put your consciences clossely to it whether when they have told you as no doubt they will that such things deserve your consideration it be impossible to you to use your considering power thus and imploy it even about these things Do but make this easie tryal and then say whether it be impossible See if you cannot select one hour on purpose wherein to it down by yourselves alone with this resolution Well I will now spend this hour in considering my eternal concernments When you have obtained so much of your self set your thoughts on work you will find them voluble and unfixt very apt to revolt and fly off from things you have no mind to but use your authority with your self Tell your soul or let it tell it self these things concern thy life At least taking this prepared matter along with thee that â—hou mayst not have this pretence thou knowest not what to think of try if thou canst not think of these things now actually suggested and offered to thy thoughts as namely Consider that thou hast a reasonable immortal soul which as it is liable to eternal misery â—o it is capable of eternal blessedness That this blessedness thou dost understand to consist onely in the vision of the blessed God in being made like to him and in the satisfaction that â—s thence to result and acrue to thee Consider what thy very objection supposeth that thou findest the temper of thy Spirit to be altogether indisposed and averse to such a blessedness Is it not so is not this thy very case feel now again thy heart try is it not at least coldly affected towards this blessed state Is it not then obvious to thee to consider that the temper of thy Spirit must be changed or thou art undone That inasmuch as thy blessedness lyes in God this change mustly in the alteration of thy dispositions and the posture of thy Spirit towards him Further Canst thou not consider the power and fixedness of thy aversation from God and with how mighty a weight thy heart is carried and held down from him Try lift at thy heart see if it will be raised God-ward and Heaven-ward dost thou not find it is as if thou wert lifting at a Mountain that it lies as a dead weight and stirs not ponder thy case in this respect And then Is it not to be considered that thy time is passing away apace that if thou let thy self alone 't is likely to be as bad with thee to morrow as this day and as bad next day as to morrow And if thy time expire and thou be snatcht away in this state what will become of thee And dost thou not therefore see a necessity of considering what ever may be most moving and most likely to incline thy heart God-ward of pleading yet more lowdly and importunately with thy self And canst thou not consider and reason the matter thus O my soul what 's the reason that thou so drawest back and hangest off from thy God that thou art so unwilling to be blessed in him that thou shouldest venture to run thy self upon eternal perdition rather what cause hath he ever given thee to disaffect him what is the ground of thy so mighty prejudice Hath he ever done thee hurt Dost thou think he will not accept a returning soul that is to give the lie to his Gospel and it becomes not a perishing wretch so to provoke him in whom is all its hope Is the eternal glory an undesirable thing or the everlasting burnings tolerable canst thou find a way of being for ever blessed without God or whether he will or no or is there a sufficient present pleasure in thy sinful distance from God to outweigh Heaven and Hell Darest thou venture upon a resolution of giving God and Christ their last refusal or say thou wilt never hearken to or have to do with them more or darest thou venture to do what thou darest not resolve and act the wickedness thou canst not think of scorn eternal Majestie and love spurn and trample a bleeding Saviour Commune thus awhile with thy self but if yet thou find thy heart relent nothing Thou canst yet further consider that it lies not in thy power to turn thy own heart or else how comest thou thus to object And hence Canst thou avoid considering this is a distressed case that thou art in great straits liable to perish yea sure to do so if thou continue in that ill temper of Spirit and wholly unable to help thy self Surely thou canst not but see this to be a most distressed case I put it now to thy conscience whether being thus led on thou canst not go thus far See whether upon trial thy Conscience give thee leave to say I am not able thus to do or think and be not here so foolish as to separate the action of the first cause and the second in judging thy ability Thou may'st say no I cannot think a good thought without God true so I know thou canst not move thy finger without God but my meaning in this appeal to thy Conscience is whether upon trial thou findest not an assistance sufficient to carry thee thus far Possibly thou wilt say yea but what am I the better I am onely brought to see my self in a dristressed perishing condition and can get no further I answer 't is well thou art got so far if thou do indeed see thy self perishing and thy drowsie soul awake into any sense of the sadness of thy case But I intend not thus to leave thee here Therefore let me furthermore demand of me What course would'st thou take in any other distress wherein thou knowest not what to do to