substance The most hazardous services undertaken even an Apostleship to a despised Christ. In the hope of eternal life which God that cannot lie hath promised All difficulties encountred and overcome while the heâ—met is the hâ—pe of salvâ—tion things reserved for Saints in general Faith can go no further for the Word of Promise goes no further and so serves instead of eyes in the Divine Light to view those glories or it presents them as so many substantial realities demonstrates them submits them to view whence Hope reaches forth to them contends against and triumphs over all attending difficulties and possesses them gives the soul an early anticipated fruition of them for its present support and relief So that it rejoyces in the hope of the glory of God It might well therefore be said I had fainted if I had not believed or who can express how sad my case had been if I had not believed for there is an elegant Aposiopesis in the Hebrew Text the words I had fainted being supplyed in the translation If I had not believed what had become of me then q. d. In as much as faith feeds as it were those hopes which more immediately the Lord makes use of for the strengthening his peoples hearts as it is intimated in the following words compared with Psal. 31. 24. In the present case Faith ascertains the heart of the truth of the Promises so that thus the Soul states the case to it self Though I have not walkt to and fro in 〈◊〉 upper regions nor taken a view of the heavenly 〈◊〉 though I have not been in the third 〈◊〉 us and seen the ineffable glory yet the 〈…〉 which hath brought life and immortality to light the word of the eternal God who hath 〈◊〉 me this is the state of things in the other world cannot but be true my faith may therefore be to me instead of eyes and the Divine testimony must supply the place of light both together give methinks a fair prospect of those far distant glorious objects which I have now in view Now this awakens hope and makes it revive and run to imbrace what Faith hath discovered in the Promise In hope of eternal life which God that cannot lie hath promised 'T is the Word of God that causes the soul to hope i. e. believed for disbelieved it signifies nothing with it and that not onely as it contains a narration but a promise concerning the future estate I may without much emotion of heart hear from a Traveller the description of a pleasant Country where I have not been but if the Lord of that Country give me besides the account of it an assurance of enjoying rich and ample possessions there this presently begets an hope the pleasure whereof would much relieve a present distressed estate and which nothing but that of actual possession can exceed That 't is not more so with us here admits of no excuse Is God less to be believed then a man will we deny him the priviledge of being able to discover his mind and the truth of things credibly which we ordinarily allow to any one that is not a convicted Lier Christ expects his Disciples should very confidently assure themselves of the preparations made for them in another world upon that very ground alone that he had not told them the contrary Let not your hearts be troubled ye believe in God believe also in me In my Fathers House are many mansions if it were not so I would have told you I go to prepare c. Intimating to them they ought to have that opinion of his plainness and sincerity as never to imagine he would have proselyted them to a Religion that should undo them in this world if there were not a sufficient recompence awaiting them in the other but he would have certainly have let them know the worst of their case much more might he expect they should be confident upon his so often and expresly telling them that so it is If his silence might he a ground of hope much more his word And surely so grounded an hope cannot but be consolatory and relieving in this sad interval till the awaking hour Lastly Since this blessedness of the righteous is as to the season of it future not expected till they awake we may infer That 't is great wisdom and sagacitie that guides the righteous mans choice while he waves a present and temporary and chuses this future expected blessedness 'T is true that Philosophy hath been wont to teach us that choice or election hath no place about the end because that is but one and choice always implyes a competition But that very reason evinces that in our present state and case choice must have place about the end That Philosophy might have suited better the state of innocent Adam when there was nothing to blind and bribe a mans judgment or occasion it to deliberate about the supreme end then it might be truly said deliberation it self was a defection nor to pervert and misincline his will and so its action in proposing its end would be simple intention not choice But so hath the Apostasie and sin of man blinded and befooled him that he is at a loss about nothing more then what is the chief good And though S. Augustine reduce Varro's 288. differing Sects about it to 12. that 's enough to prove but daily experience doth it more convincingly and sadly a real though most unjust competition Therefore a sinner can never be blessed without chusing his blessedness and therein it highly concern's him to chuse aright and that a Spirit of Wisdom and Counsel guide his choice While Man had not as yet fal'n to deliberate whether he should adhere to God or no was a gradual declension the very inchoation of his fall but having fal'n necessity makes that a vertue which was a wickâ—nâ—sâ— before There 's no returning to God without considering our ways The so much altered state of the case quite alters the nature of the things It was a consulting to do evil before now to do goâ—d And hence also chusing the Lord to be our God becomes a necessary duty Which is to make choice of this very blessedness that consists in the knowledge likeness and enjoyment of him And now in as much as this blessedness is not fully attained by the longing soul till time expire and its eternity commence here 's a great discovery of that Wisdom which guides this happy choice There is great wisdom in prospection in taking care of the future and at how much the further distance one can provide so much the greater reputation of wisdom it justly acquired to him Yea we seem to place the summe of practical wisdom in this one thing while we agree to call it providence under the contracted name of prudence The wise man makes it at least an evidence or part of wisdom when he tells us the prudent
in no suspence puzled with no doubts whether such consequencies withhold such conclusions be rightly infer'd anâ— so are not retarded from giving a present unwavering assent Here are no perplexing intricacies no dubious hallucinations or uncertain guesses we see things as they are by â— simple and undeceiving light with both subjective and objective certainty being secure both from doubt and error 2. Faith How magnificent things doth Scripture speak of this grace which the experience also of such as have been wont to liâ—â— by it i. e. to make it the governing principle of their lives doth abundantly confirm Hoâ— clear are its apprehensions 't is the evidence â— things not seen how sweet its enjoyments whom not seeing ye love and though now you 〈◊〉 him not yet believing ye rejoyce with joy unspeakable and full of glory Even the Heathen Theology hath magnifie it above knowledge What is it saith one that unites us with the self-goodness and 〈◊〉 joyns us thereto that it quiets or gives reâ—â— to all our action and motion I will expressâ— it in one word 't is faith it self which unâ—speakably and after a hidden manner doâ— unite and conjoyn happy souls with the selâ— good For saith he it concerns us neither in a way of Science or with any iâ— perfection to enquire after the good but 〈◊〉 behold our selves in the divine light and 〈◊〉 shutting our eyes to be placed in thâ— unknown and secret unity of beings And a latter writer gives us this as a conclusion from that former Author That as Faith which is credulity is below Science so that Faith which is truly so called is super-substantially above Science and intelligence immediately uniting us to God But 't is evident intuitive knowledge far exceeds even faith also 1. 'T is more distinct and clear Faith is taking a thing upon report Who hath believed â—ur report And they are more general languid apprehensions we have of things this way Faith enters at the â—ar it comes by hearing And if we comâ—â—re the perceptions of these two external 〈◊〉 that of hearing and sight the latter is unspeakably more clear and satisfying He that hath knowledge of a forreign Country only by report of another hath very indistinct apprehensions of it in comparison of him who hath travell'd it himself While the Queen of Sheba only heard of Solomons glory she could not satisfie her self without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—ght of her own eye and when she saw it 〈◊〉 â—aith the one half was not told her of whâ—â— she now beheld The Ear more slowly and gradually receives and the Tongue more defectively expresses to another an account of things than ones ocular inspection would take it in But as to the excellency of this 〈…〉 above Faith the comparison 〈…〉 knowing by the ministry of a more 〈◊〉 sense and a less noble but knowing by dependance on a less noble and without dependence upon any at all When God hath been pleased to afford discoveries in that way of Vision to men in the body his Prophets c. he hath usually bound up all their senses by sleep or trances sense hath had no part or lot in this matter unto believing it must necessarily concurr 2. More affective What we see even with our external eye much more powerfully moves our heart than what we onely give credit to upon hearsay The Queen of Sheba much admired no doubt Solomons famed splendor and magnificence while she only heard of it but when she saw it it puts her into an extasie it ravish'd away her soul she had no more spirit c. What would the sight of the Divine glory do if God did not strengthen with all might were there not as well glorious power to support as powerful glory to transform Job had heard of God by the hearing of the ear but when once his eye saw him whether that were by the appearance of any sensible glory which is probable enough for 't is said the Lord answered him out of the whirlewind or whether by a more immediate revelation 't is less-material what work did it make in his soul The Devils believe and tremble so impressive are the pre-apprehensions of Judgment to come and the consequents thereof with them yet their present torment thence is no torment in comparison art thou come to torment us before the time of what they expect Let wicked men consider this they will have their