abide in the Flesh is more needful for you Though it would be more advantageous and gainful to me to Die to go home and to be with Christ Yet it is more for the advantage of you Philippians and of others that I should live and continue longer in this World And thus we see how S. Paul was plainly divided between two desires the one of his own happiness in returning to his Father's House and being with Christ the other of his doing good to others and he inclines at last rather to this latter Upon this score of being in a capacity to do good to others he is inclined to live as appears by the following Verse where he expresseth his hope which argued his desire that he should abide and continue with them live a while longer for their furtherance and joy of Faith He is willing to stay for his reward he is content to be absent from Christ to have his more immediate and blissful enjoyment of him deser'd he is willing to be out of Heaven that he may do the more good upon Earth content to be less happy for the present that he may be the more serviceable in the World He would not so soon be at rest from his labours though his continuing in the World was likely to bring him more suffering and hardships He was now at Rome a Prisoner for Christ and in the days of Nero that Lion as he calls him 2 Tim. 4 and he never stir'd out of his hired House there but with a Souldier which held him fast to him by an Iron Chain of which he speaks Acts 28. and therefore it were far better for him and especially in these Circumstances to be with Christ the Lamb who is said in Revel 7. 17. to feed those that are his and lead them unto Living Fountains of Water so that they shall neither Hunger nor Thirst any more Yet he is willing to stay at Rome and to await the fury of the Lion that Monster of Raging Cruelty Nero before whom he was brought once at least and he was delivered out of the Mouth of the Lion 2 Tim. 4. 17. Good stood with him and strengthened him when he stood at the Bar before the Emperour and delivered him and to this end as it follows in that Verse that by me the Preaching might be fully known and that all the Gentiles might hear might receive the Gospel and there were even in Caesar's Houshold those that received the Gospel Phil. 4. Christ had a Flock near the Lions Den a Church in Nero's House This was that which was most in S. Paul's Eye for this he valued his deliverance and the preservation and continuance of his Life as we observed before And that according to his hope and confidence mention'd to the Philippians of his coming again to them he was delivered and restored at his first being at Rome is proved by some Writers In a word Though it were more for his ease to be freed from his Chain and his Bonds in or for Christ which he saith Phil. 1. 13. were manifest in Caesar's Court as well as to be freed from the Bonds and Fetters wherewith his Soul was encompast while it was in the Prison of this Terrestrial Body Though it were more for his advantage to move in the free Air and spacious Regions of Immortality and Bliss Yet he chooseth rather to wear these Chains and Bonds and to wear this great Fetter of the Body then to wear that Royal Apparrel with which the King of Heaven will Invest those whom he delights to Honour and to partake of that Glorious Liberty of the Children of God in Heaven that I may borrow that Phrase in Rom. 8. He chooses rather to continue in the number of those who groan in this Earthly Taternacle being burdened then to Sing joyful Hallelujahs in the Jerusalem which is above and is free Gal. 4. And it was his Love to the good of Souls his Zeal for the being more Instrumental to the Service and Honour of Christ that was a stronger Chain to hold him here This was his great business while he was at Rome in Chains to Preach the Kingdom of God and to Teach those things which concern the Lord Jesus Christ Acts 28. 31. He calls his Philippians in Chap. 4. 1. his Joy and Crown and that he might for some time longer abide in the Flesh for their furtherance in Christianity he is willing to be without the Crown of Life reserved for him in God's Kingdom And was not this a rare and remarkable peice of Self-denyal in him And it will appear the more remarkable if we consider that S. Paul had been rapt up into the Third Heaven he had been caught up into Paradise and there had heard unspeakable words which it is not lawsul or possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Man to utter and consequently he knew more of the Felicites and Glories of that Place and State 2. A Second instance of the Self-denyal of the more excellent Christians is this Though they are Sensible of the inward delights and sweetnesse◠which accompany a Contemplative Life and are enjoy'd by a Soul withdrawing it self from the noise and cares of the World Though they are sensible what an Heaven it is upon Earth to have more inward Communion with God and in great stillness and quietness of Spirit to Contemplate the Divine Excellencies and Perfections as also to Contemplate the Divine favours and kindnesses which he hath already bestowed on them with the much more that he reserves in Heaven and designs there to bless them with And though by such Contemplation of the Divine Excellencies and Favours though by such a seeing of God and tasting how good the Lord is they are melted into Love and ravisht into Holy Joys And though in this deep silence of the Soul they hear the still Voice of the Holy Spirit the Comforter speaking Peace and Love unto them Yet they are willing to abate of those Spiritual Satisfactions and Delights in Communion with God which are to them far better that so they may bestow themselves upon Services and Labours for the good of Others which are to those others more needful They are willing to abate of the sweetness of Contemplation that they may apply themselves more to Action they account it the greatest Charity to abound in the Works of the Active Life and prefer the Advantages which thereby may come to Others before the Contentments which might come to Themselves by a Life more Contemplative When S Peter with the two other Disciples saw Christ Transfigured on the Mount together with Moses and Elias who appeared in Glory he was so Transported and Enravished with this Glorious sight this Model os Heaven upon the Mount that he said Lord it is good for us to be here let us make Three Tabernacles one for thee one for Moses and one for Elias He wisht that he might always stay upon the Mount and was loth to
