Dying Thoughts Upon Philippians 1:23, Introduction (2 of 3)

Dying Thoughts Upon Philippians 1:23 · Introduction (2 of 3)

p. 32§ 53. But that God who (as is ſaid) delighteth both in the Union, and yet in the wonderful multiplicity of Creatures, and will not make all Stars to be only One; though Fire have a moſt uniting or aggregative inclination, hath further given experimental notice that p. 33there is Individuation in the other world as well as here, even innumerable Angels and Devils, and not one only, as Apparitions and Witches, and many other evidences prove, of which more anon. So that all things conſidered, there is no reaſon to fear that Souls ſhall loſe their Individuation or Activity (though they change their manner of action) any more than their Being or formal Power: And ſo it is naturally certain that they are Immortal.

§ 54. And if Holy Souls are ſo far Immortal, I need not prove that they will be Immortally Happy: For their Holineſs will infer it; And few will ever dream that it ſhall there go ill with them that are good, and that the moſt juſt and holy God will not uſe thoſe well whom he maketh holy.

§ 1. II. That holy Souls ſhall be hereafter happy ſeemeth to be one of the common notices of Nature planted in the conſciences of mankind; And it is therefore acknowledged by the generality of the world that freely uſe their underſtandings. Moſt, yea almoſt all the Heathen Nations at this day believe it, beſides the Mahometans; And it is the moſt barbarous Cannibals and Braſilians that do not, whoſe underſtandings have had the leaſt improvement, and who have rather an inconſiderate Neſcience of it, than a denying oppoſition. And though ſome Philoſophers denyed it, they were a ſmall and contemned party: And though many of the reſt were ſomewhat dubious, it was only a certainty which they profeſſed to want, and not a probability or opinion that it was true. And both the Vulgar and the deep ſtudyed men believed it, and thoſe that queſtioned it were the half ſtudyed Philoſophers, who not p. 34reſting in the Natural notice, nor yet reaching full intellectual Evidence of it by diſcourſe, had found out matter of difficulty to puzzle them, and came not to that degree of wiſdom as would have reſolved them.

§ 2. And even among Apoſtates from Chriſtianity moſt or many ſtill acknowledge the Souls Immortality, and the Felicity and Reward of holy Souls, to be of the common Notices, known by nature to mankind: Julian was ſo much perſwaded of it, that on that account he exhorteth his Prieſts and Subjects to great ſtrictneſs and holineſs of life, and to ſee that the Chriſtians did not exceed them. And among us the Lord Herbert de Veritate, and many others that ſeem not to believe our ſupernatural Revelations of Chriſtianity, do fully acknowledge it. Beſides thoſe Philoſophers who moſt oppoſed Chriſtianity, as Porphyrius, Maximus Tyrius, and ſuch others.

§ 3. And we find that this notice hath ſo deep a root in Nature, that few of thoſe that ſtudy and labour themſelves into Beſtiality (or Sadduceiſm) are able to excuſs the fears of future miſery but Conſcience overcometh or troubleth them much at leaſt, when they have done the worſt they can againſt it. And whence ſhould all this be in man and not in Beaſts, if man had no further reaſon of hopes and fears then they? Are a few Sadduces wiſer by their forced or crude conceits, than all the World that are taught by Nature itſelf.

§ 1. III. If the God of Nature have made it every mans certain duty to make it his Chief care and work in this life, to ſeek for happineſs hereafter, then ſuch a happineſs p. 35there is for them that truly ſeek it. But the antecedent is certain, as I have elſewhere proved. Ergo, &c.

§ 2. As to the antecedent, The world is made up of three ſorts of men, as to the belief of future retribution. 1. Such as take it for a certain Truth (ſuch are Chriſtians; Mahometans, and moſt Heathens.) 2. Such as take it for Uncertain, but moſt probable or likelieſt to be true. 3. Such as take it for Uncertain, but rather think it Untrue. (For as none can be certain that it is falſe (which indeed is true) ſo I never yet met with one that would ſay he was certain it was falſe.) So that I need not trouble you with the mention of any other party or opinion. But if any ſhould ſay ſo; it is eaſy to prove that he ſpeaketh falſly of himſelf.

§ 3. And that it is the Duty of all theſe, but eſpecially of the two former ſorts, to make it their Chief care and work to ſeek for happineſs in the life to come, is eaſily proved thus: Natural reaſon requireth every man to ſeek that which is Beſt for himſelf with the greateſt diligence: But Natural reaſon ſaith that a Probability or Poſſibility of the future everlaſting happineſs is better and more worthy to be ſought, than any thing attainable in this preſent life (which doth not ſuppoſe it.) Ergo, &c.

§ 4. The Major is paſt doubt. Good and Felicity being neceſſarily deſired by the will of man, that which is Beſt and known ſo to be, muſt be Moſt deſired.

And the Minor ſhould be as far paſt doubt, to men that uſe not their ſenſe againſt their reaſon. For 1. In this life there is nothing certain to be continued one hour. 2. It is certain that all will quickly end; and that the longeſt life is ſhort. 3. It is certain that time and pleaſure paſt are nothing, properly nothing; And ſo no better to us than if they had never been. 4. And it is p. 36certain that while we poſſeſs them, they are poor, unſatisfactory things, the pleaſure of the fleſh being no ſweeter to a man than to a beaſt; And the trouble that accompanieth it much more. Beaſts have not the cares, fears and ſorrows upon foreſight which man hath: They fear not death upon foreknowledge of it, nor fear any miſery after death, nor are put upon any labour, ſufferings or Tryals, to obtain a future happineſs, or avoid a future miſery: All which conſidered, he ſpeaketh not by reaſon, who ſaith this vain vexatious life is better than the Poſſibility or Probability of the everlaſting Glory.

§ 5. Now as to the conſequence (or Major) of the firſt Argument, it is evident of itſelf, from Gods perfection, and the Nature of his works. God maketh it not mans natural Duty to lay out his chief care and labour of all his life, on that which is not, or to ſeek that which man was never made to attain; For then, 1. All his Duty ſhould reſult from meer Deceit and falſhood, and God ſhould Govern all the World by a Lie which cannot be his part who wanteth neither Power, wiſdom, or Love to Rule them by Truth and righteouſneſs; And who hath Printed his Image both on his Laws and on his Servants; In which Laws Lying is condemned; And the better any man is, the more he hateth it; And Lyars are loathed by all mankind. 2. And then the better any man is, and the more he doth his duty, the more deluded, erroneous and miſerable ſhould he be. For he ſhould ſpend that care and labour of his life, upon deceit, for that which he ſhall never have, and ſo ſhould loſe his time and labour. And he ſhould deny his fleſh thoſe temporal Pleaſures which bad men take, and ſuffer Perſecutions and injuries from the wicked, and all for nothing, and p. 37on miſtake: And the wickeder or more unbelieving any Man is, the wiſer and happier ſhould he be, as being in the right, when he denieth the life to come, and all duty and labour in ſeeking it, or in avoiding future puniſhment; and while he taketh his utmoſt pleaſure here, he hath all that Man was made for. But all this is utterly unſuitable to God's Perfection, and to his other works: For he maketh nothing in vain; nor can he Lie: much leſs will he make Holineſs itſelf, and all that duty and work of Life which Reaſon itſelf obligeth all men to, to be not only vain, but hurtful to them. But of this argument I have been elſewhere larger.

§ 1. IV. Man differeth ſo much from Bruits in the Knowledg of God, and of his future poſſibilities, that it proveth that he differeth as much in his capacity and certain hopes. 1. As to the Antecedent, Man knoweth that there is a God by his works: He knoweth that this God is our abſolute Lord, our Ruler, and our End: He knoweth that naturally we owe him all our Love and Obedience: He knoweth that Good men uſe not to let their faithfulleſt Servants be loſers by their Fidelity; nor do they uſe to ſet them to labour in vain: He knoweth that Man's Soul is Immortal, (or at leaſt that it is far moſt probable that it is ſo); and therefore that it muſt accordingly be well or ill for ever; and that this ſhould be moſt cared for. 2. And why ſhould God give him all this Knowledge more than to the Bruits, if he were made for no more enjoyment than the Bruits, of what he knoweth: Every wiſe Man maketh his work fit for the uſe that he intendeth it to: And will not God? So that the conſequence alſo is proved from the Divine Perfection: And if God were not Perfect, he were not God: The denial of a God therefore is the reſult of the denial of Man's future hopes.

p. 38§ 2. And indeed, though it be but an Analogical Reaſon that Bruits have, thoſe men ſeem to be in the right, who place the difference between Man and Bruits, more in the Objects, tend ency and work of our Reaſon, than in our Reaſon itſelf as ſuch, and ſo make Animal Religioſum to be more of his deſcription than Animal Rationale. About their own low concerns, a Fox, a Dog, yea, an Aſs, and a Gooſe have ſuch actions, as we know not well how to aſcribe to any thing below ſome kind of Reaſoning, or a perception of the ſame importance. But they think not of God, and his Government and Laws, nor of obeying, truſting or loving him, nor of the hopes or fears of another life, nor of the joyful proſpect of it: Theſe are that work that Man was made for, which is the chief difference from the Bruits. And ſhall we unman our ſelves?