intuitions in hell too were your belief and terror thereupon with reference to the eternal Judgment and the impendent wrath of God equal to what the Devils themselves have upon the same account actual sensation will make you more exceed your selves in point of misery than the Devils do now exceed you There is no doubt a proportionable difference between the impressions of present faith and future vision with holy souls Now not seeing yet believing they rejoyce with joy unspeakable their present joy cannot be spoken their future then cannot be thought Experience daily tells us how greatly sensible present objects have the advantage upon us beyond those that are spiritual and distant though infinitely more excellent and important When the tables are turned the now sensible things disappear a new scene of things invisible and eternal is immediately presented to our view the excellency of the objects the disposedness of the subjects the nature of the act shall all multiply the advantages on this part How affective will this vision be beyond what we have ever found the faint apprehensions of our so much disadvantaged faith to amount to A kind message from an indulgent Father to his far-distant Son informing of his welfare and yet continuing love will much affect but the sight of his Fathers face will even transport and overcome him with joy But further consider this intuition a little more particularly and absolutely in it self So you may take this somewhat distincter account of it in some few particulars corresponding to those by which the object the glory to be beheld was lately characterized 1. It will be a vigorous efficacious intuition as that which it beholds is the most excellent even the divine glory such an object cannot be beheld but with an eye full of lively vigour a sparkling a radient eye A weak eye would be struck blind would fail and be closed up at the first glance We must suppose then this Vision to be accompanied with the highest vitality the strongest energy A mighty plenitude of Spirit and Power no lesse than the divine nothing but the divine power can sufficiently fortifie the soul to behold divine glory When the Apostle speaks only of his desire of glory he that hath wrought us to this self same thing saith he is God he that hath moulded us suitably framed us for this thing as the word signifieth is God 't is the work of a Deity to make a Soul desire Glory certainly then 't is his work to give the
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
THE BLESSEDNESSE OF THE RIGHTEOUS Discoursed from Psal. 17 15. By John Howe M. A. When he shall appear we shall be like him for we shall see him as he is 1 John 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in 〈◊〉 LODON Printed by Sarah Griffin for Samuel Thomson and are to be sold at the sign of the Bishops-head in Duck-lane 1668. To the Reader I Am not at all solicitous that the World should know the History of the conception of this Treatise If there be any thing that shall recompence the pains of such as may think fit to give themselves the trouble of perusing it in the work it self I should yet think it too much an under-valuing of them if I did reckon the minuter circumstances relating thereto fit matter for their entertainment Nor am I more concern'd to have it known what were the inducements to the publication of it Earnest protestations and remonstrances of our good intentions in such undâ—rtakings as they leave men still at liberty to believe or doubt at their pleasure so they gain us little if they be believed It is no easie matter to â—arry one even constant tenour of Spirit â—hrough a work of time Nor is it more easie â—o passe a setled invariable judgement conâ—erning so variable a subject when an heart â—hat may seem wholly framed and set for God â—is hour shall lâ—ok so quite like another thing 〈◊〉 next and change figures and postures alâ—ost as often as it doth thoughts And if a man should be mistaken in judging himself it would little mend the matter to have deceived others also into a good opinion of him But if he can approve himself to God in the simplicity of an honest and undeceived heart The peace that ensues is a secret between God and him They are Theatre enough to one another as he said to his friend 'T is an inclosed pleasure A joy which the stranger cannot intermiddle with 'T is therefore any mans concernment herein rather to satisfie himself then the world And the world rather to understand the design of the work then the Author and whither it tends rather then whereto he meant it And 't is obvious enough to what good purposes discourses of this nature may serve This is in the design of it wholly practical Hath little or nothing to do with disputation If there be any whose business it is to promote a private divided interest or who place the sum of their Religion in an inconsiderable and doubtful opinion It doth not unhallow their altars nor offer any to affront their idol It intends nâ— quarrel to any contending angry party But deals upon things in the substance whereof Christians are at a professed agreement And hath therefore the greater probability of doâ—â—g goâ—d to some without the offence of any 'T is indeed equally matter of complaint and wonder that men can find so much leasure to direct from such things wherein there is so much both of importance and pleasure unto what one would think should have little of temptation or allurement in it contentions jangling It might rather be thought its visible fruits and tendencies should render it the most dreadful thing to every serious beholder What Tragedies hath it wrought in the Christian Church Into how weak and languishing a condition hath it brought the Religion of professed Christians Hence have risen the intemperate preternatural heats and angers that have spent its strength and spirits and make it look with so Meagre and Pale a face We have had a greater mind to dispute then live and to contend about what we know not then to practice the far greater things we know and which more directly tend to nourish and maintain the Divine Life The Authour of that ingenious sentence whoever he were hath sitly exprest what is the noisome product of the itch of disputing It hath begot the ulcerous tumors which besides their own offencive soreness drain the body and turn what should nourish that into nutriment to themselves And it effects are not more grievous then the pleasures which it affects and pursues are uncouth and unnatural The rough touch of an ungentle hand That onely pleases which exasperates as the morallist aptly expresseâ— sâ—me like disaffection of diseased minds Toyl and vexation is their only delight what to a sâ—und spirit would be a pain is to these a pleasure Which is indeed the triumph of the disease that it addes unto torment reprâ—ach and mockery and imposes upon men by so ridiculous a delusion whâ—le they are made to take pleasure in punishing themselves that even the most sober can scarce look on in a fitter posture then with a compassionate smile All which were yet somen hat more tollerable if that imagined vanishing pleasure were not the whole of their gain or if it were to be hoped that so great a present real pain and smart should be recompensed with as real aâ— consequent fruit and advantage But we know that generalâ—y by how much any thing is more disputable the lesse it is necessary or conducible to the Christian life God hath graciously provided that what we are to live by should not cost us so dear And possibly as there is lesse occasion of disputing about the more momentous things of Religion so there may be somewhat more of modesty and awe in reference to what is so confessedly venerable and sacred though too maâ—y are over-bold even here also then so foolishly to trifle with such things Therefore more commonly where that humour prevails men divert from thâ—se plainer things with some slighter and superficial reverence to them but more heartily esteeming them insipid and jejune because they have less in them to gratiâ—ie that appetite And betake themselves to such things about which they may more plausibly contend and then what pitiful trifles oftentimes take up their time and thoughts Questions and Problems of like weighty importance very often with those which the abovenamed Authour tells us this disease among the Greeks prompted them to trouble themselves about as what number of Rowers Ulisses had Which was written first the Iliad or the Odysses c. So that as he saith they spent their lives very operously doing nothing Their conceits being such that if they kept them to themselves they could yield them no fruit and if they published them to others they should not seem thereby the more learned but the more troublesome To this purpose he truely speaks And is it not to be resented that men should â—ell away the solid strength and vitals joy which a serious Soul would find in substantial Religion for such toyes Yea and not only famish themselves but trouble the world and imbroil the Church with their impertinencies If a man be drawn forth to defend an important truth against an injurious assault it were treacherous self-love to purchase his own peace by declining it Or if he did sometimes turne his thoughts to some of our
