hinder God and the holy soul of the most inward fruitions and injoyments no animosity no strangeness no unsutableness on either part Here the glorified Spirits of the just have liberty to soâ—â—ce themselves amidst the rivers of pleasure at Gods own right hand without check or restraint They are pure and these pure They touch nothing that can defile they defile nothing they can touch They are not now forbidden the nearest approaches to the once inaccessible Majesty there 's no Holy of Holies into which they may not enter no dore lockt up against them They may have free admission into the innermost secret of the divine presence and pour forth themselves in the most liberal effasions of love and joy as they must be the eternal subjects of those infinitely richer communications from God even of immense and boundless love and goodness Do not debase this pleasure by low thoughts nor frame too daring positive apprehensions of it 'T is yet a secret to us The eternal converses of the King of glory with glorified Spirits are onely known to himself and them That expression which we so often meet in our way It doth not yet appear what we shall be seems left on purpose to check a too curious and prying inquisitiveness into these unrevealed things The great God will have his reserves of glory of love of pleasure for that future state Let him alone a while with those who are already received into those mansions of glory those everlasting habitations He will find a time for those that are yet pilgrims and wandring exiles to ascend and enter too In the mean time what we know of this communion may be gathered up into this general account The reciprocation of loves the flowing and reflowing of everlasting love between the blessed soul and its infinitely blessed God Its egress towards him his illapses into it Unto such pleasure doth this likeness dispose and qualifie You can no way consider it but it appears a most pleasurable satisfying thing Thus far have we shewn the qualification for this blessedness and the nature of it What it prerequires and wherein it lyes and how highly congruous it is that the former of these should be made a prerequisite to the latter will sufficiently appear to any one that shall in his own thoughts compare this righteousness and this blessedness together He will indeed plainly see that the natural state of the case and habitude of these each to other makes this connexion unalterable and eternal so as that it must needs be simply impossible to be thus blessed without being thus righteous For what is this righteousness other than this blessedness begun the seed and principle of it And that with as exact proportion or rather sameness of Nature as is between the grain sown and reaped which is more than intimated in that of the Apostle Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap For he that soweth to his flesh shall of the flesh reap corruption there is the same proportion too but he that soweth to the Spirit shall of the Spirit reap life everlasting Which though it be spoken to a particular case is yet spoken from a general rule and reason applicable a great deal further And as some conceive and is undertaken to be demonstrated that the seeds of things are not vertually only but actually and formally the very things themselves so is it here also The very parts of this blessedness are discernable in this righteousness The future vision of God in present knowledge of him for this knowledge is a real initial part of righteousness The rectitude of the mind and apprehensions concerning God consisting in conformity to his revelation of himself Present holiness including also the future â—ssimilation to God And the contentment and peace that attends it the consequent satisfaction in glory But as in glory the impression of the divine likeness is that which vision subserves and whence satisfaction results so is it here visibly the main thing also The end and design of the Gospel revelation of whole Christianity I mean Systematically considered of all Evangelical Doctrines and knowledge is to restore Gods likeness and image from whence joy and peace result of course when once the Gospel is believed The Gospel is the instrument of impressing Gods likeness in order whereunto it must be understood and received into the mind Being so the impression upon the heart and life are Christianity haâ—itual and practical whereupon joy and pleasure the belief or thorough reception of the Gospel thus enterveining do necessarily ensue So Aptly is the only way or method of seeing Gods face so as to be satisfied with his likeness said to be in or thorow righteousness CHAP. X. The season of this satisfaction which is twofold at Death Resurrection The former spoken to wherein is shewn That this life is to the soul even of a Saint but as a sleep That at death it awakes As to the latter that there is a considerable accession to its happiness at the resurrection 3. THe season of this blessedness comes next to be considered which as the words when I awake have been concluded here to import must in the general be stated beyond the time of this present life Holy souls are here truly blessed not perfectly or their present blessedness is perfect only in nature and kind not in degree 'T is in this respect as far short of perfection as their holiness is Their hunger and thirst are present their being filled is yet future The experience of Saints in their best state on earth their desires their hopes their sighs and groans do sufficiently witness they are not satisfied or if they be in point of security they are not in point of enjoyment The completion of this blessedness is reserved to a better state as its being the end of their way their rest from their labours the reward of their work doth import and require Therefore many Scriptures that speak of their present rest peace repose satisfaction must be understood in a comparative not the absolute highest sense More particularly in that other state the season of their blessedness is twofold or there are two terms from whence in respect of some gradual or modal diversifications it may be said severally to commence or bear date Viz. The time Of their entrance upon a blessed immortality when they shall have laid down their earthly bodies in death Of their consummation therein when they receive their bodies glorified in the general resurrection Both these may not unfitly be signified by the Phrase in the Text when I awake For though Scripture doth more directly apply the term of awaking to the latter there will be no violence done to the Metaphor if we extend its signification to the former also To which purpose it is to be noted that it is not Death formally or the disanimating of the body we would have
to imbrace as the true Religion But such I find the Christian Religion to be to me Therefore c. The Proposition here is manifestly false for it contains grounds common to all Religioâ—s publiquely owned and profest throughout the world and sure all cannot be true And hence the conclusion though materially considered it be true yet formâ—lly considered as a conclusion issuing from such premises must needs be false and what then is become of thy Orthodoxie when as to the formal object of thy Faith thou believest but as M hometanâ— and Pâ—gans do when thou art of this Faith by Fate or Chance only not Choice or rational Inducement Next as to the effects of thy Faith Let them be inquired into also and they will certainly bear proportion to the grounds of it The Gospel is the power of God to salvation to every one thâ—t 〈◊〉 to them that believe it noâ— it â—â—gnifies nothing The Word of God received with a Divine Faith as the Word of God 〈◊〉 works â—â—â—ttually upon all that so receive 〈◊〉 i. e. all that believe what such efficacioâ—s workings of it hast thou felt upon thy soul Certainly it s most connaturural effect is that very change of heart and inclinations God-ward of which we have been speaking What is so sutable to the Gospel Revelation as a good temper of heart Godward and how absurd it is to introduce the cause on purpose to exclude its genuine inseparable effect But evident it is though true Faith cannot that superficial irrational â—ssent in which alone many glory may too well consist with a disaffected heart towards God and can it then signifie any thing towards thy blessedness sure to be so a solifidian is to be a nullâ—fidian Faith not working by love is not Faith at least profits nothing For thy outward conformity in the solemnities of worship 't is imputable to so corrupâ—â— motâ—ves and principles that the thing it self abâ—â—actively considered can never be thought characteristical and distinguishing of the heirs of blessedness The worst of men 〈◊〉 perform the best of outward duties Thy most glorious loasted vertues if they grow not from the proper root love to 〈◊〉 they are but splendid sins as above appears and hath been truly said of old Thy repentance is either true or false if true it is that very change of mind and heart I speak of and is therefore eminently