Power Now it is that the Locks of Samson are grown again Judg. 16. and the Strength which went and was gone from the Soul by its yielding to the Blandishments and Softnesses of the Sensual and Animal Life that most dangerous and enveigling Delilah is return'd again Now it is that the Wings of the Soul grow again and better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it moves more freely being delivered from what did hitherto clog and stop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s Heavenly slight and Journey upwards There are some indeed and they not a few who seem to acknowledge this Belief and Hope of the Resurrection and Life to come who yet do only reach to a slight and superficial Purity in outward appearance answerable to their slight and superficial knowledge of this Grand and Important Truth such as was that knowledge of the Pharisees The Power of Sin within is stronger and more operative then the Form of Godliness without and be the Form never so Glorious to the Eyes of Men as the Pharisaick Purity was very Specious and taking with the vulgar in our Saviour's time yet there is little security no confidence concerning such Men but that they will shamefully prejudice the Truth and the Religion Professed by them For they all this while under this disguise do Cherish and Foment and make much of diverse Lusts and Pleasures which they serve Titus 3. 3. and such Sins as are most gainful These are uncrucified alive and strong for they have all Provision made for them Rom. 13. ult and are ready to break out when there are Tempting occasions and hereby the Name of God is Blasphemed 1 Tim. 6. 1. Rom. 2. 24. and by Christians of this Temper is the Holy Doctrine of the Gospel the way of Truth evil spoken of 2 Pet. 2. But where there is the Power of Godliness within there will also be the Form of Godliness without and a better Form then that meer external Righteousness which the Spiritual Pharisees boast of who would make a fair shew in the Flesh as the Apostle speaks Galat. 6. When Christians have Purified their Souls in obeying the Truth through the Spirit as S. Peter speaks in 1 Ep. Chap. 22. there is no doubt but this inward Purity of the Soul will be emproved to the Purity of the Body the Purity of outward conversation There is the greatest security concerning their ordering the outward conversation aright whose Hearts are Purified and where there is a living Fountain and Principle of Holiness within For as the Heart is so will the words and actions be Matth. 12. 35. It was therefore absolutely the best Counsel and the right Method for Self-purification which our Saviour delivered Matth. 23. 26. Cleanse first that which is within that the out-side may be clean also That the Streams be Pure and Chrystalline it 's necessary that the Spring and Well-head be clear Purity in Heart is Purity in the Spring Purity in Actions is Purity in the Streams God requires Self-purification as to both Clean Hands and a Pure Heart Psal. 24. 4. The Cleansing of the Hands and the Purifying of the Heart Isa. 4. 8. where the Hands as being the most active parts of the Body and the Instruments most used for action are put for all the Members of the Body and denote all outward actions which are visible to others the outward visible Course of Life and Conversation And as God requires both the Inward and Outward Purity and the Doctrine of the Resurrection obliges a Christian to the Inward so likewise to the Outward that of the Body He that longs and waites for the Redemption of the Body Rom. 8. 23. he that hopes for a Glorious and Spiritual Body believing that it shall be raised in Power to such Purity and Glory must needs infer from hence that it becomes him to possess his Vessel his Body in Sanctification and Honour and not in the Lust of Concupiscence or Passion of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek hath it That so the Body may be in a fit and capable condition of being raised to Eternal Life an Incorruptible and Heavenly State And therefore the Apostle Paul in 1 Cor. 6. where he hath many Arguments to perswade to Chastity and to discountenance Uncleanness argues from Christs Resurrection and from ours Vers. 14. God hath raised up the Lord and will also raise up us by his own Power As we believe and expect that God will raise up our Bodies and that to an Incorruptible Spiritual Pure and Undefiled State as he raised up the Body of Christ to such a one and so we shall bear the IMage of the Heavenly the last Adam the Lord from Heaven for as is the Heavenly such are they also that are Heavenly 1 Cor. 15. They shall have such a Body as Christ now hath it becomes us to keep our Bodies Undefiled and in a State of Purity here on Earth And in Vers. 15. Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 4. The fourth and last Argument to perswade to a being Steadfast and Vnmoveable in the belief of the Resurrection and Life to come is taken from the excellent properties and effects of this Doctrine so adequate to the several needs and exigencies of a Christian here and furnishing him with such considerations as may be greatly helpful to him in the several Tryals and Exigencies he may meet with in this World As particularly 1. This Doctrine firmly and heartily entertain'd begets in Holy Souls the greatest Equanimity and Contentedness of Spirit in opposition to the disturbing and wasting Cares and Ambitions which other Men have experience of For the Lord is at hand and therefore let your Moderation be known unto all Men Phil. 4. Your Moderation in the largest and most comprehensive Sense of the word Moderation as to the desires and pursuits of Worldly things the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this Life 1 Cor. 6. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 3. 17. Worldly Goods For how Indecorous is it for that Christian to be Anxious or Eager about the getting and having much of this World who looks and hopes for the better and enduring Substance in Heaven Heb. 10. who expects Treasures of Glory and Goodness which Christ hath to bestow on his faithful Servants and these are not far off the Lord is at hand to dispense them and ' ere long thou shalt tast and see how good and gracious the Lord is Moderation as to the great things of this World for how little and mean are these things to that Crown and Kingdom which the Righteous Judge will give What are they what is the Glory of this World and the Glory of Men to the Glory of God Jo. 12. 43. the Reputation with God himself the Honour that cometh from God onely Jo. 5. 44. that Glory and Honour with which God
Psal. 7. 9. And this That he may give every Man according to his ways and according to the fruit of his doings which is mention'd with God's searching and pondering the Heart and trying the Reins Jer. 17. 10. Prov. 24. 12. And that God renders to every one without respect of persons is a Maxime frequently also asserted in Scripture in the Old Testament Deut. 10. 17. 2 Chron. 19. 7. Job 34. 19 and in the New Testament Acts 10. 34. Rom. 2. 11. Gal. 2. 6. Ephes. 6. 9. Colos. 3. 25. We read in Prov. 11. 1. that A false Ballance is Abomination to the Lord surely then God will not Practise that himself which he Abominates in Men but he will weigh the actions of Men in a true Ballance He will be far from all Partiality and respect of persons which are false Weights and Measures and Ballances of deceit He will not accept or respect persons in Judgment In the dispensation of Rewards and Punishment he will not regard or look at any thing but the temper of their Minds and their Actions whether good or evil Now the Justice of God requires ut bonis bene malis male sit Isa. 3. 10 11. Say ye to the Righteous That it shall be well with him Wo unto the wicked it shall be ill with him But we often experience it otherwise to be in this World yea good Men in the Old Testament found it not seldome to be otherwise and yet under that dispensation there is more abundant mention of Temporal good things in the Promises there recorded and hence were those complaints in Mal. 3. 15. and in Psal. 73. from Verse 3. to 12. as Job 12. 6. and in Jer. 12. 1. and Holy David observ'd the like of wicked Men the Men of the World Psal. 17. 