commodious and fitter for the uses of a glorified Soul which hath its own more inward clothing peculiar to it self in respect whereof that of such a Body would be an additional one a superinvestiture as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports his desire is thus limited and modified for this reason In as much as being thus clothed we shall not be found naked or without any Body at all which the Law of our Creation admits us not to affect or aspire unto And therefore in qualifying our desire thus we shall contain our selves within our own bounds and not offer at any thing whereof humanity is by the Creator's pleasure and constitution uncapable Therefore he inculcates the same thing over again We groan not to be unclothed but only to be clothed upon Where that unclothed the thing he desired not must signify the state and not the act only is evident in that being clothed the thing which he did desire must plainly be so understood For was it only an entrance into Glory he desired and not continuance in a glorified state Nor can this being unclothed much less refer as an act to the present clothing of this earthly Body as if it were our being divested of that which he intended in this 4 th Vers. as the thing he desired not for then the 4 th Verse would contradict this 8 th where he tells us he did desire it The meaning then is that he did not desire to be exempted from wearing a Body or to be without any at all He did only covet to be absent from this Body gross and terrene as now it was that he might be present with the Lord with which he found being in such a Body and in the several accompanying Circumstances of this bodily state to be inconsistent Wherefore it was a terrestrial Body the earthly House of this Tabernacle as 't is Vers. 1. which he was now better pleased to quit upon this account And I say it is the genuine temper of an holy Soul to be like-minded not their constant explicite discernible sense We must allow for Accidents as we shall note afterwards but when they are themselves and in their right mind and so far as the holy divine Life doth prevail in them this is their Temper And now that I may more fully open this Matter to you I shall 1. Endeavour to unfold somewhat more distinctly the state of the Case in reference whereto good and holy Souls are thus affected 2 ly Shall shew you what is their true and genuine temper or how it is that they stand affected in reference to that case 3 ly Shall discover how agreeable this temper is to the general frame and complexion of an Holy Soul And then make such reflections upon the whole as may be more especially useful to our selves 1. We are to take as much as we can a distinct view and state of the case We see the Apostle speaks by way of comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are willing rather We are therefore to consider that we may comprehend clearly the true state of this Case what the things are which he compares And between which his mind might be supposed as it were to have been before at least in order of Nature before in some suspence till at last it come so complacentially to incline and be determined this one way Take the account of the whole Case in these particulars 1 st There are here two principal terms between which the motion and inclination of such a Mind lies from the One to the Other The Lord and The Body Both do as it were attract and draw or are apt to do two several ways The Lord strongly draws on the one hand and the Body hangs on and holds and draws in as strongly to it self as it can on the other The Body as having us present in it And how not locally only but in the way of vital union and communion with it And that shews how we are to understand being present with the Lord too not by a meer local presence but of more intimate vital union and commerce Where as in the union between the Soul and Body the more excellent communicates Life the other receives it so it must be here Though now The Lord is present thus in some measure which this attraction supposes Yet speaking comparatively that presence is absence in respect of what we are to look for hereafter Both these Vnions are very mysterious and both infer very strong and powerful drawing or holding together of the things so united There is no greater mystery in Nature than the union between the Soul and Body That a Mind and Spirit should be so ty'd and link'd with a clod of Clay that while that remains in a due temper it cannot by any Art or Power free it self It can by an act of the Will move an hand or foot or the whole Body but cannot move from it one inch If it move hither and thither or by a leap upward do ascend a little the Body still follows it cannot shake or throw it off We cannot take our selves out By any allowable means we cannot nor by any at all that are at least within meer humane Power as long as the temperament lasts While that remains we cannot go if that fail we cannot stay though there be so many open Avenues could we suppose any material bounds to hem in or exclude a Spirit we cannot go out or in at pleasure A wonderful thing and I wonder we no more wonder at our own make and frame in this respect That we do not with reverent submissive adoration discern and confess how far we are outwitted and overpowred by our wise and great Creator that we not only cannot undo his Work upon us in this respect but that we cannot so much as understand it What so