signaliz'd by that note 't is repentance towards God If false God will not be mocked For thy Regeneration in 〈◊〉 what can it avail thee as to this blessedness if the present All worldly evils are willingly endured and all such good things quitted and forsaken for Christs sake and his Elects And if the question be ask't as it was once of Alexander when so frankly distributing his treasures among his followers what do you reserve for your self The resolved Christian makes with him that short and brave reply HOPE He lives upon things future and unseen The objects any one converses with most and in which his life is as it were bound up are suitable to the ruling principle of life in him They that are after the flesh do savour the things of the flesh they that are after the Spirit the things of the Spirit The Principle of the fleshly life is Sense The principle of the Spiritual life is Faith Sense is a mean low narrow incomprehensive principle limited to a point This Center of Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this now of time It can reach no higher then terrene things nor further then present things So bruitish is the life of him that is led by it wholly confined to matter and time But the righteous live by Faith Their Faith governs and maintains the life They stear not their course according to what they see but according to what they believe And their daily sustenance is by the same kind of things Their Faith influences not their actions only but their comforts and enjoyments They subsist by the things they believe even invisible and eternal things But it is by the intervening exercise of hope whose object is the same The Apostle having told us from the Prophet that the just shall live by Faith presently subjoyns a description ' of that Faith they live by viz. that it is the sustance of things hoped for and the evidence of things not seen it substantiates and reallizes evidences and demonstrates those glorious objects so far above the reach and Sphere of sense It is constantly sent out to forage in the invisible Regions for the maintenance of this life And thence fetches in the provisions upon which hope feeds to the strengthening of the heart the renewing of life and spirits Our inward man saith the Apostle is renewed day by day while we look or take aime which is next in the series of the discourse for the intervening verse is manifestly parenthetical not at the things that are seen but at the things that are not seen for the things that are seen are temporal but the things that are not seen are eternal And the word here rendred look doth plainly signifie the act of hope as well as that of faith for it doth not import a meer intuition or beholding a taking notice or assenting onely that there is such things but a designing or scoping at them which is the very word with an appropriative eye as things that notwithstanding their distance or whatsoever imaginable difficultie are hoped to be attained to and enjoyed And here are evidenly the distinct parts of Faith and Hope in this business Faith upon the Authority and credit of the Divine Word and Promise perswades the heart that there is such a glorious state of Nor is that aversation the lesse culpable for that it is so hardly overcome but the more 'T is an aversation of will and who sees not that every man is more wicked ac-according as his will is more wickedly bent Hence his impotencie or inability to turn to God is not such as that he cannot turn if he would but it consists in this that he is not willing He affects a distance from God Which shews therefore the necessity still of this change For the possibility of it and the incouragement according to the Methods wherein God is wont to dispense his Grace the Sinner hath to hope and indeavour it will more â—itly fall into consideration else where CHAP. XIII Fourth Inference That the Soul in which such a change is wrought restlesly pursues it till it be attain'd Fifth Inference That the knowing of God and conformity to him are satisfying things and do now in a degree satisfie according to the measure wherein they are attained Sixth Inference That the love of God towards his people is great that hath designed for them so great and even a satisfying good 4. 'T Is further to be inferr'd that a soul wherein such a change is wrought pursues this blessedness with restless
immediately meets it presenting its self to him It onely views him instead of it self and would not now change its state for any thing not if one could give it the whole heaven in exchange And else where discussing whether life in the body be good and desirable yea or no he concludes it to be good not as it is an union of the soul and body but as it may have that vertue annex't to it by which what is really evil may be kept off But yet that that death is a greater good That life in the body is in it self evil but the soul is by vertue stated in goodness not as enlivening the body with which it is compounded but as it severs and so joyns it self from it meaning so as to have as little communion as possible it can with it To which purpose is the expression of another That the soul of an happy man so collects and gathers up it self out from all things into it self that it hath as it were separated it self from the body while it is yet contained in it And that it was possest of that fortitude as not to dread its departure from it Another gives this character of a good man that as he liv'd in simplicity tranquility purity not being offended at any that they believed him not to live so he also comes to the end of his life pure quiet and easie to be dissolved disposing himself without any constraint to his lot Another is brought in speaking thus If God should grant me to become a Child again to send forth my renewed infant-cries from my Cradle and having even run out my race to begin it again I should most earnestly refuse it for what profit hath this life and how much toil Yet I do not repent that I have lived because I hope I have not liv'd in vain And I now go out of this life not as out of my dwelling house but my Inn. O blessed day when I shall enter into that Council and Assembly of souls and depart from this rude and disorderly rout and crew c. I shall adde another of a not much unlike strain and rank that discoursing who is the Heir of Divine things as being either not an open or no constant friend to Christianity Saith he cannot be who is in love with this animal sensitive life but only that purest mind that is inspired from above that partake of an Heavenly and Divine portion that onely despises the body c. with much more of like import Yea so have some been transported with the desire of immortality that being wholly ignorant of the sin of self-murder they could not forbear doing violence to themselves Among the Indians two thousand years ago were a sort of wise men as they were called that held it a reproach to dye of age or a disease and were wont to burn themselves alive thinking the flames were polluted if they came amidst them dead The story of Cleombrotus is famous who hearing Plato discourse of the immortality of the soul by the Sea side leapt from him into the Sea that he might presently be in that state And 't is storied that Nero refused to put Apollonius to death though he were very much incenst against him only upon the apprehension he had that he was very desirous to dye because he would not so far gratifie him I onely make this improvement of all this Christian Principles Rule do neither hurry nor misguide men but the end as we have it revealed should much more powerfully and constantly attract us Nothing is more unsuitable to Christianity our way nor to that blessedness the end of it then a terrene Spirit They have nothing of the true light and impress of the Gospel now nor are they ever like to attain the Vision of the blessed face of God and the impress of his likeness hereafter that desire it not above all things and are not willing to quit all things else for it And is it not a just exprobration of our earthliness and carnality if meer Philosophers and Pagans shall give better proof then we of a spirit erected above the world and alienated from what is temporary and terrene Shall their Gentilism outvy our Christianity Methinks a generous indignation of this reproach should inflame our souls and contribute somewhat to the refining of them to a better and more Spiritual temper Now therefore O all you that name your selves by that worthy name of Christians that profess the Religion taught by him that was not of the earth earthly but the Lord from heaven you that are partakers of the heavenly calling Consider the great Apostle and High-priest of your profession who only took our flesh that we might partake of his Spirit bare our earthly that we might bare his heavenly Image descended that he might cause us to ascend Seriously bethink your selves of the Scope and end of his Apostleship and Priesthood He was sent out from God to invite and conduct you to him to bring you into the Communion of his glory and