14. and in the Epistle to the Hebrews the Calamities of the most Eminent in goodness are described Vers. 36. 37 38. The Israelites God's People gather Straw make Brick live a Life of bitter affliction when as the Egyptians live at ease and in pleasures When Jacob and his Children were afflicted partly as being in a Sojourning and uncertain condition and partly while they were Strangers and Servants in Egypt Esau and his Posterity flourished in Honour Lazarus a Son of Abraham had many evil things was in hard Circumstances not onely poor but full of Sores a sick weak thing unable to get his Bread with labour and sweat of his brows desired but the Crumbs that fell from the Rich Mans Table Dives the Rich Man and wicked had his good things he was Richly Attired and fared Deliciously every Day Luke 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Day he enjoy'd all that made for pleasure and not onely at some great or Solemn times He and his Five Brethren with other jolly Company While others as Lazarus fared hardly So that Sin is not alway punished in this Life nor Holiness rewarded God did not render unto Lazarus and those of whom the World was not Worthy he did not render unto them in this Life according to what they had done or suffered God did not render unto Dives here according to the evil he did his Unmercifulness his Luxury and Riot with the Sins attending thereon He had the good things of this Life lived in ease and pleasure he received in full Measure his good things Now this was not a Reward according to what he did he Reaped what was better then he Sowed And therefore if Divine Providence does not equally distribute Rewards and Punishments here it follows since God is Just That in the World to come he will dispense Rewards and Punishments according as they have lived here that every one may receive according to what they have done in the Body whether good or evil There is therefore a time a Day to come wherein the Judge of the World will make it appear that he did weigh and consider the Spirits and Lives of all Men and now they shall be dealt with according as they have done well or ill here and therefore this time is called Rom. 2. 5. The Day of the Revelation of the Righteous Judgment of God This Argument taken from the Justice of God is mention'd by the Apostle in 2 Thes. 1. 6 7. It is a Righteous thing with God to recompense Tribulation to them that trouble you And to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels In short thus God the Wise and Righteous Law-giver and Ruler of the World hath given us a Law and Rule to walk by and govern us and he hath shewed us what is good and what the Lord our God requires of us and his Will is Holy and Wise and Perfect this Law he hath Written in Mans Conscience and hath more fully declared it in his Word Now he will not let the Transgression of his Righteous Law the open and constant violation of it by wicked Men go unpunished tho' he may bear with them here for a while he will not suffer them to devour and cruelly to treat his obedient Servants the Rod of the wicked shall not always rest upon the Lot of the Righteous Psal. 125. But they shall know that there is a God that Judgeth in the Earth and shall find that Tribulation and Anguish Indignation and Wrath will be to every Soul that doth Evil Rom. 2. Nor will God forget the faithful and sincere obedience of his Servants but will render Eternal Life to them that by patient continuance in well-doing seek for Honour and Glory and Immortality So in Hebr. 6. 10. God is not unrighteous to forget your work and labour of Love He hath his Book of remembrance Mal. 3. He hath promised and Eternal Reward a Crown of Life and this Crown of Life and Glory is also a Crown of Righteousness 2 Tim. 4. And God as he is the Righteous Judge as well as a God of Mercy will give it because he hath promised to give it upon the Terms of Faith and sincere Obedience or patient continuance in well doing And he who hath promised will be Just and Righteous to perform as he is abundantly Merciful in Pardoning our Infirmities and Imperfections and also in Rewarding us and doing for us exceeding abundantly above all that we have done So Rich is his Mercy and so Noble his Goodness And so far are our works our doings or sufferings from any Merit or any Worthiness to be compared with the Reward and Glory to be revealed Rom. 8. It is a Merciful Justice and therefore it s said in Psal. 62. 12. Also unto thee O Lord belongeth Mercy For thou rendrest to every Man according to his Work Human Judicatories and Tribunals cannot take notice of all Sins and Offences and where they do they may be corrupted or bribed or they may be deceived and mistaken But the Judge of all the Earth he regardeth not persons nor taketh reward Deut. 10. 27. Nor
Portion at the Resurrection of the just and accordingly prepare for it Let not the word Heaven be in your Mouths onely but let it be in your Hearts Let us do the Will of God on Earth as it is in Heaven and then we shall make it appear that the Kingdom of God is come is come into us But if thou art swallowed up in the cares and ambitions of this present World making hast to be Rich and Great loving and seeking onely thine Ease and Pleasure and a Soft Life if thou art either overjoy'd or over grieved at the abundance or want of Earthly things as if thy Hope thy Portion and Consolation were in this Life Doest thou live as becomes one that is Stedfast and Vnmoveable in the belief of a better Life the Life to come Nor do they think so worthily as they ought of that future Reward and Glory that think it so easily attainable as by a Death-bed Repentance Nor do they who would seem better think so honourably of it who from some Outward performances in Religion or some partial obedience would flatter themselves that they are the Heirs of that Kingdom whereas their dispositions are wholly unsuiteable to that State and unfit for converse with the Spirits of just Men made perfect These make that Glorious Reward to come all that great and rich Prize to be but a mean and cheap thing who think they shall have it and win the Crown though they have not overcome and though they do not earnestly strive for the mastery over their Lusts and corruptions and are not temperate in all things nor keep under their Body and bring it into subjection to the Law of their Mind Certainly it would argue more Humility in them and more Wisdom as being the safest course to think more of Inward Preparations for that Heavenly State that their Minds might be purified and wrought into a temper suiteable to it that they might be made meet for the Inheritance in Light then to flatter themselves into an hope and conceit that such great Glory and Happiness should be cast upon them for some lip-labour in Religion for outward Sanctimonious shows for External performances while in the mean time they so little mind that which is the due and necessary preparation of their Souls for such enjoyments Although this Reason be sufficient to perswade Christians to be Stedfast and Vnmoveable in the Belief and Profession of this Truth Yet I shall here superadd four Reasons the more to confirm it and perswade them 1. It is a main Fundamental Truth of the Gospel and indeed one of the First Principles of Religion Accordingly the Apostle speaks in 1 Cor. 15. 