water Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God When shall I come and appear before God Psa 40. 12. And would I not have my Prayers heard and my desires granted What else is the summ of lawful Prayers but God himself If I desire any thing more than God what sinfulness is in those desires and how sad is their signification How oft have I said Whom have I in Heaven but Thee and there is none on Earth I desire besides Thee It is good for me to draw near to God Psal 73. 25 28. Woe to me if I did dissemble If not Why should my Soul draw back Is it because that Death stands in the way Do not my fellow Creatures die for my daily Food And is not my passage secured by the Love of my Father and the Resurrection and Intercession of my Lord Can I see the Light of heavenly Glory in this darksome shell and womb of Flesh § 2. All Creatures are more or less excellent and glorious as God is more or less Operative and refulgent in them and by that Operation communicateth most of himself unto them Though he be immense and indivisible his Operations and Communications are not equal And that is said to be Nearest to Him which hath most of those Operations on it and that without the intervenient causality of any second created Cause and so all those are in their Order Near unto him as they have Noblest Natures and fewest intervenient Causes far am I from presuming to think that I am or shall be the Best and Noblest of God's Creatures and so that I shall be so near him as to be under the influx of no second or created Causes of which more anon But to be as Near as my Nature was ordained to approach is but to attain the End and Perfection of my Nature § 3. And as I must not look to be the Nearest to Him as he is the first Efficient no more must I as he is the first Dirigent or governing Cause As now I am under the government of his Officers on Earth I look for ever to be under subgovernours in Heaven My glorified Saviour must be my Lord and Ruler and Who else under him I know not If Angels are not equal in Perfection nor as is commonly supposed equal in Power nor without some regimental order among themselves I must not conclude that no created Angel or Spirit shall have any government over me But it will be so Pure and Divine as that the blessed Effects of God's own Government will besweetly powerful therein If the Law was given by Angles and the Angel of God was in the burning Bush and the Angel conducted the People through the Wilderness and yet all these things are ascribed to God much more near and glorious will the Divine Regiment there be whoever are the Administrators § 4. And as I must expect to be under some created Efficient and Dirigent Causes there so must I expect to have some subordinate Ends Else there would not be a proportion and harmony in causalities whatever nobler Creatures are above me and have their Causalities upon me I must look to be finally for those nobler Creatures When I look up and think what a world of glorious Beings are now over me I dare not presume to think that I shall finally any more than Receptively be the Nearest unto God and that I am made for None but Him I find here that I am made and ruled and sanctified for the Publick or Common Good of many as above my own of which I am past doubt And I am sure that I must be finally for my glorified Redeemer and for what other Spiritual Beings or Intelligences that are above me little do I know And God hath so ordered all his creatures as that they are mutually Ends and Means for and to one another though not in an Equality nor in the same respects But whatever nearer Ends there will be I am sure that he who is the first Efficient and Dirigent will be the ultimate final Cause And I shall be in this respect as near him as is due to he rank and order of my Nature I shall be useful to he Ends which are answerable to my Perfection § 5. And if it be the honour of a Servant to have an honourable Master and to be appointed to the most honourable work If it be some honour to a Horse above a Swine or a Worm or Fly that he serveth more nearly for the use of Man yea for a Prince will it not be also my advancement to be ultimately for God and subordinately for the highest created Natures and this in such Services as are suitable to my Spiritual and Heavenly State § 6. For I am far from thinking that I shall be above Service and have none to do For Activity will be my Perfection and my Rest And all such Activity must be Regular in harmony and order of Causes and for its proper use And what though I know not now fully what service it is that I must do I know it will be good and suitable to the blessed state which I shall be in And it is enough that God and my Redeemer know it and that I shall know it in due time when I come to practice it of which more afterward § 7. The inordinate Love of this Body and present composition seduceth Souls to think that all their use and work is for its maintenance and prosperity and when the Soul hath done that and is separated from Flesh it hath nothing to do but must lie idle or be as nothing or have no considerable work or pleasure As if there were nothing in the whole World but this little fluid mass of matter for a Soul to work upon As if itself and all the Creatures and God were nothing or no fit Objects for a Soul And why not hereafter as well as now Or as if that which in our compounded state doth Operate on and by its Organs had no other way of Operation without them As if the Musician lost all his power or were dead when his Instrument is out of tune or broken and could do nothing else but play on that As if the fiery part of the Candle were annihilated or transmutate as some following-Philosphers imagine when the Candle goeth out and were not fire and in action still Or as if that Sun beam which I shut out or which passeth from our Horizon were annihilated or did nothing when it shineth not with us Had it no other individual to illuminate or to terminate its beams or action were it nothing to illuminate the common Air Though I shall not always have a Body to Operate in and upon I shall always have God and a Saviour and a world of fellow-Creatures and when I shine not in this Lanthorn and see not by these Spectacles nor imaginarily in a Glass I shall yet see things suitable