blessedness He came upon a Message and Treaty of peace To discover his Fathers love and win yours To let you know how kind thoughts the God of love had conceived to you-wards And that however you had hated him without cause and were bent to do so without end he was not so affected towards you To settle a friendship and to admit you to the participation of his eternal glory Yea he came to give an instance and exemplifie to the world in his own Person how much of heaven he could make to dwell in mortal flesh how possible he could render it to live in this world as unrelated to it How gloriously the divine life could triumph over all the infirmities of frail humanity And so leave men a certain proof and pledge to what perfections humane nature should be improv'd by his grace and Spirit in all them that should resign themselves to his conduct and follow his steps That heaven and earth were not so far asunder but he knew how to settle a commerce and intercourse between them That an heavenly life was possible to be transacted here and certain to be gloriously rewarded hereafter And having testifi'd these things he seals the Testimony and opens the way for the accomplishment of all by his death Your heavenly Apostle becomes a Priest and a Sacrifice at once That no doubt might remain among men of his sincerity in what even dying he ceased not to profess and avow And that by his own propitiatory bloud a mutual reconciliation might be wrought between God and you that your hearts might be won to him and possest with an ingenuous shame of your ever having been his enemies And that his displeasure might for ever cease towards you and be turned into everlasting friendship and love That eternal redemption being obtained heaven might be opened to you and you finally be received to the
I can account them blessed that never having enjoyed any good as the reward of their vertue have even perished for vertue its self Wherefore it is consequent that this present state is only intended for trial to the spirits of men in order to their attainment of a better state in a better world That is that inasmuch as the infinitely wise and blessed God had given being to such a creature as man in which both words the material and the immaterial did meet And who in respect of his Earthly and Spiritual natures had in him somewhat suitable to each And whereas this Creature had lost with his interest his very inclination to the Spiritual Objects and enjoyments of the purer immaterial world wherein alone his true blessedness could consist suffered a vile depression of his Spirit unto this gross corporal world and hereby brought himself under a necessity of being miserable his nobler part having nothing now to satisfie it but what it was become unsuitable and disaffected to His merciful Creatour being intent upon his restitution thought fit not to bring it about by a suddain and violent hand as it were to catch him into Heaven against his will But to raise his Spirit into its just Dominion and Soveraignty in him by such gradual Methods as were most suitable to a rational and intelligent nature That is to discover to him that he had such a thing as Spirit about him whence it was fall'n how low it was sunk to what state it was yet capable to be rais'd and what he had design'd and done for its happy recovery And hence by the secret and powerful insinuations of his own Light and Grace to awaken his drowsie slumbering reason and incline his perverse and wayward will to the consideration and choice of such things as that felicity consists in which that better world can afford and his better part enjoy And while he propounds such things to him how reasonable and agreeable was it that he should keep him sometime under a just probation yea how much was there in it of a gracious and compassionate indulgence often to renew the trial whether he would yet bestir himself and having so great hopes before him and such helps and aids afforded him and ready to be afforded apply at last his intellectual and elective powers to mind and close with so gracious overtures in order to his own eternal advancement and blessedness Nor was it an unreasonable expectation that he should do so For however the temporal good and evil that may constantly affect his sensitive part and powers be present and near but the eternal misery or blessedness of his Soul future and remote Yet inasmuch as he is capable of understanding the vast disproportions of time and eternity of a mortal flesh and an immortal Spirit How preposterous a course were it and unworthy of a man Yea how dishonourable and reproachful to his Maker should he prefer the momentary pleasures of narrow incapatious sence to the everlasting enjoyments of an inlarged comprehensive Spirit Or for the avoiding the pains and miseries of the former kind incur those of the latter Whence also the holy God doth not expect and require onely that men should make that wiser choice But doth most justly lay the weight of their eternal states upon their doing or not doing so And in that day when he shall render to every one according to their works make this the Rule of his final judgment To allot to them who by a patient continuance in well doing seek for honour glory and immortality eternal life To the rest indignation and wrath tribulation and anguish c. and that whether they be Jews or Gentiles Nor is it a new thing in the world that some among the children of men should in this comply with the righteous will of God and so judge and chuse for themselves as he is pleased to direct and prescribe 'T is a course approved by the concurrent suffrage of all them in all times and ages into whose minds the true light hath shined and whom God hath inspired with that wisdom whereby he maketh wise to salvation That numerous Assembly of the perfected Spirits of the just have agreed in this common resolution And did in their several generations ere they had past this state of tryal with an Heroique magnanimity trample this present World under their feet and and aspire to the glory of the world to come Relieving themselves against all the grievances they have fuffered from such whose portion is in this life with the alone hope and confidence of what they were to enjoy in another And hereof we have an eminent and illustrious instance in this Context were the ground is laid of the following Discourse THE BLESSEDNESSE OF THE RIGHTEOVS Psal. 17. 15. As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy likeness CHAP. I. A reflection upon some foregoing verses of the Psalm by way of Introduction to the Text. A consideration of its somewhat various readings and of its literal importance A discussion of its real importance so far as is necessary to the settling the subject of the following discourse THe Title speaks the Psalm a Prayer of David The matter of the Prayer is preservation from his enemies Not to go over the whole Psalm we have â—n the 13. and 14. verses the sum of his deâ—ires with a description of the Person he prayes to be delivered from in which Description every Character is an Argument to enforce his prayer From the Wicked q. d. They are equally enemies to thee and me not more opposite to me by their cruelty then by their wickedness they are to thee Vindicate then at once thy selfe and deliver me Thy sword thy hand Thou canst as easily command and manage them as a man may weild his sword or move his hand Wilt thou suffer thine own sword thine own hand to destroy thine own Servant Men of the world which have their portion in this life Time and this lower World bound all their hopes and fears They have no serious believing apprehensions of any thing beyond this present life therefore have nothing to withhold them from the most injurious violence if thou withhold them not Men that believe not another world are the ready Actors of any imaginable mischiefes and Tragoedies in this Whose belly thou fillest i. e. Their sensual appetite As oftentimes that term is used With thy hid Treasures viz. the riches which either God is wont to hide in the bowels of the earth or lock up in the repository of Providence dispensing them at his own pleasure They are full of Children So it appears by that which followes it ought to be read and not according to that grosse but easie mistake of some Transcribers of the Seventy As if in all this he had pleaded thus Lord thou hast abundantly indulged those men already what need they more They have