divine wisdom in that former Notion when in that glasse that speculum aeternitatis we shall have the lively view of all that truth the knowledge whereof can be any way possible and grateful to our natures and in his light see light when all those vast treasures of wisedom and knowledge which already by their alliance to Christ Saints are interested in shall lye open to us When the tree of Knowledge shall be without enclosure and the most voluptuous Epicurism in reference to it be innocent Where there shall neither be lust nor forbidden fruit no withholding of desirable knowledge nor affectation of undesirable When the pleasure of speculation shall be without the toil and that maxime be eternally antiquated that increased knowledge increases sorrow As to the other notion of it how can it be lesse grateful to behold the wisdom that made and govern'd the world that compast so great designs and this no longer in its effects but in it self Those works were honourable and glorious sought of all them that have pleasure in them What will be the glory of their cause It would gratifie some mens curiosity to behold the unusual motion of some rare automaton but an ingenious person would with much more pleasure prie into the secret Springs of that motion and observe its inward frame and parts and their dependence and order each to other 'T is comely to behold the exterior oeconomy of a well govern'd people when great affairs are by orderly conduct brought to happy issues but to have been at the helm to have seen the pertinent proper application of such and such maximes to the incident cases to have known all the reasons of state heard debates observ'd with what great sagacity inconveniencies have been foreseen and with what diligence prevented would much more gratifie an inquiring Genius When the Records of Eternity shall be exposed to view all the counsels and results of that profound wisdom lookt into how will it transport when it shall be discern'd loâ— thus were the designes laid here were the apt junctures and admirable dependencies of things which when acted upon the stage of the world seem'd so perplext and crosse so full of mysterious intricacy If Saint Paul were so ravisht at those more obscure appearances of divine wisdom which we find him admiring Rom. 11. 33. O the depths c. what satisfaction will it yield to have a perfect modell of the deep thoughts and counsels of God presented to open view How is the happiness of Solomons Servants magnified that had the priviledge continually to stand before him and hear his wisdom But this happiness will be proportionably greater as Solomons God is greater than he 2. The glory of his power will add comliness to the Object of this Vision Power duly placed and allay'd is lovely Beauty consists much in a Symmetrie or proportion of parts So must there be a concurrence of divine perfections to compose and make up the beautiful complexion of his face to give us a right aspect the true Idea of God And here his power hath a necessary ingrediency How incoherent and disagreeing with it self were the motion of an impotent God His power gives lively strokes to his glory 'T is called glorious power or the power of glory Yea 't is simply called glory it self the Apostle tells us Christ was raised from the dead by the glory of the Father when 't is plain he means power And the same Apostle prayes on the behalf of the Ephesians that God would grant them according to the riches of his glory to be strengthened with might c. How frequently are power and glory ascribed to him in conjunction intimating that as he is powerful he is glorious And certainly even this glory cannot but cast a grateful aspect upon the blessed soul and be infinitely pleasant to behold What triumphs doth it now raise in gracious Spirits to behold the exertions of it in his works to read its descriptions in his word while as yet he holds back the face of his throne while the countenance of inthroned Majesty cannot be seen when so little a portion is heard of him and the thunder of his power so little understood The infinitely fainter Rayes of this power in a creature power in that unspeakable diminution and abatement that derived precarious power when 't is innocently used is observed with pleasure Here is power in the throne power in its chief and highest seat essential and self-originated power the root and fountain the very Element of power power in its proper situation in its native place to which it belongs God hath spoken once twice have I heard this that power belongeth unto God It languishes in a Creature as in an alien Subject If I speak of strength lo he is strong saith Job q. d. Created power is not worth the speaking of Here is the power that deserves the name that is so indeed How satisfying a pleasure will this afford to contemplate this radical power this all-creating all-ruling power the principle of all action motion and life throughout the whole Creation This will be as natural a pleasure as the Child takes in the Mothers bosom and in imbracing the womb that bare it How grateful to behold whence the vast frame of nature Sprang what stretcht out the Heavens established the Earth sustained all things what turned the mighty Wheels of Providence throughout all the successions of time what ordered and changed times and seasons chained up Devils restrained the outrages of a tumultuous world preserved Gods little Flock especially what gave Being to the new Creation The exceeding greatness of power that wrought in them that believed c. what made hearts love God imbrace a Saviour what it was that overcame their own and made them a willing people in that memorable day How delightful a contemplation to think with so inlarged an understanding of the possible effects of this power and so far as a creature can range into infinity to view innumerable creations in the creative power of God And yet how pleasant to think not only of the extents but of the restraints of this power and how when none could limit it became ordinate and did limit it self that since it could do so much it did no more turned not sooner a degenerous world into flames withhheld it self from premature revenge that had abortiv'd the womb of Love and cut off all the hopes of this blessed Eternity that is now attained This also speaks the greatness of power Let the power of my Lord be great according as thou hast spoken the Lord is gracious long-suffering c. This was his mightiest power whereby he overcame himself Fortior est qui se c. 3. And what do we think of the ravishing aspects of his Love when it shall now be open fac'd and have laid aside its vail when his amiable smiles shall be chekered with no
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
towards one another they slide insensibly into each others bosomes even the most churlish morose natures are wrought upon by assiduous repeated kindnesses gutta cavat lapidem c. as often falling drops at length wear and work into very stones Towards God their hearts are more impenetrable then Rocks harder then Adamants He is seeking with some an acquaintance all their days They live their whole age under the Gospel and yet are never wonne They hearken to one another but are utterly unperswadable towards God as the deaf Adder that hears not the voice of the Charmer though charming never so wisely The clearest Reason the most powerful Arguments move them not no nor the most insinuative allurements the sweetest breathings of love How often would I have gathered thee as the Hen her Chickens under her wings and ye would not God draws with the cords of a man with the bends of love but they still perversly keep at an unkind distance Men use to believe one another were there no credit given to each others words and some mutual confidence in one another there could be no humane converse all must affect solitude and dwell in Dens and Desarts as wild beasts but how incredulous are they of all Divine Revelations though testified with never so convincing evidence â—ho hath believed our report The word of the eternal God is regarded O amazing wickedness as we would the word of a Child or a Fool. No sober rational man but his Narrations Promises or Threatnings are more reckon'd of Men are more reconcileable to one another when enemies more constant when friends How often doth the power of a conquering enemy and the distress of the conquered work a submission on this part and a remission on that How often are haughty spirits stoopt by a series of calamities and made ductile proud arrogants formed by necessity and misery into humble supplicants so as to lie prostrate at the feet of a man that may help or hurt them while still the same persons retain indomitable unyielding spirits towards God under their most afflictive pressures Though his gracious Nature and Infinite fulness promise the most certain and liberal relief 't is the remotest thing from their thoughts to make any address to him They cry because of the oppression of the mighty but none says where is God my Maker who giveth songs in the night Rather perish under their burdens then look towards God when his own visible hand is against them or upon them and their lives at his mercy they stand it out to the last breath and are more hardly humbled then consumed Sooner burn then weep shrivel'd up into ashes sooner then melted into tears Scorched with great heat yet repent not to give glory to God Gnaw their tongues for pain and yet still more disposed to blaspheme then pray or sue for mercy Dreadful thought As to one another Reconciliations among men are not impossible or unfrequent even of mortal enemies but they are utterly implacable towards God! yet they often wrong one another but they cannot pretend God ever did them the least wrong yea they have liv'd by his bounty all their days They say to God depart from us yet he filleth their houses with good things So true is the Historians observation Hatred is sharpest where most unjust Yea when there seems at least to have been a reconciliation wrought are treacheries Covenant-breakings revolts strangeness so frequent among men towards one another as from them towards God How inconsistent with friendship is it according to common estimate to be alwayes promising never performing upon any or no occasion to break off intercourses by unkind alienations or mutual hostilities to be morose reserv'd each towards other To decline or disaffect each others converse To shut out one another from their hearts and thoughts But how common and unregretted are these carriages towards the blessed God It were easie to expatiate on this Argument and multiply Instances of this greater disaffection But in a word what observing person may not see what serious person would not grieve to see the barbarous sooner putting on civility the riotous sobriety the treacherous fidelity the morose urbanity the injurious equity the churlish and covetous benignity and charity then the ungodly man piety and sincere devotedness unto God Here is the principal wound and distemper sin hath infected the nature of man with Though he have suffered a universal impairment he is chiefly prejudic'd in regard of his habitude and tendency towards God and what concerns the duties of the first Table Here the breach is greatest and here is greatest need of repair True it is an inoffensive winning deportment towards men is not without its excellency and necessity too And it doth indeed unsufferably reproach Christianity and unbecome a Disciple of Christ yea it discovers a man not to be led by his Spirit so to be none of his to indulge himself in immoral deportments towards men to be undutiful towards Superiors unconversable towards equals oppressive towards Inferiors unjust towards any Yet is an holy disposition of heart towards God most earnestly and in the first place to be indeavoured which will then draw on the rest as having in it highest equity and excellency and being of most immediate necessity to our blessedness Fifthly consider That there may be some gradual tendencies or fainter essayes towards godliness that fall short of real godliness or come not up to that thorough change and determination of heart Godward that is necessary to the blessedness There may be a returning but not to the most high and wherein men may be as the Prophet immediately subjoyns like a deceitful Bow not fully bent that will not reach the mark They come not home to God Many may be almost perswaded and even within reach of Heaven not far from the Kingdom of God may seek to enter and not be able their hearts being somewhat inclinable but more averse for they can only be unable as they are unwilling The soul is in no possibility of taking up a complacential rest in God till it be brought to this to move toward him Spontaneously and with as it were a seâ—f motion And then is it self moved towards God when its preponderating bent is towards him As a massie stone that one attempts to displace if it be heav'd at till it preponderate it then moves out by its own weight otherwise it reverts and lies where and as it did before So 't is with many mens hearts all our lifting at them is but the rolling of the returning stone they are mov'd but not remov'd sometimes they are lifted at in the publique Ministry of the Word sometimes by a private seasonable admonition sometimes God makes an affliction his Minister a danger startles them a sickness shakes them and they think to change their course but how soon do they change those thoughts and are where they were what inlightnings and
