The Blessedness of the Righteous — John Howe

The Blessedness of the Righteous · John Howe

CHAP. XXX.

The addition of two Rules that more specially respect the yet future season of this blessedness; after this life, viz. Rule 7. That we patiently wait for it until death. Rule 8. That we love not too much this present life.

THere are yet two more Rules to be superadded, that respect the season of this blessedness: [when we awake] i. e. not till we go out of time, into eternity; not till we pass out of the drowsie darkness of our present state, till the night be over with us, and the vigorous light of the everlasting day do shine upon us. Hence therefore it will be further necessary.

7. That while the appointed proper season of this blessedness is not yet come (i. e. till God shall vouchsafe to translate us from our present earthly state) we compose our Spirits to a patient expectation of it.Rule 7.

Upon a twofold account, the exercise of patience is very requite in the present case, viz. both in respect of this very expectation it self, and also in respect of the concomitant miseries of this expecting state. In the former respect, an absent good, is the matter of our patience; in the latter, present and incumbent evil. It falls more directly, in our way to speak to the exercise of patience upon the former account, yet as to the latter (though it be more collateral as to our present purpose) it cannot be unseasonable, briefly to consider that also.

First, Therefore, the very expectation it self of this blessedness, renders patience very requisite to our present state. Patience hath as proper and necessary an exercise, in expecting the good we want and desire, as in enduring the evil, that is actually upon us. The direction (it must be remembred) intends such onelyonly, as apprehend, and desire this blessedness as their greatest good, whose souls are transported with earnest longings, fully to enjoy what they have foretasted. I am apprehensive enough that others need it not. There is no use of patience in expecting what we desire not.

But as to those who desire it most, and who therefore are most concerned in this advice; It may possibly become a doubt; how, since there is sin in our present ignorance of God, and unlikeness to him, this can be the matter of any patience.

We must therefore know, that as our knowledge of God, and conformity to him are both our duty, and blessedness; the matter both of our endeavour, and of Gods vouchsafement. So our ignorance of him, and unlikeness to him, are both our sin, and our misery; which misery, though God have graciously removed it in part, yet also he continues it upon us in part (as our sad experience tells us) by his just, and wise dispensation, which we cannot except against.

Now therefore, looking upon the defect of our knowledge of God, and likeness to him, under the former notion; Though we are to reflect upon our selves with greater displeasure and indignation; yet looking on them, in the latter notion, we are to submit to the righteous dispensation of God, with a meek, unrepining patience.

By this patience, therefore, I mean; not a stupid succumbencie under the remaining disease, and distemper of our Spirits, in this our present state; a sensless indifferency, and oscitant cessation from continual endeavours of further redress; but a silent and submissive veneration of Divine Wisdom, and Justice, and Goodness, that are sweetly complicated in this procedure with us; with a quiet peaceful expectation of the blessed issue of it.

This being premised, I shall briely shew.

That we have need of patience

That we have reason for it

in this present case.

1. That we have need of it (supposing our souls are intent upon glory; that we are in earnest in this pursuit) will appear upon sundry accounts.

First, The greatness of the thing we expect. To behold the face of God, to be satisfied with his likeness. What serious heart, apprehensive of its own concerns, can without much patience, hold out under such an expectation? How do Lovers, that expect the marriage day, tell the hours, and chide the Sun that it makes no more hast? But how can that soul contain it self, that expects the most intimate fruition of the Lord of glory!

Again, consider, the continued representation, and frequent inculcations of this glory. Its vigorous powerful beams are, by often repealed pulsations, continually beating upon such souls, as are intent towards it. Life and Immortality are brought to light in the Gospel; and they are obliged, by command, and inclination, to attend its discoveries. The eye that's once smitten, looks again, and again, 'tis not satisfied with seeing; and every renewed look meets with, still, fresh raies of glory; They have frequent foretasts, and prelivations, which still give life to new desires. To lie under the direct stroke of the power of the world to come, this requires much patience, to sustain the burden of such an expectation. Life it self were otherwise a bitter, and a wearisome thing.*Canerem tibi angelicâ voce throno…um quàm mi…ificâ, semper in patriâ dulcedine reple…mur; nisi vererer, ne fortè, posthâ… tantae d…lcedinis hujus comparatione; tota tibi in terris vita non solum amarissima verum etiam amaritudo ipso penitus vide…tur. M. Ficin. Epist. And the want of such foretasts (for alass they are not constant) makes desire sometimes more restless, and expectation more bitter and grievous.

Moreover consider the nature and Spring of these desires, that work in heavenly souls towards this glory. They are of a Divine Nature, and Original; He that hath wrought us to this self same thing is God, 2 Cor. 5. 5.

Observe the tenour of this Proposition, God is not the subject of predication, but the predicate. The action is not predicated of God; as it would in this form of words, God hath wrought us, &c. but God is predicated of this agent, q. d. This is the work of a Deity; none but God could be the Author of such desires. That a Soul should be acted towards glory by the alone power of an Almighty hand! here needs a Divine Patience to sustain it, and make it strong, and able to endure such a motion; where there is Divine Power to act and move it forward. The Frame could not hold it else, it must desolve. The Apostle therefore praying for the Thessalonians, 2 Thes. 3. 5.That God would direct their hearts into the love of himself (which could not but enflame their souls with a desire of a perfect vision, and injoyment) presently adds, and into the patient waiting for of Christ. Where we cannot by the way but reflect upon the admirable constitution, and equal temper of the new Creature, as to the principles, that are ingredient into the composition of it, fervent desire; allayed with meek submission, mighty love, with strong patience. If we consider it in actu signato, or in its abstract, Idea, this is its temperament; and of these there is a gradual participation, where ever you find it actually existing. God had otherwise formed a creature (the prime of his creatures) so as by its most intrinsecal constituent principles to be a torment to it self.

Lastly, The tires…me nature of expectation in it self, is not least considerable. It carries ('tis true) pleasure (if it be hoping expectation) with it; but not without a great admixture of pain. It brings a kind of torture to the mind, as a continued exertion or stretching forth of the neck (by which it is exprest) doth to the body.Rom. 8. 19. Therefore it … most significantly said by the wise man,Prov. 12. 12. Hope deferr'd, makes the heart sick. All these, I say, together discover the truth of what the Apostle tells us.Heb. 10. We have need of patience, that when we &c. we may inherit the Promise.

2. And as we have need of it, so we have also reason for it, upon many accounts. 'Tis no piece of rigorous severity to be put upon the exercise of some patience, to be kept awhile in a waiting posture for the completion of this blessedness. For

First, The thing you expect is sure. You have not to do in this matter with one who is inconstant, or likely to change. If such a one should make us large promises, we should have some cause, never to think our selves secure, till we had them made good to us. But since we live in the hope of eternal life, Tit. 1. 2.which God who cannot lie, Heb. 10. 23.and who, we know, is faithful, hath promised, we may be confident, and this confidence should quiet our hearts. What a faithful friend keeps for us, we reckon as safe in his hands, as in our own. He that believes makes not hast. And impatient haste argues an unbelieving jealousie and distrust. Surely, there is an end, and thy expectation will be cut off.

And then, 'tis an happiness that will recompense the most wearisome expectation. 'Twere good sometimes to consider with our selves, what's the object of our hope? are our expectations pitc…'t upon a valuable good? that will be worth while to expect, so the Psalmist, what wait I for? Ps. 39. 7.and he answers himself, my hope is in thee, Sure then that hope will not make ashamed. Twere a confounding thing to have been a long time full of great hopes, that at last dwindle into some pettie trifle; but when we know before hand the business is such as will defray it self, bear its own charges, who would not be contented to wait?

Nor will the time of expectation be long, when I shall aw…ke, when he shall appear. Put it to the longest term, 'twas said, 1600 years ago, to be but a little while, three times over in the shutting up of the Bible, he tells us I come quickly. He seems to foresee he should be something impatiently expected:Jame… 5. And at last Surely I come quickly. q. d. What will you not believe me? Be patient saith the Apostle to the coming of the Lord; and presently he adds be patient stablish your hearts for the coming of the Lord draweth nigh.