There will be not only an habitual but actual intireness of the frame of holiness in the blessed Soul 2. Again this Image will be perfect in degree so as to exclude all degrees of its contrary and include all degrees of it self There will now be no longer any colluctation with contrary principles no law in the members warring against the law of the mind No lustings of the flesh against the Spirit That war is now ended in a glorious victory and eternal peace There will be no remaining blindness of mind nor errour of iudgement nor perverseness of will nor irregularity or rebellion of affections No ignorance of God no aversation from him or disaffection towards him This likeness removes all culpable dissimilitude or unlikeness This communicated glory fills up the whole soul causes all clouds and darkness to vanish leaves no place for any thing that is vile or inglorious 't is pure glory free from mixture of any thing that is alien to it And it is it self full The Soul is replenish't not with airy evanid shadows but with substantial solid glory a massie mighty glory for I know not but subjective glory may be taken in within the significancy of that known Scripture if it be not more principally intended in as much as the Text speaks of a glory to be wrought out by afflictions which are the files and furnaces as it were to polish or refine the Soul into a glorious frame 'T is cumulated glory glory added to glory Here 't is growing progressive glory we are changed into the same image from glory to glory It shall now be stable consistent glory that carries a self-fulness with it which some include also in the notion of purity 't is full of it self includes every degree requisite to its own perfection God hath now put the last hand to this glorious Image added to it its ultimate accomplishments Now a conformity to Christ even in the resurrection from the dead in his glorious state is fully attained That prize of the high calling of God is now won And the humble sense of not having attained as yet and of not being already perfect in which humility the foundations of the temple of God in a Saint is laid and the building raised is turned into joyful acclamations Grace Grace for the laying on of the top stone the finishing of this glorious work And when this Temple is filled with the glory of the Lord the soul it self replenished with the divine fulness will not its joy be full too For here is no sacrifice to be offered but that of praise and joy is the proper seasoning for that sacrifice Now the new creature hath arrived to the measure of the stature of a perfect man in Christ Jesus The first formation of this Spiritual as well as of the natural man was hidden and secret it was curiously wrought and in a way no more liable to observation than that of framing the Child in the Womb as that is as hidden as the concoction of Minerals or precious stones in the lower parts of the earth no secrets of Nature can outvie the the Mysteries of godliness Its growth is also by very insensible degrees as it is with the products of nature but its arrival to perfection is infinitely more strange than any thing in nature ever was how sudden and wonderful is the change when in the twinkling of an eye the blessed soul instantly awakes out of drowsie languishings and miserable weakness into perfect strength and vigour As a man is so is his strength and as his strength is so is his joy and pleasure The Sun is said to go forth as a strong man rejoicing to run his race When a man goes in the fulness of his strength upon any enterprize how do blood and spirits triumph beforehand no motion of hand or foot is without a sensible delight The strength of a mans Spirit is unspeakably more than that of the outward man Its faculties and powers more refined and raised and hence are rational or intellectual exercises and operations much more delightful than corporal ones can be But still as the man is so is his strength 't is an incomparably greater strength that attends the heaven-born man This man born of God begotten of God after his own likeness This Hero this Son of God was born to Conflicts to Victories to Triumphs While he is yet but in his growing age he overcomes the world as Hercules the Serpents in his Cradle overcomes the wicked one and is at last more than Conquerour A mighty power attends godliness a Spirit of power and of a sound mind but how much this divine creature grows so much the more like God and being perfect Conflicts cease he had overcome and won the Crown before And now all his strength runs out into acts of pleasure Now when he shall go forth in his might to love God as we are required to love him now with all our might and every act of praise shall be an act of power done with a fulness of strength as 't is said their praises at the bringing home of the Ark were with all their might O! what will the pleasure be that shall accompany this state of perfection Perfect power and perfect pleasure are here met and shall for ever dwell together and be alwayes commensurate to one another They are so here in their imperfect state our feeble spiritless duties weak dead prayers they have no more sweetness than strength no more pleasure than power in them Therefore we are listless and have no mind to duties as we find we are more frequently destitute of a spiritual livelyness and vigour therein When a spirit of might and power goes on with us in the wonâ—â—d course of our converses with God we then forecast opportunities and gladly welcome the season when it extraordinarily occurs of drawing nigh to him It cannot be thought that the connexion and proportion between these should fail in glory or that when every thing else is perfect The blessed Soul it self made perfect even as God himself is perfect this bearing his likeness should be unlike him in bliss or its satisfaction be imperfect CHAP. VIII The satisfaction carried in the glory of God impressed further shew'n by instances Certain particulars of this impression instanc't in A dependent frame of Spirit Subjection or self-devoting Love Purity Liberty Tranquility BUt besides the general consideration of this likeness we shall instance in some of the particular excellencies comprehended in it Wherein the blessed shall imitate and resemble God Whence we may further estimate the pleasure and satisfaction that being like God will afford Only here let it be remembred that as we all along in this discourse speak of likeness to God in respect of moral excellencies So by likeness to him in respect of thâ—se we understand not only a participation of those which are communicable but a correspondent impresse also as to those
was I am all Spirit and life I feel my self disburthened and unclogg'd of all the heavy oppressive weights that hung upon me No body of death doth now incumber me no deadness of heart no coldness of love no drowsie sloth no aversness from God no earthly mind no sensual inclinations or affections no sinful devisions oâ— heart between God and Creatures He hath now the whole of me I injoy and delight in none but him O blessed change O happy day 2. If in contemplating it self cloathed with this likeness it respect the state of damned souls What transporâ—s must that occasion What ravishing resentments When it compares humane nature in its highest perfection with the same nature in its utmost depravation An unspeakably more unequal comparison than that would be of the most amiable lovely person flourishing in the prime of youthful strength and beauty with a putrified rotten carcasse deformed by the corruption of a loathsome grave When glorified Spirits shall make such a reflection as this Lo here we shine in the glorious brightness of the divine Image and behold yonder deformed accursed souls They were as capable of this glory as we Had the same nature with us the same reason the same intellectual faculties and powers but what monsters are they now become They eternally hate the eternal excellency Sin and death are finished upon them They have each of them an hell of horror and wickedness in it self Whence is this amazing difference Though this cannot but be an awful wonder it cannot also but be temper'd with pleasure and joy 3. We may suppose this likeness to be considered in reference to its pattern and in comparison therewith which will then be another way of heightning the pleasure that shall arise thence Such a frame and constitution of Spirit is full of delights in it self but when it shall be refer'd to its original and the correspondency between the one and the other be observ'd and view'd how exactly they accord and answer each other as face doth face in the water this cannot still but add pleasure to pleasure one delight to another When the blessed soul shall interchangeably turn its eye to God and it self and consider the agreement of glory to glory the several derived excellencies to the original He is wise and so am I holy and so am I. I am now made perfect as my heavenly Father is this gives a new relish to the former pleasure How will this likeness please under that notion as it is his a likeness to him O the accent that will be put upon those appropriative words to be made partakers of His holiness and of the divine nature Personal excellencies in themselves considered cannot be reflected on but with some pleasure but to the ingenuity of a child how especially grateful will it be to observe in it self such and such graceful deportments wherein it naturally imitates its father So he was wont to speak and act and demean himself how natural is it unto love to affect and aim at the imitation of the person loved So natural it must be to take complacency therein when we have hit