correctioâ—s what awakenings and terrours what remorses what purposes what tasts and relishes do some find in their own hearts that yet are blasted and come to nothing How many miserable abortions after travailing pangs and throwes and fair hopes of an happy birth of the new Creature Often somewhat is produced that much resembles it but is not it No gracious principle but may have its counterfeit in an ungracious heart whence they deceive not others only but themselves and think verily they are true converts while they are yet in their sins How many wretched souls that lie dubiously strugling a long time under the contrary alternate impressions of the Gospel on the one hand and the present evil world on the other and give the day to their own sensual inclinations at last In some degree escape the corruptions of the world by the knowledge of our Lord and Saviour Jesus Christ but are again intangled and overcome so as their latter end is worse then their beginning Such a man is so far from being advantaged by his former faint inclinations towards God that he will be found at last under this aggravated wickedness beyond all other men that when others wandred from God through inadvertency and inconsideration this man will be found to have been his enemy upon deliberation and again the various strivings of his convinced heart to the contrary This is more eminently victorious and raigning enmity such a one takes great pains to perish Alas 't is not a slight touch an overly superficial tincture some evaned sentiments of piety a few good thoughts or wishes that bespeak a new man a new creature 'T is a thorough prevailing change that quite alters the habitual posture of a mans soul and determines it towards God so as that the after course of this life may be capable of that denomination a living to God a living after the Spirit That exalts the love of God into that Supremacy in him that it becomes the governing principle of his life and the reason and measure of his actioâ—s that as he loves him above all things else better then his own life so he can truly though possibly sometimes with a doubtful trembling heart resolve the ordinary course of his daily walking and practice into that love as the directive principle of it I pray I read I hear because I love God I desire to be just sober charitable meek patient because I love God This is the perfection and end of the love of God therefore that must needs be the principle hereof obedience to his will Herein appears that power of godliness denied God knowes by too many that have the form The Spirit of love power and of a sound mind That onely is a sound mind in which such love rules in such power Is not love to God often pretended by such that when ever it comes to an actual competitioâ— discover they love their own flesh a gâ—eat deal more that seldom ever cross their own wills to do his or hazard their own fleshly interest to promote his interest we may justly say as the Apostle in a case fitly enough reducible hiâ—her how dwells the love of God 〈◊〉 that man Notwithstanding such a subdued ineffectual love to God such a one shall be denominated and dealt with as an enemy 'T is not likely any man on earth hates God so perfectly as those in Hell And is not every quality not yet perfect in its kind and that is yet growing more and more intense in the mean time allayed by some degree of its contrary Yet that over-mastered degree denominates not its subject nor ought a man from such a supposed love to God have the name of a â—over of him That principle only is capable of denominating the man that is prevalent and practical that hath a governing influence on his heart and life He in whom the love of God hath not such power and rule whatever his fainter inclinations may be is an ungodly man And now methinks these several considerations compared and weighed together should contribute something to the settling of right thoughts in the minds of secure sinners touching the nature and necessity of this heart-change and do surely leave no place for the forementioned vain pretences that occasioned them For to give you a summary view of what hath been propounded in those foregoing considerations It now plainly appears that the holy Scripture requires in him that shall injoy this blessedness a mighty change of the very temper of his soul as that which must dispose him thereto and which must therefore chiefly consist iâ— the right framing of his heart towards God towards whom it is most fixed averse and therefore not easily susceptible of such a change And that any slighter or more feeble inclination toward God will not serve the turn but such onely whereby the soul is prevalently and habitually turned to him And then what can be more absurd or unsavory what more contrary to Christian Doctrine or common Reason then instead of this necessary heart-change to insist upon so poor a Plea as that mentioned above as the onely ground of so great a hope How empty and frivolous will it appear in comparison of this great Soul-transforming change if we severally consider the particulars of it As for Orthodoxie indoctrinals 't is in its self an highly laudible thing and in respect of the Fundamentals for therefore are they so called indispensibly necessary to the blessedness As that cannot be without holiness so nor holiness without truth But Besides that this is that which every one pretends to is every thing which is necessary sufficient As to natural necessity which is that we now speak to reason an intellectual nature are also necessary shall therefore all men yea and Devils too be saved Besides are you sure you believe the grand Articles of the Christian Religion consider a little The Grounds Effects of that petended Faith First its grounds every assent is as the grounds of it are Deal truly here with thy soul. Can you tell wherefore you are a Christian what are thy inducements to be of this Religion are they not such as are common to thee with them that are of a false Religion I am here happily prevented by a worthy Author to which I recommend thee but at the present a little bethink thy self Is it not possible thou may'st be a Christian for the same reasons for which one may be a Jew or a Mahometan or a meer Pâ—gâ—â— as viz. Education Custome Law Example Outward advantage c. Now consider if thou â—ind this upon enquiry to be thy case the Motives of thy being a Christian admit of being cast together into this form of reasoning That Religion which a Mans Forefathers were of which is established by Law or generally obtains in the Country where he lives The Profession whereof most conduces to or best consists with his credit and other outward advantages that Religion he is
lapsed state What a blessedness he hath designed for them what means he hath designed to bring them to it Tell him thou only needest a temper of Spirit suitable to this blessedness he invites thee to That thou can'st not master and change thy sensual earthly heart thou know'st he easily can thou art come to implore his help that his blessed and holy Spirit may descend and breath upon thy stupid dead Soul and may sweetly encline and move it towards him that it may eternally rest in him and that thou may'st not perish after so much done in order to thy blessedness onely for want of a heart to entertain it Tell him thou com'st upon his gracious encouragement having heard he is as ready to give his Spirit to them that ask him as Parents bread to their craving Children rather then a stone That 't is for life thou beggest That 't is not so easie to thee to think of perishing for ever that thou canst not desist and give up all thy hopes that thou shalt be in Hell shortly if he hear and help thee not Lastly If thus thou obtain any communication of that holy blessed Spirit and thou find it gently moving thy dead heart let me once more demand of thee Is it impossible to forbear this or that external act of sin at this time when thou art tempted to it sure thou can'st not say 't is impossible What necessitates thee to it and then certainly thou may'st as well ordinarily with-hold thy self from running into such customary sensualities as tend to grieve the Spirit debauch Conscience stupifie thy Soul and hide God from thee And if thou canst do all this do not fool thy slothful soul with as idle a conceit that thou hast nothing to do but to sit still expecting till thou drop into Hell 2. But have I not reason to fear I shall but add sin to sin in all this and so increase the burden of guilt upon my own soul and by endeavouring to better my case make it far worse Two things I consider that suggest to me this fear The Manner End of the duties you put me upon as they will be done by me in the case wherein I apprehend my self yet to lie 1. Manner As to the positive actions you advise to I have heard the best actions of an unregenerate person are sins through the sinfulness of their manner of doing them though as to matter of the thing done they be injoyned and good And though it be true that the regenerate cannot perform a sinless duty neither yet their persons and works being covered over with the righteousness of Christ are look't upon as having no sin in them which I apprehend to be none of my case 2. End You put me upon these things in order to the attaining of blessedness and to do such things with intuition to a reward is to be as may be doubted unwarrantably mercenary and â—ervile 1. First as to this former reason of your doubt methinks the proposal of it answers it For as much as you acknowledge the matter of these actions to be good and duty and plain it is they are Moral duties of