§ 1. V. The Juſtice of God as Governour of the World, inferreth different Rewards hereafter, as I have largely elſewhere proved. 1. God is not only a Mover of all that Moveth, but a Moral Ruler of Man by Laws, and Judgment, and Executions. Elſe there were no proper Law of Nature, which few are ſo unnatural as to deny: And Man ſhould have no proper Duty, but only Motion, as he is moved: And then how cometh a Government by Laws to be ſet up under God by Men? And then there were no ſin or fault in any; for if there were no Law and Duty, but only neceſſitated Motion, all would be moved as the Mover pleaſed, and there could be no ſin: And then there would be no Moral Good, but forced or neceſſary motion: But all this is moſt abſurd: And experience telleth us that God doth de facto, Morally Govern the World; and his Right is unqueſtionable.

p. 39§ 2. And if God were not the Ruler of the World, by Laws and Judgment, the World would have no univerſal Laws; for there is no Man that is the univerſal Ruler: And then Kings, and other Supream Powers, would be utterly Lawleſs and ungoverned, as having none above them to give them Laws, and ſo they would be capable of no ſin or fault, and of no puniſhment; which yet neither their Subjects intereſt, nor their own Conſciences will grant, or allow them throughly to believe,

§ 3. And if God be a Ruler, he is Juſt: or elſe he were not Perfect, nor ſo Good as he requireth Princes and Judges on Earth to be. An unjuſt Ruler or Judge is abominable to all Mankind. Righteouſneſs is the great Attribute of the Univerſal King.

§ 4. But how were he a Righteous Ruler. 1. If he drew all men to obey him by deceit: 2. If he obliged them to ſeek and expect a felicity or reward which he will never give them. 3. If he make Man's duty his miſery. 4. If he require him to labour in vain. 5. If he ſuffer the wicked to proſecure his Servants to the Death, and make duty coſtly, and give no after recompence. 6. If he let the moſt wicked on the Earth paſs unpuniſhed, or to ſcape as well hereafter as the beſt, and to live in greater pleaſure here. The Objections fetcht from the intrinſecal good of Duty, I have elſewhere anſwered.

§ 1. VI. But God hath not left us to the Light of meer Nature, as being too dark for men ſo blind as we: The Goſpel Revelation is the clear Foundation of our Faith and Hopes. Chriſt hath brought Life and Immortality to Light: One from Heaven that is greater p. 40than an Angel was ſent to tell us what is there, and which is the way, and to ſecure our hopes. He hath riſen and conquered death, and entered before us as our Captain and Forerunner into the Everlaſting habitations. And he hath all power in Heaven and Earth, and all Judgment is committed to him; that he might give Eternal life to his Elect: he hath frequently and expreſly promiſed it them, that they ſhall live becauſe he liveth,Matth. 28. 18.Matt 28:18 and ſhall not periſh,Joh. 5. 22.John 5:22 but have Everlaſting life.Joh. 17. 2.John 17:2 And how fully he hath proved and ſealed the Truth of his Word▪ Joh. 12. 26.John 12:26and Office to us,Joh. 3. 16.John 3:16 I have ſo largely opened in my Reaſons of the Chriſtian Religion,Rom. 8. 35, 36, 37, 30.Rom 8:35Rom 8:36Rom 8:37Rom 8:30 and unreaſonableneſs of Infidelity, and in my Life of Faith, &c. and ſince in my Houſhold Catechizing, that I will not here repeat it.

§ 2. And as all his Word is full of promiſes of our future Glory at the Reſurrection, ſo we are not without aſſurance that at Death the departing Soul**1 Pet. 4. 6. They that died to (or in) the Fleſh according to Men, do live in the Spirit according to God.1 Pet 4:6 doth enter upon a State of Joy and Bleſſedneſs: For, 1. He expreſly promiſed the penitent crucified Thief, This day ſhalt thou be with me in Paradiſe, Luk. 23.

2. He gave us the Narrative or Parable of the damned ſenſualiſt, and of Lazarus, Luk. 16. to inſtruct us, and not to deceive us.

3. He tells the Sadduces that God is not the God of the Dead (as his Subjects and Beneficiaries) but of the Living, Mat. 22. 32.

4. Henoch and Elias were taken up to Heaven, and p. 41Moſes that died appeared with Elias on the Mount Mat. 17.

5. He telleth us, Luk. 12. 4. that they that kill the Body, are not able to kill the**Indeed if the Soul were not Immortal, the Reſurrection were impoſſible: It might be a new Creation of another Soul, but not a Reſurrection of the ſame, if the ſame be annihilated. It's certain that the Jews believed the Immortality of the Soul in that they believed the Reſurrection, and future life of the ſame Man. Soul.

6. And Chriſt's own Soul was commended into his Father's hands, Luk. 23. 46. and was in Paradiſe, when his Body was in the Grave, to ſhew us what ſhall become of ours.

7. And he hath promiſed that, Where he is, there ſhall his Servant be alſo, Joh. 12. 26. And that the life here begun in us is Eternal life, and that he that believeth in him ſhall not die, but ſhall live by him, as he liveth by the Father; for he dwelleth in God, and God in him, and in Chriſt, and Chriſt in him, Joh. 17. 3. & 6. 54. & 3. 16, 36. & 6. 47, 56, 57, 50. 1 Joh. 4. & 5. 13. Luk. 17. 21. Rom. 14. 17.

8. And accordingly Stephen that ſaw Heaven opened, prayed the Lord Jeſus to receive his Spirit, Act. 7. 5. 59.

9. And we are come to Mount Sion, &c. to an innumerable Company of Angels, and to the Spirits of the Juſt made perfect, Heb. 12. 22, 23.

10. And Paul here deſireth to depart and be with Chriſt as far better. And to be abſent from the Body, and be preſent with the Lord, 2 Cor. 5. 8.

11. And the dead that die in the Lord are bleſſed, from henceforth, that they may reſt from their labours, and their works follow them.

p. 4212. And if the diſobedient Spirits be in Priſon, and the Cities of Sodom and Gomorrah, ſuffer the vengeance of eternal Fire, 1 Pet. 3. 19. Jude 7. then the Juſt have eternal Life. (And if the Jews had not thought the Soul immortal Saul had not deſired the Witch to call up Samuel to ſpeak with him:) The reſt I now paſs by. We have many great, and precious promiſes on which a departed Soul may truſt.

13. And Luk. 16. 9. Chriſt expreſly ſaith, that when we fail, (that is, muſt leave this World) we ſhall be received into the Everlaſting habitations.

§ 1. VII. And it is not nothing to encourage us to hope in him that hath made all theſe Promiſes, when we find how he heareth Prayers in this life, and thereby aſſureth his Servants that he is their true and faithful Saviour. We are apt in our diſtreſs to cry loud for Mercy and deliverances; and when humane help faileth to promiſe God, that if he now will ſave us, we will thankfully acknowledg it his work; and yet when we are delivered, to return not only to ſecurity, but to ingratitude; and think that our deliverance came but in the courſe of common Providence, and not indeed as an anſwer to our Prayers. And therefore God in Mercy reneweth both our diſtreſſes and our deliverances, that what once or twice will not convince us of, many and great deliverances may. This is my own caſe. O how oft have I cryed to him when men and means were nothing, and when no help in ſecond Cauſes did appear, and how oft and ſuddenly and mercifully hath he delivered me? What ſudden eaſe, what removal of long afflictions have I had! ſuch extraordinary changes, and beyond my own and others expectations, p. 43when many plain-hearted upright Chriſtians have by Faſting and Prayer ſought God on my behalf, as have over and over convinced me of Special Providence, and that God is indeed a hearer of Prayers. And wonders I have ſeen done for others alſo, upon ſuch Prayer, more than for my ſelf: Yea, and wonders for the Church and publick Societies. Though I and others are too like thoſe Iſraelites, Pſal. 78. who cried to God in their troubles, and he oft delivered them out of their diſtreſs, but they quickly for got this Mercies, and their Convictions, Purpoſes and Promiſes, when they ſhould have praiſed the Lord for his Goodneſs, and declared his works with thankſgiving to the Sons of Men.

And what were all theſe Anſwers and Mercies but the fruits of Chriſt's Power, Fidelity, and Love, the fulfilling of his Promiſes, and the earneſt of the greater bleſſings of Immortality, which the ſame Promiſes give me Title to.

I know that no Promiſe of hearing Prayer, ſetteth up our wills in abſoluteneſs, or above God's, as if every will of our; muſt be fulfilled if we do but put it into a fervent or confident Prayer: But if we ask any thing through Chriſt, according to his will, expreſſed in his Promiſe, he will hear us. If a ſinful love of this preſent life, or of Eaſe, or Wealth, or Honour ſhould cauſe me to pray to God againſt Death, or againſt all ſickneſs, want, reproach or other Trials, as if I muſt live here in Proſperity for ever if I ask it, this ſinful deſire and expectation is not the work of Faith, but of Preſumption: What if God will not abate me my laſt (or daily) pains? What if he will continue my life no longer, who ever pray for it, and how earneſtly ſoever? Shall I …refore forget how oft he hath heard Prayers for me! … how wonderfully he hath helped both me and others? p. 44My Faith hath oft been helpt by ſuch experiences, and ſhall I forget them? or queſtion them without cauſe at laſt?

§ 1. VIII. And it is a ſubordinate help to my belief of Immortality with Chriſt, to find ſo much evidence that**Pſal. 34. 7. & 91. 11, 12. Luk. 15. 10. 1 Cor. 11. 10. Heb. 1. 14. & 12. 22. & 13. 2. Mat. 18. 10. & 25. 31. & 13. 39, 49. Act. 5. 19. & 8. 26. & 12. 7. 23.Ps 34:7Ps 91:11Ps 91:12Luke 15:101 Cor 11:10Heb 1:14Heb 12:22Heb 13:2Matt 18:10Matt 25:31Matt 13:39Matt 13:49Acts 5:19Acts 8:26Acts 12:7Acts 12:23 Angels have friendly communion with us here, and therefore we ſhall have communion with them hereafter. They have charge of us, and pitch their Tents about us; they bear us up; they rejoyce at our Repentance: they are the regardful Witneſſes of our behaviour; they are Miniſtring Spirits for our Good; they are Our Angels beholding the Face of our heavenly Father: They will come with Chriſt in glorious attendance at the great and joyful Day: And as his Executioners, they will ſeparate the Juſt from the Unjuſt.