Yea, and amidst the many troubles of that short time of expectation, many present comforts are intermixt. Heaven is open to us. We have constant liberty of access to God. He disdains not our present converse; We may have the constant pleasure of the exercise of grace, the heavenly delights of meditation. The joy of the publique Solemnities, of worship. The communion, and encouragement of fellow Christians. The light of that countenance whereof we expect the eternal vision. The comforts of the Holy Ghost. The continual prospect of glory all the way thither. What cause have we of impatience or complaint?

Further, Saints of all ages have had their expecting time. We are required to be followers of them, who through faith and patience have inherited the promises. Our Saviour himself waited a lifes time for his glorification. I have (saith he) glorify'd thee on earth; I have finished the work thou gavest me to do. And now further glorifie me with thine own self &c.

And while we are waiting (if it be not our fault) our glory will be encreasing; we may be glorifying God in the mean time, which is the end of our beings, we need not live here to no purpose.

Again, We were well enough content till God more clearly revealed that other state to live always as we do. Tis not now ingenuous to be impatiently querulous about the time of our entring into it. Tis his free vouchsafement we never merited such a thing at his hands. Tis not commendable among men, to be over quick in exacting doubts; even where there was an antecedent right, much less where the right onelyonly shall accrue by promise, not yet suitable, would it not shame us to have God say to us. Have patience with me and I will pay you all?

And our former state should be often reflected on. If you had promised great things to a wretch lately taken off the dunghil, and he is every day impatiently urging you …o an untimely accomplisheut, would you not check his over bold hast, by minding him of his original? It becomes not base and low born persons to be transported with a preposterous over hasty expectation of high and and great things.

And if God bear with the sinfulness of our present state,James 1. 4. is it not reasonable we should bear with the infelicitie of it to his appointed time?

Besides that, we should much injure our selvs by our impatiency; imbitter our present condition, increase our own burthen, dissipate our strength, retard our progresse towards the perfection we profess to aim at; for patience must have its perfect work, that we may be perfect.

And others that have had as clear apprehensions and vigorous desires (at least) of the future state of glory as we can (with modesty) pretend to; have yet herein moderated themselves so, as to intend their present worke with composed spirits. Take that one instance of the blessed Apostle; who, whilest, in this earthly tabernacle, he groaned, being burthen'd to be cloth'd, with glory, and to have mortality swallowed up of life being sensible enough, that during his abode, or presence in the body, he was absent from the Lord; yet notwithstanding the fervor and vehemency of these longings, with the greatest calmness, and resignation imaginable, (as to the termination,2 Cor. 1. 9. foreign. or continuance of his present state) he adds, that (though he had rather be absent from the body to be present with the Lord) it was yet his chief ambition (as the word, he uses signifies) whether present or absent (as, if in comparison of that, to be present, or absent were indifferent though otherwise out of that comparison,foreign he had told us he would be absent rather) to be accepted to appear grateful, and well pleasing in the eye of God; such that he might delight, and take content in (as his expression imports.) As if he had said; though I am not unapprehensive of the state of my case, I know well, I am kept out of a far more desirable condition, while I remain in this tabernacle; yet, may I but please and appear acceptable in the sight of God, whether I be sooner dismist from this thraldom, or longer, continued in it, I contend not. His burden here, that so sensibly prest him, was not a present evil so much as an a…sent good. He was not so burden'd by what he felt, and could not remove, as by what he saw, and could not enjoy. His groans accordingly were not brutal; as those of a beast under a too heavy load; but rational, the groans of an apprehensive spirit panting after an alluring, inviting glory; which he had got the prospect of, but could not yet attain. And hence the same spiritual reason which did exercise, did also at once moderate his desires, so that as he saw there was reason to desire, so he saw there was reason his desi…es should be allayd by a submissive ingen…ous patience, till they might have a due … seasonable accomplishment. And that s…e emper of mind we find him in, when he professes to be in a strait …etween two, having a desire to be dissolved and to be with Christ, which he thought to be far better, Phil.and yet apprehended his longer abode in the world, to be needful for the service of the Church; whereupon he expresses his confidence, that he should abide longer, and therein discovers how well contented he was, it should be so.

Therefore, as in reference to this very expectation it self, there is great need of patience; so the exercise of it in this case hath nothing harsh, or unreasonable in it, or which the spirit of a Saint may not well comport with.

And for the exercise of patience upon the latter account; the concomitant miseries of this our present expecting state. I need not insist to shew how needfull it is, this being that which our own sense will sufficiently instruct us in. We are not to expect the future state of blessedness in a state of present ease and rest, in a quiet friendly world; in a calm and peaceful region under placide and benigne insluences from men, and times; but amidst storms, and tempests, and trouble on every side, under frowns and displeasures, threats and dangers, harsh and rough severities, ill and ungentle usages, flouts and scornes, wrongs and injurious dealings, wants and pressures in many kinds. When the world is once forsaken by us, it grows angry; If we disclaim it, and avow our selves not to be of it, becomes confessed strange and pilgrims in it, set our selves seriously, and visibly to mind and design something above and beyond it, discover our selves to be of them, that are called out of it, from the same principle that it loves its own, it will hate us; 1 John. 3. 1.when once God calls us his sons, the world well not know us. We see in this context we are discoursing from what the Psal mist condition was, whilst, as yet he remained under this blessed expectation. He found the men of time, whose portion was in this life, to be deadly enemies, wicked oppressors, proud insulters? They were to him as greedy lions, as a blood thirsty sword. His cryes to be delivered from them, shew what he met with at their hands, or thought he had reason to fear. Nor can so raging enmity and hate ever cease to meditate mischiefs and cruelties. The same principle still remains in all the Serpents brood, and will still be putting forth it self in suitable practises, which cannot but infer to the contrary Seed, continual trouble and matter of complaint.

And (in short) whatever is here the matter of your complaint, ought to be the matter of your patience. Whence it cannot be doubted the matter of it will be very copious;Col 1. 11. so as to require the Fall of patience (as the Apostle speaks) which his addressing this solemn request to God on the behalfe of these Colossian Christians plainly intimates. He prays that they may be strengthened with all might according to the glorious power of God unto all patience, &c. Patience is the Christians suffering …wer, 'tis Passive fortitude, an ability to suffer; and so apprehensive he is of their great need of a full, and ample supply of this power; that▪ he prayes, that they might be strengthened in this kind with might, with all might, that they might be even almighty sufferers; strengthed with a might according and corresponding to the glorious power of God himself; Such as might appear the proper impress and image of divine power, whereof the divine power mightbe both the principle, and the pattern (for the patience whereby God bears the wrongs done to him is called power too; Let the power of the Lord be great as thou hast spoken, saying, the Lord is long suffering forgiving &c.) And this unto all patience, where patience is put for an act of this power, or must be understood of patience in exercise, actual bearing.

Nor are we to look upon the expressions of this prayer as so many hyperbolical strains, or Rhetorical schemes of Speech. He prays according to the apprehension he had of the necessity of suffering Christians.

And yet how much soever the need is, the reason is not less, Tis a thing as possible as it is necessary; yea there is a deal more in the power of the cause; then to work this single effect. I mean it not onelyonly of the efficient cause mentioned before, but of the objection, or final (as having such a superabundant sufficiencie in its kind also) hinted in the close of the following verse. He doth not utter vain and groundless wishes, when he prays, that to that all of patience they might add joyfulness too, and giving of thank; no the matter (as if he had said) will bear it, even the inheritance of the Saints in light (the very expectation objective, I am speaking of) It hath enough in it to induce, not onelyonly patitience, but joy, not a contented bearing onelyonly, but giving of thanks too,V…r. 12. to him that hath made you meet for that inheritance.