help thy self would not such an exigencie when thou findest thy self pinch't and urg'd on every side and every way is shut up to thee that thou art beset with calamities and canst no way turn thy self to avoid them would not such an exigencie force thee down on thy knees and set thee a crying to the God of mercy for relief and help would not Nature it self prompt to this Is it not Natural to lift up Hands and Eyes to Heaven when we know not what to do Therefore having thus far reasoned with thee about thy considering power Let me demand of thee if thou canst not yet go somewhat further then considering that is in short Is it impossible to thee to obey this dictate of nature I mean represent the deplorable case of thy soul before him that made it and crave his merciful relief Do not dispute the matter thou canst not but see this is a possible and a rational course as thy case is Should not a people seek unto their God Fall down therefore low before him prostrate thy self at the footstool of his mercy-seat Tell him thou understandest him to be the Father of Spirits and the Father of Merciâ—s that thou hast heard of his great mercy and pitty towards the spirits of men in their forlorn
this blessedness For First The thing you expect is sure You have not to do in this matter with one who is inconstant or likely to change If such a one should make us large promises we should have some cause never to think our selves secure till we had them made good to us But since we live in the hope of eternal life which God who cannot lie and who we know is faithful hath promised we may be confident and this confidence should quiet our hearts What a faithful friend keeps for us we reckon as safe in his hands as in our own He that believes makes not hast And impatient haste argues an unbelieving jealousie and distrust Surely there is an end and thy expectation will be cut off And then 't is an happiness that will recompense the most wearisome expectation 'T were good sometimes to consider with our selves what 's the object of our hope are our expectations pitcâ—'t upon a valuable good that will be worth while to expect so the Psalmist what wait I for and he answers himself my hope is in thee Sure then that hope will not make ashamed T were a confounding thing to have been a long time full of great hopes that at last dwindle into some pettie trifle but when we know before hand the business is such as will defray it self bear its own charges who would not be contented to wait Nor will the time of expectation be long when I shall awâ—ke when he shall appear Put it to the longest term 't was said 1600 years ago to be but a little while three times over in the shutting up of the Bible he tells us I come quickly He seems to foresee he should be something impatiently expected And at last Surely I come quickly q. d. What will you not believe me Be patient saith the Apostle to the coming of the Lord and presently he adds be patient stablish your hearts for the coming of the Lord draweth nigh Yea and amidst the many troubles of that short time of expectation many present comforts are intermixt Heaven is open to us We have constant liberty of access to God He disdains not our present converse We may have the constant pleasure of the exercise of grace the heavenly delights of meditation The joy of the publique Solemnities of worship The communion and encouragement of fellow Christians The light of that countenance whereof we expect the eternal vision The comforts of the Holy Ghost The continual prospect of glory all the way thither What cause have we of impatience or complaint Further Saints of all ages have had their expecting time We are required to be followers of them who through faith and patience have inherited the promises Our Saviour himself waited a lifes time for his glorification I have saith he glorify'd thee on earth I have finished the work thou gavest me to do And now further glorifie me with thine own self c. And while we are waiting if it be not our fault our glory will be encreasing we may be glorifying God in the mean time which is the end of our beings we need not live here to no purpose Again We were well enough content till God more clearly revealed that other state to live always as we do T is not now ingenuous to be impatiently querulous about the time of our entring into it T is his free vouchsafement we never merited such a thing at his hands T is not commendable among men to be over quick in exacting doubts even where there was an antecedent right much less where the right onely shall accrue by promise not yet suitable would it not shame us to have God say to us Have patience with me and I will pay you all And our former state should be often reflected on If you had promised great things to a wretch lately taken off the dunghil and he is every day impatiently urging you â—o an untimely accomplisheut would you not check his over bold hast by minding him of his original It becomes not base and low born persons to be transported with a preposterous over hasty expectation of high and and great things And if God bear with the sinfulness of our present state is it not reasonable we should bear with the infelicitie of it to his appointed time Besides that we should much injure our selvs by our impatiency imbitter our present