And it is not only the Teſtimony of Scripture, by which we know their communion with us, but alſo ſome degree of experience: Not only of Old did they appear to the Faithful as Meſſengers from God, but of late times, there have been Teſtimonies of their Miniſtration for us: Of which ſee Zanchy de Angelis, and Mr. I. Ambroſe of our communion with Angels. Many a Mercy doth God give us by their Miniſtry: And they that are now ſo friendly to us, and ſuitable to our communion and help, and make up one Society with us, do he… greatly encourage us to hope, that we are made for the ſame Region, work and company, with theſe our bleſſed loving Friends. They were once p. 45in a life of tryal (it ſeems) as we are now (though not on Earth) Jude 6. 2 Pet. 2. 4. And they that overcame and are confirmed rejoice in our victory and confirmation. It is not an uninhabited World which is above us: nor ſuch as is beyond our capacity and hope: we are come to an innumerable Company of Angels, and to the Spirits of the perfected Juſt: who together have diſcrete quantity, or numerical difference, notwithſtanding their happy Union and communion.

§ 1. IX. And Satan himſelf, though unwillingly, hath many ways helped my belief of our Immortality and Future hopes: 1. I have had many convincing proofs of Witches, the Contracts they have made with Devils, and the Power which they have received from them**Of this ſee the Second Edition by Dr. More, of Mr. Glanvile's Book of Apparitions called Atheiſmus Triumphatus.: Beſide the Volums of Remegius, and Bodin, and the Mallei Maleficorum, Danaeus, and others, we had many ſcore of them detected, and many executed in one Year in Suffolk and Eſſex ††For the truth of this, read Mr. Fairclough's Life.(about 1644.) And I have at this preſent a Flint Stone which was one of about 160. which were voided by the Urinary paſſage by a bewitched Child in Eveſham (yet living); ſome of near an Ounce weight; which was fully proved, the Witch Executed, and the Child upon her impriſonment, freed: To paſs by many others.

§ 2. And I have had convincing Teſtimony of Apparitions, beſides that famous one, The Devil of Maſcon, and that in the ſhape of Lieutenant Collonel Bowen in Wales, mentioned elſewhere: And beſides, p. 46many**See what I have ſaid of particular Teſtimonies in my Saints Reſt, and unreaſonableneſs of Infidelity. Teſtimonies of haunted Houſes (however many, or moſt ſuch reports are but deceits.)

§ 3. From both theſe I gather, 1. that there are Individual Inhabitants of the Inviſible World, and that Spirits have their numerical differences, whatever Unity is among them: and therefore we have reaſon to judge the ſame of ſeparated Souls. 2. That our Souls are deſigned to future happineſs or miſery; which is implied in the foreſaid contracts and endeavours of Devils for our ruine: 3. That Faith and Holineſs are the way of Life, and Unbelief and Sin the way to miſery; which alſo is in theſe implied.

§ 3. 3. And I have both read and partly ſeen convincing evidence, that there is ſuch an exerciſe of diabolical power, as we commonly call Poſſeſſion: Whether all or moſt mad men are under ſuch a Power as ſome think, I determine not: But that ſome are under it is evident: The motions of the Body, which I have ſeen, ſeem beyond Man's Natural power: The telling of ſecrets and things abſent, the ſpeaking Languages never learnt, the vomiting of Nails, Glaſs, Hairs, &c. and other ſuch effects, which the moſt learned, ſober, impartial Phyſicians profeſs to have ſeen, are credible Teſtimonies.

§4. 4. And I have felt, and heard, and known from others, of ſuch a ſort of Temptations, as ſhew themſelves to be the acts of malicious Spirits, Enemies to Mankind. The advantages that Satan taketh of a corrupted Phantaſie, which hath once taken in ſuch an Image as may be his matter to Work upon, is very remarkable. I have known a worthy, learned, Pious Perſon, p. 47who from his youth to old Age, upon ſuch an advantage, hath been ſo tempted with Pleaſure to torment himſelf, even his own Fleſh, as that for many years together in a partial melancholy at divers fits he was not able (though Conſcience alſo tormented him for it) to forbear. Many by animmodeſt look or touch, have given Satan ſuch a power upon their Phantaſies, as no Reaſon, Conſcience, or reſolution could of a long time overcome. Few men, I think that obſerve themſelves, have not at ſometime had experience of ſuch inward temptations, as ſhew that the Author of them is an invincible Enemy. All which tell us, 1. That there are Individual Spirits. 2. Yea, Devils that ſeek Man's miſery. 3. And that by the way of ſin, and conſequently that a future happineſs or miſery muſt be expected by us all.

§ 1. X. But the great and ſure Pregnoſticks of our Immortal Happineſs is from the Renewing Operations of the Spirit of Holineſs on the Soul. 1. That ſuch a Renewing work there is, all true Believers in ſome meaſure feel. 2. And that it is the earneſt of Heaven is proved thus.

§ 2. 1. If it be a Change of greateſt Benefit to Man. 2. And if Heaven be the very Summ and End of it. 3. And if it overcome all fleſhly worldly Oppoſition. 4. And can be wrought by none but God. 5. And was before promiſed by Jeſus Chriſt to all ſound believers. 6. And is univerſally wrought in them all, either only, or eminently above all others. 7. And was promiſed them, as a Pledge and Earneſt of Glory; then it can be no leſs than ſuch a Pledge and Earneſt. But the former are all true, &c.

§ 3. 1. That the Change is of grand importance unto Man appeareth in that it is the Renovation of his Mind, and Will, and Life: It repaireth his depraved faculties: p. 48It cauſeth Man to live as Man, who is degenerated to a life too like to Bruits: By God's permitting many to live in Blindneſs, Wickedneſs, and Confuſion, and to be tormentors of themſelves and one another, by Temptations, Injuries, Wars, and Cruelty, we the fullier ſee what it is that Grace doth ſave men from, and what a difference it maketh in the World. Thoſe that have lived unholily in their youth, do eaſily find the difference in themſelves when they are renewed: But to them that have been piouſly inclined from their Childhood, it is harder to diſcern the difference, unleſs they mark the Caſe of others. If Man be worth any thing, it is for the uſe that his Faculties were made: And if he be not good for the Knowledg, Love and Service of his Creator, what is he good for? And certainly the generality of ungodly Worldlings: are undiſpoſed to all ſuch works as this, till the Spirit of Chriſt effectually change them. Men are Slaves to ſin till Chriſt thus make them free, Joh. 8. 32, 33, 36. Rom. 6. 18. Act. 26. 18. Rom. 8. 2. But where the Spirit of the Lord is, there is Liberty, 2 Cor. 3. 17. If the Divine Nature and Image, and the Love of God ſhed abroad on the Heart, be not our Excellency, Health, and Beauty, what is? And that which is Born of the Fleſh, is Fleſh, but that which is born of the Spirit is, Spirit, Joh. 3. 6. Without Chriſt and his Spirit, we can do nothing: Our dead Notions and Reaſon when we ſee the Truth, have not power to overcome Temptations, nor to raiſe up Man's Soul to its Original and End, nor to poſſeſs us with the love and joyful hopes of future Bleſſedneſs. It were better for us to have no Souls, than that thoſe Souls ſhould be void of the Spirit of God.

§ 4. 2. And that HEAVEN is the Sum and End of all the Spirits Operations, appeareth in all that p. 49…e truly Conſcious of them in themſelves; and to them and others by all God's Precepts, which the Spirit cauſeth us to obey, and the Doctrine which it cauſeth us to believe, and by the deſcription of all God's graces which he worketh in us; What is our Knowledge and Faith, but our knowledge and belief of Heaven, as conſiſting in the Glory and Love of God there manifeſted, and as purchaſed by Chriſt, and given by his Covenant? What is our Hope but the Hope of Glory? See Heb. 11. 1. and throughout. 1 Pet. 1. 3. 21. Heb. 6, 11, 18, 19. & 3. 6, Tit. 2 13. & 3. 7. Col. 1. 5, 23, 27. And through the Spirit we wait for all this Hope, Gal. 5. 5. What is our Love but a deſire of Communion with the bleſſed God initially here and perfectly hereafter. As the Sum of Chriſt's Goſpel was, [Take up the Croſs, forſake all here, and follow me, and thou ſhalt have a Reward in Heaven,] Luke 14. 26, 33. & 18. 22, 23. and the Conſolation of his Goſpel is [Rejoice, and be exceeding glad, for great is your reward in Heaven, Matt. 5. 11, 12. So the ſame is the Sum of his Spirits Operations: For what he teacheth and commandeth that he worketh: For he worketh by that Word: and the impreſs muſt be like the Signet what arm ſoever ſet it on. He ſendeth not his Spirit to make men craftier than others for this World; but to make them wiſer for Salvation; and to make them more Heavenly and Holy: For the Children of this World are wiſer in their Generation, than the Children of Light: Heavenlineſs is the Spirits ſpecial work.