True it is indeed, that the very need we have of patience, and the gain that would accrue by it, is it self a reason, why we should labour to frame our spirits to it, for if such evils must be undergone, how much better is it to bear th…m alone, then to have the disease of a wounded impatient spirit, to bear also, as an additional burden. The law of patience, is, certainly, a most indulgent, merciful Law, a gracious provision (as much as can be made by a Law, for the quiet, and ease of our spirits, under the sharpest, and most affl…ctive sufferings. As might at large be shewn, were it suitable to fall into a discourse of patience in it self considered; and to treat of that rest, and pleasure, that liberty of Spirit, that possession and dominion of ones own soul, which it carries in it. But that were two much a digression. It onelyonly falls directly here in out way to consider, that as we have many grievances and pressures to undergo, while we are expecting the future blessedness, which render the exercise of patience very requisite, so that there is enough of weight, and worth, in that very expectation (i. e. in what we expect) to outweigh them all; and to render the exercise thereof highly reasonable upon that acount. I reckon (saith the Apostle) that the sufferings of this present time, are not worthy to be comp…red with the glory that shall be revealed in us. Ro… 8 18.Thus (saith he) I reckon, i. e. it is my stated, setled judgment, not a suddain rash thought. When I have reason'd the matter with my self, weigh'd it well, consider'd the case, turn'd it round, view'd it exactly on every side; ballanc'd advantages, and disadvantages, ponder'd all things, which are fit to come into consideration about it; this is the result, the final determination; that which I conclude and judge at last (judgment is the last product, and issue of the most exquisite enquiry, and debate; the ultimate, and most perfect act of reason) that the sufferings of this now of time are of no value; things not fit, as it were, to be mentioned the same day, with the glory to be revealed, &c. It can therefore be no hard Law, no unreasonable imposition, that shall oblige us to the exercise of patience, under such sufferings, in the expectation of so transcendent glory. For, consider,

First, These sufferings are but from men; (For the sufferings, of which the Apostle here speaks, are such as wherein we suffer together with Christ, i. e. for his Name, and Interest, on behalf of the Christian cause.) But this glory is from God. How disproportionable must the effects be of a created, and increated cause.

Again, These sufferings reach no further then the bone and flesh. (Fear not them that kill the body, and, after they have done that, can do no more, &c.) But this glory reaches unto, and transforms the soul. How little can a clod of earth suffer, in comparison of what an immortal Spirit may enjoy?

And further, There is much mixture in our present sufferings. The present state of suffering Saints is not a state of total misery. There are, as it were Raies of Glory interlac't with their present afflictions; but there will be nothing of Affliction mingled with their future Glory.

Yea, and (what may not only convince, but even transport us too) these sufferings are but temporary (nay, but momentary.) This glory eternal. 2 Cor 4. 17.What heart is big enough to comprehend the full sense of these words. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. How might I dwell here upon every sillable, light affliction, weighty glory [exceeding weight] affliction for a moment, eternal weight of glory▪

O then, how unworthy is it of the Christian name, and hopes, that we should have an impatient resentment of this Method God follows with us (as he did with our great Redeemer, and Lord) that we should suffer first, and then enter into glory! Heaven were a poor Heaven, if it would not make us savers. It were high time for us to give over the Christian profession, if we do not really account that it… reward, and hope do surmount its reproach, and trouble; or do think its Cross more weighty, then its Crown. Is the price, and worth of eternal glory fal'n? It hath been counted worth suffering for. There have been those in the world, that would not accept deliverance from these sufferings, that they might obtain the better resurrection. Are we grown wiser? or would we indeed wish God should turn the Tables, and assign us our good things here, and hereafter evil things? ungrateful souls! How severe should we be to our selves? that we should be so apt to complain, for what we should admire and give thanks. What because purer, and more refined Christianity in our time, and in this part of the world, hath had publick favour and countenance, can we therefore not tell how to frame our minds to the thoughts of suffering? Are Tribulation & Patience antiquated names? quite out of date, and use with us? and more ungrateful to our ears and hearts, then heaven and eternal glory are acceptable? And had we rather (if we were in danger of suffering on the Christian account) run a hazard, as to the latter, then adventure on the former? Or do we think it impossible, we should ever come to the trial, or be concern'd to busie our selves with such thoughts? Is the world become so stable, and so unacquainted with vicissitudes, that a state of things less favourable to our profession can never revolve upon us? It were however not unuseful to put such a case by way of supposition to our selves. For every sincere Christian is in affection, and preparation of his mind a Martyr. He that loves not Christ better then his own life, cannot be his Disciple. We should, at least inure our thoughts more to a suffering state; that we may thence take some occasion to reflect, and judge of the temper of our hearts towards the Name and Cause of Christ. 'Tis easie suffering indeed, in Idaea, and contemplation, but something may be collected from the observation, how we can relish and comport with such thoughts. 'Tis as training in order to sight; which is done, often, upon every remote supposition, that such occasions may possible fall out.

Therefore what now do we think of it? If our way, into the Kingdom of God, shall be through many tribulations. If, before we behold the smiles of …is blessed …ace, we must be entertained with the less pleasing sight of the frowning aspect, and visage of an angry world. If we first bear the image of a crucified Christ, e're we partake of the likeness of a glorious God? what, do we regret the thoughts of it? Do we account we shall be ill dealt with, and have an hard bargain of it? O how tender are we grown in comparison of the hardiness and magnanimity of Primitive Christians? we have not the patience to think of what they had the patience to endure. We should not yet forget our selves, that such a thing belongs to our profession, even in this way to testifie our fidelity to Christ, and our value of the inheritance, purchased by his blood, if he call us thereunto. We must know it is a thing inserted into the Religion of Christians; and with respect to their condition in this world) made an essential thereto. He cannot be a Christian, that d…th not deny himself, and take up the Cross. How, often, when the active part of a Christians duty is spoken of, is the passive part studiously,H…b. 12. 1. and expresly annexed? Let us run [with patience] the race that is set before us. The good ground brought forth fruit [with patience] eternal life is for them that by [a patient] continuance in well doing, Mar.seek after it. RomYea,Rev. and hence the Word of Christ is called the Word of his [patience.Chap] And the stile wherein the beloved Disciple speaks of himself, and his profession is this; I John, a companion in tribulation, and in the Kingdom and [patience] of Jesus Christ. Do we mean to plead the prescription against all this? or have we got an express exemption? Have we a discharge to shew? a manumission from all the suffering part of a Christians duty? and is it not a discharge also from being Christians as much? Will we disavow our selves to belong to that noble Society of them that through Faith and Patience inherit the promises? Surely we are highly conceited of our selves, if we think we are too good to be numbred among them, of whom the world was not worthy. Or we design to our selves along abode here, while we so much value the Wor…ds favour, and a freedom from worldly trouble: Or Eternity is with us an empty sound, and the future blessedness of Saints, an aiery thing, that we should reckon it insufficient to counterpoise the sufferings of a few hasty days, that will so soon have an end. 'Tis a sad Symptom of the declining state of Religion, when the powers of the world to come are so overmastered, by the powers of this present world; and objects of sense so much outweigh those of Faith. And is not this apparently the case with the Christians of the present age. Do not your thoughts run the same course with theirs, that meditated nothing but sitting on the right and left hand of Christ, in an earthly dominion? while they never dream't of drinking of his Cup, or being baptized, with his Baptism? How many vain dreamers have we of golden mountains and (I know not what) earthly felicity? whose pretended Prophesies about a (supposed) near approaching prosperity to the Church on earth, gain easier belief, or are more savory, and taking with too many; then all that the Sacred Oracles discover about its glorious state in heaven? Hence are our shoulders so unfitted to Christs yoke (like the unaccustomed Heifer) and the business of suffering will not enter into our hearts. Methinks the belief, and expectation of such a state hereafter, should make us even regardless of what we see, or suffer here; and render the good, or evil things of time, as indifferent to us. Yet neither plead I for an absolute Stoical Apathy, but for patience. S…n. le Constant. sapientis.A great follower of that Sect acknowledges, It is not a vertue to bear what we feel not, or have no sense of. Stupidity under Providence is not a Christian temper; as that Moralist sayes of the wise man. 'Tis not the hardness of stone or iron that is to be ascribed to him.