3. I have delivered to you first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principally or as that which is to be counted amongst the first and principle Articles of Christianity That God is a Rewarder of those that seek him diligently is one of the First things to be known and firmly embraced Heb. 11. without which belief all the motions in Religion will be very weak and slow But if the Joy be set besore a Christian he will then run with patience and perseverance the Race that is set before him and endure the Cross as Christ did Hebr. 12. and despise the shame As the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ Acts 5. 41. that is for Teaching and Preaching Jesus Christ as it is in Vers. 42. sor Teaching the People and Preaching through Jesus the Resurrection from the Dead at which the Sadducees being then in Power were grieved Acts 4. 2. and filled with indignation or envy Chap. 5. 17. If there be a Prize to be received at the end of the Race and this Prize a Crown of Life and Glory incorruptible unfading 1 Cor. 9. 25. 1 Pet. 1. 4. not like those corruptible and withering Crowns and Garlands made of Oaken leaves or Olive-branches but this made of the leaves of the Tree of Life in the Paradise of God there will then be wrestling and striving and the better to prepare and enable for the winning of it a being temperate in all things a keeping under of the Body and bringing it into subjection as the Apostle tells the Corinthians who well knew the sitness of those allusions the Isthmian Games being Celebrated here in that Isthmus or Neck of Land on which Corinth was Built So great an Insluence and Power hath the due consideration of the Recompence of Reward to the raising and animating of a Christian to the greatest Atcheivements To conclude this particular we may observe that the Author of the Epistle to the Hebrews Chap. 6. 1. in that short Institution consisting of Six Articles which Christians were first to be acquainted with mentions these Two viz. The Resurrection of the Dead and Eternal Judgment when God the Righteous Judge of all the Earth shall dispence Eternal Rewards undefiled Rewards as the phrase is Wisdom 4. 2. to those that Believe and Obey and Eternal Punishments to every Soul that doth Evil Tribulation and Anguish Indignation and Wrath to them that obey not the Truth but obey Unrighteousness Rom. 2. It may be fit also to observe That this Truth of the Resurrection and a future State is called the Gospel 1 Cor. 15 1. and the Truth and the Faith in 1 Tim. 1. where it is said of Hymenaeus and Alexander who denyed the Doctrine of the Resurrection and Life to come that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Faith of or in the Faith they have made Shipwrack and in 2 Ep. chap. 2. it 's said of Hymenaeus and Philaetus that they have erred concerning the Truth the Faith and the Truth by way of Eminency and in 1 Tim. 1. 20. they are said to Blaspheme and therefore for these their Principles destructive to Religion to all honesty and godliness and to a good Conscience the great Apostle delivered them up to Satan One thing more we may observe That the Doctrine of the Resurrection as being a Truth of great Importance and Influence in Christianity was from the first by Christ himself and his Apostles strongly asserted and profest against the Sadducees and against those false Christians that fell from this Truth And the so early falling away and revolting from this Truth one of the Truths of Christianity which was so soon and first of all departed from was an ill Omen and Prognostick of that wickedness which followed after The Apostles after Christ was Ascended took great care to preserve and promote this Truth And therefore when Judas was fallen from his Apostleship and one was to be chosen into his room What 's the work he was to be chosen to It is thus described in Acts 1. 22. Must one be Ordained to be with us a Witness of his that is of Christ's Resurrection and not onely of his but of ours through him S Peter and S. John Preached through Jesus the Resurrestion from the Dead
Reward where it follows what is said in Vers. 34. A better and an enduring Substance or being in Heaven we may well here also understand it in the same Sense But had it been onely an Earthly Canaan that Moses had respect to we may hence argue If an Earthly Inheritance which is uncertain and short as our Life is and not secured from troubles and crosses could thus far affect Moses and prevail with him to do and suffer all this and secured him against the Tentations of the Court and made him to choose Piety with afflictions rather then Pleasures accompanied with Sin How much more should the Heavenly Inheritance the Land of the Living as Heaven may be better call'd so then Earth as being the Land and Country of the Living to Eternity how much more should the upper Canaan of which it may be rather said then of the lower and Earthly Canaan Deut. 8. That it is a Land wherein thou shalt Eat Bread without scarceness thou shalt not lack any thing in it a Land that floweth with what is sweeter and better then Milk and Honey How much more should it prevail with us to deny our selves and to overcome the Temporary delights of Sin 4. This Doctrine of the Resurrection and the Life to come makes the Spirit of a Believer Impregnable when assaulted with the greatest difficulties and dangers from without It Arms and Fortifies him against the most threatning Terrours of the World as well as against the most alluring Tentations an instance and eminent proof whereof we have in the Seven Brethren and their Mother who suffer'd under Antiochus of which we spake before 5. It enábles Christians to take patiently the Loss of Friends the Decease of nearest and dearest Relations that die in the Lord and sleep in Jesus As knowing that God will bring them again with Christ at the last Day God will raise them out of their Graves and they shall as soon be with Christ when he Descends from Heaven with a Shout with the Voice of the Archangel and the Trump of God as those that are alive upon the Earth at his coming who shall not prevent them which are asleep but the Dead in Christ shall Rise first and so all of them both the newly raised Saints and the then living who shall be changed in a moment in the twinkling of an Eye 1 Cor. 15. their Bodies being to be made Incorruptible and Immortal and so qualified for Heaven as well as the Bodies of them that were raised from the Dead I say all of them shall at once be taken up in the Clouds to meet the Lord in the Air to attend upon the Judge the King of Glory and so shall they ever be with the Lord. All this we have in 1 Thes. 4. And are not these words of comfort in the case of Christian Friends Deceased And it enables also to take patiently yea and joyfully the spoyling of their Goods the loss of their Worldly Goods their Estates and Possessions as it is expresly said of the believing Hebrews in Chap. 10. 34. Where also is mention'd that which enabled them to such a joyous patience for it immediately follows in the same Verse knowing in your selves that you have in Heaven a better and more enduring Substance better Treasures and such as cannot be taken away none can spoile them of and that for their losses and sufferings here they shall be Infinitely Rewarded and Recompensed at the Resurrection of the Just. 6. It makes Believers more mindful of and faithful to the great ends of Life and Being in this World It melts them into softer Compassions to the Souls of others and enlarges them into greater desires of and endeavours after the good of others every way That they also may with them be the Children of the Resurrection and accounted worthy to obtain that World and the Resurrection from the Dead Luke 20. 