§ 5. 3. And in working this it conquereth the inward undiſpoſedneſs and averſneſs of a fleſhly, worldly mind, and will, and the cuſtoms of a Carnal life; and the outward Temptations of Satan, and all the allurements of the World. Chriſt firſt overcame the World, p. 50and teacheth and cauſeth us to overcome it; even its flatteries and its frowns: Our Faith is our V…ctory: Whether this Victory be eaſie, and any honour to the Spirit of Chriſt, let our experience of the wickedneſs of the ungodly World, and of our own weakneſs, and of our falls when the Spirit of God forſaketh us, be our informer.

§ 6. 4. And that None but God can do this work on the Soul of Man, both the knowledge of Cauſes and Experience prove. The moſt learned, wiſe, and holy Teachers cannot (as they confeſs, and ſhew:) The wiſeſt, and moſt loving Parents cannot: and therefore muſt pray to him that can: The greateſt Princes cannot; Evil Angels neither can nor will. What Good Angels can do on the Heart we know not; but we know that they do nothing, but as the obedient Miniſters of God. And (though we have ſome power on our ſelves; yet) that we our ſelves cannot do it: that we cannot Quicken, Illuminate, or Sanctifie our ſelves, and that we have nothing but what we have received, Conſcience and Experience fully tell us?

§ 7. 5. And that Chriſt promiſed this Spirit in a ſpecial meaſure, to all true Believers, that it ſhould be in them his Advocate, Agent, Seal, and Mark, is yet viſible in the Goſpel; yea, and in the former Prophets, Iſa. 44. 34. Ezek. 36. 26. & 37. 14. Joel 2. 28, 29. Ezek. 11. 19. & 18. 31. Eph. 1. 13. Joh. 3. 5. & 4. 23, 24. & 6. 63. & 7. 39. Joh. 1. 33. & 14. 16, 26. Act. 1. 5, 8. Joh. 15. 26. & 16. 7, 8, 9, &c. Indeed the Spirit here, and Heaven hereafter, are the chief of all the Promiſes of Chriſt.

§ 8. 6. And that this Spirit is given (not to Hypocrites that abuſe Chriſt, and do not ſeriouſly believe him, nor to meer pretending nominal Chriſtians, but) to all that ſincerely believe the Goſpel, is evident not p. 51only to themſelves in certainty (if they are in a condition to know themſelves,) but to others in part by the effects: They have other Ends, other affections, other lives, than the reſt of Mankind have; Though their heavenly Nature and Deſign be the leſs diſcerned and honoured in the World, becauſe their chiefeſt difference is out of the ſight of Man, in the Heart, and in their ſecret actions, and becauſe their imperfections blemiſh them, and becauſe the Malignant World is by Strangeneſs and Enmity an incompetent judge, yet it is diſcernable to others, that they live upon the hopes of a better life, and their heavenly Intereſt is it that overruleth all the adverſe Intereſts of this World, and that in order thereunto they live under the conduct of Divine Authority, and that God's will is higheſt and moſt prevalent with them, and that to obey and pleaſe him ſo far as they know it, is the greateſt buſineſs of their lives, though ignorance and adverſe Fleſh, do make their Holineſs and Obedience imperfect. The univerſal noiſe and oppoſition of the World againſt them, doth ſhew that men diſcern a very great difference, which Error and croſs Intereſts, and Carnal inclinations, render diſpleaſing to thoſe who find themſelves condemned by their heavenly Deſigns and Converſations.

§ 9. But whether others diſcern it, or deny it, or deteſt it, the true Believer is conſcious of it in himſelf: Even when he groaneth to be better, to believe, and truſt, and love God more, and to have more of the heavenly life and comforts, thoſe very deſires ſignifie another Appetite, and Mind, than Worldlings have; and even when his frailties and weakneſſes make him doubt of his own ſincerity, he would not change his Governour, Rule or Hopes, for all that the World can offer him. He hath the Witneſs in himſelf, that there is in Believers a ſanctifying Spirit, calling p. 52up their Minds to God and Glory, and warring victoriouſly againſt the Fleſh; ſo that to**1 Joh. 5. 9, 10, 11. Gal. 5. 17. Rom. 7. Phil. 3. 7. to the 15.1 John 5:91 John 5:101 John 5:11Gal 5:17Rom 7Phil 3:7 will is preſent with them; and they love and delight in a Holy conformity to their Rule, and it is never ſo well and pleaſant with them, as when they can truſt, and love God moſt; and in their worſt and weakeſt condition, they would fain be Perfect. This Spirit, and its renewing work, ſo greatly different from the temper and deſires of worldly men, is given by Chriſt to all ſound believers.

§ 10. It is true, that ſome that know not of an Incarnate Saviour, have much in them that is very laudable; whether it be real ſa…ing Holineſs, and whether Abraham were erroneous in thinking that even the Sodom's of the World were likely to have had fifty righteous Perſens in them, I am not now to enquire: But it is ſure, 1. That the World had really a Saviour, about Four thouſand Years before Chriſt's Incarnation; even the God of pardoning Mercy, who promiſed and undertook what after was performed, and ſhall be to the end. 2. And that the Spirit of this Saviour did Sanctifie God's Elect from the beginning: and gave them the ſame holy and heavenly diſpoſitions (in ſome degree) before Chriſt's Incarnation, as is given ſince: yea it is called, The Spirit of Chriſt, which was before given, 1 Pet. 1. 11. 3. That this Spirit was then given to more than the Jews. 4. That Chriſt hath put that part of the World that hear not of his Incarnation, into no worſe a Condition than he found them in: That as the Jews Covenant of Peculiarity was no repeal of the Univerſal Law of Grace, made by God with fallen Mankind in p. 53Adam and Noah; ſo the Covenant of Grace of the Second Edition made with Chriſt's peculiar People, is no repeal of the foreſaid Law in the firſt Edition, to them, that hear not of the ſecond. 5. That all that wiſdom and Goodneſs, that is in any without the Chriſtian Church, is the work of the Spirit of the Redeemer; as the light which goeth before Sun riſing, and after Sun ſetting, and in a cloudy day, is of the ſame Sun which others ſee, even to them that ſee not the Sun itſelf. 6. That the liker any without the Church are to the Sanctified Believers▪ the better they are; and the more unlike the worſe; ſo that all theſe ſix things being undeniable, it appeareth, that it is the ſame Spirit of Chriſt, which now giveth all men what real goodneſs is any where to be found. But it is notorious that no part of the World, is in Heavenlineſs and Virtue comparable to true and ſerious Chriſtians.

§ 11. 7. And let it be added, that**Eph. 1. 14. 2 Cor. 1. 22. & 5. 5. Rom. 8. 23. 2 Tim. 2. 19. Eph. 1. 13. & 4. 30. 1 Joh. 5. 9, 10. Heb. 10. 15.Eph 1:142 Cor 1:222 Cor 5:5Rom 8:232 Tim 2:19Eph 1:13Eph 4:301 John 5:91 John 5:10Heb 10:15 Chriſt who promiſed the greateſt meaſures of the Spirit (which he accordingly hath given) did expreſly promiſe this, as a Means and Pledge, Firſt-Fruits and Earneſt of the Heavenly Glory: And therefore it is a certain proof, that ſuch a Glory we ſhall have. He that can and doth give us a Spiritual change or renovation, which in its Nature and tendency is Heavenly, and ſets our Hopes and Hearts on Heaven, and turneth the endeavours of our lives to the ſeeking of a future Bleſſedneſs, and told us before hand that he would give us this preparatory Grace, as the Earneſt of that felicity, may well be truſted to perform his Word in our actual glorification.

§ 12. And now O weak and fearful Soul! Why ſhouldſt p. 54thou draw back, as if the caſe were yet left doubtful? Is not thy Foundation firm? Is not the way of Life, through the Valley of Death, made ſafe by him that conquered Death? Art thou not yet delivered from the Bondage of thy fears, when the Jaylor and Executioner who had the power of Death, hath by Chriſt been put out of his power as to thee? Is not all this Evidence true and ſure? Haſt thou not the Witneſs in thy ſelf? Haſt thou not found the motions, the effectual Operations, the renewing changes of this Spirit in thee long ago; and is he not ſtill the Agent and Witneſs of Chriſt, reſiding and Operating in thee? Whence elſe are thy groanings after God? Thy deſires to be nearer to his glory? To know him better? To Love him more? Whence came all the pleaſure thou haſt had in his Sacred Truth, and Ways, and Service? Who elſe overcame thy Folly, and Pride, and vain deſires, ſo far as they are overcome? Who made it thy choice to ſit at the Feet of Chriſt, and hear his Word, as the better part, and to deſpiſe the Honours, and Preferments of the World, and to account them all as Dung and Droſs? Who breathed in thee all thoſe Requeſts that thou haſt ſent up to God? Overvalue not corrupted Nature; it bringeth not forth ſuch Fruits as theſe: If thou doubt of that, remember what thou waſt in the Hour of Temptation; even of poor and weak Temptations: And how ſmall a matter hath drawn thee to ſin, when God did but leave thee to thy ſelf: Forget not the Days of youthful Vanity: Over-look not the caſe of the miſerable World? Even of thy ſinful Neighbours, who in the midſt of Light ſtill live in darkneſs? And hear not the loudeſt Calls of God? Look about on Thouſands that in the ſame Land, and under the ſame teaching, and after the greateſt judgments and deliverance, run on p. 55to all exceſs of riot, and as paſt feeling are greedily vicious and unclean: Is it no work of Chriſt's Spirit that hath made thee to differ? Thou haſt nothing to boaſt of, and much to be humbled for; but thou haſt alſo much to be thankful for. Thy Holy deſires are alas, too weak: but they are Holy: Thy Love hath been too cold: but it is Holineſs, and the Moſt Holy God that thou haſt loved: Thy Hopes in God have been too low: but it is God thou haſt hoped in, and his Love and Glory that thou haſt hoped for: Thy prayers have been too dull and interrupted: but it is Holineſs and Heaven that thou haſt moſt prayed for: Thy labours and endeavours have been too ſloathful: but it is God and Glory, and the Good of Mankind that thou haſt laboured for. Though thy motion were too weak and ſlow, it hath been Godward; and therefore it was from God. O bleſs the Lord that hath not only given thee a Word, that beareth the Image of God, and is ſealed by uncontrolled Miracles to be the matter of thy Belief, but hath alſo fulfilled his Promiſes ſo oft and notably to thee, in the anſwer of Prayers, and in great and convincing deliverances of thy ſelf and many others! And hath by wonders oft aſſiſted thy Faith; bleſs that God of Light and Love, who beſides the univerſal atteſtations of his Word, long ago given to all the Church, hath given thee the internal Seal, the nearer indwelling atteſtation, the effects of Power, Light, and Love, imprinted on thy Nature, Mind, and Will, the Witneſs in thy ſelf that the Word of God is not a humane Dream, or lifeleſs thing; that by Regeneration hath been here preparing thee for the Light of Glory, as by Generation he prepared thee to ſee this Light, and converſe with men: And wilt thou yet doubt and fear againſt all this Evidence, Experience, and Foretaſt?