condition increase our own burthen dissipate our strength retard our progresse towards the perfection we profess to aim at for patience must have its perfect work that we may be perfect And others that have had as clear apprehensions and vigorous desires at least of the future state of glory as we can with modesty pretend to have yet herein moderated themselves so as to intend their present worke with composed spirits Take that one instance of the blessed Apostle who whilest in this earthly tabernacle he groaned being burthen'd to be cloth'd with glory and to have mortality swallowed up of life being sensible enough that during his abode or presence in the body he was absent from the Lord yet notwithstanding the fervor and vehemency of these longings with the greatest calmness and resignation imaginable as to the termination or continuance of his present state he adds that though he had rather be absent from the body to be present with the Lord it was yet his chief ambition as the word he uses signifies whether present or absent as if in comparison of that to be present or absent were indifferent though otherwise out of that comparison he had told us he would be absent rather to be accepted to appear grateful and well pleasing in the eye of God such that he might delight and take content in as his expression imports As if he had said though I am not unapprehensive of the state of my case I know well I am kept out of a far more desirable condition while I remain in this tabernacle yet may I but please and appear acceptable in the sight of God whether I be sooner dismist from this thraldom or longer continued in it I contend not His burden here that so sensibly prest him was not a present evil so much as an aâ—sent good He was not so burden'd by what he felt and could not remove as by what he saw and could not enjoy His groans accordingly were not brutal as those of a beast under a too heavy load but rational the groans of an apprehensive spirit panting after an alluring inviting glory which he had got the prospect of but could not yet attain And hence the same spiritual reason which did exercise did also at once moderate his desires so that as he saw there was reason to desire so he saw there was reason his desiâ—es should be allayd by a submissive ingenâ—ous patience till they might have a due 〈◊〉 seasonable accomplishment And that sâ—â—e emper of mind we find him in when he professes to be
petite questions that with many are so hotly agitated for recreation sake or to try his wit and exercise his reasâ—n without stirring his passions to the disturbance of others or himself here an innocent divertisement and the best purpose that things of that nature are capable of serving But when contention becomes a mans element and he cannot live out of that fire strains his wit and racks his invention to find matter of quarrel is resolved nothing said or done by others shall please him onely because he means to please him in dissentiâ—g Disputes onely that he may dispute and loves dissension for it self This is the unnatural humour that hath so unspeakably troubled the Church and despised Religion and filled mens Souls with wind and vanity Yea with fire and fury This hath made Christians gladiaters and the Christian World a clamorous Theater while men have equally affected to contend and to make ostentation of their ability so to do And surely as it is highly pleasurable to reâ—â—re ones sâ—lf so it is charitable to call aside others out of this noise and throng to consider silently and feed upon the known and agree'd things of our Religion which immediately lead to both the duties and delights of it Among which there are none more evident and undoubted none lesse intangled with controversie none more profitable and pleasant then the future blessedness of the righteous which this discourse Treats of The last end is a matter to little disputable that 't is commonly thought which is elsewhere more distinctly spoken to not to be the object of election and so not of deliberation consequently but of simple intention onely because men are supposed to be generally agree'd as touching that And the knowledge and intention of it is apparently the very soul of Religion animates direct enlivens and sweetens the whole thereof Without which Religion were the vainest irrational and most unsavoury thing in the World And because the more clearly this our last end is understood the more powerfully and sweetly it attracts and moves the Soul this Treatise endeavours to give as plain and positive a state and nation of it as the Text insisted on compared with other Scriptures would afford to so weak an eye And because men are so apt to abuse themselves with the vain and self-contradicting hopes of attaining this end without ever having their spirits framed to it or walking in the way that leads thereto as if they could come to Heaven by chance or without any design or care of theirs The proportion is indeavoured to be shewn between that Divine likeness in the vision and participation whereof this Blessedness consists and the Righteousness that disposes and leads to it Which may it be monitory to the ungodly and profane who hate and scorn the likeness of God where-ever they hehold it And let me tell such from better-instructed Pagans That