But least any should run into that more dangerous mistake, to think, that by the patience we have been all this while perswading to (in the expectation of the blessedness yet to come) is meant a love of this present world, and a complacential adherence of heart to the earth, (which extream the terrene temper of many souls, may much encline them to.) It will be necessary upon that account to adde (in reference also to the yet future expected season of this blessedness (this further, and concluding instruction, viz.

That (however we are not to repine at our being held so long in this world in an expecting state: Rule 8.yet) we let not our souls cleave too close to their terrestrial stations, nor be too much in love with the body, and this present, low state of life on earth.

For evident it is, that notwithstanding all the miseries of this expecting state; the most are yet loath to leave the world, and have hearts sordidly hankering after present things. And surely there is much difference between being patient of an abode on earth, and being fond of it. Therefore since the true blessedness of Saints consists in such things as we have shewn, and cannot be enjoy'd till we awake, not within the compass of time, and this lower world. It will be very requisite to insist here a while in the prosecution of this last Rule. And what I shall say to it, shall be by way of

Caution.

Inforcement.

1. For Caution…s; that we misapprehend not that temper and disposition of Spirit, we are in this thing to endeavour and aim at. And it especially concerns us to be cautious about the

Inducements.

Degree.

Of that desire of leaving this world, or concontempt of this present life, which we either aspire to, or allow our selves in.

First, Inducements. Some are desirous, others at least content, to quit the world upon very insufficient, or indeed, wicked considerations.

1. There are, who desire it, meerly to be out of the way of present troubles, whereof they have either too impatient a sense, or an unworthy, and impotent fear.

Many times the urgency and anguish of incumbent trouble impresses such a sense, and utters it self in such a language as that, John 4. 3.Now, O Lord, Joh. 7. 15.take, I beseech thee, my life from me. for it is better for me to die, then to live; Or that, My soul chuseth strangling and death rather then life: Makes men long for death, and dig for it, as for hid treasures; rejoyce and be exceeding glad when they can find the grave.

Yea, and the very fear of troubles that are but impendent, and threatning, make some wish the Grave a Sanctuary, and render the Clods of the Valley sweet unto their thoughts. They lay possibly so humoursom and phansiful stress, upon the meer circumstances of dying, that they are earnest to dye out of hand, De…ite …to avoid dying so, and so; as the Poet would fain perswade himself it was not Death he feared, but Shipwrack. It would not trouble them to dye, but to dye by a violent hand, or to be made a publick spectacle; they cannot endure the thoughts of dying so. Here is nothing commendable or worthy of a Christian in all this. It were a piece of Christian bravery to dare to live in such a case, even when there is a visible likelihood, of dying, a sacrifice in the midst of flames. How much this glory was affected in the earlier days of Christianity is sufficiently known. Though, I confess, there were excesses in that kind altogether unimitable. But if God call a man forth to be his Champion, and witness, to lay down a life, in it self little desirable, in a truly, worthy cause; The call of his Providence, should be as the sound of the Trumpet, to a truly Martial Spirit; it should fill his soul with a joyful courage, and sense of honour; and be comply'd with cheerfully, with that apprehension, and resentment, a stout Souldier would have of his Generals putting him upon some very hazardous piece of service, viz. Imperator de me non mali meruit sed benè judic…rit, S…nec.he would say, My General hath not (as the Morallist expresses his sense for him) deserved ill of me, but it appears he judged well. It should be counted all joy to [fall into] such tryals; that is, when they become our lot by a providential disposition;Jam. 1. 2. not by a rash precipitation of our selves. And as it is a wickedness inconsistent with Christianity, to be of that habitual temper, to chuse to desert such a cause for the saving of life; so it is a weakness very reproachful to it; to lay down ones life in such a case, with regret as unwilling in this kind, to glorifie him who laid down his for us. we are no more to dye to our selves; then to live to our selves▪ Our Lord Jesus hath purchased to himself a Dominion over both states of the living and dead, Rom. 15. 7, 8.and whether we live we must live to him, or dye we must dye to him. Tis the glory of a Christian to live so much above the world,9. that nothing in it may make him either fond of life, or weary of it.

2. There are others who are (at least) indifferent, and careless how soon they dye, out of either a worse than paganish infidelity, disbelieving the concernments of another world, or a bruitish stupidity not apprehending them, or a gross conceited ignorance, misunderdanding the terms of the Gospel, and thinking themselves to be in a good condition, as to eternity when the case is much otherwise with them.

Take heed thy willingness to dye be from no such inducements; but a meer desire of being with God, and of attaining his perfection and blessedness, which he hath ingaged thee in the pursuit and expectation of. And then, having made sure it be right as to the rise and principle. Be careful, It be not under in point of degree. i. e. a cold intermittent velleity is too little on the one hand. And a peremptory precipitant hasting is too much on the other. The middle and desirable temper here is a complacential submission to the Divine will in that affair, with a preponderating inclination on our part, towards our eternal home, if the Lord see good. For we have two things to attend in this business, and by which our Spirits may be sway'd this way or that. i. e. the goodnss of the object to be chosen, and the will of God which must guide and over-rule our choice; the former whereof we are permitted to eye in subordination to the Latter, and not otherwise.

Now our apprehension of the desirableness and intrinsique goodness of the object ought to be such (we are Infidels else, if we have not that account of it) that nothing we can eye under the notion of a good to us, may be reckon'd so eligible as that. viz. our final and compleat blessedness in the other world, which because, we know, we cannot enjoy without dying, death also must be judged more eligible then Life, that is, Our Blessedness must be judged, eligible for it self, and Death as requisite to make it present. So that the entire object we are discoursing of, being present Blessedness, Consider it in comparison with any thing else, that can be lookt upon by us, as a good which we our selves are to enj…y, it ought to be preferr'd and chosen out of hand, in as much as nothing can be so great a present good to us, as that. And this ought to be the proper habitual inclination of our Spirits, their constant frame and bent, as they respect onelyonly our own interest and welfare.

But considering Gods Dominion over us, and interest in our Lives and Beings; and that as well ingenuity, as necessity binds us to be Subject to his pleasure, we should herein patiently suffer our selves to be over-ruled thereby, and not so abstractly mind our own interest and contentment in this matter; as if we were altogether our own; and had no Lord over us. Plato who abounds in discourses of the desirableness of dying, and of the blessed change it makes with them that are good. Yet hath this apt expression of the subjection we …ght to be into the Divine pleasure as to this matter. That the soul is in the body as souldiers in a garrison,In Phaedone. Vid. & N…lin. foreign. Aenead. 1. from whence they may not withdraw themselves without his order and direction who placed them there? And expostulates thus. If (saith he) a slave of yours should destroy his own Life, without your consent would you not be displeas'd; and, if there had been any place left for revenge been apt enough to that too? So he brings in Socrates discoursing, and discovers himself, herein to have had more Light in this matter touching that subordinate interest only, men have in their own lives, and the unlawfulness of self murther (as he had in other things too) then most heathens of the more refined Sect ever arrived to.

If therefore God would give us leave to dye, we should, upon our own account, be much more enclin'd to chuse it; but, while he thinks fit to have it defer'd, should yeild to his will, with an unrepining submission. OnelyOnly it ought not to rest at all, on our part, or that, as to our selves we find any thing more grateful to us in this world, that we are willing to stay a day longer in it. That for our own sakes, we should affect a continuance here; would argue a terrene sordid Spirit. But then such should be our dutiful filial Love to the Father of our Spirits, that in pure devotedness to his interests; we would be content to dwel (if he would have it so) a Methuselahs age in an earthly tabernacle for his service; that is, that we may help to preserve his memorial in a elapsed world (over-run with Atheisme, and ignorance of its Maker) and win him hearts and love (to our uttermost) among his apostate disloyal creatures; and in our capacities be helpful to the encouragement of such as he continues in the world, for the same purposes. This is the very temper the Apostle expresses, when in that strait,*Phil. 1. which way the poise of his own Spirit enclin'd him, in the consideration of his own interest; and what was simply more eligible to him. He expresses with High Emphasis; to be with Christ, saith, he is more desirable to me (for there are two comparatives in the Greek Text) and therefore he professes his own desire in order thereto, to be dissolved; but that private desire was not so peremptory, and absolute, but he could make it yeild, and give place to his duty towards God, and his Church, as it follows. So we know 'tis possible that, respects to a friend may oversway a mans own particular inclination; and the inclination remain notwithstanding; but is subdued onelyonly; otherwise had any reason or argument, that did respect my self perswaded me to change it; I should then follow but my own proper inclination still; and so my friend hath nothing to thank me for.