p. 56§ 13. I think it not needleſs labour to confirm my Soul in the full perſuaſion of the truth of its own Immortal Nature, and of a future Life of Joy or Miſery to Mankind, and of the certain Truth of the Chriſtian Faith: The Being of God, and his Perfection hath ſo great Evidence that I find no great Temptation to doubt of it, any more than whether there be an Earth or a Sun; and the Atheiſt ſeemeth to me to be in that no better than Mad; the Chriſtian Verity is known only by Supernatural Revelation; but by ſuch Revelation it is ſo atteſted externally to the World, and internally to Holy Souls, as maketh Faith the Ruling, victorious, conſolatory Principle, by which we muſt live, and not by ſight: But the Souls Immortality and Reward hereafter is of a middle Nature; viz. Of Natural Revelation, but incomparably leſs clear than the Being of a God; and therefore by the addition of Evangelical (Supernatural) Revelation, is made to us much more clear and ſure. And I find among the Infidels of this Age, that moſt who deny the Chriſtian Verity, do almoſt as much deny or queſtion the Retribution of a future Life: And they that are fully ſatisfied of this, do find Chriſtianity ſo excellently Congruous to it, as greatly facilitateth the work of Faith. Therefore I think that there is ſcarce any verity more needful to be throughly digeſted into a full aſſurance, than this of the Souls Immortality and hope of future happineſs.

§ 14. And when I conſider the great unlikeneſs of mens Hearts and Lives to ſuch a Belief as we all profeſs, I cannot but fear that not only the ungodly, but moſt that truly hope for Glory have a far weaker belief (in habit and act) of the Souls Immortality and the Truth of the Goſpel, than they ſeem to take notice of in themſelves. Can I be certain or fully perſuaded (in habit p. 57and act) of the future Rewards, and Puniſhments of Souls, and that we ſhall be all ſhortly judged as we have lived here, and yet not deſpiſe all the Vanities of this World, and ſet my heart with reſolution and diligence to the preparation which muſt be made by a holy, heavenly, fruitful Life, as one whoſe Soul is taken up with the hopes and fears of things of ſuch unſpeakable importance. Who could ſtand dallying as moſt men do, at the Door of Eternity, that did verily believe his Immortal Soul muſt be ſhortly there? Though ſuch a one had no certainty of his own particular Title to Salvation, the certainty of ſuch a grand concernment (that Joy or miſery is at hand) would ſurely awaken him to try, to cry, to ſearch; to beg, to ſtrive, to watch, to ſpare no care, or coſt, or labour to make all ſure, in a matter of ſuch weight: It could not be but he would do it with ſpeed, and do it with a full reſolved Soul, and do it with earneſt zeal and diligence. What Man that once ſaw the things which we hear of, even Heaven and Hell, would not afterwards (at leaſt in deep regard and ſeriouſneſs) exceed the moſt reſolved Believer that you know: One would think in Reaſon it ſhould be ſo thought: I confeſs a wicked Heart is very ſenſleſs.

§ 15. I do confeſs that there is much weakneſs of the Belief of things unſeen where yet there is ſincerity: But ſurely there will be ſome proportion between our Belief and its Effects. And where there is little Regard, or Fear, or Hopes, or Sorrow, or Joy, or reſolved Diligence for the World to come, I muſt think that there is, (in act at leaſt) but little belief of it, and that ſuch Perſons little know themſelves how much they ſecretly doubt whether it be true. I know that moſt complain almoſt altogether of the uncertainty of their Title to Salvation, p. 58and little of their uncertainty of a Heaven and Hell: But were they more certain of this, and truly perſuaded of it at the Heart, it would do more to bring them to that ſerious reſolved faithfulneſs in Religion, which would help them more eaſily to be ſure of their Sincerity, than long examinations, & many marks talked of, without this will do.

§ 16. And I confeſs that the great Wiſdom of God hath not thought meet that in the Body we ſhould have as clear, and ſenſible, and lively apprehenſions of Heaven, and Hell, as ſight would cauſe. For that would be to have too much of Heaven or Hell on Earth; for the guſt would follow the perception, and ſo full a ſenſe would be ſome ſort of a poſſeſſion, which we are not fit for in this World. And therefore it muſt be a darker Revelation than ſight would be, that it may be a lower Perception, leſt this World, and the next ſhould be confounded; and Faith, and Reaſon ſhould be put out of Office, and not duly tryed, exerciſed, and fitted for reward. But yet Faith is Faith, and Knowledg is Knowledg; and he that verily believeth ſuch great tranſcendent things, though he ſee them not, will have ſome proportionable affections and endeavours.

§ 17. I confeſs alſo that Man's Soul in Fleſh is not fit to bear ſo deep a ſenſe of Heaven, and Hell, as ſight would cauſe; becauſe it here operateth on and with the Body, and according to its capacity, which cannot bear ſo deep a ſenſe, without diſtraction, by ſcrewing up the Organs too high, till they break, and ſo over doing would undo all: But yet there is an over-ruling Seriouſneſs, which a certain belief of future things muſt needs bring the Soul to, that truly hath it. And he that is careful and ſerious for this World, and looketh after a better, but with a ſlight, unwilling, half-regard, and in the ſecond place, muſt give me leave to think that he believeth, p. 59but as he liveth, and that his doubting or unbelief of the reality of a Heaven & Hell, is greater than his Belief.

§ 18. O then, for what ſhould my Soul more pray, than for a clearer and a ſtronger Faith? I believe, Lord help my unbelief! I have many a Thouſand times groaned to thee under the burden of this remnant of darkneſs and unbelief: I have many Thouſand times thought of the Evidences of the Chriſtian verity, and of the great neceſſity of a lively, powerful, active Faith. I have begged it: I have cryed to thee Night and Day, Lord increaſe my Faith: I have written and ſpoken that to others, which might be moſt uſeful to my ſelf, to raiſe the apprehenſions of Faith, yet higher, and make them liker thoſe of ſenſe: But yet, yet Lord, how dark is this World? What a Dungeon is this Fleſh? How little clearer is my ſight, and little quicker are my perceptions, of unſeen things, than long ago? Am I at the higheſt … Man on Earth can reach? and that when I am ſo dark and low? Is there no growth of theſe apprehenſions more to be expected? Doth the Soul ceaſe its increaſe in vigorous Perception, when the Body ceaſeth its increaſe or vigor of ſenſation? Muſt I ſit down in ſo low a meaſure, while I am drawing nearer to the things believed? and am almoſt there where belief muſt paſs into ſight and love? or muſt I take up with the paſſive ſilence and inactivity, which ſome Fryars perſuade us is nearer to Perfection? and under pretence of Annihilation and Receptivity, let my fluggiſh Heart alone, and ſay that in this neglect I wait for thy Operations: O let not a Soul that is driven from this World, and weary of Vanity, and can think of little elſe but immortality, that ſeeks and crys both Night and Day, for the heavenly Light, and fain would have ſome foretaſt of Glory, and ſome more of the firſt Fruits of the promiſed p. 60joys, let not ſuch a Soul either long, or cry, or ſtrive in vain? Puniſh not my former grieving of thy Spirit, by deſerting a Soul that cryeth for thy Grace, ſo near its great and unconceivable change: Let me not languiſh in vain deſires, at the Door of Hope; nor paſs with doubtful Thoughts, and Fears from this Vale of Miſery? Which ſhould be the Seaſon of Triumphant Faith, and Hope, and Joy, if not when I am entering on the World of Joy? O thou that haſt left us ſo many conſolatory words of Promiſe, that our joy may be full, ſend, O ſend the promiſed Comforter, without whoſe approaches and heavenly Beams, when all is ſaid, and a thouſand Thoughts, and ſtrivings have been aſſayed, it will ſtill be Night and Winter with the Soul.