there is nothing more like or more acceptable to God then a man that is in the temper of his Soul truly good who excells other men as he is himself excelled pardon his Hyperbole by the immortal God That between God and good men there is a friendship by means of vertue a friendship yea a kindred a likeness inasmuch truly as the good man differs from God but in time here sprinkle a grain or two being his Disciple Imitatour and very of-spring That God is full of indignation against such as reproach one that is alike to him or that praise one that is contrarily affected or unlike buâ— such is the good man i. e. he is one like God A good man as it shortly after follows is the holiest thing in the World and a wicked man the most polluted thing And let me warn such haters of holiness and holy men in the words of this Authâ—urs immediately subjoyned And this I say for this cause that thou being but a man the son of a man no more offend in speaking aginst an Hero One who is a Son of God Me thinks men should be ashamed to proâ—esse the belief of a life to come while they cannot behold withâ—ut indignation nor mention but with derision that holiness without which it can never be attained and which is indeed the seed and principle of the thing it self But such are not likely much to trouble themselves with this discourse There 's little in it indeed of Art or Ornament to invite or gratifie such as the Subject it self invites not And nothing at all but what was apprehended might be some way useful The affectation of garnishing a margent with the names of Authours I have ever thought a vain pedantry yet have not declined the occasional use of a few that occurred He that writes to the World must reckon himself debter to the wise and unwise If what is done shall be found with any to have promoted its proper end His praises to God shall follow it as his prayers do that it may who professes himself A Well willer to the Souls of men J. H. Christian Reader YOu whose hearts are set on Heaven who are dayly laying up a treasure there here is a welcome messenger to tell you more thâ—n perhaps you have well considered of the nature of your future Blessedness and to illustrate â—he Map of the Land of promise and to bring you another cluster of its grapes Here is a useful help to make you know that Holiness doth perticipate of Glory and that Heaven is at least Virtually in â—he Seed of Grace Though this life be properly called a life of Faith as contradistinct from the â—â—ntuition and fruition hereafter as well as from the lower life of sence yet is it a great truth and not sufficiently considered and improved that we have here more than Faith to acquaint us with the Blessedness expected Between Faith and Glory there is the Spirit of Holiness the love of God the heavenly desires which are kindled by Faith and are thâ—se branches on which the happy flower and fruit must grow They are the name and mark of God upon us They are our Earnest our Pledg and the first fruits And is not this more than a word of prâ—mise only Therefore though all Christians must lively Faith marvell not that I tell you that you may you must have more than Faith Is not a Pledge and Earnest a first Fruits more Therefore have Christians not only a Spirit to evidence their Title but also some foretast â—f Heaven it self for Faith in Christ is to recover us to God and so much as we have of God so much of fruition And so much as Faith hath kindled in you of â— love of God so much foretaste you have of Heâ—ven for you are deceived if you think that any â— Notion speaketh more to you of Heaven and of yâ—â— Ultimate end than THE LOVE OF GOD And though no unsound ill-grounded Faith â—â—serve to cause this sacred Love yet when it caused it over-tops this cause
nothing is thy hindrance â—ut an unwilling heart Try however which will suffice to let thee discern thy own capacity and will be a likely means to make thee willing how far thou canst understand and trace the way complying with it at least as reasonable that leads to this blessedness Retire a little into thy self forget a while thy relation to this sensible world Summon in thy selfâ—reflecting and considering powers Thou wilt presently perceive thou art not already happy thou art in some part unsatisfied and thence will easily understand in as much as thou art not happy in thy self that it must be something as yet without thee must make thee so and nothing can make thee happy but what is in that respect better then thy self or hath some perfection in it which thou findest wanting to thy self A little further discourse or reasoning with thy self will easily perswade thee thou hast something better about thee then that luggage of flesh thou goest with to and fro for thou well knowest that is not capable of reason and discourse and that the power of doing so is an higher perfection then any thou canst entitle it to and that therefore besides thy bulkie material part thou must have such a thing as a spirit or soul belonging to thee to which that and thy other perfections not competible to gross matter may agree Thou wilt readily assent that thou canst never be happy while thy better and more noble part is unsatisfied and that it can only be satisfied with something sutable and connatural to it That therefore thy happiness