much a-kin are a Mind and a piece of Earth a Clod and a Thought that they should be thus affiix'd to one another or that there should be such a thing in Nature as thinking Clay But hereupon what advantage hath this Body upon the Soul and Spirit In the natural Vnion is grounded a moral One of love and affection Which on the Soul's part draws and binds it down with mighty efficacy Again How mysterious and ineffable is the Vnion of the Lord and the Soul and how more highly venerable as this is a Sacred Mystery And who would not admire at their proud disdainful folly that while they cannot explain the Vnion between the Soul and Body are ready to jeer at their just humble and modest Ignorance that call this other a Mystical Vnion Or because they know not what to make of it would make nothing and will not allow there should be any such thing or would have it be next to nothing Have those words no sense belonging to them or not a great sense 1 Cor. 6.17 But he that is joined unto the Lord is one Spirit And upon
this supernatural Union also be it what it will methinks the binding and drawing Power of Love should not be less 2 ly We must conceive in our Minds as distinctly as we can the peculiar Adjuncts of each of these more principal Terms i. e. On the part of the Body first we are to consider a sensible a grosly corporeal World to which this Body doth connaturalize us and whereto we are attempered by our being in the Body and living this bodily Life This Body while we live in it is the terminus uniens the medium the unitive Bond between us and it In this World we find our selves encompass'd with Objects that are sutable grateful and entertaining to our bodily Senses and the several Principles Perceptions and Appetites that belong to the bodily Life And these things familiarize and habituate us to this World and make us as it were One with it There is particularly a bodily People as is intimated in the Text that we are associated with by our being in the Body The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Verse and the same are used Vers. the 6 th and 9 th signify there is such a People of which we are and from which we would be dissociated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is civis incola or indigena an Inhabitant or Native among this or that People as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peregrinus one that lives abroad and is severed from the People he belonged unto The Apostle considers himself while in the Body as living among such a sort of People as dwell in Bodies a like sort of People to himself And would be no longer a home-dweller with these but travel away from them to join and be a dweller with another People For also on the other hand he considers with the Lord an invisible World where he resides and an incorporeal People he presides over So that the case here is Are we willing to be dispeopled from this bodily sort of People and peopled with that incorporeal sort the World and community of Spirits 3 ly It is further to be considered in this case that we are related both ways related to the Body and related to the Lord to the one People and the other the one claims an Interest in us and so doth the other We have many earthly Alliances 't is true and we have many Heavenly We are related to both Worlds and have Affairs lying in both And now what mighty pleadings might the Case admit on the one hand and the other Were the Body apart capable of pleading for it self To this effect it must bespeak the Soul I am thy Body I was made and form'd for thee and someway by thee Thou hast so long inhabited and dwelt with me and in me Thou art my Soul my Life my Strength if thou be absent I am a Carcass and fall to dirt And thou wilt be a maimed thing and scarce thy whole self But though it cannot dictate and do not utter such words Nature doth it self plead more strongly than words can And again How much more potently might the Lord plead for his having the Soul more closely united and intimately conversant with himself Thou art one of the Souls I have loved and chosen which were given to me and for which I offered up my own Soul I have visited thee in thy low and abject State said to thee in thy Blood Live have inspired thâ—â— with an heavenly sacred divine Life the Root and seminal Principle of a perfect glorious eternal Life Let this Body drop which hath been long thy burden let it fall and die it matters not Yet since thou lovest it I will restore it thee again pure and glorious like mine own I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live John 11.25 Never fear to venture thy self with me nor to commit thy Body to my after-care And now all the question will be Which alledges the more considerable things and the matter will be estimated as the temper of the Soul is An earthly sordid Soul when the overture is made to it of such a translation will be ready to say as the Shunamite did to the Prophet when he offered to speak for her to the King perhaps that her Husband might be called to Court and made a great Man I dwell among my own People an Answer that in her case well exprest the true greatness of a contented Mind but in this case nothing more mean I am well where I am and dwell among a People like my self So faith the degenerate abject Soul sunk into a deep oblivion of its own Country Here I dwell a fixed Inhabitant of this World among a corporeal People where I make one And we find