of all divine Revelation The future things are said to be within the Vail and therefore cannot be seen as yet but take away that and they are described by the same in a more excellent degree then what is now before us The Promises of God are declared by Meat Drink Riches Pleasures Gold Peace Joy and such like of which we now taste and feel so the threatning by what