So it ought to be with us here; our inclination should preponderate towards a present change of our state, onelyonly our devotedness to his interest and pleasure, whose we are, should easily over-rule it. This is the Lovely temper of a gracious Spirit, as to this thing, that to dye might be our choice, and to live, in the mean time, submitted to as our duty.

As an ingenuous son whom his father hath employ'd abroad in a forrain Country, though duty did bind him cheerfully therein, to comply with his fathers will and the necessity of his affairs, yet, when his Father shall signifie to him, that now he understands no necessity of his longer continuance there, and therefore he may, if he please, return but he shall have leave to follow his own inclination, Tis not hard to conjecture that the desire of seeing a Fathers face, would soon determine the choice of such a son that way.

But how remote are the generality of them that profess themselves God's Children from that pious ingenuity. We have taken root in the earth and forgotten our heavenly originals and alliances. We are as inhabitants here, not pilgrims; hardly perswaded to entertain with any patience the thoughts of leaving our places on earth; which yet, do we what we can, shall shortly know us no more.

In short then; that vile temper of Spirit against which I professedly bend my self in the following discourse is; when men, not out of any sense of duty towards God, or sollicitude for their own Souls, but of a meer sordid love to the body, and affixedness of heart to the Earth, and terrene things, cannot endure the thoughts of dying. And that, which I perswade to, is, That having the true prospect of the future blessedness before our eyes, and our hearts possest with the comfortable hope of attaining to it, we shake off our earthly inclinations; and expect with desire and joy the time of our dismission hence, that we may enjoy it, which is the design of what was promised in the next place. Viz.

2. The inforcement of this instruction; Suffer we therefore our selves to be reason'd with about this matter. And let us consider whether we can in good earnest think such an aversation, as we discover, to our blessed translation hence, an excusable, a tolerable temper; or whether it be not highly reasonable, that we should entertain the thoughts, at least, with more content, and patience (if not with more fervent desire) of our departure hence, and introduction into that other state.

Let me demand of thee; dost thou this regret the thoughts of death, as being unwilling to dye at all, or as being unwilling to dye as yet? is it the thing it self, or only the circumstance of time, that thou exceptest against? 'Tis likely thou wilt say that which will seem more plausible, and so fix only on the latter; and that thou wilt not profess to desire an eternity on earth, but only more time. Well, let that for present be supposed as it is a more modest, so to be a true account of thy desires; Yet what is the reason of this moderation with thee herein? and that thou so limitest thy self? Is it that thou believest the blessedness of the other state will prove better then any thing thou canst enjoy here? and that thou art not willing eternally to be deprived of? but dost thou not think it is now better also? And what canst thou pretend, why, what is now the best, and most desirable good, should not be now chosen, and desired out of hand? or is it that thou thinkest it unbecomes thee to cross the Supreme will of him that made thee, who hath determined, that all men once shall die? And then, how knowest thou but he hath also determined concerning thee, that thou shalt die the next day or hour? and 'tis only a present willingness to die in subordination to the Divine Will, or upon supposition of it, thou art perswaded to. Why art thou not affraid, lest thy present unwillingness, should cross his present will? Dost thou not think that Soveraign power is as sufficient to determine of the circumstance, as the thing it self? And art thou not ashamed to pretend an agreement with God about the thing it self, and yet d…ffer with him about a circumstance? shall that be a ground of quarrel between him and thee?

But while thou onelyonly professest that more modest desire of more time in the world, what security can'st thou give that when that desire hath been liberally gratified, it shall at length be laid down, and tumultuate no more? What bo…nds wilt thou fix to it, which thou darest undertake it shall not pass? Art thou sure when thou shalt have lain at the Worlds Breast ten or twenty years longer, thou wilt then imagine thy self to have drawn it dry? or that then thou shalt begin to nauseate the World, and wish for Heaven? Or hast thou not reason from thy former experience to suspect that the longer thou dwellest on Earth, the more terrene thou wilt grow; and that if thou be indisposed to leave it this day, or year, thou wilt be more so the next; and so thy desire be-become boundless and infinite, which is to desire to be here alwayes, the thing which thou seem'dst so unwilling to own.

And if that prove at last, the true state of thy case, art thou then a Christian, or art thou a Man, that thou harbourest in thy breast so irreligious, and irrational, yea, so sordid a wish?

What, wish eternally to be affixt to a Clod of Earth? Is that at length become thy God? Or wilt thou say he is thy God, whom thou never desirest to enjoy? or that thou hast already enough of him, but not of the world? And yet that he is thy God? or would'st thou overturn the Laws of Nature; and subvert the most Sacred, Divine Constitutions, abortive the designes of Eternal Wisdom, and Love, evacuate, and nullifie the great Atchievements of thy merciful, and mighty Redeemer? onelyonly to gratifie a Sensual, Bruitish Humour?

But evident it is, thou dost onelyonly in vain disquiet thy self▪ thou canst not disturb the setled order of things. Eternal Laws are not repealable by a fond wish. Thou set'st that dreadful thing Death, at nothing the further distance, by thine abhorrency of it. It will overtake thee whether thou wilt or no; and methinks thine own reason should instruct thee to a temper and forme thy self to what thou can'st not avoid, and possess thee with such thoughts and desires, as those of that discreet Pagan, Lead me, O God, (saith he) whether thou wilt,Epictet and I will follow thee willingly, but, if I be rebellious, & refuse, I shall follow thee notwithstanding. What we cannot decline, 'tis better to bear willingly, then with a regret, that shall be both vain, and afflictive.

And what hast thou hitherto met with in the world, that should so highly endear it to thee? Examine, and search more narrowly into thy earthly comforts, what is there in them to make them self-desirable, or to be so for their own sakes? what is it to have thy flesh indulged and pleased; to have thy sense gratified? thy phansie tickled? what so great good, worthy of an immortal reasonable Spirit, canst thou find in Meats, and Drinks, in full Barns, and Coffers, in vulgar Fame, and Applause, that should render these things desireable for themselves?

And if there were any real felicity in these things for the present, whil'st thou art permitted enjoy them, yet dost thou not know that what thou enjoyest to day, thou mayst lose to morrow, and that such other unthought of evils may be…all thee; as may infuse a bitterness into all thou enjoyest, which causes, immediately, the injoyment to cease, while the things themselves remain, and will be equal to a total loss of all?

And thus (as the Morallist ingeniously speaks) thou wilt continually need another happiness to defend the former,Sen. de brevvit. and new wishes must still be made on the behalf of those which have already succeeded.

But canst thou indeed think it worth the while, that the Maker of the Universe should create a Soul, and send it down into the world on purpose, to superintend these trivial affairs, to keep alive a silly piece of well figured earth, while it eats, and drinks; to move it to and fro in chase of shadows; to hold it up, while others bow the knee, and do it homage, if it had not some higher work to mind in reference to another state? Art thou contented to live long in the world, to such purposes? what low worthless Spirit is this, that had rather be so imploy'd, then in the visions of this Makers face? that chuses thus to entertain it self on earth, rather then partake the effusions of Divine glory above. That had rather creep with Worms, then soar with Angels, associate with Bruits, then with the Spirits of just men made perfect, who can solve the Phaenomenon, or give a rational account why there should be such a Creature as man upon the Earth, abstructing from the hopes of another world? who can think it the effect of an infinite wisdom? or account it a more worthy design, then the representing of such a Scene of actions and affairs by Puppets on a Stage? for my part, upon the strictest enquiry; I see nothing in the life of man upon earth, that should render it for it self, more the matter of a rational election (supposing the free option given him in the first moment of his being) then presently again to cease to be the next moment.