common perpetual concernment to all persons and times dare you decline or dispute against your duty Sure if we compare the evil of what is so substantially in itself and what is so circumstantially onely by the adherence of some undue modus or manner it cannot be hard to determine which is the greater and more dreadful evil As to the present case shouldst thou when the great God sends abroad his Proclamation of pardon and peace refuse to attend it to consider the contents of it and thy own case in reference thereto and there upon to sue to him for the life of thy own soul. Dost thou not plainly see thy refusal must needs be more provoking then thy defective performance This speaks disability but that rebellion and contempt Besides dost thou not see that thy objection lies as much against every other action of thy life the wise man tells us the ploughing of the wicked is sin iâ— that be literally to be understood And what would'st thou therefore sit still and do nothing Then how soon would that Idleness draw on gross wickedness and would not that be a dreadful confutation of thy self if thou who didst pretend a scruple that thou mightest not pray read hear meditate shalt not scruple to play the glutton the drunkard the wanton and indulge thy self in all riot and excess Yea if thou do not break out into such exorbitances would any one think him serious that should say it were against his Conscience to be working out his salvation and striving to enter in at the strait gate Seeking first the Kingdom of God c. would not this sound strangely and especially that in the mean time it should never be against his Conscience to trifle away his time and live in perpetual neglects of God in persevering Atheism Infidelity Hardness of heart never regretted or striving against as if these were more innocent And what thou say'st of the different case of the regenerate is impertinent for as to this matter the case is not different they that takeâ— themselves to be such must not think that by their supposed interests in the righteousness of Christ their real sins cease to be such they only become pardoned sins and shall they therefore sin more boldly then other men because they are surer of pardon Secondly As to the other Ground of this Doubt there can onely be a fear of sinning upon this account to them that make more sins and duties then God hath made The doubt supposes Religion inconsistent with Humanity and that God were about to raze out of the nature of man one of the most radical and fundamental Laws written there A desire of blessedness And supposes it against the expresse scope and tenour of his whole Gospel-revelation For what doth that design but to bring men to blessedness and how is it a means to compass that design but as it tends to ingage mens spirits to design it too unless we would imagine they should go to heaven blindfold or be roll'd thither as stones that know not whether they are mov'd in which case the Gospel that reveals the eternal glory and the way to it were an useless thing If so express words had not been in the Bible as that Moses had respect to the recompence of reward yea that our Lord Jesus himself for the joy set before him indured the Cross c. this had been a little more colourable or more modest And what do not all men in all the ordinary actions of their lives act allowable enough with intuition to much lower ends even those particular ends which the works of their several callings tend to else they should act as bruites in every thing they do And would such a one scruple if he were pining for want of bread to beg or labour
for it for this end to be relieved 'T is the mistaking of the notion of Heaven that hath also an ingrediency into this doubt if it be really a doubt what is it a low thing to be filled with the Divine fulness to have his Glory replenishing our souls to be perfectly freed from sin in every thing conformed unto this holy nature and will That our minding our interest in this or any affairs should be the principal thing with us is not to be thought our Supreme end must be the same with his who made all things for himself of whom through whom and to whom all things are that he alone might have the glory But subordinates need not quarrel A lower end doth not exclude the higher but serves it and is as to it a means God is our end as he is to glorified and enjoyed by us our glorifying him is but the agnition of his glory which we do most in beholding and partaking it which is therefore in direct subordination thereto 3. But it may further be doubted what if it be acknowledged that these are both things possible and lawful yet to what purpose will it be to attempt any thing in this kind O! what assurance have I of success is there any word of promise for the encouragement of one in my case or is God under any obligation to reward the indeavours of nature with special grace wherefore when I have done all I can he may with-hold his influence and then I am but where I were and may perish notwithstanding And suppose thou perish notwithstanding Do but yet consult a little with thy own thoughts which is more tolerable and easie to them to perish as not attaining what thy fainter struglings could not reach or for the most direct wilful rebellion doing wickedly as thou couldest Or who shall have thinkest thou the more fearful condemnation He that shall truely say when his Master comes to judgment I never had indeed Lord an heart so fully changed and turned to thee as should denote me to be the subject of thy saving pardoning mercy but thou knowest who knowest all things I long and with some earnestness did endeavour it Thou hast been privy to my secret desires and moanes to the weak strivings of a listless distempered spirit not pleased with it self aiming at a better temper towards thee I neglected not thy prescribed means onely that grace which I could not challenge thou wast pleased not to give thou didst require what I must confess my self to have owed thee thou did'st with-hold onely what thou owedst me not therefore must I yield my self a convicted guilty wretch and have nothing to say why thy sentence should not pass Or he that shall as truely hear from the mouth of his Judge Sinner thou wast often forewarned of this approaching day and call'd upon to provide for it Thou hadst Precept upon Precept and Line upon Line The counsels of life and peace were with frequent importunity prest upon thee but thou rejectedst all with proud contempt did'st despise with the same profane scorn the offers commands and threats of him that made thee hardenest thy heart to the most obstinate rebellion against his known Laws did'st all the wickedness to which thy heart prompted thee without restraint declinedst every thing of duty which his Authority and the exigency of thy own case did oblige thee to did'st avoid as much as thou couldest to hear or know any thing of my will could'st not find one serious considering hour in â— who le life time to bethink thy self whaâ— was likely to become of thee when thy place on earth should know thee no more Thou might'st know thou wast at my mercy thy breath in my hand and that I could easily have cut thee off any moment of that large space of time my patience allow'd thee in the world Yet thou never thought'st it worthy the while to sue to me for thy life Destruction from the Lord was never a terrour to thee Thou would'st never be brought upon thy knees I had none of thy addresses never didst thou sigh out a serious request for mercy Thy soul was not worth so much in thy account Thy blood wretch be upon thy guilty head Depart accursed into everlasting flames c. Come now use thy reason a while imploy a few sober thoughts about this matter remember thou wilt have a long eternitie wherein to recognize the passages of thy life and the state of thy case in the last judgement Were it supposeable that one who had done as the former should be left finally destitute of Divine Grace and perish Yet in which of these cases would'st thou chuse to be found at last But why yet should'st thou imagine so sad an issue as that after thine utmost endeavours grace should be with-held and leave thee to perish because God hath not bound himself by promise to thee what promise have the Ravens to be heard when they cry But thou art a sinner True otherwise thou wert not without promise the promises of the first Covenant would at least belong to thee Yet experience tells the world his unpromised mercies freely flow every where The whole earth is full of his goodness yea but his special grace is convey'd by promise onely and that onely through Christ and how can it be communicated thrâ—ugh him to any but those that are in him What then is the first inbeing in Christ no special grace or is there any being in him before the first that should be the ground of that graciâ—us communication things are plain enough if we make them not intricate or intangle our selves by foolish subtilties God promises sinners indefinitely pardon and eternal life for the sake of Christ on condition that they believe on him He gives of his good pleasure that grace whereby he draws any to Christ without promise directly made to them whether absolute or conditional though he give it for the sake of Christ also His discovery of his purpose to give such grace to some indifinitely amounts not to a promise claimable by any for if it be said to be an absolute promise to particular persons who are they whose duty is it to believe it made to him If conditional what are the conditions upon which the first grace is certainly promised who can be able to assign them But poor soul thou need'st not stay to puzzle thy self about this matter God binds himself to do what he promises but hath he any where bound himself to do no more Did he promise thee thy being or that thou should'st live to this day did he promise thee the bread that sustains thee the daily comforts of thy life Yea what is nearer the present purpose did he promise thee a station under the Gospel or that thou should'st ever hear the name of Christ if ever his Spirit have in any degree mov'd upon thy heart inclin'd thee at all seriously to consider thy eternal concernments did he