our mark and atchiev'd our design The pursuits and attainments of love are proportionable and correspondent each to other And what heart can compass the greatness of this thought to be made like God! Lord was there no lower pattern than thy self thy glorious blessed self according to which to form a worm This cannot want its due resentments in a glorified state 4. This transformation of the blessed soul into the likeness of God may be viewed by it in reference to the way of accomplishment as an end brought about by so amazing stupendous means which will certainly be a pleasing contemplation When it reflects on the method and course insisted on for bringing this matter to pass views over the work of redemption in its tendency to this end The restoring Gods Image in souls Considers Christ manifested to us in order to his being revealed and formed in us That God was made in the likeness man to make men after the likeness of God That he partook with us of the humane nature that we might with him partake of the divine that he assumed our flesh in order to impart to us his Spirit When it shall be considered for this end had we so many great and precious promises for this end did the glory of the Lord shine upon us through the glass of the Gospel that we might be made partakers c. That we might be changed c. Yea when it shall be called to mind though it be far from following hence that this is the only or principal way wherein the life and death of Christ have influence in order to our eternal happiness that our Lord Jesus lived for this end that we might learn so to walk as he also walked that he dyed that we mught be conformed to his death that he rose again that we might with him attain the resurrection of the dead that he was in us the hope of glory that he might be in us that is that same Image that bears his Name our final consummate glory it self also With what pleasure will these harmonious congruities these apt correspondencies be look'd into at last Now may the glorified Saint say I here see the end the Lord Jesus came into the world for I see for what he was lift up made a spectacle that he might be a transforming one What the effusions of his Spirit were for why it so earnestly strove with my way-ward heart I now behold in my own soul the fruit of the travel of his Soul This was the project of redeeming love the design of all-powerful Gospel grace Glorious atchievement blessed end of that great and notable undertaking happy issue of that high desin 5. With reference to all their own expectations and indeavours When it shall be considered by a Saint in glory the attainment of this perfect likeness to God was the utmost mark of all my designs and aims the term of all my hopes and desires This is that I long'd and laboured for that which I pray'd and waited for which I so earnestly breath'd after and restlestly pursu'd It was but to recover the defaced image of God To be again made like him as once I was Now I have attained my end I have the fruit of all my labour and travels I see now the truth of those often incouraging words Blessed are they that hunger and thirst after righteousness for they shall be filled Be not weary of well doing for ye shall reap if ye faint not What would I once have given for a steady abiding frame of holiness for an heart constantly bent and biassed toward God constantly serious constantly tender lively watchful heavenly spiritual meek humble chearful self-denying How have I cryed and striven for this to get such an heart such a temper of spirit how have I pleaded with God and my own
consists first in righteousness and then in peace and joy in the holy Ghost Thou wilt so daily behold the face of God in righteousness and with pleasure but wilt most of all please thy self to think of thy final appearance before him and the blessedness that shall ensue 4. Watch and arm thy self against the too forcible strokes and impressions of sensible objects Let not the favor of such low vile things corrupt the pallate of thy soul. A sensual earthly mind and heart cannot tast heavenly delights They that are after the flesh do savor the things of the Flesh they that are after the Spirit the things of the Spirit Labor to be throughly mortified towards this world and the present state of things Look upon this scheme pageant as passing away keep natural appetites under restraint the world and the lusts of it pass away together sensuality is an impure thing Heavenly refined joy cannot live amid'st so much filth Yea and if thou give thy flesh liberty too far in things that are in specie lawful it will soon get advantage to domineer and keep thy soul in a depressing servitude Abridge it then and cut it short That thy mind may be enlarged and at liberty may not be throng'd and prepossest with carnal imaginations and affections Let thy soul if thou wilt take this instruction from a Heathen look with a constant erect mind into the undefiled light neither darkened nor born down towards the Earth but stopping its Ears and turning its Eyes and all other Senses back upon it self and quite abolishing out of it self all Earthly Sighs and Groans and Pleasures and Glories and Honours and disgrace and having forsaken all these choose for the Guides of its way true Reason and strong Love the one whereof will shew it the way the other make it easie and pleasant 5. Having voided thy mind of what is earthly and carnal apply and turn it to this blessed Theam The most excellent and the vilest objects are alike to thee while thou mindest them not Thy thoughts possibly bring thee in nothing but vexation and trouble which would bring in assoon joy and pleasure didst thou turn them to proper objects A thought of the heavenly glory is assoon thought as of an earthly Cross. We complain the world troubles us then what do we there why get we not up in our spirits into the quieter Region what trouble would the thoughts of future glory be to us How are the thoughts and wits set on work for this flesh but we would have our Souls flourish as the Lilies without any thing of their own care Yea we make them toyl for torture and not for joy revolve an affliction a thousand times before and after it comes and have never done with it when eternal blessedness gains not a thought 6. Plead earnestly with God for his Spirit This is joy in the Holy Ghost or whereof he is the Author Many Christians as they must be called are such strangers to this work of imploring and calling in the blessed Spirit as if they were capable of adopting these words We have not so much as heard whether there be an Holy Ghost That name is with them as an empty sound How hardly are we convinc't of our necessary dependance on that free Spirit as to all our truly Spiritual operations This Spirit is the very earnest of our inheritance The foretasts and first fruits we have here of the future blessedness The joy and pleasure the complacential relishes we have of it before hand are by the gracious vouchsafement and work of this blessed Spirit The things that eye hath not seen nor ear heard and which have not entred into the heart of man are revealed by this Spirit Therefore doth the Apostle direct his Prayer on the behalf of the Ephesians to the Father of this glory that he would give them this Spirit of wisdom and revelation to enlighten the eyes of their understanding that they might know the hope of his calling and the riches of the glory of his inheritance in or among the Saints And its revelation is such as begets an impression in respect whereof 't is said also to seal up to the day of redemption Therefore pray earnestly for this Spirit not in idle dreaming words of course but as being really apprehensive of the necessitie of prevailing And give not over till thou find that sacred fire diffusing it self through thy mind and heart to enlighten the one and refine the other and so prepossess both of this glory that thy soul may be all turned into joy and praise And then let me adde here without the formality of a distinct head That it concerns thee to take heed of quenching that Spirit by either resisting or neglecting its holy dictates or as the same precept is otherwise given of grieving the Spirit he is by Name and Office the Comforter The Primitive Christians 't is said walked in the fear of God and in the comfort of the Holy Ghost Is it equal dealing to grieve him whose business it is to comfort thee or canst thou expect joy where thou causest grief Walk in the Spirit adore its power Let thy Soul do it homage within thee Wait for its holy influences yield thy self to its ducture and guidance so wilt thou go as the redeemed of the Lord with everlasting joy upon thy head till thou enter that presence where is fulness of joy and pleasures for evermore Nor do thou think it improper or strange that thou should'st be called upon to rejoyce in what thou dost not yet possess Thy hope is in stead of fruition 't is an anticipated enjoyment We are commanded to rejoyce in hope and Saints have profest to do so to rejoyce even in the hope the hope of the glory of God Nor is it unreasonable that should be thy present highest joy For though yet it be a distinct thing and indistinctly revealed the excellency of the object makes compensation for both with an abundant surplusage As any one would much more rejoyce to be assured by a great person of ample possessions he would make him his heir to though he knew not distinctly what they should be then to see a shilling already his own with his own eyes CHAP. XXX The addition of two Rules that more specially respect the yet future season of this blessedness after this life viz. Rule 7. That we patiently wait for it until death Rule 8. That we love not too much this present life THere are yet two more Rules to be superadded that respect the season of this blessedness when we awake i. e. not till we go out of time into eternity not till we pass out of the drowsie darkness of our present state till the night be over with us and the vigorous light of the everlasting day do shine upon us Hence therefore it will be further necessary 7. That while the appointed proper season of this blessedness