Yea, and is there not enough obvious in every mans experience, to incline him rather to the contrary choice; and, supposing a future blessedness in another world, to make him passionately desirous (with submission to the Divine pleasure) of a speedy dismission into it? Do not the burdens that press us in this earthly ta…ernacle, teach our very sense, and urge opprest nature, into involuntary groans, while as yet our consideration doth intervene? And if we do consider, is not every thought, a sting? making a much deeper impression, then what only toucheth our flesh and bones? Who can reflect upon his present state, and not presently be in pangs? The troubles that follow humanity are many and great; those that follow Christianity, more numerous, and grievous. The sickness, pains, losses, disappointments, and whatsoever afflictions that are in the Apostles language, humane, or common to men (as are all the external sufferings of Christians in nature, 1 Cor. 10.and kind, though they are liable to them upon an account peculiar to themselves, which there the Apostle intimates) are none of our greatest evils; yet even upon the account of them; have we any reason to be so much in love with so unkind … world? Is it not strange our very Bridewel, should be such a Heaven to us? But these things are little considerable in comparison of the more Spiritual grievances of Christians as such, that is, those that afflict our Souls, while we are (under the conduct of Christ) designing for a blessed eternity; if we indeed make that our business, and do seriously intend our spirits in order thereto. The darkness of our beclouded minds! The glimmering, ineffectual apprehension we have of the most important things! the inconsistency of our shattered thoughts, when we would apply them to Spiritual Objects. The great difficulty of working off an ill frame of heart, and the no less difficulty of retaining a good! our being so frequently tost as between Heaven and Hell; when we sometimes think our selves to have even attained, and hope to descend no more; and are, all on a suddain plung'd in the Ditch, so as that our own Clothes might abhor us, fall so low into an earthly temper that we can like nothing Heavenly, or Divine; and because we cannot, are enforced justly, most of all to dislike our selves. Are these things little with us? How can we forbear to cry out of the depths, to the Father of our Spirits, that he would pity, and relieve his own Off-spring? yea are we not weary of our crying? and yet more weary of holding in? How do repell'd Temptations return again? and vanquished Corruptions, recover strength? We know not when our work is done. We are miserable that we need to be always watching, and more miserable, that we cannot watch, but are so often surprized and overcome of evil. We say sometimes with our selves we will seek relief in retirement; but we cannot retire from our selves, or in converse with Godly friends, but they sometimes prove snares to us, and we to them. Or we hear, but our own miseries repeated in their complaints, would we pray? How faint is the breath we utter? How long is it ere we can get our Souls possest, with any becoming apprehensions of God, or lively sense of our own concernments? Would we meditate? We sometimes go about to compose our thoughts, but we may as well assay to hold the Windes in our fist. If we venture forth into the world, how do our Senses betray us? How are we mockt with their impostures? Their neerer objects become with us, the onelyonly realities, and eternal things are all vanisht into airie shadowes. Reason and Faith are laid asleep, and our Sense dictates to us what we are to believe, and do, as if it were our only guide, and Lord. And what are we not yet wearie? Is it reasonable to continue in this State of our own choice? Is misery become so natural to us, so much our element, that we cannot affect to live out of it? Is the darkness and dirt of a dungeon more grateful to us then a free open air and sun. Is this Flesh of ours so lovely a thing that we had rather suffer so many deaths in it; then one in putting it off and mortality with it? While we carry it about us, our Souls impart a kind of life to it, and it gives them death in exchange. Why do we not cry out more feelingly, O wretched man that I am, who shall deliver me from this Body of Death? Is it not grievous to us to have so cumbersome a yoke-fellow, to be tied (as Mezentius is said to have done) the living and the dead together.

Do not we find the Distempers of our Spirits are mostly from these bodies we are so in love with, either as the proper Springs, or as the occasion of them. From what cause is our drowsy sloth, our eager passions, our aversion to Spiritual objects but from this impure Flesh, or what else is the Subject about which our vexatious cares, or torturing fears, our bitter griefs are taken up day by day.

And why do we not consider that 'tis onelyonly our love to it that gives strength and vigour to the most of our temptations as wherein it is more immediately concern'd, and which makes them so often victorious, & thence to become our after-afflictions. He that hath learn'd to mortifie the inordinate love of the Body, will he make it the business of his life to purvey for it? Will he offer violence to his own Soul, to secure it from violence? will he comply with mens Lusts and humors for its advantage, and accommodation? or yeild himself to the tyranny of his own avarice for its future, or of his more-sensual Lusts? for its present content? Will it not rather be pleasing to him that his outward man be exposed to perish while his inward man is renewed day by day? He to whom the thoughts are grateful of laying it down, will not (though he neglect not duty towards it) spend his days in its continual Service, and make his Soul an hell, by a continual provision for the flesh, and the Lusts of it. That is cruel Love that shall enslave a man and subject him to so vile and ignoble a servitude. And it discovers a sordid temper to be so imposed upon. How low are our Spirits sunk that we disdain not so base a vassalage? God and nature have obliged us to live in bodies for a time, but they have not obliged us to measure our selves by them, to confine our desires and designs to their compass, to look no further then their concernments, to entertain no previous joyes in the hope of being one day delivered from them. No such hard law is laid upon us. But how apt are we to become herein, a most oppressive Law to our selves; and not only to lodge in filthy earthen cottage but to love them, and confine our selves to them, loath so much as to peep out. Tis the apt expression of a Philosopher upbraiding hat base low temper.foreign, &c. M…x. Tyr. Diss. 41. The degenerous Soul (saith he) buried in the Body is as a slothful creeping thing, that loves its hole, and is loath to come forth.

And, methinks if we have no love for our better and more noble self, we should not be altogether unapprehensive of an obligation upon us, to express a dutiful love to the Author of our beings doth it consist with the love we owe to him, to desire always to lurk in the dark, and never come into his blessed presence? Is that our love that we never care to come nigh him? Do we not know that while we are present in the body, we are absent from the Lord? should we not therefore be willing rather to be present with the Lord, and absent from the body? should we not put on a confidence, an holy fortitude (as 'tis there exprest we are confident, or of good courage, and thence willing, &c.) that might carry us through the Grave to him. As is the brave Speech of that last mentioned Philosopher.2 Cor. 5. 6, 8. God will call thee ere long, expect his call.foreign, &c. Old age will come upon thee, and shew thee the way thither, and death which he that is possest with a base fear,Item. diss. 1. laments and dreads as it draws on; but he that is a lover of God, expects it with joy, and with courage, meets it when it comes.

Is our love to God so faint and weak, that it dares not encounter Death, nor venture upon the imaginary terrours of the Grave to go to him?Can. 8. How unsuitable is this to the character which is given of a Saints love? And how expresly are we told, that he who loves his life better then Christ, or that even hates it not for his sake (as certainly he cannot be said to do, that is not willing to part with it to enjoy him) cannot be his Disciple? If our love to God be not Supreme, 'tis none; or not such as can denominate us lovers of him; and will we pretend to be so, when we love a putide flesh, and this base earth better then him? And have we not professedly, as a fruit of our avowed love to him, surrendred our selves? Are we not his devoted ones? will we be his, and yet our own? or pretend our selves dedicated to his holy pleasure,M. Aurel. Aut. de vit. su…. 1. 12. and will yet be at our own dispose, and so dispose of our selves too, as that we may be most ungrateful to him? and most uncapable of converse with him?foreign. How doth this love of a perishing life and of a little animated clay stop all the effusions of the Love of God, suspends its sweet and pleasant fruits, which should be always exerting themselves towards him? Where is their fear, obedience joy, and praise, who are through the fear of death all their lives subject to bondage? And kept under a continual dismal expectation of an unavoidable dissolution! But must the great God lose his due acknowledgements because we will not understand wherein he deals well with us? Is his mercy therefore no mercy? As we cannot nullify his truth by our unbelief, so nor his goodness by our disesteem. But yet consider doth it not better become thee to be grateful, then repine that God will one day unbind thy Soul and set thee free? Knock of thy Letters and deliver thee out of the house of thy bondage? Couldst thou upon deliberate thoughts judge it tollerable, should he doom thee to this earth forever? He hath however judged otherwise (as the Pagan Emperour and and Philosopher excellently speaks) who is the Author both of the first composition of thy present being, and now of the dissolution of it; thou wert the cause of neither, therefore depart and be thankful for he that dismisseth thee, dealeth kindly with thee. If yet thou understandest it not yet remember. It is thy Father that disposes thus of thee, how unworthy is it to distrust his Love? What child would be afraid to compose it self to sleep in the Parents bosom? It expresses nothing of the duty and ingenuity, but much of the frowardness and folly of a child. They sometimes cry vehemently in the undressing; but should their cryes be regarded by the most indulgent Parent? or are they fit to be imitated by us?