beforehand make thee any promise of that A promise would give thee a full certainty of the issue if it were absolute out of hand if conditional assoon as thou findest the condition performed But what canst thou act upon no lower rate then a foregoing certainty a preassurance of the event My friend consider a little what thou canst not but know already that 't is HOPE built with those that are rational upon rational probabilities with many oftentimes upon none at all is the great Engine that moves the World that keeps all sorts of men in action Doth the Husbandman foreknow when he Ploughs and Sows that the Crop will answer his cost and pains Doth the Merchant foreknow when he Imbarques his goods he shall have a safe and gainful return Dost thou foreknow when thou eatest it shall refresh thee when thou takest Physick that it shall recover thy health and save thy life Yea further can the câ—â—tous man pretend a promise that his unjust practises shall inrich him the malicious that he shall prosper in his design of revenge the ambitions that he shall be great and honourable the voluptuous that his pleasures shall be always unmixt with gall and wormwood Can any say they ever had a promise to ascertain them that profaneness and sensuality would bring them to Heaven that an ungodly dissolute life would end in blessedness Here the Lord knows men can be confident and active enough without a promise and against many an expresse threatning Wilt thou not upon the hope thou hast before thee do as much for thy soul for eternal blessedness as men do for uncertain riches short pleasures an airie soon-blasted name yea as much as men desperately do to damn themselves and purchase their own swift destruction Or canst thou pretend though thou hast no preassuming promise thou hast no hope Is it nothing to have heard so much of Gods gracious Nature Is it suitable to the reports and discoveries he hath made of himself to let a poor wretch perish at his feet that lies prostrate there expecting his mercy Did'st thou ever hear he was so little a lover of souls Do his giving his Son his earnest unwearied strivings with sinners his long patience the clear beams of Gospel-light the amiable appearances of his Grace give groâ—nd for no better no kinder thoughts of him yea hath he not expresly stiled himself the God hearing prayers taken a name on purpose to encourage all flesh to come to him Wilt thou dare then to adopt those profane words what profit is it to pray to him and say 't is better sit still resolving to perish then address to him or seek his favour because he hath not by promise assured thee of the issue and that if he suspends his grace all thou dost will be in vain How would'st thou judge of the like resolution If the Husbandman should say when I have spent my pains and cost in breaking up and preparing the Earth and casting in my Seed if the Sun shine not and the rain fall not in season if the influences of Heaven be suspended if God withhold his blessing or if an evading enemy anticipate my Harvest all I do and expend is to no purpose and God hath not ascertain'd me of the contrarie by expresse promise 't is as good therefore sit still Censure and answer him and thy self both together But thou wilt yet it may be say that though all this may be possibly true yet thou canst not all this while be convinc't of any need so earnestly to â—uâ—ie thy self about this affair For God is wont to surprise soule by preventing acts of Grace to be found of them that sought him not to break in by an irristible power which he least thought of And to goal to anticipate his grace were to detract from the 〈◊〉 and so from the glory of it But art thou not in all this afraid of charging God foolishly When the merciful God in compassion to the souls oâ— men hath given his Gospel constituted and settled a standing Office to be perpetuated through all ages for the publication of it Invited the world therein to a treaty with him touching the concernments of their eternal peace required so strictly their attendance to and most serious consideration of his proposals and offers encouraged and commanded their addresses to him set up a Throne of Grace on purpose wilt thou dare to say all this is needless When God speaks to thee is it needless for thee to hear him or regard what he saith or when he commannds thee to pour forth thy soul to him wilt thou say 't is a needlesse thing Dost thou not plainly see that the peculiar appropriate aptitude of the things prest upon thee speaks them necessary as means to their designed end whence also they are sitly called means of Grace Is not the Word of God the Immortal Seed are not Souls begotten by that Word to be the first fruits of his creatures Is it not the Type the Mould or Print by which Divine Impressions are put upon the Soul The Instrument by which he sanctifies Are not the exceeding great and precious promises the Veâ—icula the conveighances of the Divine Nature And what can be the means to mollifie and melt the obdurate heart of a sinner to asswage its enmity to overcome it into the love of God to transform it into his image but the Gospel-discovery of Gods own gracious and holy nature and can it operate to this purpose without being heard or read and understood and considered and taken to heart Do but compare this means God works by with the Subject to be wrought upon and the Effect to be wrought and nothing can be conceived more adequate and sitly corresponding But in as much as there hath been an enmity between God and sinners and that therefore the whole entire means of reconciliation must be a Treaty And that a Treaty cannot be managed or conceived without mutual interlocutiâ—n therefore must the sinner have a way of expressing its own sense to God as well as he speaks his mind to it which shews the necessity of Prâ—yer too and therefore because the Peace begins on his part though the War began on ours he calls upon sinners to open themselves to him Come now let us reason together he invites and addresses Seek the Lord while he may be fâ—und and call upon him while he is nigh c. And doth not the natural relation it self betwen the Creatour and a Creature require this besides the exigencie of our present case Every Creature is a supplicant It s necessary dependence is a natural Prayer The eyes of all things look up c. 'T is the proper glory of a Deity to be depended on and addrest to Should nâ—t a people seek unto their God 't is an appeal to reason is it not a congruous thing Further dost thou not know thy Makers will
could not be content with the light of the Sun without the help of a candle or a spark and speaking of the constancy of the vertuous man saith he They do ill that say such an evil iâ— tolerable to him such a one intolerable anâ— that confine the greatness of his mind within certain bounds and limits Adversity he tells us overcomes us if it be not wholly overcome Epicurus saith he the very patron of your sloth acknowledges yet thiâ— unhappy events can seldom disturb the minâ— of a vertuous person and he adds how haâ— he almost uttered the voice of a man pray saith he speak out a little morâ— boldly and say he is above them altogether Such apprehensions the more vertuous Heathen have had of the efficacy and defensative poweâ— of Moral goodness however defective theiâ— notion might be of the thing it self Hencâ— Sâ—crates the Pâ—gan Martyr is reported to havâ— cryed out when those persons were perseâ—cuting him to death Anytus and Meletus can kill me but they cannot hurt me And Anaxarchus the Phylosopher having sharply reproved Nicoerean and being by him ordered to be beaten to death with iron Malets bids strike on strike on thou may'st saith he break in pieces this vessel of Anaxarchus but Anaxarchus himself thou canst not touch Shall Christianity here confess it self out-vy'd shall we to the reproach of our Religion yield the day to Pagan-morality and renew the occasion of the ancient complaint That the Faith of Christians is out-done by the Heathen infidelity It is I remember the challenge of Cecilius in Minucius There is Socrates saith he the Prince of Wisdom whosoever of you Christians is great enough to attempt it let him imitate him if he can Methinks we should be ambitious to tell the world in our lives for Christians should live great things not speak them that a greater then Socrates is here to let them see in us our represented pattern to shew forth higher vertues then those of Socrates even his who hath called us out of darkness into his glorious and marvellous light Certain it is that the Sacred Oracles of the Gospel set before us a more excellent pattern and speak things not less magnificent but much more modest and perspicuous With less pomp of words they give us a much clearer account of a far more excellent temper of mind and prescribe the direct and certain way of attaining it Do but view over the many passages of Scripture occasionally glanc't at Chap. 7. But we grope as in the dark for blessedness we stumble at noon day as in the night and wander as if we had no eyes we mistake our business and lay the Scene of an happy state at a great distance from us in things which we cannot reach and which if we could it were to little purpose Not to speak of grosser sensualists whom at present I have less in my eye Is there not a more refined sort of persons that neglecting the great business of inspecting and labouring to better and improve their spirits are wholly taken up about the affairs of another Sphere that are more solicitous for better times for a better world then better spirits That seem to think all the happiness they are capable of on earth is bound up in this or that external state of things Not that the care of all publique concernments should be laid aside Least of all a just solicitude for the Churches welfare but that should not be pretended when our own interest is the one thing with us And when we are really solicitous about the Churches interests we should state them aright God designs the afflictions of his people for their Spiritual good therefore that is a much greater good then their exemption from suffering these evils otherwise his means should eat up his end and be more expensive then that will countervail which were an imprudence no man of tolerable discretion would be guilty of We should desire the outward prosperity of Sion for it is a real good but in as much as it hath in it the goodness not of an end but onely and that but sometimes neither of a means not a constant but a mutable goodness not a principal but a lesser subordinate goodness we must not desire it absolutely nor chiefly but with submissive limited desires If our hearts are grieved to hear of the sufferings of the Church of God in the world but not of their sins If we more sensibly regret at any time the persecutions and opressions they undergo than their spiritual distempers their earthliness pride cold love to God fervent animosities towards each other It speaks an uninstructed carnal mind We take no right measure of the interests of Religion or the Churches welfare and do most probably mistake our selves as much in judging of our own and measure theirs by our own mistaken model And this is the mischievous cheat many put upon their own souls and would obtrude too often upon others too that overlooking the great design of the Gospel to transform mens spirits and change them into the Divine