35. and to stand before the Son of Man Chap. 31. 26. These are those that love the appearing of Christ as it is in 2 Tim. 4. and prepare for it and they would fain have others also so minded and therefore while they are in the World they endeavour to do what good they can These long and look for the Blessed Hope and Glorious Appearing of our Saviour Jesus Christ Tit. 2. Then shall the shadows of this dark Life flee away Then shall the Day break and the Night be gone Then will the Eyelids of that Morning begin to open when they shall awake and see the Face of God in Righteousness The Morning to that calm and fair Day of Eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. ult the Day that shall have no Sun-set no Evening the Day which the Lord hath made we shall rejoyce and be glad in it Psal. 118. To these Children of the Resurrection is that encouraging passage of Scripture in Luke 23. 28. where after the mention of Christs coming in a Cloud with Power and great Glory it is said and by Christ himself When these things come to pass then look up and lift up your Heads for your Redemption draweth nigh The Phrase is like to that in Rom. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exerto capite facta expectatio Creaturae Where the Apostle by a Pathetical Elegant Prosopopeia brings in the whole Creation expecting looking and longing for with Head lifted up the Manifestation and Vers. 21. the Glorious Liberty of the Sons of God and to be delivered from the Bondage of Corruption and the being subject unto Vanity under which it groanth and travellèth with pain until now But the word in Luke respects rather the then becoming temper os the Mind then any gesture of the Body it imports the greatest longing and most joyous expectation And therefore the Syriack attending to the Sense of the place rather then to the letter doth not unfitly render the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be of goood Cheer have a good Heart But this comfort is onely for the Children of the Resurrection for those that love the appearing of Christ as the Apostle Characterizes those Christians to whom God the Righteous Judge will at that Day give the Crown of Righteousness and such onely can love the appearing of Christ his Illustrious appearing his coming then with Power and great Glory who have already endured and felt with patience the Day of his coming and the Power of his Spiritual appearance within them when he was not disturb'd nor opposed in his Refining and Spiritual Work for he is like a Refiners Fire and he shall Sit as a Refiner and Purifier of Silver as it is in Mal. 3. PROPOSITION III. 3. Christians must always Abound or Excel in the Work of the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to Abound but to Excel So in 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may Excel And Matth. 5. 47. saith Christ to his Disciples 〈◊〉
return to converse with those below though in saying this he knew not what he said Luke 9. But the more Excellent Christians though when they are retired and upon the Mount of Contemplation they sometimes see Christ Transfigured before them though they see him in his Glory and Beauty and are Enravished hereby with Love and Delight and could ever dwell on the Mount Yet they do not talk of Building Tabernacles there They are willing to Descend to those in the Valley to converse with the meanest and lowest in order to their Spiritual good And though they gain a more Divine Splendor by such Contemplations and are raised up to more Spiritual Heights and Accomplishments as Moses his Face did shine by being with God on the Mount yet they are ready to put a Vail over their Face and to the Weak they will become as Weak that they may gain the Weak They are willing to make themselves Servants unto all that they may gain the more as the great Apostle speaks of himself in 1 Cor. 9. They consider that they are not to please themselves but to please their Neighbour every other for his good to Edification Rom. 15. It 's more pleasing to God that rather then spend most of thy time in silent affectionate Contemplation of him thou shouldst earnestly apply thy self to the Works and Labours of Love for the good of others which are proper to the Active Life And that thou shouldst testifie and express thy Love to him in Loving thy Brother who more needs the effects of thy Charity then God doth thy afsections and praises and without loving of whom God doth not account that thou lovest him as we read in 1 John 4. where its also said Vers. 16. That God is Love and he that dwelleth in Love dwelleth in God and God in him And the more there is of this Hearty Good-will and endeavours for the good of Others the more of this enlarged Benignity and Love to Mankind the more is the Love of God perfected in us Vers. 12. the more shall we have of Gods peculiar Presence his Shechinah is in such Souls he dwells in them he makes his abode with them and will Manifest himself unto them There is a Season for all things The Contemplative Life is Beautiful in its Season and so is the Active Life in its Season And Contemplation should the more engage and enable us to Action The more we fix our Inward Eye upon the Divine Excellencies the more we Adore and Love him the more we consider his Goodness and Benignity towards all his Works and in particular his Mercies to us the fitter we are to speak of his Glory and the more should our Love of God awaken and excite us to endeavour the Spiritual good of others that they also may Adore and Admire and Love and Praise Him who is Worthy to be Praised There is great need of observing fit Seasons for Religious Retirement and withdrawing thy self from the noise and busie cares of this World But this is more or less to be used according as the State of thy Soul requires it and as Christian Prudence shall direct Thou art not to dwell upon the Mount this is but one part of thy Duty it must be done but there are other Duties which must not be left undone which though not so sweet to thee as the other yet it concerns thee to mind them and by minding them thou mayst do more good in the World and consequently glorifie God more Thou art not onely to consider what is comfortable to thy self but what is profitable to others to thy Family to the Church or Common-wealth thou livest in It was a fault in the Euchite a sort of mistaken and unskilful Christians of Old to account themselves obliged to Pray without ceasing Whereas God would rather that they should have been up and doing and instead of being so much on their Knees their Feet should have been Swift to Charity to procure the good of others as it s said of the Feet of wicked Men they are Swift to shed Blood Rom. 3. To conclude The best Example for our direction in this kind is the Life of Christ. He was for the mixt Life the Life both Contemplative and Active As S. Peter said He went about doing good and his Life was full of action full of the effects and proofs of his good Will towards Men in doing good to their Souls and Bodies So also at Seasons which seemed most fit to him he would send away the Multitudes and withdraw himself from his Disciples and retire into the Wilderness to Pray Luke 5. 