how it is with this sort of People each one charms another and they grow familiar have mutual ties upon one another and there is a loathness to part Especially as here in this lower World we are variously dispos'd and cast into several mutual Relations to one another Husbands and Wives Parents and Children Brothers and Sisters all dwelling in Bodies alike cohabiting eating and drinking daily and conversing together These are great and sensible endearments by which the minds of Men become as it were knit and united to one another How are Men's Spirits fixed to their own Countries Nescio quâ natale Solum dulcedine 'T is by an unexpressible pleasure and sweetness that the People of one Country are as it were linkt and held together But would not an heavenly new-born Soul say No this is none of my Country I seek a better and am here but a Pilgrim and Stranger This is none of my People So it was with Abraham Isaac and Jacob that conversed in the earthly Canaan but as in a strange Country their mind being gone towards that other which they sought And accordingly you find it said of each of them in their Story when they quite left this World as also of Moses and Aaron afterwards that they were gathered to their People A People that were more their own And surely as God who was not ashamed to be called their God is not the God of the Dead but of the Living We must understand this was not the Congregation of the Dead to which these were gathered otherwise than in a low relative sense as to us only and our World Holy Men as they die out of one World are born into another to associate with them that dwell in light And be join'd to a glorious community above the General Assembly the innumerable company of Angels and the Spirits of just Men made perfect Where all love and adore praise and triumph together 4 thly It is again to be taken in to the state of this case that we have one way or other actual present Notices of both the States which both sorts of Objects that stand in this competition belong unto Of the
upon the account or pretence of Religion whose only design it is to save Souls And how many to save their Bodies destroy even their own Souls Not having learn'd that instruction of our Saviour's not to fear them that can only kill the Body or being unable to suffer some lesser bodily Inconveniences apostatize and abandon their Religion whereby that and their Souls too become Sacrifices to the safety and accommodation of an idoliz'd lump of Clay And how certainly if a seasonable Repentance do not intervene do they who only thus tempt the Souls of other Men destroy their own Nor can it be doubted at this time of day and after the experience of so many Ages wherein Christianity hath been so visibly and grosly carnaliz'd but that it is a Religion perverted to the support of the bodily and animal Interest that hath thus embroiled the Christian World How plain is it that they who desire to make a fair shew in the Flesh to strut in pomp to glitter in secular grandieur and splendor to live in unrebuked sensual ease and fulness are the Men that would constrain others to their carnal Observances Men that serve not our Lord Jesus Christ but their own Bellies Who can think it is pure love to Souls and zeal for the true ends of the holy peaceable Religion of our blessed Jesus that makes them so vexatious and troublesome to all whom their fleshly Arm can reach and ruin and whom their Spirit and way cannot allure and win Who that understands Religion and the true design of it and the blessed end wherein it will shortly terminate would not be glad to be rescued out of this large diffusive unquiet Empire of the Body that extends it self over all things mingling its odious impurities even with what is most Sacred Who would not long to be from under this Reign of the Beast if he might have a fair way of escape And where Religion is not in the case what multitudes of terrene Creatures earthly-minded Men are stupidly going down to Perdition daily and destroying their Souls by meer neglect while they are driving designs for the Body Which yet in the mean time is at the best but a Prison to the best of Souls O how could they love God! admire and praise him were they once out of this Body But it is not enough to a Subject wherein Love is implanted and is a part of its Nature to have only the prospect of what is unlovely or be told only what is not to be loved There must be somewhat to invite and draw as well as to depel and drive off Therefore 2 ly Consider also on the other part The Lord and that Life you are to transact and live with him Little can now be said You are not ignorant where much is and your own thoughts may upon much conversing with the Holy Oracles suggest yet more And you have need to use your Thoughts here the more largely where your sense doth not instruct you as on the other part it doth Consider the Descriptions which you are copiously furnish'd with both of him and of the state in which you are to be present with him Recount his glorious Excellencies his immense and all-sufficient Fulness his Wisdom Power Holiness and Love in absolute perfection Consider his high equal comely amiable Regency over the blessed Community above that spiritual incorporeal People the pleased joyful Inhabitants of the Celestial Regions And that he rules over them and communicates himself universally to them in a state of perfect Light Purity Peace Love and Pleasure