have UNION so also COMMUNION with the Divine and Humane Nature of Christ respectively Both as they will be the Objects of our Souls most noble and Constant acts and as they will be the Fountain or Communicative cause of our receptions § 15. 1. We find now that our various Faculties have various Objects suitable to their Natures The Objects of Sense are things sensible and the Objects of Imagination things Imaginable and the Objects of Intellection things Intelligible and the Objects of the Will things amiable The Eye that is a nobler Sense than some others hath Light for its Object which to other Senses is none and so of the rest Therefore we have cause to suppose that as far as our Glorified Souls and our Spiritual Glorified Bodies will differ so far Christ's Glorified Soul and Body will respectively be their several Objects And beholding the Glory of both will be part of our Glory § 16. Yet is it not hence to be gathered that the separated Soul before the Resurrection shall not have Christ's Glorified Body for its Object For the Objects of the Body are also the Objects of the Soul or to speak more properly the Objects of Sense are also the Objects of Intellection and Will though all the Objects of the Intellect and Will are not Objects of Sense The Separated Soul can know Christ's Glorified Body though our present Bodies cannot see a Soul But how much our Spiritual Bodies will excel in Capacity and Activity these passive Bodies that have so much Earth and Water we cannot tell § 17. And though now our Souls are as a Candle in a Lanthorn and must have extrinsick Objects admitted by the Senses before they can be understood yet it followeth not that therefore a separated Soul cannot know such Objects 1. Because it now knoweth them Abstractively per species because its act of Ratiocination is Compound as to the Cause Soul and Body But it will then know such things Intuitively as now it can do it self when the Lanthorn is cast by 2. And what ever many of late that have given themselves the title of Ingenious have said to the contrary we have little reason to think that the sensitive faculty is not an Essential inseparable power of the same Soul that is Intellectual and that sensation ceaseth to separated Souls however the modes of it may cease with their several Uses and Organs To Feel Intellectually or to understand and will feelingly we have cause to think will be the Action of separated Souls And if so why may they not have communion with Christ's Body and Soul as their Objects in their separated State 3. Besides that we are uncertain whether the separated Soul have no Vehicle or Body at all Things unknown to us must not be supposed True or False Some think that the sensitive Soul is Material and as a Body to the Intellectual never separated I am not of their Opinion that make them two substances but I cannot say I am certain that they err Some think that the Soul is Material of a purer substance than things visible and that the common Notion of its substantiality meaneth nothing else but a pure as they call it Spiritual Materiality Thus thought not only Tertullian but almost all the old Greek Doctors of the Church that write of it and most of the Latine or very many as I have elsewhere shewed and as Faustus reciteth them in the Treatise answered by Mammertus Some think that the Soul as Vegetative is an Igneous Body such as we call Aether or Solar Fire or rather of a higher purer kind and that Sensation and Intellection are those formal Faculties which Specifically difference it from inferior meer Fire or Aether There were few of the Old Doctors that thought it not some of these ways Material And consequently extensive and divisible per potentiam Divin 〈◊〉 though not Naturally or of its own inclination because most strongly inclined to Unity And if any of all these uncertain Opinions should prove true the Objections in hand will find no place To say nothing of their conceit who say that as the Spirit that retireth from the falling Leaves in Autumn continueth to animate the Tree so Man's Soul may do when departed with that to which it is United to animate some more Noble universal Body But as all these are the too bold Cogitations of men that had better let unknown things alone so yet they may be mentioned to refel that more perillous boldness which denyeth the Souls Action which is certain upon at best uncertain Reasons § 18. I may boldly conclude notwithstanding such Objections that Christ's Divine and Humane Nature Soul and Body shall be the felicitating Objects of Intuition and holy Love to the separated Soul before the Resurrection and that to be with Christ is to have such communion with him and not only to be present where he is § 19. 2. And the chief part of this communion will be that in which we are Receptive even Christ's Communications to the Soul And as the Infinite Incomprehensible Deity is the Root or first Cause of all Communication Natural Gracious and Glorious to Being Motion Life Rule Reason Holiness and Happiness and the whole Creation is more dependant on God than the Fruit on the Tree or the Plants on the Earth or the Members on the Body though yet they are not parts of the Deity nor Deified because the Communication is Creative so God useth Second Causes in his Communications to inferiour Natures and it is more than probable that the Humane Soul of Christ primarily and his Body secondarily are the chief second cause of Influence and Communication both of Grace and Glory both to Man in the Body and to the separated Soul And as the Sun is first an Efficient communicative second Cause of seeing to the Eye and then is also the Object of our sight so Christ is to the Soul For as God so the Lamb is the Light and Glory of the heavenly Hierusalem and in his light we shall have light Though he give up the Kingdom to the Father so far as that God shall be all in all and his Creature be fully restored to his favour and there shall be need of a healing Government no more for the recovering of lapsed Souls to God yet sure he will not cease to be our Mediator and to be the Churches Head and to be the conveying cause of Everlasting Life and Light and Love to all his Members As now we live because he liveth even as the Branches in the Vine and the Spirit that quickneth enlightneth and sanctifieth us is first the Spirit of Christ before it is ours and is communicated from God by him to us so will it be in the state of Glory For we shall have our Union and Communion with him perfected and not destroyed or diminished And unless I could be so proud as to think that I am or shall be the most excellent of all the Creatures