§ 19. But have I not expected more particular and more ſenſitive Conceptions of Heaven, and the State of bleſſed Souls, than I ſhould have done, and …emained leſs ſatisfied, becauſe I expected ſuch diſtinct Perceptions to my ſatisfaction which God doth not ordinarily give, to Souls in Fleſh? I fear it hath been too much ſo: A diſtruſt of God, and a diſtruſtful deſire to know much (Good and Evil) for our ſelves, as neceſſary to our quiet and ſatisfaction, was that ſin which hath deeply corrupted Man's Nature, and is more of our common pravity than is commonly obſerved: I find that this Diſtruſt of God, and my Redeemer, hath had too great a hand in my deſires of a diſtincter and more ſenſible Knowledg: I know that I ſhould implicitely, and abſolutely, and quietly, truſt my Soul into my Redeemers Hands; (of which I muſt ſpeak more anon:) And it is not only for the Body, but alſo for the Soul, that a diſtruſtful care is our great ſin and Miſery. But yet we muſt deſire that our Knowledge and Belief may be as diſtinct and particular p. 61as God's Revelations are; and we can Love no further than we know; and the more we know of God and Glory, the more we ſhall love, deſire and truſt him: It is a known and not meerly an unknown God, and happineſs that the Soul doth joyfully deſire. And if I may not be ambitious of too ſenſible and diſtinct Perceptions here, of the things unſeen; yet muſt I deſire and beg the moſt fervent and ſenſible Love to them that I am capable of. I am willing (in part) to take up with that unavoidable ignorance, and that low degree of ſuch Knowledge, which God confineth us to in the Fleſh, ſo be it he will give me but ſuch Conſolatory foretaſts in Love and Joy, which ſuch a General imperfect Knowledge may conſiſt with, that my Soul may not paſs with diſtruſt and terrour, but with ſuitable triumphant Hopes, to the Everlaſting pleaſures.

O Father of Lights, who giveſt Wiſdom to them that ask it of thee, ſhut not up this ſinful Soul in darkneſs! Leave me not to grope in unſatisfied doubts, at the Door of the Celeſtial Light! Or if my Knowledg muſt be General, let it be clear and powerful; and deny me not now the lively exerciſe of FAITH, HOPE, and LOVE which are the ſtirrings of the New Creature, and the dawnings of the everlaſting Light, and the Earneſt of the promiſed Inheritance.

§ 20. But we are oft ready to ſay with Cicero, when he had been reading ſuch as Plato, that while the Book is in our Hands, we ſeem confident of our Immortality, and when we lay it by our doubts return; ſo our Arguments ſeem clear and cogent, and yet when we think not of them with the beſt advantage, we are oft ſurprized with Fear, leſt we ſhould be miſtaken, and our Hopes be vain; and hereupon) and from the common fear of Death, that even good men too often manifeſt) the p. 62Infidels gather that we do but force our Selves into ſuch a Hope as we deſire to be true, againſt the tendency of mans Nature and that we were not made for a better World.

§ 21. But this fallacy ariſeth from mens not diſtinguiſhing, 1. ſenſitive fears from Rational uncertainty, or doubts. 2. And the mind that is in the darkneſs of unbelief, from that which hath the Light of Faith.

I find in my ſelf too much of fear, when I look into Eternity, interrupting and weakening my Deſires and Joy. But I find that it is very much an irrational ſenſitive Fear, which the Darkneſs of Man's mind, the Greatneſs of the Change, the dreadful Majeſty of God, and Man's Natural averſneſs to die, do in ſome degree neceſſitate, even when Reaſon is fully ſatisfied that ſuch fears are conſiſtent with certain ſafety. If I were bound with the ſtrongeſt Chains, or ſtood on the ſureſt Battlements, on the top of a Caſtle or Steeple, I could not poſſibly look down without fear, and ſuch as would go near to overcome me; and yet I ſhould be rationally ſure, that I am there faſt and ſafe and cannot fall. So is it with our Proſpect into the Life to come: Fear is oft a neceſſitated Paſſion: When a Man is certain of his ſafe Foundation, it will violently rob him of the comfort of that Certainty: Yea it is a paſſion that irrationally doth much to corrupt our Reaſon it ſelf, and would make us doubt becauſe we fear, though we know not why: And a fearful Man doth hardly truſt his own apprehenſions of his ſafety, but among other Fears, is ſtill ready to fear leſt he be deceived: Like timorous Melancholy Perſons about their Bodies, who are ready ſtill to think that every little Diſtemper is a mortal Symptom, and that worſe is ſtill near them than they feel, and they hardly believe any words of hope.

§ 22. And Satan knowing the power of theſe paſſions, p. 63and having eaſier acceſs to the Senſitive, than to the Intellective Faculties, doth labour to get in at this back Door, and to frighten poor Souls into doubts and unbelief: and in timorous Natures he doth it with too great ſucceſs, as to the Conſolatory acts of Faith. Though yet God's Mercy is wonderfully ſeen in preſerving many honeſt tender Souls, from the damning part of unbelief, and by their fears preſerveth them from being bold with ſin: When many bold and impudent Sinners turn Infidels or Atheiſts, by forfeiting the helps of Grace.

§ 23. And indeed Irrational fears have ſo much power to raiſe Doubts, that they are ſeldom ſeparated; inſomuch that many ſcarce know or obſerve the difference between Doubts and Fears: And many ſay they not only fear but doubt when they can ſcarce tell why, as if it were no intellectual act which they meant, but an irrational Paſſion.

§ 24. If therefore my Soul ſee undeniable Evidence of Immortality; and if it be able by irrefragable Argument, to prove the future bleſſedneſs expected, and if it be convinced that God's promiſes are true, and ſufficiently ſealed and atteſted by him, to warrant the moſt confident belief, and if I truſt my Soul and all my hopes upon this word, and evidences of Truth, it is not then our averſneſs to die, nor the ſenſible fears of a Soul that looketh into Eternity, that invalidate any of the Reaſons of my Hope, nor prove the unſoundneſs of my Faith.

§ 25. But yet theſe Fears do prove its weakneſs, and were they prevalent againſt the Choice, Obedience, Reſolutions, and Endeavours of Faith, they would be prevalent againſt the Truth of Faith, or prove its nullity; for Faith is Truſt; and Truſt is a ſecuring, quieting thing: Why are ye fearful, O ye of little Faith? was a juſt reproof p. 64of Chriſt to his Diſciples, when ſenſible dangers raiſed up their fears. For the eſtabliſhed will hath a political or imperfect, though not a deſpotical and abſolute Power over our Paſſions. And therefore our fears do ſhew us our unbelief, and ſtronger Faith is the beſt means of conquering even irrational fears; Why art thou caſt down O my Soul; and why art thou ſo diſquieted in me? Truſt in God, &c. Pſal. 42. is a needful way of chiding a timorous Heart.

§ 26. And though many ſay that Faith hath not evidence, and think that it is an Aſſent of the Mind, meerly commanded by the Empire of the Will, without a knowledg of the Verity of the Teſtimony; yet certainly the ſame Aſſent is ordinarily in the Scriptures called indifferently, Knowing and Believing: And as a bare Command, will not cauſe Love, unleſs we perceive an Amiableneſs in the Object, ſo a bare Command of the Law or of the Will, cannot alone cauſe Belief, unleſs we perceive a truth in the Teſtimony believed: For it is a Contradiction; or an act without its Object. And Truth is perceived only ſo far as it is ſome way Evident: For Evidence is nothing but the objective perceptibility of Truth; or that which is Metaphorically called Light. So that we muſt ſay that Faith hath not ſenſible Evidence of the inviſible things believed; but Faith is nothing elſe but the willing Perception of the Evidence of Truth in the word of the Aſſertor, and a Truſt therein. We have and muſt have Evidence that Scripture is God's Word, and that his Word is true, before by any Command of the Word or Will, we can believe it.

§ 27. I do therefore neither deſpiſe Evidence as unneceſſary, nor truſt to it alone as the ſufficient total cauſe of my belief: For if God's Grace do not open mine Eyes, and come down in power upon my Will, and inſinuate into p. 65it a ſweet acquaintance with the things unſeen, and a taſt of their Goodneſs to delight my Soul, no Reaſons will ſerve to ſtabliſh and comfort me, how undeniable ſoever: Reaſon is fain firſt to make uſe of notions, words or ſigns: and to know Terms, Propoſitions, and Arguments, which are but Means to the knowledg of Things, is its firſt employment, and that alas which Multitudes of Learned men do take up with: But it's the Illumination of God that muſt give us an effectual acquaintance with the Things Spiritual and Inviſible, which theſe Notions ſignifie, and to which our Organical Knowledg is but a Means.

§ 28. To ſum up all, That our Hopes of Heaven have a certain ground appeareth, I. From Nature, II. From Grace, III. From other works of Gracious Providence.

1. From the Nature of Man: 1. Made capable of it. 2. Obliged even by the Law of Nature to ſeek it before all. 3. Naturally deſiring Perfection, 1. Habitual. 2. Active. 3. And Objective.

2. And from the Nature of God. 1. As Good and Communicative. 2. As Holy and Righteous. 3. As Wiſe: making none of his works in vain.

§ 29. II. From Grace, 1. Purchaſing it. 2. Declaring it by a Meſſenger from Heaven, both by Word and by Chriſt's own (and others) Reſurrection. 3. Promiſing it. 4. Sealing that Promiſe by Miracles there. 5. And by the work of Sanctification to the end of the World.

§ 30. III. By ſubordinate Providence, 1. God's actual Governing the World by the hopes and fears of another Life. 2. The many helps which he giveth us for a heavenly Life, and for attaining it (which are not vain.) 3. Specially the Miniſtration of Angels, and their Love p. 66to us, and Communion with us, 4. And by accident, Devils themſelves convince us, 1. By the Nature of their Temptations. 2. By Apparitions and haunting Houſes. 3. By Witches. 4. By Poſſeſſions: Which though it be but a Satanical Operation on the Body, yet is ſo Extraordinary an Operation, that it differeth from the more uſual, as (if I may ſo compare them) God's Spirit ſo operateth on the Saints that it is called his dwelling in them, or poſſeſſing them, as different from his lower Operations on others.