likeness they think 't is Religion enough to espouse a party and adopt an Opinion and then vogue themselves friends to Religion according to the measure of their zeal for their own party or Opinion And give a very pregnant proof of that zeal by magnifying or inveighing against the times according as they favour or frown upon their empty unspirited Religion It being indeed such a secret consciousness whereof they herein bewray as hath no other life in it then what it owes to external favour and countenance And therefore all publique rebukes are justly apprehended mortal to it whereas that substantial Religion that adequately answers the design and is animated by the Spirit of the Gospel possesses the Souls of them that own it with a secure confidence that it can live in any times and hold their Souls in life also Hence they go on their way with a free unsolicitous chearfulness enjoying silently in their own bosomes that repose and rest which naturally results from a sound and well composed temper of Spirit They know their happiness depends upon nothing without them That they hold it by a better tenure then that of the worlds courtesie They can be quiet in the midst of storms and abound in the want of all things They can in patience possess their own souâ— and in them a vital spring of true pleasure when they are driven out of all other possessions They know the living sense of these words that the good man is satisfied from himself that to be Spiritually minded is life and peace that nothing can harm them that are followers of the good That the way to see good dayes is to keep their tongue from evil and their lips from speaking gâ—â—le to depart from evil and do good to seek peace and pursue it They cannot live in bad times They carry that about them that will make the worst
the notice and observation of the world Moreover how can it escape thy serious reflection that if thou pretend it otherwise with thee 't is but to adde one sin to another and cover thy Carnality with Hypocrisie and Dissimulation yea while thou continuest in that temper of Spirit not to desire this blessedness as thy Supreme end the whole of thy Religion is but an empty shew an artificial disguise it carries an appearance and pretence as if thou wast aiming at God and Glory while thy heart is set another way and the bent of thy soul secretly carries thee a counter-course Hath not Religion an aspect towards Blessedness what mean thy Praying thy Hearing thy Sacramental Communion if thou have not a design for Eternal Glory what makest thou in this way if thou have not thy heart set towards this end Nor is it more dishonest and unjust then it is foolish and absurd that the disposition and tendency of thy soul should be directly contrary to the only design of the Religion thou professest and doest externally practice Thy profession and practice are nothing but self-contradiction Thou art continually running counter to thy self outwardly pursuing what thou inwardly declinest Thy real end which can be no other then what thou really desirest and settest thy heart upon and thy visibly way are quite contrary So that while thou continuest the course of Religion in which thou art engaged having taken down from before thine eyes the end which thou should'st be aiming at and which alone Religion can aptly subserve Thy Religion hath no design or end at all none at least which thou would'st not be ashamed to profess and own Indeed this temper of heart I am now pleading against an undesirousness or indifferencie of Spirit towards the eternal glory renders Religion the vainest thing in the world For whereas all the other actions of our lives have their stated proper ends Religion hath in this case none at all none to which it hath any designation in its nature or any aptness to subserve This monstrous absurdity it infers and how strange is it that it should not be reflected on That whereas if you ask any man of common understanding what he doth this or that action for especially if they be stated actions done by him in an ordinary course he can readily tell you for such and such an end But ask him why he continues any practice of Religion he cannot say in this case for what For can any man imagine what other end Religion naturally serves for but to bring men to blessedness which being no other thing then what hath been here described such as are found not to desire it really and Supremely as their end can have no real attainable end of their being religious at all To drive on a continued course and series of actions in a visible pursuit of that which they desire not and have no mind to is such a piece of folly so fond and vain a trifling that as I remember Cicero reports Cato to have said concerning the South-sayers of his time he did wonder they could look in one anothers faces and not laugh being conscious to each others impostures and the vanity of their profession so one would as justly wander that the generality of carnal men who may shrewdly guess at the temper of one anothers minds do not laugh at each other that they are joyntly engaged in such exercises of Religion to the design whereof the common and agreed temper of their Spirits do so little correspond As if all were in very good earnest for Heaven when each one knows for himself and may possibly with more Truth then Charity suppose of the rest that if they might alwayes continue in their earthly stations they had rather never come there And therefore that they desire it not Supremely and so not as their end at all consider it then that thy no-desire of this blessed state quite dispirits thy Religion utterly ravishes away its Soul leaves it a dead foolish vain thing renders it an idle impertinency not a mean to a valuable end This desire is that life of Religion all duties and exercises of piety are without it but empty Formalities Solemn pieces of Pageantrie Every service done to God but the Sacrifice of a Fool if not animated by the desire of final blessedness in him and be not part of our way thither a means designed to the attainment of it Which nothing can be that we are not put upon by the vertue of the desired end Without this Religion is not it self A continuance in well doing is as it were the body of it and therein a seeking honor glory and immortality the Soul and Spirit The desire of an Heavenly Country must run through the whole course of our Earthly Pilgrimage It were otherwise a continued errour an uncertain wandring no steady tending towards our end So that thou art a meer Vagrant if this desire do not direct thy course towards thy Fathers house And methinks all this should make thee even ashamed of thy self if thou canst not find this desire to have a settled residence and a ruling power in thy Soul then 2. Sense of praise should signifie something too as the Apostle Whatsoever things are pure lovely c. if there be any vertue any praise think of these things And hath not the eternal glory those characters upon it of purity and loveliness beyond all things Is it not a laudable and praise-worthy thing to have a mind and heart set upon that The blessed God puts a note of excellency upon this temper of Spirit But they desire a better Country that is an Heavenly Wherefore God is not ashamed to be called their God c. This renders them a people worthy of him who hath called them to his kingdom and glory fit for him to own a relation to Had they been of low terrene Spirits he would have accounted it a shame to him to have gone under the name and cognisance of their God But in as much as they desire the Heavenly Country have learned to trample this terrestrial world cannot be contained within this lower Sphere nor satisfie themselves in earthly things they now discover a certain excellency of Spirit in respect whereof God is not ashamed to own a relation to them before all the world to be called their God to let men see what account he makes of such a Spirit Yea this is the proper genuine Spirit and temper of a Saint which agrees to him as he is such He is begotten to the eternal inheritance A disposition and therein a desire to it is in his very nature the new nature he hath received implanted there from his original He is born Spirit of Spirit and by that birth is not intituled onely but adopted and suited also to that pure and Spiritual state of blessedness That grace by the appearance whereof men are made Christians teaches also instructs unto this very thing to
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
be his perpetual triumph over all the imaginary Deities the phansied Numina wherewith he was heretofore provoked to jealousie And he shall now have no rival left but be acknowledged and known to be all in all How pleasant will it then be as it were to loose themselves in him and to be swallowed up in the overcoming sense of his boundless alsufficient every where flowing fulness And then add to this they do by this dependence actually make this fulness of God their own They are now met in one common principle of life and blessedness that is sufficient for them all They no longer live a life of care are perpetually exempt from solicitous thoughts which here they could not perfectly attain to in their earthly state They have nothing to do but to depend to live upon a present self-fufficient good which alone is enough to replenish all desires else it were not self-sufficient How can we divide in our most abstractive thoughts the highest pleasure the fullest satisfaction from this dependence 'T is to live at the rate of a God a God-like life A living upon immense fulness as he lives 2. Subjection which I place next to dependence as being of the same allay The product of imprest Soveraignty as the other of all-sufficient fulness Both impressions upon the creature corresponding to somewhat in God most incommunicably appropriate to him This is the souls real and practical acknowledgement of the Supream Majesty Its homage to its Maker Its self-dedication Than which nothing more suits the state of a creature or the Spirit of a Saint And as it is suit-table 't is pleasant 'T is that by which the blessed Soul becomes in its own sense a consecrated thing a devoted thing sacred to God It s very life and whole being refer'd and made over to him With what delightful relishes what sweet gusts of pleasure is this done while the soul tasts its own act approves it with a full ungainsaying judgment apprehends the condignity and fitness of it assents to its self herein and hath the ready suffrage the harmonious concurrence of all his powers When the words are no sooner spoken Worthy art thou O Lord to receive glory honour and power for thou hast created all things and for thy pleasure they are and were created but they are resounded from the penetralia the inmost bowels the most intimate receptacles and secret