fit as it were to be mentioned the same day with the glory to be revealed c. It can therefore be no hard Law no unreasonable imposition that shall oblige us to the exercise of patience under such sufferings in the expectation of so transcendent glory For consider First These sufferings are but from men For the sufferings of which the Apostle here speaks are such as wherein we suffer together with Christ i. e. for his Name and Interest on behalf of the Christian cause But this glory is from God How disproportionable must the effects be of a created and increated cause Again These sufferings reach no further then the bone and flesh Fear not them that kill the body and after they have done that can do no more c. But this glory reaches unto and transforms the soul. How little can a clod of earth suffer in comparison of what an immortal Spirit may enjoy And further There is much mixture in our present sufferings The present state of suffering Saints is not a state of total misery There are as it were Raies of Glory interlac't with their present afflictions but there will be nothing of Affliction mingled with their future Glory Yea and what may not only convince but even transport us too these sufferings are but temporary nay but momentary This glory eternal What heart is big enough to comprehend the full sense of these words Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory How might I dwell here upon every sillable light affliction weighty glory exceeding weight affliction for a moment eternal weight of glory O then how unworthy is it of the Christian name and hopes that we should have an impatient resentment of this Method God follows with us as he did with our great Redeemer and Lord that we should suffer first and then enter into glory Heaven were a poor Heaven if it would not make us savers It were high time for us to give over the Christian profession if we do not really account that itâ— reward and hope do surmount its reproach and trouble or do think its Cross more weighty then its Crown Is the price and worth of eternal glory fal'n It hath been counted worth suffering for There have been those in the world that would not accept deliverance from these sufferings that they might obtain the better resurrection Are we grown wiser or would we indeed wish God should turn the Tables and assign us our good things here and hereafter evil things ungrateful souls How severe should we be to our selves that we should be so apt to complain for what we should admire and give thanks What because purer and more refined Christianity in our time and in this part of the world hath had publick favour and countenance can we therefore not tell how to frame our minds to the thoughts of suffering Are Tribulation Patience antiquated names quite out of date and use with us and more ungrateful to our ears and hearts then heaven and eternal glory are acceptable And had we rather if we were in danger of suffering on the Christian account run a hazard as to the latter then adventure on the former Or do we think it impossible we should ever come to the trial or be concern'd to busie our selves with such thoughts Is the world become so stable and so unacquainted with vicissitudes that a state of things less favourable to our profession can never revolve upon us It were however not unuseful to put such a case by way of supposition to our selves For every sincere Christian is in affection and preparation of his mind a Martyr He that loves not Christ better then his own life cannot be his Disciple We should at least inure our thoughts more to a suffering state that we may thence take some occasion to reflect and judge of the temper of our hearts towards the Name and Cause of Christ. 'T is easie suffering indeed in Idaea and contemplation but something may be collected from the observation how we can relish and comport with such thoughts 'T is as training in order to sight which is done often upon every remote supposition that such occasions may possible fall out Therefore what now do we think of it If our way into the Kingdom of God shall be through many tribulations If before we behold the smiles of â—is blessed â—ace we must be entertained with the less pleasing sight of the frowning aspect and visage of an angry world If we first bear the image of a crucified Christ e're we partake of the likeness of a glorious God what do we regret the thoughts of it Do we account we shall be ill dealt with and have an hard bargain of it O how tender are we grown in comparison of the hardiness and magnanimity of Primitive Christians we have not the patience to think of what they had the patience to endure We should not yet forget our selves that such a thing belongs to our profession even in this way to testifie our fidelity to Christ and our value of the inheritance purchased by his blood if he call us thereunto We must know it is a thing inserted into the Religion of Christians and with respect to their condition in this world made an essential thereto He cannot be a Christian that dâ—th not deny himself and take up the Cross. How often when the active part of a Christians duty is spoken of is the passive part studiously and expresly annexed Let us run with patience the race that is set before us The good ground brought forth fruit with patience eternal life is for them that by a patient continuance in well doing seek after it Yea and hence the Word of Christ is called the Word of his patience And the stile wherein the beloved Disciple speaks of himself and his profession is this I John a companion in tribulation and in the Kingdom and patience of Jesus Christ. Do we mean to plead the prescription against all this or have we got an express exemption Have we a discharge to shew a manumission from all the suffering part of a Christians duty and is it not a discharge also from being Christians as much Will we disavow our selves to belong to that noble Society of them that through Faith and Patience inherit the promises Surely we are highly conceited of our selves if we think we are too good to be numbred among them of whom the world was not worthy Or we design to our selves along abode here while we so much value the Worâ—ds favour and a freedom from worldly trouble Or Eternity is with us an empty sound and the future blessedness of Saints an aiery thing that we should reckon it insufficient to counterpoise the sufferings of a few hasty days that will so soon have an end 'T is a sad Symptom of the declining state of Religion when the powers of the
cannot endure the thoughts of dying And that which I perswade to is That having the true prospect of the future blessedness before our eyes and our hearts possest with the comfortable hope of attaining to it we shake off our earthly inclinations and expect with desire and joy the time of our dismission hence that we may enjoy it which is the design of what was promised in the next place Viz. 2. The inforcement of this instruction Suffer we therefore our selves to be reason'd with about this matter And let us consider whether we can in good earnest think such an aversation as we discover to our blessed translation hence an excusable a tolerable temper or whether it be not highly reasonable that we should entertain the thoughts at least with more content and patience if not with more fervent desire of our departure hence and introduction into that other state Let me demand of thee dost thou this regret the thoughts of death as being unwilling to dye at all or as being unwilling to dye as yet is it the thing it self or only the circumstance of time that thou exceptest against 'T is likely thou wilt say that which will seem more plausible and so fix only on the latter and that thou wilt not profess to desire an eternity on earth but only more time Well let that for present be supposed as it is a more modest so to be a true account of thy desires Yet what is the reason of this moderation with thee herein and that thou so limitest thy self