16. or to a Mountain Luke 6. 12. where it is said he continued all Night in Prayer to God And that the Mount of Olives was a place he made Use of for the Ascending of his Heart in Prayer to God as it was made choice of by him for the place whence he would Ascend to Heaven appears by Luke 21. 37. where it is said that in the Day-time he was Teaching in the Temple and at Night he went out and abode in the Mount of Olives And thus much for the Second sort of Self-denyal which is a lesser Self-denyal then the other in that this Foretast of Heaven this Heaven upon Earth in Communion with God here is less then the Enjoyment of God hereafter then those larger tastes of the River of Life the River of Pleasures the Fulness of Joy in that greater Heaven above 3. A Third instance of their Self-denyal is their disvaluing of their own Services and Labours of which I spake before and their looking up to God for the encrease and blessing Though they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's fellow Labourers 1 Cor. 3. 9. yet they acknowledge with S. Paul Vers. 7. that neither is he that Planteth any thing neither is he that Watereth Nothing is to be attributed to either but all the Praise is to be ascribed unto God So far are they from the the Vanity of Theudas who boasted himself to be some body Acts 5. 36. or of Simon Magus who gave out that himself was some great one Acts 8. 9. But rather are they the followers of the Humility of S. Paul who accounted himself nothing though he was in nothing behind the very Chiefest Apostles 2 Cor. 12. 11 They desire that all the Praise may run in the right Channel may go the right way that is to God As for themselves they are nothing and their Services are nothing in their esteem Instead of applauding themselves in reflecting upon the much they have done they rather complain of their little of the much they should have done To Conclude As a Christian grows in Grace and advances in Religion there is in him more of a Godly Sorrow more of an Holy Shame and Ingenuous Blushing at his little II. As Christians are to Excel themselves and Abound more and more so they are to Excel others to Abound more then others in the Work
of the Lord. If others are coldly affected yet they are to be a People Zealous of good Works Else they will not Answer the full Intendment of Christ's Death and Sufferings who gave himself for them and Redeemed and Purified them to this end as it s said Titus 2. Let then Christ see of the Travail of his Soul the Fruit and desired effect of his great Sorrows and Sufferings let him see of the Travel of his Soul with joy and delight and be satisfied taking full content and being highly pleased in seeing the fruit of all his labours and pains Shall a dull and dead lazy and liveless Profession of Religion be all the fruit of Christs Sufferings Will he be satisfied where he sees no better fruit then this Did Christ Sweat in the Garden that we should Freeze Is there no Sap no more Life in the Tree of the Cross then to put forth onely Leaves or Blossoms Assuredly the due consideration of Christ Crucified is that which will make a Christian fruitful in Holiness and in every good Work Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patterns of good Works Titus 2. and Examples they must shine as lights in the World Phil. 2. If Others are lazy and content themselves with doing a little Yet They must be Exemplary in diligence go early into the Vineyard and work hard They must do more then others not onely more then Publicans and Sinners but more then the seemingly-strict Scribes and Pharisees more then Formal Christians for they are Men of another Spirit as God said of Caleb and Joshua and must follow God fully They have received from God other Helps and Advantages Spiritual Light and Strength God has made all Grace to Abound towards them that so they may Abound to every good Work 2 Cor. 9. They have other Hopes and Expectations better grounded hopes of a Glorious Reward They have received Mercies more peculiar then others And therefore they should do more then others they should not live as others as they said Wisdom 2. 15. His Life is not like other Mens his ways are of another fashion Yea amongst Real Christians one must strive to Excel another A good strife this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provoke to Love and good works not onely by words but deeds to strive who shall do most for God who shall most Abound in His Work Labour most in his Vineyard who shall live Best But then they that Abound and Excel others must also Excel in Humility So S. Paul in 2 Cor. 12. 11. and 1 Cor. 15. 10. PROPOSITION IV. Christians have good ground to assure themselves and to be perswaded that their Labour shall not be in Vain in the Lord. I. They may be assured from the Revelation of the Gospel whereby Light and Immortality is brought to light 2 Tim. 2. 10. Light and Immortality that is Immortal Life Eternal Blessedness both for Soul and Body is now more clearly revealed and fully assured by the Gospel S. Paul had Preached at Corinth the Chief City of Achaia for a longer space of time then he used to do in other Cities for he continued there a Year and Six Months Acts 18. 11. and God encouraged him hereunto notwithstanding the many troubles and oppositions he met with from the Jews who unanimously and with one accord set themselves against Paul Vers. 6. and 12. God spake to him by Night in a Vision that he should not be afraid nor hold his peace for though some did oppose yet saith God I have much People in this City Vers. 10. and accordingly its said Vers. 8. That many of the Corinthians believed and were Baptized yea Crispus the Chief Ruler of the Synagogue believed on the Lord with all his House And in Obedience to this Heavenly Vision S. Paul did for a long time a Year and an half Preach the Gospel to them of Corinth clearly and freely and with much affectionateness to them his whole Heart was set wide open to them they had a great place in his affections This he means when he tells them in 2 Ep. 6. 11. 12. O ye Corinthians our Mouth is opened to you our Heart is enlarged ye are not straitned in us And what was it that S. Paul took such care to Preach amongst them and which he did first of all deliver unto them 1 Cor. 15. 3. It was this That Christ died for our sins according to the Scriptures and that he was Buried and that he Rose again the Third Day according to the Scriptures And this last-mentioned Article of the Resurrection of Christ on which Our Resurrection doth depend 1 Thes. 4. 