We have no excuse for this our frowardness. The Blessed God hath told us his gracious purpose concerning us; and we are capable of understanding him. What if he had totally hidden from us our future state; and that we know nothing, but of going into an eternal silent-darkness? The Authority of a Creator ought to have awed us into a silent submission; But when we are told of such a glory; that 'tis but drawing aside this fleshly vaile, and we presently behold it, methinks the Blessed hour should be expected not with patience only but with ravishing joy.

Did we hear of a country in this world, where we might live in continual felicity, without toyl, or sickness, or grief, or fear, who would not wish to be there; though the passage were troublesome? have we not heard enough of Heaven to allure us thither? Or is the eternal truth of suspected credit with us? Are Gods own reports of the future glory unworthy our belief or regard?

How many, upon the credit of his word are gone already triumphantly into glory? That only seeing the promises afar off, were perswaded of them, and embraced them, and never after owned themselves under any other notion, then of Pilgrims on earth, Heb. 12 13, 16.longing to be at home in their most desirable Heavenly Country. We are not the first that are to open Heaven. The main Body of Saints is already there, 'tis in comparison of their number, but a scattering remnant, that are now alive upon the earth. How should we long to be associated to that glorious Assembly? Methinks we should much more regret our being so long left behind.

But if we should desire still to be so, why may not all others as well as we? And as much expect to be gratified as we? And then we should agree in desiring, that our Redeemers triumph might be defer'd, that his Body might yet remain incompleat, that he might still be debarr'd of the long expected fruit of the travail of his Soul. that the name of God might be still subjected to the blasphemy and and reproach of an Atheistical world, who have long ago said, with derision, where is the promise of his coming? Would we have all his Designs to be still unfinisht? and so mighty wheeles stand still for us? while we sport our selves in the dust of the earth? And indulge our sensual inclination; which sure this bold desire must argue to be very predominant in us, and take heed it argue not its habitual prevalency.

At least if it discover not our present sensuality, it discovers our former Sloth, and Idleness. It may be, we may excuse our aversness to dye, by our unpreparedness, that is one fault with another (though that be besides the case I am speaking of) what then have we been doing all this while? What were the affairs of thy Soul not thought of till now? Take then thy repro of from a Heathen, that it may convince thee the more. No one, saith he divides away his money from himself, but yet men divide away their very life— but doth it not shame thee (he after adds) to reserve only the reliques of thy life to thy self, and to devote that time only to a good mind, which thou canst employ upon no other thing? How late is it to begin to live when we should make an end? and deser all good thoughts to such an Age as possible few do ever reach to. The truth is (as he speaks) we have not little time but we lose much we have time enough were it well employ'd therefore we cannot say we receive a short life but we make it so, we are not indigent of time, but prodigal, what a pretty contradiction is it to complain of the shortness of time, and yet do what we can to precipitate its course? to hasten it by that we call pastime. If it have been so with thee art thou to be trusted with more time?

But as thy case is I cannot wonder that the thoughts of death be most unwellcome to thee, who art thou that thou shouldst desire the day of the Lord? I can onelyonly say to thee hasten thy preparation, have recourse to Rule 2. and 3d. and accordingly guide thy self till thou find thy Spirit made more suitable to this blessedness; that it become savory and grateful to thy soul, and thy heart be set upon it. Hence thou may'st be reconciled to the grave, and the thoughts of death may cease to be a terror to thee.

And when thou art attained so far, consider thy great advantage in being willing and desirous to dye upon this further account, that thy desire shall now be pitch't upon a thing so certain. Thine other desires have met with many a disappointment. Thou hast set thy heart upon other things, and they have deceived thy most earnest, thirsty expectations. Death will not do so. Thou wilt now have one certain hope. One thing in reference whereto thou may'st say, I am sure. Wait a while, this peaceful sleep will shortly seize thy body, and awaken thy soul. It will calmly period all thy troubles, and bring thee to a blessed rest.

But now, if onelyonly the meer terrour and gloominess of dying, trouble thy thoughts, this of all other, seems the most inconsiderable pretence against a willing surrender of our selves to death. Reason hath overcome it, natural courage, yea, some mens Atheism, shall not Faith? Are we not ashamed to consider what confidence, and desire of death, some Heathens have exprest? some that have had no preapprehension, or belief of another state, (though there were very few of them) and so no hope of a consequent blessedness to relieve them, have yet thought it unreasonable to disgust the thoughts of death. What would'st thou think if thou had'st nothing but the Sophisms of such to oppose to all thy dismal thoughts? I have met with*Epicurus in Gassend. Syntag. one arguing thus;—Death which is accounted the most dreadful of all evils, is nothing to us (saith he) because while we are in being, Death is not yet present, and when Death is present, we are not in being; so that it neither concerns us, as living, nor dead; for while we are alive, it hath not touch't us, when we are dead, we are not—. Moreover (saith he) the exquisite knowledge of this, that Death belongs not to us, makes us injoy this mortal life with comfort, not by adding any thing to our uncertain time, but by taking away the desire of immortality. Shall they comfort themselves upon so wretched a ground, with a little Sophistry, and the hope of extinguishing all desire of immortality? and shall not we, by cherishing the blessed hope of injoying shortly an immortal glory?

Others of them have spoken magnificently of a certain contempt of this bodily life, and a not onelyonly not fearing, but desiring to dye, upon a sixed apprehension of the distinct, and, purer and immortal nature of the soul; and the preconcieved hope of a consequent felicity. I shall set down some of their words, added to what have been occasionally mentioned (amongst that plentiful variety wherewith one might fill a volume) purposely to shame the more terrene temper of many Christians.

The Soul, (saith one of them*Plato in Phae…one, … whom I adjoy… what (to them that understand it) is more elegant in his … language, foreign. Ibid.) is an invisible thing, and is going into another place, suitable to it self, that is noble, and pure, and invisible, even into Hades, indeed to the good and wise God, whether also my Soul shall shortly go if he see good. But this (he saith in what follows) belongs only to such a Soul as goes out of the body pure, that draws nothing corporal along with it, did not willingly communicate with the body in life, but did even fly from it, and gather up it self into it self, always meditating this one thing.

A soul so affected, shall it not go to something like it self, divine, (and what is divine, is immo…tal and wise) whether,foreign. when it comes, it becomes blessed, free from errour, ignorance, fears, and wild (or enormous) loves, and all other evils incident to men.

*Porphyrius. Plotinus Ennead. 7. Lib. 6. (whom though a just admire… of him would fain have men r…ckon to have been a Christian, b… cause he writes much against the Pseudo Christian, Gno…icks, nothing against Christiani…y, yet it appears n…t he ever made prof…ssion of it. Ennead. 1. l. b. 7.One writing the life of that rare person Plotinus sayes, that he seemed, as if he were in some sort ashamed, that he was in body, which (however it would less become a Christian; yet) in one that knew nothing of an incarnate Redeemer, it discovered a refined, noble Spirit.

The same person speaks almost the language of the Apostle, concerning his being rapt up into the third heaven, and tells of such an alienation of the soul from the body.

That when once it finds God (whom he had before been speaking of under the name of the foreign or the beauty) shining in upon it, it now no longer feels its body, or takes notice of its being in the body, but even forgets its own being, that it is a man, or a living creature, or any thing else whatsoever, for it is not at leisure to mind any thing else, nor doth it desire to be: Yea, and having sought him out, he immediately meets it, presenting its self to him. It onelyonly views him instead of it self,—and would not now change its state for any thing, not if one could give it the whole heaven in exchange.