Is it that thou believest the blessedness of the other state will prove better then any thing thou canst enjoy here and that thou art not willing eternally to be deprived of but dost thou not think it is now better also And what canst thou pretend why what is now the best and most desirable good should not be now chosen and desired out of hand or is it that thou thinkest it unbecomes thee to cross the Supreme will of him that made thee who hath determined that all men once shall die And then how knowest thou but he hath also determined concerning thee that thou shalt die the next day or hour and 't is only a present willingness to die in subordination to the Divine Will or upon supposition of it thou art perswaded to Why art thou not affraid lest thy present unwillingness should cross his present will Dost thou not think that Soveraign power is as sufficient to determine of the circumstance as the thing it self And art thou not ashamed to pretend an agreement with God about the thing it self and yet dâ—ffer with him about a circumstance shall that be a ground of quarrel between him and thee But while thou onely professest that more modest desire of more time in the world what security can'st thou give that when that desire hath been liberally gratified it shall at length be laid down and tumultuate no more What boâ—nds wilt thou fix to it which thou darest undertake it shall not pass Art thou sure when thou shalt have lain at the Worlds Breast ten or twenty years longer thou wilt then imagine thy self to have drawn it dry or that then thou shalt begin to nauseate the World and wish for Heaven Or hast thou not reason from thy former experience to suspect that the longer thou dwellest on Earth the more terrene thou wilt grow and that if thou be indisposed to leave it this day or year thou wilt be more so the next and so thy desire be-become boundless and infinite which is to desire to be here alwayes the thing which thou seem'dst so unwilling to own And if that prove at last the true state of thy case art thou then a Christian or art thou a Man that thou harbourest in thy breast so irreligious and irrational yea so sordid a wish What wish eternally to be affixt to a Clod of Earth Is that at length become thy God Or wilt thou say he is thy God whom thou never desirest to enjoy or that thou hast already enough of him but not of the world And yet that he is thy God or would'st thou overturn the Laws of Nature and subvert the most Sacred Divine Constitutions abortive the designes of Eternal Wisdom and Love evacuate and nullifie the great Atchievements of thy merciful and mighty Redeemer onely to gratifie a Sensual Bruitish Humour But evident it is thou dost onely in vain disquiet thy self thou canst not disturb the setled order of things Eternal Laws are not repealable by a fond wish Thou set'st that dreadful thing Death at nothing the further distance by thine abhorrency of it It will overtake thee whether thou wilt or no and methinks thine own reason should instruct thee to a temper and forme thy self to what thou can'st not avoid and possess thee with such thoughts and desires as those of that discreet Pagan Lead me O God saith he whether thou wilt and I will follow thee willingly but if I be rebellious refuse I shall follow thee notwithstanding What we cannot decline 't is better to bear willingly then with a regret that shall be both vain and afflictive And what hast thou hitherto met with in the world that should so highly endear it to thee Examine and search more narrowly into thy earthly comforts what is there in them to make them self-desirable or to be so for their own sakes what is it to have thy flesh indulged and pleased to have thy sense gratified thy phansie tickled what so great good worthy of an immortal reasonable Spirit canst thou find in Meats and Drinks in full Barns and Coffers in vulgar Fame and Applause that should render these things desireable for themselves And if there were any real felicity in these things for the present whil'st thou art permitted enjoy them yet dost thou not know that what thou enjoyest to day thou mayst lose to morrow and that such other unthought of evils may beâ—all thee as may infuse a bitterness into all thou enjoyest which causes immediately the injoyment to cease while the things themselves remain and will be equal to a total loss of all And thus as the Morallist ingeniously speaks thou wilt continually need another happiness to defend the former and new wishes must still be made on the behalf of those which have already succeeded But canst thou indeed think it worth the while that the Maker of the Universe should create a Soul and send it down into the world on purpose to superintend these trivial affairs to keep alive a silly piece of well figured earth while it eats and drinks to move it to and fro in chase of shadows to hold it up while others bow the knee and do it homage if it had not some higher work to mind in reference to another state Art thou contented to live long in the world to such purposes what low worthless Spirit is this that had rather be so imploy'd then in the
visions of this Makers face that chuses thus to entertain it self on earth rather then partake the effusions of Divine glory above That had rather creep with Worms then soar with Angels associate with Bruits then with the Spirits of just men made perfect who can solve the Phaenomenon or give a rational account why there should be such a Creature as man upon the Earth abstructing from the hopes of another world who can think it the effect of an infinite wisdom or account it a more worthy design then the representing of such a Scene of actions and affairs by Puppets on a Stage for my part upon the strictest enquiry I see nothing in the life of man upon earth that should render it for it self more the matter of a rational election supposing the free option given him in the first moment of his being then presently again to cease to be the next moment Yea and is there not enough obvious in every mans experience to incline him rather to the contrary choice and supposing a future blessedness in another world to make him passionately desirous with submission to the Divine pleasure of a speedy dismission into it Do not the burdens that press us in this earthly taâ—ernacle teach our very sense and urge opprest nature into involuntary groans while as yet our consideration doth intervene And if we do consider is not every thought a sting making a much deeper impression then what only toucheth our flesh and bones Who can reflect upon his present state and not presently be in pangs The troubles that follow humanity are many and great those that follow Christianity more numerous and grievous The sickness pains losses disappointments and whatsoever afflictions that are in the Apostles language humane or common to men as are all the external sufferings of Christians in nature and kind though they are liable to them upon an account peculiar to themselves which there the Apostle intimates are none of our greatest evils yet even upon the account of them have we any reason to be so much in love with so unkind â— world Is it not strange our very Bridewel should be such a Heaven to us But these things are little considerable in comparison of the more Spiritual grievances of Christians as such that is those that afflict our Souls while we are under the conduct of Christ designing for a blessed eternity if we indeed make that our business and do seriously intend our spirits in order thereto The darkness of our beclouded minds The glimmering ineffectual apprehension we have of the most important things the inconsistency of our shattered thoughts when we would apply them to Spiritual Objects The great difficulty of working off an ill frame of heart and the no less difficulty of retaining a good our being so frequently tost as between Heaven and Hell when we sometimes think our selves to have even attained and hope to descend no more and are all on a suddain plung'd in the Ditch so as that our own Clothes might abhor us fall so low into an earthly temper that we can like nothing Heavenly or Divine and because we cannot are enforced justly most of all to dislike our selves Are these things little with us How can we forbear to cry out of the depths to the Father of our Spirits that he would pity and relieve his own Off-spring yea are we not weary of our crying and yet more weary of holding in How do repell'd Temptations return again and vanquished Corruptions recover strength We know not when our work is done We are miserable that we need to be always watching and more miserable that we cannot watch but are so often surprized and overcome of evil We say sometimes with our selves we will seek relief in retirement but we cannot retire from our selves or in converse with Godly friends but they sometimes prove snares to us and we to them Or we hear but our own miseries repeated in their complaints would we pray How faint is the breath we utter How long is it ere we can get our Souls possest with any becoming