14. he particularly enlargeth upon proving it from Eye-witnesses and they not onely some single persons as Cephas and James but above Five Hundred Brethren of whom he was seen at once there were Five Hundred Christians and more that at one and the same time saw him after his Resurrection from the Dead of whom although some were fallen asleep or were dead yet saith he Vers. 6. the greater part remain most of them are alive unto this present or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until now and therefore from some of them they might know and be satisfied about his Resurrection and that he who was Dead was Alive again Yea they might assure themselves of this from S. Paul's own Testimony who though he was no Disciple not a Christian nor an Apostle while Christ conversed upon Earth yet he was afterwards at his Conversion an Eye-witness of Christs being alive again last of all saith he Vers. 8. he was seen of me also and by this appearing of Christ from Heaven was S. Paul Converted The remarkable Story we have recorded by S. Luke in Acts 9. where Christ in Glory and Power with dread and awful Majesty for there was Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 3. and Lightning which flash'd and shone about him Vers. 2. appeared to Paul who was still breathing out threatnings and Slaughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a like Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning was in his Mouth and Christ to meet him in his fury appears in Dread to him makes him to tremble Vers. 6. Strikes him down to the Earth Vers. 4. and turns this Raging Lion this Ravening Wolf into a Meek Lamb Lord saith he what wilt thou have me to do The Men that were with Paul saw no Man Vers. 7. not him that spake but Paul saw him and He declared himself who he was I am Jesus whom thou Persecutest Vers. 5 And besides this Testimony from his own seeing of Christ to be alive he useth other Arguments in this 15. Chap. to the Corinthians to prove the Resurrection of Christ. But what is this to the Resurrection of Christians Very much For Our Resurrection depends on Christ's If Christ be Risen then there is a Resurrection from the Dead Vers. 13. 16. and then shall We also Rise again For
we must know that Christ is become the first Fruits of them that Slept or were Dead He is twice in this Chapter called the First fruits Vers. 20. 23. and Col. 1. 15. The First born of every Creature or more sully in Vers. 28. He is the Head of the Body the Church He is the Beginning the First born from the Dead as he is also Styled Apoc. 1. 5. And these three Titles and peculiar Prerogatives of his for in all things he was to have the Preeminence saith the Apostle evince the Doctrine in hand 1. That of First-fruits the First-fruits of them that Slept For as by the Consecrating and offering up to God the First-fruits the whole Lump or Masse the whole encrease was Sanctified and Consecrated for if the first-fruits be Holy the Lump or Masse is also Holy Rom. 11. So if Christ be Risen all true believers who are fallen asleep shall also be Raised 2. That of the Head He is the Head of the Body the Church Christ is the Head and He and true Beleivers make up one Body And as Adam is consider'd as the Head of Mankind in whom all die all that come from him and partake his Nature So is Christ the Second Adam to be consider'd as the Head of all Believers in whom all shall be made alive All that partake of him of his nature and Spirit and are like him in Spirit and Life they shall also bear the Image of the Heavenly Adam in having an Immortal and Glorious Body such a one as Christ now hath 3. That of the Beginning and the First-born from the Dead or more plainly and without a Metaphor Acts 26. 23. the first that should Ris◠from the Dead He is the first among those who shall Rise from the Dead unto Glory the first which from the Grave was raised and exalted to Heaven The First as being the Cause of the Resurrection of others in which Sense he saith Jo. 11. 25. I am the Resurrection and the Life and the First in Order of Time Christ the first-fruits he first was to Rise afterwards they that are Christ's at his coming and at his coming to Judgment they shall then Rise who are his Members who belong to him and are his peculiar Possession But not onely from the Resurrection of Christ doth the Apostle Labour to prove and clear to the Corinthians the Resurrection of Christians but from several other Arguments and Proofs of which there are not a few in this Chapter and he doth more largely insist upon this Doctrine here then he doth elsewhere in his Epistles upon any other He speaks also more particularly here about the Nature and Quality of the Body to be Raised of its being Spiritualiz'd and Immortaliz'd as also in his 2 Ep. to Cor. Chap. 5. And something he tells them that was a Secret undiscovered heretofore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I shew you a Mystery or I tell you a secret 1 Cor. 15. 51. and the same he told to the Thessalonians in 1 Ep. Chap. 4. which he ushers in with this Preface the more to assure them of it Vers. 15. For this we say unto you by the word of the Lord. And there was great need that the Apostle should be so large and earnest in the confirming of this Truth because there were some at Corinth that having before received it began to deny the Resurrection of the Dead Vers. 12. And indeed this Leaven of the Sadducees the denyal of the Resurrection and Life to come was likely to spread there such a Doctrine there were many that were apt to receive in this place and to wish it true and generally Men from wishing such a thing to be true in time think it to be true because Corinth the Metropolis of Achaia being grown a Wealthy City by Merchandise for the which it was excellently fitted by its Scituation and as Luxurious and Voluptuous as Wealthy Riches usually Ministring to Luxury and Lust so that it grew to a Proverb Non est omnibus Corinthum appellere which Horace hath exprest in this Verse Non cuivis homini contingit adire Corinthum There was a Temple in this City Dedicated to Venus and as Strabo relates Geogr. l. 8. so Richly Endowed that above a Thousand Whores were Dedicated and Devoted for her Lustful Service and they were very costly demanded great Wages for their luiquity which gave occasion to the forementioned Proverb and because of the Uncleanness that did abound here and to which the Corinthians were addicted so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as much as Scortari there was great reason for the Apostle in 1 Ep. Chap. 6. to heap up though in few words so many Arguments against Fornication Now to such a sort of People as these were the Doctrine that denyed all Resurrection and the Judgment to come was very pleasing To conclude therefore from the Arguments used by the Apostle in this Epistle for the proof of the Resurrection and from what he Preached at other times as he intimates in Vers. 1. 3 concerning it the Corinthians might well be assured that their Labour should not be in vain in the Lord And therefore He might well say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as ye know c. and the rather because as he tells them in Vers. 1. 2. ye have received the Gospel which I Preached unto you this great Evangelical Truth and ye did stand or had stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it it had been firmly embraced by them And he might well also exhort them to be Stedfast and Vnmoveable to stand firm in the Profession of it as he doth in the last Verse and to the like purpose he tells them in Vers. 11. Therefore whether it were I or they so we Preach and so ye Believed Where having before spoken of Cephas and the other Apostles all which were Eye-witnesses of Christ's Resurrection for to them he appeared more then once upon Earth and having also spoken of himself to whom Christ appeared from Heaven and therefore he of his own knowledge could Testifie that Christ was Alive again he adds whether it were I or they whether ye look upon my own Testimony or upon the Testimony of his Apostles of whom he speaks in the foregoing Verse so we Preach both I and they Preach the same thing and so ye Believed ye did receive this Truth and held it without wavering as indeed there was no cause after such Ample and Clear Proof and Testimony to doubt of it This Doctrine of the Resurrection and a Reward to come the Corinthians might also know from the Preaching of Cephas or Peter or of some of his Disciples And from the Preaching of Apollos Who was an Eloquent Man and Mighty in the Scripture and being Fervent in Spirit an instance of which is that in Vers. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great vehemency he convinced the Jews he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly with exact Truth the