that is also immutable and never to know end There is nothing capable of attracting an intellectual Nature which is not here But on both parts suffer your selves to be directed also 1. Take heed of over-indulging the Body keep it in subjection use it and serve it not Primitive Nature and the Creator's wise and holy Pleasure ordained it to serve Lose not your selves in it take heed you be not buried where you should but dwell and that you make not your Mansion your Grave Mansion do I say call it as this Apostle doth and another 2 Pet. 1. your Tabernacle only a Tent pitched for you but for a little while Every day look upon it and without fond pity as destin'd to rottenness and corruption And as that which when it ceases to be your cloathing must be Worms meat Labour to make the Thoughts easie and familiar to your selves of leaving it think it not an uncouth thing How doth that part of the Creation that is inferior to you abound with like Instances Of Fruits springing up out of this Earth and growing to ripeness and maturity with Husks Shells or other Integuments which then fall off such as never ripen they and their enfoldings rot together Esteem it your perfection when your Shell will fall off easily and cleaves not so close as to put you to pain when it is to be severed from you Endeavour the Holy and Heavenly Nature may grow more and more mature in you so Death will be the more also an unregretted thing to your Thoughts By all means labour to overcome the fear of it which that you might our Lord also took a Body Forasmuch as the Children are partakers of Flesh and Blood he also himself likewise took part of the same that through Death he might destroy him that had the power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to bondage Heb. 2.14 15. Reckon not much of that fear which is only the meer regret of sensitive Nature purely involuntary And that can no more obey the empire of the Mind or be regulated by it than you can make strait a crooked Leg by a meer act of your Will or make your Body not feel pain A fear from which the perfection of our Nature in our blessed Lord himself was not exempt But it is one thing to extinguish even that Fear another to overcome it The former is impossible to you the latter necessary It is overcome when a superior Principle governs you and your Resolutions and Course as it did our Lord. He did not because of it spare himself and decline dying You may feel perhaps somewhat of such a fear a secret shrug when you are to be let Blood or have a Wound search'd It governs not in such a less important Case when being convinc'd it is requisite you omit not the thing notwithstanding Labour herein to be hardy and merciless to this Flesh upon the fore-thoughts of the time when God will allow you to step forth and go out of the Body and say to it with an obdur'd mind For all thy craving and shrinking thou shalt be thrown off Labour it may not only not be the matter of your prevailing Fear but be the matter of your Hope Look towards the approaching Season with pleasant chearful expectation Aspire as it belongs to you to do who have received
thus with-held any longer from the Presence of our blessed Lord A thing whereof nothing but duty to him could make us patient We are not destitute of the fortitude to enable us even to rush upon Death without more ado if he did say the word But as yet he bids us stay and his supream and holy Will must in all things determine ours Therefore 't is immediately subjoin'd in the midst of this high transport vers 9. Wherefore we labour that whether present or absent we might be accepted of him or well-pleasing to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We less mind the pleasing our selves than him We are indifferent to Life or Death being in the Body or out of it in comparison of that His pleasure is more to us than either Here the highest Fortitude yields and submits it self Otherwise and for his own part and as to what concern'd his own inclination singly and in the divided sense the Apostle to his confidence doth 2 ly add complacency We are better pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a distinct thing a valiant Man will venture upon wounds and death but is not pleased with them but in reference to so excellent an Object and Occasion they must mingle and the latter runs into the former We are willing rather as we read it to be absent from the Body and present with the Lord. The word which we read willing signifies to approve or like well not a meerly judicious but complacential approbation The word whence comes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often ascrib'd to God in Scripture which signifies the high satisfaction he takes in all his Purposes and Determinations The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 is certainly no tautology but speaks how perfectly and pleasingly he agrees and as it were consents with himself in all that ever he had resolv'd on This rather says the Apostle is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that would please us best and wherein we should most highly satisfy our selves It would not be the matter of our submission only or whereto we could yield when we cannot help it but of our highest joy and pleasure According as we find it was with the Psalmist in the same case which though it had a further meaning in reference to Christ had a true meaning as to himself also Therefore my