§ 1. II. Having proved that Faith and Hope have a certain future Happineſs to expect, the Text directeth me next to conſider, why it is deſcribed by [being with Chriſt;] viz. I. What is included in our [being with Chriſt.] II. That we ſhall be with him: III. Why we ſhall be with him.

§ 2. To be with Chriſt includeth, 1. Preſence: 2. Union. 3. Communion, or participation of Felicity with him.

§ 3. 1. Queſt. Is it Chriſt's Godhead, or his Humane Soul, or his Humane Body, that we ſhall be Preſent with, and united to, or All? Anſw. It is all, but variouſly.

§ 4. 1. We ſhall be Preſent with the Divine Nature of Chriſt: Queſt. But are we not always ſo? And are not all Creatures ſo? Anſw. Yes, as his Eſſence comprehendeth all Place and Beings: But not, as it is Operative and Manifeſted in and by his Glory. Chriſt directeth our Hearts and Tongues to pray [Our Father which art in Heaven:] And yet he knew that all Place is in and with God: Becauſe it is in Heaven that he Gloriouſly operateth and ſhineth forth to holy Souls: Even p. 67as Man's Soul is eminently ſaid to be in the Head, becauſe it underſtandeth, and reaſoneth in the Head, and not in the Foot or Hand, though it be alſo there. And as we look a Man in the Face when we talk to him, ſo we look up to Heaven when we pray to God. God who is and operateth as the Root of. Nature in all the works of Creation (for in Him, we Live, and Move, and Are,) and by the way of Grace in all the Gracious, doth Operate and Is by the works and ſplendour of his Glory eminently in Heaven: By which Glory therefore we muſt mean ſome Created Glory: For his Eſſence hath no inequality.

§ 5. 2. We ſhall be preſent with the Humane Nature of Chriſt both Soul and Body: But here our preſent narrow Thoughts muſt not too boldly preſume to reſolve the difficulties, which to a diſtinct underſtanding of this ſhould be overcome: For we muſt not here expect any more than a dark and general Knowledge of them: As, 1. What is the formal difference between Chriſts glorified Body, and his Fleſh on Earth. 2. Where Chriſt's glorified Body is, and how far it extendeth: 3. VVherein the Soul and the Glorified Body differ, ſeeing it is called A Spiritual Body: Theſe things are beyond our preſent reach.

§ 6. 1. For what conceptions can we have of a Spiritual Body? ſave that it is Pure, incorruptible, inviſible to mortal Eyes, and fitted to the moſt perfect ſtate of the Soul: How near the Nature of it is to a Spirit (and ſo to the Soul) and how far they agree or differ in ſubſtance, extenſiveneſs, diviſibility, or activity, little do we know.

§ 7. 2. Nor do we know where and how far Chriſt's Body is preſent by extent. The Sun is commonly taken for a Body, and its Motive, Illuminative, and Calefactive Beams are by the moſt probable Philoſophy taken to p. 68be a real emanant part of its ſubſtance, and ſo that it is Eſſentially as extenſive as thoſe Beams; that is, It at once filleth all our Air, and toucheth the ſurface of the Earth, and how much further it extendeth we cannot tell: And what difference there is between Chriſt's glorified Body, and the Sun, in Purity, Splendour, Extent, or Excellency of Nature, little do poor Mortals know. And ſo of the reſt.

§ 8. Let no Man therefore cavil, and ſay, How can a whole World of glorified Bodies be all preſent with the One Body of Chriſt, when each muſt poſſeſs its proper room? For as the Body of the ſolar Beams, and the extenſive Air, are ſo compreſent, as that none can diſcern the difference of the places which they poſſeſs, and a World of Bodies are preſent with them both, ſo may all our Bodies be with Chriſt's Body, and that without any true confuſion.

§ 9. 2. Beſides Preſence with Chriſt, there will be ſuch an Union as we cannot now diſtinctly know. A political Relative Union is paſt doubt, ſuch as Subjects have in one Kingdom with their King: But little know we how much more. We ſee that there is a wonderful Corporeal continuity or contact among the material works of God: And the more Spiritual, pure and noble, the more inclination each Nature hath to Union. Every Plant on Earth hath a Union with the whole Earth in which it liveth; they are real parts of it. And what Natural Conjunction our Bodies ſhall have to Chriſt's and what influence from it, is paſt our Knowledge: Though his ſimilitudes in Joh. …5. & Joh. 6. & Eph. 5. & 1 Cor. 12. ſeem to extend far, yet being but ſimilitudes, we cannot fully know how far.

§ 10. The ſame (variatis variandis) we may ſay of our Union with Chriſt's humane Soul. Seeing Souls p. 69are more inclinable to union than Bodies, when we ſee all Vegetables to be united parts of one Earth, and yet to have each one its proper individuating form and matter, we cannot (though Animals ſeem to walk more diſjunct) imagine that there is no kind of Union or Conjunction of inviſible Souls; though they retain their ſeveral ſubſtances and forms. Nor yet that our Bodies ſhall have a nearer Union with Chriſt's Body, than our Souls with his Soul: But the nature, manner, and meaſure of it, we know not.

§ 11. Far be it from us to think that Chriſt's glorified Spiritual Body is ſuch in form, parts, and dimenſions, as his earthly Body was: That it hath Hands, Feet, Brains, Heart, Stomach, Liver, Inteſtines, as on Earth: Or that it is ſuch a Compound of Earth, Water, and Air, as here it was, and of ſuch confined extent; for then as his Diſciples and a few Jews only were preſent with him, and all the World beſides were abſent, and had none of his Company, ſo it would be in Heaven. But it is not ſuch only as Paul, but all true Believers in the World, from the Creation to the end, ſhall be with Chriſt, and ſee his Glory. And though inequality of Fitneſs (or Degrees of Holineſs) will make an inequality of Glory, no Man can prove an inequality by local diſtance from Chriſt; Or if ſuch there be (for it's beyond our reach) yet none in Heaven are at ſuch a diſtance from him, as not to enjoy the Felicity of his Preſence.

§ 12. Therefore when we diſpute againſt them that hold Tranſubſtantiation, and the ubiquity of Chriſt's Body, we do aſſuredly conclude that Senſe is Judge, whether there be real Bread and Wine preſent, or not: But it is no Judge, whether Chriſt's Spiritual Body be preſent or not, no more than whether an Angel be preſent: And p. 70we conclude that Chriſt's Body is not Infinite or Immenſe as is his Godhead; but what are its dimenſions, Limits or extent, and where it is abſent, far be it from us to determine, when we cannot tell how far the Sun extendeth its ſecondary ſubſtance, or emanant Beams; nor well what Locality is as to Chriſt's Soul or any Spirit, if to a Spiritual Body.

§ 13. Their fear is vain and carnal, who are afraid leſt their Union with Chriſt or one another will be too near; even leſt thereby they loſe their individuation, as Rivers that fall into the Sea, or extinguiſhed Candles whoſe Fire is after but a Sun-beam, or part of the common Element of Fire in the Air; or as the Vegetative Spirits which in Autumn, retire from the Leaves into the Branches and Trunk of the Tree: I have proved before, that our Individuation or numerical Exiſtence ceaſeth not: And that no Union is to be feared, were it never ſo ſure, which deſtroyeth not the Being, or formal Powers or Action of the Soul; and that it is the great radical diſeaſe of SELFISHNESS and want of Holy LOVE to God and our Saviour, and one another, which cauſeth theſe unreaſonable Fears; Even that Selfiſhneſs which now maketh men ſo partially deſirous of their own wills and pleaſure in compariſon of God's, and their own Felicity in compariſon of other, and which maketh them ſo eaſily bear God's injuries, and the Sufferings of a Thouſand others, in compariſon of their own. But he that put a great deſire of the Bodies preſervation into the Soul while it is its form, will abate that deſire when the time of ſeparation is come, becauſe there is then no uſe for it till the Reſurrection: Elſe it would be a torment to the Soul.

§ 14. 3. And as we ſhall have UNION, ſo alſo COMMUNION with the Divine and Humane Nature of p. 71Chriſt, reſpectively. Both as they will be the Objects of our Souls moſt noble and Conſtant acts, and as they will be the Fountain or Communicative cauſe of our receptions.

§ 15. 1. We find now that our various Faculties have various Objects ſuitable to their Natures: The Objects of Senſe are things ſenſible; and the Objects of Imagination things Imaginable, and the Objects of Intellection things Intelligible, and the Objects of the Will things amiable: The Eye that is a nobler Senſe than ſome others, hath Light for its Object, which to other Senſes is none: and ſo of the reſt. Therefore we have cauſe to ſuppoſe, that as far as our Glorified Souls, and our Spiritual Glorified Bodies, will differ, ſo far Chriſt's Glorified Soul and Body will reſpectively be their ſeveral Objects: And beholding the Glory of both will be part of our Glory.

§ 16. Yet is it not hence to be gathered that the ſeparated Soul before the Reſurrection ſhall not have Chriſt's Glorified Body for its Object: For the Objects of the Body are alſo the Objects of the Soul, or to ſpeak more properly, the Objects of Senſe are alſo the Objects of Intellection and Will, though all the Objects of the Intellect and Will are not Objects of Senſe. The Separated Soul can know Chriſt's Glorified Body, though our preſent Bodies cannot ſee a Soul. But how much our Spiritual Bodies will excel in Capacity and Activity theſe paſſive Bodies, that have ſo much Earth and Water we cannot tell.