apprehensions of God or lively sense of our own concernments Would we meditate We sometimes go about to compose our thoughts but we may as well assay to hold the Windes in our fist If we venture forth into the world how do our Senses betray us How are we mockt with their impostures Their neerer objects become with us the onely realities and eternal things are all vanisht into airie shadowes Reason and Faith are laid asleep and our Sense dictates to us what we are to believe and do as if it were our only guide and Lord. And what are we not yet wearie Is it reasonable to continue in this State of our own choice Is misery become so natural to us so much our element that we cannot affect to live out of it Is the darkness and dirt of a dungeon more grateful to us then a free open air and sun Is this Flesh of ours so lovely a thing that we had rather suffer so many deaths in it then one in putting it off and mortality with it While we carry it about us our Souls impart a kind of life to it and it gives them death in exchange Why do we not cry out more feelingly O wretched man that I am who shall deliver me from this Body of Death Is it not grievous to us to have so cumbersome a yoke-fellow to be tied as Mezentius is said to have done the living and the dead together Do not we find the Distempers of our Spirits are mostly from these bodies we are so in love with either as the proper Springs or as the occasion of them From what cause is our drowsy sloth our eager passions our aversion to Spiritual objects but from this impure Flesh or what else is the Subject about which our vexatious cares or torturing fears our bitter griefs are taken up day by day And why do we not consider that 't is onely our love to it that gives strength and vigour to the most of our temptations as wherein it is more immediately concern'd and which makes them so often victorious thence to become our after-afflictions He that hath learn'd to mortifie the inordinate love of the Body will he make it the business of his life to purvey for it Will he offer violence to his own Soul to secure it from violence will he comply with mens Lusts and humors for its advantage and accommodation or yeild himself to the tyranny of his own avarice for its future or of his more-sensual Lusts for it s present content Will it not rather be pleasing to him that his outward man be exposed to perish while his inward man is renewed day by day He to whom the thoughts are grateful of laying it down will not though he neglect not duty towards it spend his days in its continual Service and make his Soul an hell by a continual provision for the flesh and
the Lusts of it That is cruel Love that shall enslave a man and subject him to so vile and ignoble a servitude And it discovers a sordid temper to be so imposed upon How low are our Spirits sunk that we disdain not so base a vassalage God and nature have obliged us to live in bodies for a time but they have not obliged us to measure our selves by them to confine our desires and designs to their compass to look no further then their concernments to entertain no previous joyes in the hope of being one day delivered from them No such hard law is laid upon us But how apt are we to become herein a most oppressive Law to our selves and not only to lodge in filthy earthen cottage but to love them and confine our selves to them loath so much as to peep out T is the apt expression of a Philosopher upbraiding hat base low temper The degenerous Soul saith he buried in the Body is as a slothful creeping thing that loves its hole and is loath to come forth And methinks if we have no love for our better and more noble self we should not be altogether unapprehensive of an obligation upon us to express a dutiful love to the Author of our beings doth it consist with the love we owe to him to desire always to lurk in the dark and never come into his blessed presence Is that our love that we never care to come nigh him Do we not know that while we are present in the body we are absent from the Lord should we not therefore be willing rather to be present with the Lord and absent from the body should we not put on a confidence an holy fortitude as 't is there exprest we are confident or of good courage and thence willing c. that might carry us through the Grave to him As is the brave Speech of that last mentioned Philosopher God will call thee ere long expect his call Old age will come upon thee and shew thee the way thither and death which he that is possest with a base fear laments and dreads as it draws on but he that is a lover of God expects it with joy and with courage meets it when it comes Is our love to God so faint and weak that it dares not encounter Death nor venture upon the imaginary terrours of the Grave to go to him How unsuitable is this to the character which is given of a Saints love And how expresly are we told that he who loves his life better then Christ or that even hates it not for his sake as certainly he cannot be said to do that is not willing to part with it to enjoy him cannot be his Disciple If our love to God be not Supreme 't is none or not such as can denominate us lovers of him and will we pretend to be so when we love a putide flesh and this base earth better then him And have we not professedly as a fruit of our avowed love to him surrendred our selves Are we not his devoted ones will we be his and yet our own or pretend our selves dedicated to his holy pleasure and will yet be at our own dispose and so dispose of our selves too as that we may be most ungrateful to him and most uncapable of converse with him How doth this love of a perishing life and of a little animated clay stop all the effusions of the Love of God suspends its sweet and pleasant fruits which should be always exerting themselves towards him Where is their fear obedience joy and praise who are through the fear of death all their lives subject to bondage And kept under a continual dismal expectation of an unavoidable dissolution But must the great God lose his due acknowledgements because we will not understand wherein he deals well with us Is his mercy therefore no mercy As we cannot nullify his truth by our unbelief so nor his goodness by our disesteem But yet consider doth it not better become thee to be grateful then repine that God will one day unbind thy Soul and set thee free Knock of thy Letters and deliver thee out of the house of thy bondage Couldst thou upon deliberate thoughts judge it tollerable should he doom thee to this earth forever He hath however judged otherwise as the Pagan Emperour and and Philosopher excellently speaks who is the Author both of the first composition of thy present being and now of the dissolution of it thou wert the cause of neither therefore depart and be thankful for he that dismisseth thee dealeth kindly with thee If yet thou understandest it not yet remember It is thy Father that disposes thus of thee how unworthy is it to distrust his Love What child would be afraid to compose it self to sleep in the Parents bosom It expresses nothing of the duty and ingenuity but much of the frowardness and folly of a child They sometimes cry vehemently in the undressing but should their cryes be regarded by the most indulgent Parent or are they fit to be imitated by us We have no excuse for this our frowardness The Blessed God hath told us his gracious purpose concerning us and we are capable of understanding him What if he had totally hidden from us our future state and that we know nothing but of going into an eternal silent-darkness The Authority of a Creator ought to have awed us into a silent submission But when we are told of such a glory that 't is but drawing aside this fleshly vaile and we presently behold it methinks the Blessed hour should be expected not with patience only but with ravishing joy Did we hear of a country in this world where we might live in continual felicity without toyl or sickness or grief or fear who would not wish to be there though the passage were troublesome have we not heard enough of Heaven to allure us thither Or is the eternal truth of suspected credit with us Are Gods own reports of the future glory unworthy our belief or regard How many upon the credit of his word are gone already triumphantly into glory That only seeing the promises afar off were perswaded of them and embraced them and never after owned themselves under any other notion then of Pilgrims on earth longing to be at home in their most desirable Heavenly Country We are not the first that are to open Heaven The main Body of Saints is already there 't is in comparison of their number but a scattering remnant that are now alive upon the earth How should we long to be associated to that glorious Assembly Methinks we should much more regret our being so long left behind But if we should desire still to be so why may not all others as well as we And as much expect to be gratified as we And then we should agree in desiring that our Redeemers triumph might be defer'd that his Body might yet remain incompleat that