shew us whither we must ascend and that after these comfortable words SAY TO MY BRETHREN I ASCEND TO MY FATHER AND YOUR FATHER TO MY GOD AND YOUR GOD Joh. 20. 17. And shall I not follow him through Death and trust such a Guide and Captain of my Salvation 14. He is there to prepare a place for me and will take me to himself And may I not confidently expect it 15. He told a Malefactor on the Cross that he should that day be with him in Paradise to tell believing Sinners what they may expect 16. The Church by the Article of his Descent into Hell hath signified their common belief that his separated Soul had its subsistence and operation and did not sleep or perish to tell us the Immortality of separated Souls 17. His Apostles and other Servants have on earth served him all with these expectations 18. The Spirits of the perfected Just are now in possession of what I hope for And I am a follower of them who by Faith and Patience have attained the promised Felicity And may I not trust him to save me who hath already saved Millions in this way When I could trust a Ferriman to pass me over a River that had safely passed over Thousands before me Or I could trust a Physician who cureth all that he undertaketh of the same Disease 19. I must be at his disposal whether I will or not I shall live while he will and die when he will and go whither he will I may sin and vex my Soul with fears and cares and sorrows but I shall never prevail against his will 20. Therefore there is no Rest for Souls but in the Will of God That will created us and that will did govern us and that will shall be fulfilled on us It was our Efficient and our Regent Cause and it shall be our End Where else is it that we should rest In the will of men or Angels or in our own wills All Creatures are but Creatures And our own Wills have undone us They have misgoverned us and they are our greatest Enemies our Disease our Prison and our Death till they are brought over to the will of God Till then they are like a Foot out of joint like a Child or Subject in Rebellion There is no rectitude or health no order no peace or true felicity but in the Conformity of our wills to the will of God And shall I die in distrustful striving against his will and desiring to keep up my own before it 21. What abundant experience have I had of God's fidelity and love and after all this shall I not trust him His undeserved Mercy gave me being it chose my Parents it gave them a tender love to me and desire of my good it taught them to instruct me early in his Word and to Educate me in his fear It chose me suitable Company and Habitation It gave me betimes a teachable ingeny It chose my School-masters It brought to my Hands many excellent and suitable Books It gave me some profitable publick Teachers It placed me in the best of Lands on Earth and I think in the best of Ages which that Land had seen It did early destroy all great expectations and desires of the World teaching me to bear the Yoak from my youth and causing me rather to groan under my infirmities than to fight with strong and potent Lusts It chastened me betimes but did not destroy me Great Mercy hath trained me up all my daies since I was Nineteen years of Age in the School of Affliction to keep my sluggish Soul awake in the constant expectations of my change and to kill my Pride and overvaluing of this World and to lead all my studies to the most necessary things and as a Spur to excite my Soul to seriousness and especially to save me from the supine neglect and loss of time O what unspeakable Mercy hath a life of constant but gentle Chastisement proved to me It urged me against all dull delays to make my Calling and Election sure and to make ready my accounts as one that must quickly give them up to God The Face of Death and nearness of Eternity did much convince me what Books to read what studies to perfer and prosecute what Company and Conversation to choose It drove me early into the Vineyard of the Lord and taught me to preach as a dying Man to dying men It was Divine Love and Mercy which made Sacred Truth so pleasant to me that my life hath been under all my infirmities almost a constant recreation and delight in its discoveries contemplation and practical use How happy a Teacher have I had What excellent help and sweet illumination How far beyond my expectation hath Divine Mercy encouraged me in his Sacred work How congruously did he choose every place of my Ministration and Habitation to this day without my own forecast or seeking When and where since he first sent me forth did I labour in vain How many are gone to Heaven and how many are in the way to whom he hath blessed the Word which in weakness I did by his Grace and Providence deliver Many good Christians are glad of now and then an Hours time to meditate on God's Word and recreate themselves in his holy worship but God hath allowed and called me to make it the constant business of my life My Library hath afforded me both profitable and pleasant company and help at all times when ever I would use them I have dwelt among the shining Lights which the Learned Wise and Holy men of all Ages have set up and left to illuminate the World How many comfortable Hours have I had in the Society of living Saints and in the love of faithful Friends How many joyful Daies have I had in the solemn Assemblies where God hath been worshipped with seriousness and alacrity by concordant though imperfect Saints Where the Spirit of Christ hath manifested his presence by helping my self and my Brethren in speaking and the People in ready delightful hearing and all of us in loving and gladly receiving his Doctrine Covenant and Laws How unworthy was such a sinful Worm as I who never had any Academical helps nor much from the Mouth of any Teacher that Books should become so great a Blessing to me and that quite beyond my own intentions God should induce or constrain me to provide any such like helps for others How unworthy was I to be kept from the multiplied snares of Sects and Errours which reigned in this Age and to be used as a means for other mens preservation and reduction And to be kept in a love of Unity and Peace How unworthy was I that God should make known to me so much of his reconciling truth while extreams did round about prevail and were commended to the Churches by the advantages of Piety on one side and of worldly Prosperity and Power on the other And the God should use me above thirty Years