must lie in something more excellent then this material or sensible world otherwise it cannot be grateful and sutable to thy soul yea in something that may be better and more excellent then thy soul it self otherwise how can it better and perfect that As thou canst not but acknowledge thy soul to be spiritual and immaterial so if thou attend thou wilt soon see cause to acknowledge a spiritual or immaterial being better and more perfect then thy own soul. For its perfections were not self-original they were therefore derived from something for that reason confessedly more excellent whence at last also thou wilt find it unavoidably impos'd upon thee to apprehend and adore a being aâ—sâ—lutely perfect and then which there cannot be a more perfect the first subject and common fountain of all perfections which hath them underived in himself and can derive them unto inferiour created beings Upon this eternal and self-essential being the infinitely blessed God thou necessarily dependest and owest therefore constant subjection and obedience to him Thou hast indeed offended him and art thereby cut off from all interest in him and intercourse with him but he hath proclaimed in his Gospel his willingness to be reconciled and that through the sufferings righteousness and intercession of his only begotten Son thy merciful Redeemer the way is open for thy restitution and recovery that thou may'st partake from him what ever perfection is wanting to thy blessedness Nothing is required from thee in order hereunto but that relying on and submitting to thy Redeemers gracious conduct thou turn thy mind and heart towards thy God to know him and conform to him to view and imitate the Divine perfections the faithful indeavour and inchoation whereof will have this issue and reward the clear vision and full participation of them So that thy way and work differ not in nature and kind from thy end and reward thy duty from thy blessedness Nor are either repugnant to the natural constitution of thy own soul. What violence is there done to reasonable nature in all this or what can hinder thee herein but a most culpable averse and wicked heart Did thy reason ever turn off thy soul from God was it not thy corruption only What vile images dost thou receive from earthly objects which deform thy soul while thou industrioâ—sly avertest thy Makers likeness that would perfect it How full is thy mind and heart of vanity how empty of God were this through natural incapacity thou wert an innocent creature it were thy infelicity negative I mean not thy crime and must be resolved into the Soveraign will of thy Creator not thy own disobedient will But when this shall appear the true state of thy case and thou shalt hear it from the mouth of thy Judge Thou didst not like to retain me in thy knowledge or love thou hadst reason will to use about meaner objects but none for me thou couldest sometimes have spared me a glance a cast of thine eye at least when thou didst rather chuse it should be in the ends of the Earth A thought of me had cost thee as little might as soon have been thought as of this or that vanity but thy heart was not with me I banish thee therefore that presence which thou never loved'st I deny thee the vision thou didst always shun and the impressions of my likeness which thou didst ever hate I eternally abandon thee to the darkness and deformities which were ever grateful to thee Thine is a self created hell the fruit of thy own choice no invitations or perswasions on mine could keep thee from it How wilt thou excuse thy fault or avert thy doom what Arguments or Apologies shall defend thy cause against these pleadings Nay what Armour shall defend thy Soul against its own wounding self-reflections hereupon When every thought shall be a Dart and a convicted Conscience an ever gnawing Worm a fiery Serpent with endless involutions ever winding about thy heart It will now be sadly thought on how often thou saw'st thy way and declin'dst it know'st thy duty and did'st wave it understood'st thy interest and did'st flight it approvd'st the things that were more excellent and did'st reject them How often thou did'st prevaricate with thy light and run counter to thy own eyes while things confessedly most worthy of thy thoughts and pursuits were overlook't and empty shadows eagerly pursu'd Thy own heart will now feelingly tell thee it was not want of capacity but inclination that cut thee off from blessedness Thou wilt now bethink thy self that when life and immortality were brought to light before thy eyes in the Gospel and thou wast told of this future blessedness of the Saints and prest to follow holiness as without which thou couldst not see God it was a reasonable man was spoken to that had a power to understand and judge and chuse not a stone or a brute Thy capacitie of this blessedness makes thee capable also of the most exquisite torment and reâ—lected on actually infers it How passionately but vainly wilt thou then cry out O that I had fil'd up the place of any the meanest Creature throughout the whole Creation of God that I had been a Gâ—at or a Fly or had never been rather then to have so noble abused powers eternally to reckon for Yea and thou must reckon for not onely the actual light
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