can he be deceived by false pretensions for the Lord is a God of knowledge and by him actions are weighed 1 Sam. 2. and before him all things are naked and open Heb. 4. Humane Laws onely restrain Words and outward Actions But the Divine Law reacheth the Spirit of Man his inward Thoughts and Secrets of the Heart There are Spiritual Sins as Hypocrisie Pride of Heart Envy Lusts of the Heart Murder of the Heart These and the like are not punished by Human Laws but are greatly Criminal before God There are Speculative Sins Sins acted over in the Phansy and there repeated and remember'd with delight when the outward act is past which are highly provoking to God and shall be judged For for Men to do this to recal in their thoughts with pleasure and delight such and such Sins is to act over the same Sins in Phancy and Speculation to aggravate their Sins by new and fresh guilt it is to stand to and make good their former Transgressions instead of repenting of them for then they would be remembred with Sorrow and Abhorrence These Sins not falling under Mans Cognisance as onely Words and Actions do but not Thoughts which yet are the first contrivers of that Sin and evil in Words and Actions and these Sins escaping the Judgment and Punishments of Humane Judicatories yet shall not escape the Judgment of God The Day of Judgment is described by this 1 Cor. 4. 5. Judge nothing before the time until the Lord come who both will bring to light the Hidden things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have praise of God that is every one that hath done well as on the contrary they shall have shame and everlasting contempt Dan. 12. 2. that have done evil how cunning and close soever they were and whatsoever fair pretences they might make before Men. The Day of Judgment is described here by the time when Christ shall bring to light the Hidden things of Darkness and make manifest the Counsels of the Heart And so in Rom. 2. 16. its call'd the Day when God shall judge the secrets of Men by Jesus Christ. 3. From the Testimony of Conscience Conscience is God's Deputy and Vice-gerent The voice of Conscience is God's voice and it does powerfully witness a Future State and the Rewards and Punishments to be dispensed therein according to what we have done here Good or Evil. Upon the Consciousness of doing their duty there arises within Men a Peace and Satisfaction and Comfortable expectations from God who is the Father of Mercies And there is no such satisfaction no such joyous reflections as those as 't was said of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A continual Feast is a good Conscience But this Feast is but an Antipast a foretast of a better in Heaven Now on the contrary there follows upon Sin inward Trouble and Anguish and Fear a fearful expectation of a sad after-reckoning and Judgment to come Hae sunt impijs assiduae domesticaeque furiae saith Tully And these inward Fears and Troubles Terrors of another World are not imprest upon Men by Politians and Statesmen for Secular ends and interest of State to awe Men into obedience For 1. They follow upon such sins as are not punishable by Human Laws as Secret Sins Sins of the Heart Speculative Sins and Spiritual Wickednesses which are such Sins as no Earthly Judges no Magistrates can have Cognisance of and no Human Laws can reach It would be a vain thing for the Supreme Powers to make Laws about what its impossible for them to know and consequently impossible for them to punish 2. Yea they follow upon such Sins as are hid from Men if punishable by Laws when discovered such Sins as no Man can accuse the Malefactor of or not prove them against him 3. Yea they follow upon such sins as being known by Man yet are not punishable by the Laws of that Country nay sometimes are applauded and esteem'd by Men. Judas his sin was so far from being punished by the Jewish Powers that he was rewarded for it But the reward he had and all the applause and encouragement they could give him could not ease and sree him from the Anguish in his Conscience and Fear of what was to come 4. Yea these Fears and Terrors are found to be amongst them in whom is no Policy Nations that are rude and barbarous and not governed by Crafty Polititians yet even in such appear'd Magna vis Conscientiae So universally have they possest Men and in all ages whereas vain and causeless and Panick Fears are of a short and uncertain continuance and not so universal as these inward Fears and Troubles of Conscience Nor are these Fears pleasing and grateful to Men as is easie for any Man to judge and acknowledge but contrary to the inclinations of Men who are carried out to the love and practise of such Sins as Revenge Injustice Lust and the like whence these inward Troubles arise 5. To what hath been said I shall superadd this That the Deepest Polititians and Greatest Statesmen the Greatest Potentates of the Earth are not more free and secure from these inward Fears then the populus terrae the mean Peasants and those of low degree which yet these Grandees could not have been disturbed with had they known that these were but arts and a juggle invented by them for State-reasons yea the Great Men of the Earth Men of Policy and Power have been rather more severely lasht caeco verbere with these secret and unseen lashes They have been more severely assaulted and haunted by these domesticae furiae and inward Horrors though they would fain have been delivered from them and have used all arts to be freed from this evil Spirit a Self-corroding and tormenting Conscience which troubled them 4. From the Souls inward Sense in good Men. There are certain Instincts and Sympathies and Propensions in the Soul of Man to Religion to God and the Enjoyment of him and these are more especially enlivened and vigorous in Holy and renewed Souls There is a vehement thirst and longing in such Souls after Union with God the Father of Spirits Their Souls pant after God after the living God that they may see and enjoy him whom their Souls love whom they have chosen for their Portion for whom they have forsaken all the vanities of the World and denyed All to enjoy Him They have none in Heaven but Him none in Earth in comparison of Him As for this present Life and State they groan being burdened while they are in this Tabernacle this is their State of Pilgrimage while they are here they are absent from the Lord 2 Cor. 5. And hence it is that these Holy Souls perswade themselves that the Father of Spirits God who is Love that implanted these Instincts and Affections in them that hath awakened them by his Grace that hath drawn out their Hearts after him so