Heart is glad my Glory rejoyces my Flesh also shall rest in hope For thou wilt not leave my Soul in Sheol the state of the Dead nor suffer thy Holy One to see Corruption but wilt shew me the Path of Life and no matter though it lie through the dark shady Vale It leads however into that blessed presence of thine the same with that in the Text where is fulness of joy and unto that right hand that high and honourable station where are pleasures for ever-more Both these the Apostle's courage and fortitude and his complacency or well-pleasedness have express reference to the state of Death or of being absent from the Body The one respects it as a formidable but superable Evil The other as a desirable and most delectable Good But both have reference to it in its concomitancy or tendency viz. as absence from the Body should be accompanied or be immediately followed with being present with the Lord. The sence therefore of the whole Verse may be fitly exprest thus That it is the genuine temper of Holy Souls not only to venture with confidence upon the state of absence or separation from the Body but to chuse it with great complacency and gladness that they may be present with the Lord. Body we are not here to understand so generally as if he affected or counted upon a perpetual final state of separation from any Body at all No the temper of his Spirit had nothing in it so undutiful or unnatural no such reluctation or disposition to contend against the common Lot of Man the Law of humane Nature and the comely Order which the Author of our Beings and of all Nature hath setled in the Universe That whereas one sort of Creatures that have life should be wholly confin'd to terrestrial Bodies Another quite exempt from them Ours should be a middle Nature between the Angelical and the Brutal So as we should with the former partake of intellectual immortal Spirit and a mortal Body made up and organiz'd of earthly Materials with the latter Which yet we might also depose and reassume changed and refined from terrene dross The Apostle's temper hath in it nothing of Rebellion or Regret against this most apt and congruous Order and Constitution He had no impatient proud resentment of that gradual debasement and inferiority that in this respect we are made a little lower than the Angels When Porphyry tells us in the Life of Plotinus that he blush'd as often as he thought of his being a Body It was agreeable enough to his Notion of the pre-existence of the Soul i. e. If it were true that the original state of humane Spirits was the same with that of Angels which this is no fit season to dispute against and that by their own fault some way or other they lapsed and slid down into grosser matter and were caught into vital union with it there was just cause of shame indeed Apuleius's transformation which many of you know what it means if it had been real was not more ignominious But it appears the Apostle affected not a state wherein he should be simply naked or unclothed of any Body at all for he longs to be clothed upon with his heavenly House Vers. 2. And whereas he tells us Vers. 4. That which he groaned for was not to be unclothed but clothed upon That being unclothed doth not mean the act but the state i. e. that he did not covet or aspire to a perpetual final state of being naked or without any Body at all For so he speaks Vers. 3. If so be as we read that being clothed we shall not be found naked The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits to be read since that in as much as or for truly and so the 2 d and 3 d Verses will be connected thus In this i. e. For this viz. for this cause as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies causality not in this House for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not agree we groan earnestly desiring to be clothed upon with our House which is from Heaven i. e. of Heaven or sutable to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes here as often the Matter whereof a thing is formed and made a Body made up of an heavenly material Or which is all one an earthly Body refined and transformed into such a One. And then he subjoins the reason why his desire is so condition'd and limited or runs only in this particular current to have not no Body at all but only not such a Body He wishes to have a Body made more habile and
of Christians it is no other than what we press from the Text we have in hand A desire to depart and be with Christ as that which is far better for us submitted to the regulation of the Divine Will as to the time of our departure and accompanied with a chearful willingness to serve him here to our uttermost in the mean time But we have withal little reason to think we can do God greater service or glorify him more here than above There is indeed other Service to be done below which is necessary in its own kind and must and shall be done by some or other But is our Service fit in point of excellency and value to be compared with that of glorified Spirits in the upper Regions We serve God by doing his Will vvhich is sure most perfectly done above And our glorifying him is to acknowledg and adore his glorious Excellencies Not to add the Glory to him which he hath not but to celebrate and magnify that which he hath Whereof certainly the large minds of glorified Creatures are far more capable He never needs Hands for any Work he hath to do but can form Instruments as he