chambers of the Soul O Lord thou art worthy worthy that I and all things should be to thee worthy to be the Omega as thou art the Alpha the last as thou art the first the end as thou art the beginning of all things the Ocean into which all being shall slow as the Fountain from which it sprang My whole self and all my powers the excellencies now implanted in my being the priviledges of my now glorified state are all worth nothing to me but for thee please me only as they make me fitter for thee O the pleasure of these Sentiments the joy of such raptures when the soul shall have no other notion of it self than of an everlasting sacrifice always ascending to God in its own flames For this devotedness and subjection speak not barely an act but a state A Being to the praise of grace A Living to God And t is no mean pleasure that the sincere soul finds in the imperfect beginnings the first Essayes of this life the enitial breathings of such a Spirit its entrance into this blessed state when it makes the first tender and present of it self to God as the Apostle expresses it when it first begins to esteem it self an hallowed thing separate and set apart for God Its first act of unfeigned self-resignation when it tells God from the very heart I now give up my self to thee to be thine Never was marriage covenant made with such pleasure with so complacential consent This quitting claim to our selves parting with our selves upon such terms to be the Lords for ever O the peace the rest the acquiescence of Spirit that attends it When the poor soul that was weary of it self knew not what to do with it self hath now on the sudden found this way of disposing it self to such an advantage there is pleasure in this Treaty Even the previous breakings and relentings of the soul towards God are pleasant But O the pleasure of consent of yielding our selves to God as the Apostles expression is when the Soul is overcome and cryes out Lord now I resign I yield possess now thy own right I give up my self to thee That yielding is subjection self-devoting in order to future service and obedience To whom ye yield your selves servants to obey c. And never did any man enrol himself as a servant to the greatest Prince on earth with such joy What pleasure is there in the often iterated recognition of these transactious in multiplying such bonds upon a mans own soul though done faintly while the fear of breaking checks its joy in taking them on When in the uttering of these words I am thy servant O Lord thy servant the son of thine handmaid i. e. thy born servant allâ—ding to that custom and Law among the Jews Thy servant devoted to thy fear a man finds they fit his spirit and are aptly expressive of the true sense of his soul is it not a grateful thing And how pleasant is a state of life consequent and agreeable to such transactions and Covenants with God! when 't is meat and drink to do his will When his zeal eats a man up and one shall find himself secretly consuming for God! and the vigour of his soul exhaled in his service Is it not a pleasant thing so to spend and be spent when one can in a measure find that his will is one with Gods transformed into the divine will that there is but one common will and interest and end between him and us and so that in serving God we raign with him in spending our selves for him we are perfected in him Is not this a pleasant life Some Heathens have spoken at such a rate of this kind of life as might make us wonder and blush One speaking of a vertuous person saith he is as a good Souldier that bears wounds and numbers skars and at last smitten through with darts dying will love the Emperour for whom he falls he will saith he keep in mind that ancient precept follow God But they that complain cry out and groan and are compelled by force to do his commands and hurried into them against their will and what a madness is it saith he to be drawn rather than follow And presently after subjoyns we are born in a Kingdom to obey God is liberty The same person writes in a Letter to a friend If thou believe me when I most freely discover to thee the most secret fixed being of my soul in all things my mind is thus formed I obey not God so properly as
I assent to him I follow him with all my heart not because I cannot avoit it And another Lead me to whatsoever I am appointed and I will follow thee chearfully but if I refuse or be unwilling I shall follow notwithstanding A Soul cast into such a mould formed into an obediential subject frame what sweet peace doth it enjoy how pleasant rest every thing rests most composedly in its proper place A bone out of joynt knows no ease nor lets the body enjoy any The creature is not in its place but when 't is thus subject is in this subordination to God By flying out of this subordination the world of mankind is become one great disjoynted body full of weary tossings unacquainted with ease or rest That soul that is but in a degree reduc't to that blessed state temper is as it were in a new world so great and happy a change doth it now feel in it self But when this transformation shall be compleated in it and the will of God shall be no sooner known than rested in with a complacential approbation and every motion of the first and great mover shall be an efficacious law to guide and determine all our motions and the lesser-wheeles shall presently run at the first impulse of the great and master-wheel without the least rub or hesitation when the law of sin shall no longer check the law of God when all the contentions of a rebellious flesh all the counter-strivings of a perverse ungovernable heart shall cease for ever O unconceivable blessedness of this consent the pleasure of this joyful harmony this peaceful accord Obedience where 't is due but from one creature to another carries its no small advantages with it and conducibleness to a pleasant unsolicitous life To be particularly prescribed to in things about which our minds would otherwise be tost with various apprehensions anxious uncertain thoughts how great a priviledge is it I cannot forget a pertinent passage of an excellent person of recent memory And saith he for pleasure I shall profess my self so far from doting on that popular Idol liberty that I hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty Were there not true bounds of Magistrates of Laws of piety of reason in the heart every man would have a fool I add a mad Tyrant to his Master that would multiply him more sorrows than bryars and thorns did to Adam when â—e was freed from the bliss at once and the restraint of Paradise and was sure greater slave in the wilderness than in the inclosure would but the Scripture permit me that kind of Idolatry the binding my faith and obedience to any one visible infallible Judg or Prince were it the Pope or the Mufti or the grand Tartar might it be reconcilible with my Creed it would be certainly with my interâ—st to get presently into that posture of obedience I should learn so much of the Barbarian Ambassadors in Appian which came on purpose to the Romans to negotiate for leave to be their servants 'T would be my policy if not my piety and may now be my wish though not my faith that I might never have the trouble to deliberate to dispute to doubt to chuse those so many profitless uneasinesses but only the favour to receive commands and the meekness to obey them How pleasurable then must obedience be to the perfect will of the blessed God when our wills shall also be perfectly attempered and conformed there unto Therefore are we taught Thy will be done in earth as it is in heaven What is most perfect in its kind gives rule to the rest 3. Love This is an eminent part of the image or likeness of God in his Saints As it is that great Attribute of the divine being that is alone put to give us a notion of God God is love This is an excellency consider it whether in its original or copie made up of pleasantnesses All love hath complacency or pleasure in the nature and most formal notion of it To search for pleasure in love is the same thing as if a man should be solicitous to find water in the Sea or light in the body of the Sun Love to a friend is not without high pleasure when especially he is actually present and injoye'd Love to a Saint rises higher in nobleness and pleasure according to the more excellent qualification of its object 'T is now in its highest improvement in both these aspects of it where whatsoever tends to gratifie our nature whether as humane or holy will be in its full perfection Now doth the soul take up its stated dwelling in Love even in God who is Love and as he is Love 't is now enclosed with Love encompas'd with Love 't is conversant in the proper region and element of Love The Love of God is now perfected in it That Love which is not only participated from him but terminated in him That perfect Love casts out tormenting Fear So that here is pleasure without mixture How naturally will the blessed soul now dissolve and melt into pleasure It is new fram'd on purpose for Love-imbraces and injoyments It shall now love like God as one composed of Love It shall no longer be its complaint and burden that it cannot retaliate in this kind that being beloved it cannot love 4. Purity Herein also must the blessed soul resemble God and delight it self Every one that hath this hope viz. of being hereafter lâ—ke God and seeing him as he is purifieth himself as he is pure A God-like purity is intimately connext with the expectation of future blessedness much more with the fruition Blessed are the pure in heart besides the reason there annext for they shall see God which is to be considered under the other head the pleasure unto which this likeness disposes that proposition carries its own reason in it self It is an incomparable pleasure that purity carries in its own nature As sin hath in its very nature besides its consequent guilt and sorrow trouble and torment beyond expression Whatsoever defiles doth also disturb Nor do any but pure pleasures deserve the name An Epicurus himself will tell us there cannot be pleasure without wisdom honesty and righteousness 'T is least of all possible there should when once a person shall have a right knowledge of himself and which is moral impurity whereof we speak the filthiness of sin I doubt not but much of the torment of Hell will consist in those too-late and despairing self-loathings those sickly resentments the impure wretches will be possessed with when they see what hideous deformed monsters their own wickedness hath made them Here the gratifications of sense that attend it bribe and seduce their judgments into another estimate of sin but then it shall be no longer thought of under the more favourable notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall taste nothing but