§ 17. And though now our Souls are as a Candle in a Lanthorn, and muſt have extrinſick Objects admitted by the Senſes before they can be understood, yet it followeth not that therefore a ſeparated Soul cannot know ſuch Objects: 1. Becauſe it now knoweth them Abſtractively per ſpecies, becauſe its act of Ratiocination is Compound as to the Cauſe (Soul and Body.) But it will then know ſuch things Intuitively (as now it can do p. 72it ſelf) when the Lanthorn is caſt by. 2. And (what ever many of late, that have given themſelves the title of Ingenious have ſaid to the contrary) we have little reaſon to think that the ſenſitive faculty is not an Eſſential, inſeparable power of the ſame Soul that is Intellectual, and that ſenſation ceaſeth to ſeparated Souls, (however the modes of it may ceaſe with their ſeveral Uſes and Organs:) To Feel Intellectually, or to understand, and will feelingly, we have cauſe to think will be the Action of ſeparated Souls: And if ſo, why may they not have communion with Chriſt's Body and Soul as their Objects in their ſeparated State? 3. Beſides that we are uncertain whether the ſeparated Soul have no Vehicle or Body at all: Things unknown to us muſt not be ſuppoſed True or Falſe: Some think that the ſenſitive Soul is Material, and as a Body to the Intellectual, never ſeparated: I am not of their Opinion that make them two ſubſtances; but I cannot ſay, I am certain that they err: Some think that the Soul is Material, of a purer ſubstance than things viſible, and that the common Notion of its ſubstantiality meaneth nothing elſe but a pure (as they call it Spiritual) Materiality: Thus thought not only Tertullian, but almoſt all the old Greek Doctors of the Church that write of it, and moſt of the Latine, or very many, as I have elſewhere ſhewed; and as Faustus reciteth them in the Treatiſe anſwered by Mammertus: Some think that the Soul (as Vegetative) is an Igneous Body, ſuch as we call Aether or Solar Fire, or rather of a higher purer kind, and that Senſation and Intellection are thoſe formal Faculties which Specifically difference it from inferior meer Fire or Aether. There were few of the Old Doctors that thought it not ſome of theſe ways Material: And conſequently extenſive and diviſible per potentiam Divin …, though not p. 73Naturally or of its own inclination, becauſe moſt ſtrongly inclined to Unity. And if any of all theſe uncertain Opinions ſhould prove true, the Objections in hand will find no place. (To ſay nothing of their conceit who ſay, that as the Spirit that retireth from the falling Leaves in Autumn▪ continueth to animate the Tree, ſo Man's Soul may do when departed, with that to which it is United, to animate ſome more Noble univerſal Body:) But as all theſe are the too bold Cogitations of men that had better let unknown things alone, ſo yet they may be mentioned to refel that more perillous boldneſs, which denyeth the Souls Action which is certain, upon (at beſt) uncertain Reaſons.

§ 18. I may boldly conclude notwithſtanding ſuch Objections, that Chriſt's Divine and Humane Nature, Soul and Body, ſhall be the felicitating Objects of Intuition and holy Love to the ſeparated Soul before the Reſurrection; and that to be with Chriſt, is to have ſuch communion with him, and not only to be preſent where he is.

§ 19. 2. And the chief part of this communion will be that in which we are Receptive; even Chriſt's Communications to the Soul. And as the Infinite Incomprehenſible Deity is the Root or firſt Cauſe of all Communication, Natural, Gracious and Glorious, to Being, Motion, Life, Rule, Reaſon, Holineſs and Happineſs; and the whole Creation is more dependant on God, than the Fruit on the Tree, or the Plants on the Earth, or the Members on the Body, (though yet they are not parts of the Deity, nor Deified, becauſe the Communication is Creative;) ſo God uſeth Second Cauſes in his Communications to inferiour Natures: and it is more than probable, that the Humane Soul of Christ primarily and his Body ſecondarily are the chief ſecond cauſe of Influence and p. 74Communication both of Grace and Glory, both to Man in the Body, and to the ſeparated Soul. And as the Sun is firſt an Efficient communicative ſecond Cauſe of ſeeing to the Eye, and then is alſo the Object of our ſight; ſo Christ is to the Soul **This one Truth will give great Light into the Controverſies, about God's gracious Operations on the Soul: For when he uſeth ſecond Cauſes, we ſee he Operateth according to their limited aptitude: And Chriſt's humane Nature, and all other ſecond Cauſes are limited, and operate variouſly and reſiſtibly, according to the Recipients capacity.For as God, ſo the Lamb is the Light and Glory of the heavenly Hieruſalem: and in his light we ſhall have light. Though he give up the Kingdom to the Father, ſo far as that God ſhall be all in all, and his Creature be fully reſtored to his favour, and there ſhall be need of a healing Government no more, for the recovering of lapſed Souls to God; yet ſure he will not ceaſe to be our Mediator, and to be the Churches Head, and to be the conveying cauſe of Everlaſting Life, and Light, and Love to all his Members: As now we live becauſe he liveth, even as the Branches in the Vine, and the Spirit that quickneth, enlightneth, and ſanctifieth us, is firſt the Spirit of Chriſt before it is ours, and is communicated from God by him to us; ſo will it be in the ſtate of Glory: For we ſhall have our Union and Communion with him perfected, and not deſtroyed or diminiſhed. And unleſs I could be ſo proud as to think that I am or ſhall be the moſt excellent of all the Creatures of God, and therefore neareſt him, and above all others, how could I think that I am under the Influence of no ſecond Cauſe, but have either Grace or Glory from God alone?

20. So far am I from ſuch arrogancy as to think that I ſhall be ſo near to God, as to be above the need p. 75and uſe of Christ and his Communications, as that I dare not ſay that I ſhall be above the need and help of other ſubordinate Cauſes: As I am now lower than Angels, and need their help, and as I am under the Government of my Superiors, and as a poor weak Member am little worth in compariſon of the whole Body, the Church of Chriſt, and receive continual help from the whole: So how far it will be thus in Glory I know not; but that God will ſtill uſe ſecond Cauſes for our Joy, I doubt not; and alſo that there will not be an equality: and that it will be conſiſtent with God's Allſufficiency to us and our felicity in Him, that we ſhall for ever have uſe for one another, and that to ſit down with Abraham, Iſaac and Jacob in the Kingdom of God, and to be in Abraham's Boſom, and ſit at Chriſt's Right, and Left hand in his Kingdom, and to be Ruler over ten Cities, and to join with the heavenly Host or Chore in the joyful Love and Praiſe of God, and of the Lamb, and many ſuch like, are not falſe, nor uſeleſs notes, and notions of our Celeſtial Glory.

§ 21. And certainly if I be with Christ, I ſhall be with all that are with Chriſt: Even with all the heavenly Society: Though theſe Bodies of groſs paſſive Matter muſt have ſo much room, that the Earth is little enough for all its Inhabitants; and thoſe at the Antipodes are almoſt as ſtrange to us, as if they were in another World, and thoſe of another Kingdom, another Province or County, and oft another Pariſh, yea another Houſe, are Strangers to us; ſo narrow is our Capacity of Communion here. Yet w… …ave great cauſe to think by many Scripture expreſſions, that our heavenly Union and Communion will be nearer and more extenſive; and that all the Glorified ſhall know each other, or at leaſt be far leſs distant, and leſs strange, than now we are. As I ſaid before, when I ſee, how far the Sun p. 76beams do extend, how they penetrate our cloſeſt Glaſs, and puzzle them that ſay that all Bodies are impenetrable; when I ſee how little they hinder the placing or preſence of other Creatures, and how intimately they mix themſelves with all; and ſeem to poſſeſs the whole Region of the Air, when yet the Air ſeemeth it ſelf to fill it, &c. I dare not think that glorified Spirits, (no nor Spiritual Bodies) will be ſuch Strangers to one another as we are here on Earth.

§ 22. And I muſt needs ſay that it is a pleaſant Thought to me, and greatly helpeth my willingneſs to die, to think that I ſhall go to all the Holy ones, both Christ and Angels, and departed bleſſed Souls. For 1. God hath convinced me, that they are better than I, (each ſingly) and therefore more amiable than my ſelf: 2. And that many are better than one, and the whole than a poor ſinful part, and the New Hieruſalem is the Glory of the Creation. 3. God hath given me a Love to all his Holy Ones as ſuch. 4. And a Love to the work of Love and Praiſe which they continually and perfectly perform to God. 5. And a Love to the Celeſtial Jeruſalem as it is compleat, and to his Glory ſhining in them. 6. And my old acquaintance with many a holy Perſon▪ gone to Chriſt, doth make my Thoughts of Heaven the more familiar to me. O how many of them could I name. 7. And it is no ſmall encouragement to one that is to enter upon an unſeen World, to think that he goeth not an… …trodden Path, nor enters into a ſolitary or ſingular ſtate; but followeth all from the Creation to this day, that have paſſed by death to endleſs life. And is it not an emboldening conſideration to think that I am to go no other way▪ nor to no other place or ſtate, than all the Believers and Saints have gone to before me, from the beginning to this time. (Of this more anon.)

p. 77[TO DEPART.]

§ 1. But I muſt be Looſed or Depart before I can thus be with Chriſt. And I muſt here conſider, I. From what I muſt depart. II. And How, or in what Manner: And I muſt not refuſe to know the worſt.

§ 2. I. And, 1. I know that I muſt Depart from this Body itſelf, and the Life which conſiſteth in the animating of it. Theſe Eyes muſt here ſee no more; this Hand muſt move no more; theſe Feet muſt go no more; this Tongue muſt ſpeak no more, As much as I have loved and overloved this Body, I muſt leave it to the Grave. There muſt it lie and rot in darkneſs, as a neglected and a loathed thing.