pleases And what is our little point of Earth or any service that can be performed by us here in comparison of the spacious Heavens and the noble Employments of those glorious Orders of Creatures above which all bear their parts in the great Affairs of the vast and widely extended Heavenly Kingdom We might as well suppose that because there is in a Prince's Family employment below-stairs for Cooks and Butlers or such-like Underlings that therefore their service is more considerable than that of great Officers and Ministers of State 3. And for what may be thought by some that this seems an unnatural Inclination We must understand what we say and what our own Nature is when we talk of what is natural or unnatural to us Ours is a compounded Nature That is not simply unnatural that is contrary to an inferior Nature and agreeable to a Superior The most deeply fundamental Law of the intellectual Nature in us was to be most addicted to the supream Good The Apostacy of this World from God and its lapse into Carnality is its most unnatural state To have an inclination to the Body is natural but to be more addicted to it than to God is most contrary to the sincere dictates of original pure and primitive Nature There are now for our use many things to be inferred 1. We see here from the immediate connexion between being absent from the Body and present with the Lord there is no place for the intervening sleep of the separate Soul Can such a presence with the Lord as is here meant consist with sleeping Or is sleeping more desirable than the converse with him our present state admits But of this much is said elsewhere 2 ly Death is not so formidable a thing as we commonly fansie We are confident and willing rather There is a Fortitude that can oppose the terrors of Death and overcome How many have we known die triumphing 3 ly We see that Men of Spiritual Minds have another Notion of that which we call Self or Personality than is vulgar and common For who are the We that speak of being absent from the Body and present with the Lord The Body seems excluded that Notion which we know cannot be absent from it self How like in sound is this to Animus cujusque is quisque Or That the Soul is the Man I would not indeed drive this so high as some Platonists are wont to do as if the Man were nothing else but a Soul sometimes using a Body Nor do therefore think the Body is no more to him than our Clothes to the Body because the Apostle in this context uses that similitude For that is not to be conceived otherwise than as is usual in such illustrations with dissimilitude A vital Union must be acknowledged Only neither is it agreeable with their self-debasing thoughts that seem to make the Body the more considerable part of themselves that measure good and evil by it as if what were grateful to the Body were simply good for them and that which offends the Body simply evil that speak or think of themselves as if they were all Body forget that there is belonging to them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inner Man and an outer That the latter may be decaying when the other is renew'd day by day That the Father of our Spirits may often see cause to let our flesh suffer and at last perish for the advantage of our Spirits Heb. 12.9 10. So distinct are their Interests and Gratifications and sometimes inconsistent When Men make therefore this bodily brutal Self their Center and End how sordid and unchristian is their temper And how reproveable by some more noble-minded Pagans that had better learn'd the Precept inculcated by some of them of reverencing themselves Of whom we find one speaking with a sort of disdain Is this Body I Another saying He might be kill'd and not hurt and upbraiding to his Friends their ignorance when they enquired how he would be buried As if he could be buried who he said should be gone far enough out of their hands Another that the Tyrant that made him to be beaten to death with Iron Mallets might break that Vessel of his but himself he could not touch 4 thly We learn that when God removes any of our dear godly Friends and Relatives out of the Body tho he displease us he highly pleases them For 't is that they desire rather and we are sure he pleases himself for what can induce him or make it possible to him to do any thing against his own pleasure We are too apt to consider our own interest and satisfaction apart from theirs and God's in such cases And hence is that too vulgar and practical error among many very serious Christians That when such as are dear to them are taken away they reckon their thoughts are to be principally employed in considering such a thing as afflictive or punitive to them 'T is true that the affliction of that as well as of any other kind should put us upon very serious enquiry and search what the sin is that may more especially have deserved it But that ought upon all occasions to be principally considered in any case that is principal As God did not make such a Creature principally to please me so nor doth he take away such a one principally to displease me God's Interest is supream their own next mine comes after both the other Therefore when the stream of Thoughts and Affections hath run principally in such a case upon our own affliction 't is time to check it and begin to consider with some pleasure how the Lord and that translated Soul are now pleased in one another He hath his end upon his