And, else where, discussing, whether life in the body be good and desirable yea or no, he concludes it to be good, not as it is an union of the soul and body; but as it may have that vertue annex't to it, by which, what is really evil may be kept off. But yet, that that death is a greater good. That life in the body is in it self evil, but the soul is by vertue stated in goodness; not as enlivening the body, with which it is compounded, but as it severs, and so joyns it self from it; meaning so, as to have as little communion as possible it can with it. To which purpose is the expression of another; That the soul of an happy man so collects and gathers up it self out from all things into it self, that it hath as it were, separated it self from the body, while it is yet contained in it—And that it was possest of that fortitude,In his Marin. Proclus. as not to dread its departure from it.

Another gives this character of a good man, that as he liv'd in simplicity, tranquility, purity, not being offended at any that they believed him not to live so, he also comes to the end of his life, pure, quiet, and easie *foreign M. A…r. A…t.to be dissolved, disposing himself, without any constraint to his lot.

Another is brought in, speaking thus. If God should grant me to become a Child again,Cato in Cicerone de Senect. to send forth my renewed infant-cries from my Cradle, and, having even run out my race, to begin it again; I should most earnestly refuse it; for what profit hath this life? and how much toil?—Yet I do not repent that I have lived, because, I hope, I have not liv'd in vain. And I now go out of this life, not as out of my dwelling house, but my Inn. O blessed day, when I shall enter into that Council and Assembly of souls, and depart from this rude, and disorderly rout, and crew, &c.

I shall adde another (of a not much unlike strain*Philo Judaeus. and rank) that discoursing who is the Heir of Divine things, (as being either not an open or no constant friend to Christianity) Saith, he cannot be, who is in love with this animal, sensitive life; but only that purest mind, that is inspired from above, that partake of an Heavenly, and Divine portion; that onelyonly despises the body, &c. with much more of like import.

Yea, so have some been transported with the desire of immortality, that (being wholly ignorant of the sin of self-murder) they could not forbear doing violence to themselves.

Among the Indians, C…t. lib. 8.two thousand years ago, were a sort of wise men, as they were called, that held it a reproach to dye of age, or a disease, and were wont to burn themselves alive, thinking the flames were polluted, if they came amidst them dead.

The story of Cleombrotus is famous,Cicer. Quae Tuscul. who hearing Plato discourse of the immortality of the soul, by the Sea side, leapt from him into the Sea, that he might presently be in that state. And 'tis storied that*Scil. Domitianus aliquoties sic dictas. Nero refused to put Apollonius to death, though he were very much incenst against him,Philostr. in vit. Apoll. Tyanaei. only upon the apprehension he had, that he was very desirous to dye, because he would not so far gratifie him.

I onelyonly make this improvement of all this, Christian Principles, Rule do neither hurry, nor misguide men; but the end (as we have it revealed) should much more powerfully, and constantly attract us. Nothing is more unsuitable to Christianity our way, nor to that blessedness, the end of it, then a terrene Spirit. They have nothing of the true light, and impress of the Gospel, now; nor are they ever like to attain the Vision of the blessed face of God, and the impress of his likeness hereafter, that desire it not above all things; and are not willing to quit all things else for it.

And is it not a just exprobration of our earthliness, and carnality, if meer Philosophers, and Pagans, shall give better proof then we, of a spirit erected above the world, and alienated from what is temporary, and terrene? Shall their Gentilism outvy our Christianity? Methinks a generous indignation of this reproach should inflame our souls, and contribute somewhat to the refining of them to a better and more Spiritual temper.

Now therefore, O all you that name your selves by that worthy name of Christians; that profess the Religion taught by him, that was not of the earth, earthly, but the Lord from heaven; you that are partakers of the heavenly calling. Consider the great Apostle and High-priest of your profession; who only took our flesh, that we might partake of his Spirit; bare our earthly, that we might bare his heavenly Image; descended, that he might cause us to ascend. Seriously bethink your selves of the Scope and end of his Apostleship and Priesthood. He was sent out from God to invite and conduct you to him, to bring you into the Communion of his glory and blessedness. He came upon a Message and Treaty of peace. To discover his Fathers love and win yours. To let you know how kind thoughts the God of love had conceived to you-wards. And that, however you had hated him without cause, and were bent to do so without end; he was not so affected towards you. To settle a friendship and to admit you to the participation of his eternal glory. Yea he came to give an instance, and exemplifie to the world in his own Person how much of heaven he could make to dwell in mortal flesh: how possible he could render it to live in this world, as unrelated to it, How gloriously the divine life could triumph over all the infirmities of frail humanity. And so leave men a certain proof and pledge, to what perfections humane nature should be improv'd by his grace and Spirit, in all them that should resign themselves to his conduct, and follow his steps. That heaven and earth were not so far asunder, but he knew how to settle a commerce and intercourse between them. That an heavenly life was possible to be transacted here, and certain to be gloriously rewarded hereafter.

And having testifi'd these things, he seals the Testimony; and opens the way for the accomplishment of all by his death. Your heavenly Apostle, becomes a Priest, and a Sacrifice at once. That no doubt might remain among men of his sincerity, in what, even dying he ceased not to profess, and avow. And that by his own propitiatory bloud a mutual reconciliation might be wrought between God and you; that your hearts might be won to him, and possest with an ingenuous shame of your ever having been his enemies. And that his displeasure might for ever cease towards you, and be turned into everlasting friendship and love. That eternal redemption being obtained, heaven might be opened to you, and you finally, be received to the glory of God. Your hearts being bent thitherward and made willing to run through whatsoever difficulties of life or death to attain it. Do not think that Christ came into the world, and dyed to procure the pardon of your sins; and so translate you to heaven; while your hearts should still remain cleaving to the earth. He came, and returned to prepare a way for you? and then call, not drag you thither. That by his Precepts, and Promises, and Example and Spirit, he might form and fashion your Souls to that glorious state. And make you willing to abandon all things for it. And low now the God of all grace is calling you by Jesus Christ unto his eternal Glory. Direct then your eyes and hearts to that marke, the Prise of the High calling of God in Christ Jesus. 'Tis ignominious by the common suffrage of the civiliz'd world not to intend the proper business of our Callings. To your Calling to forsake this world, and mind the other, make hast then to quit your selves of your entanglements, of all earthly dispositions and affections. Learn to live in this world as those that are not of it; that expect, every day and wish to leave it whose hearts are gone already.

'Tis dreadful to dye with pain and regret; To be forced out of the Body; To dye a violent death and go away with an unwilling refluctant heart. The wicked is driven away in his wickedness. Fain he would stay longer, but cannot. He hath not power over the Spirit, to retain the Spirit nor hath he power in death. He must away whether he will or no. And indeed much against his will. So it cannot but be where there is not a previous knowledge and love of a better state, where the Soul understands it not, and is not effectually attempered and framed to it.

O get then the lovely Image of the future glory into your minds, keep it ever before your eyes. Make it familiar to your thoughts. Imprint daily there these words. I shall behold thy face, I shall be satisfied with thy likeness. And see that your souls be inrich't with that righteousness, Have inwrought into them that holy rectitude, that may dispose them to that blessed state. Then will you dye with your own consent, and go away, not driven, but allur'd, and drawn. You will go, as the redeemed of the Lord, with everlasting joy upon their heads. As those that know whether you go, even to a state infinitely worthy of your desires, and choice, and where 'tis best for you to be. You will part with your souls, not by a forcible separation, but a joyful surrender and resignation. They will dislodge from this earthly Tabernnacle, rather as putting it off, then having it rent and torn away.

Loosen your selves from this body by degrees, as we do any thing we would remove from a place where it sticks fast. Gather up your spirits into themselves. Teach them to look upon themselves, as distinct thing. Inure them to the thoughts of a dissolution. Be continually as taking leave. Cross, and disprove the common maxime; and let your hearts, which they use to say, are wont to dye last, dye first. Prevent death, and be mortifi'd towards every earthly thing beforehand; that death mave have nothing to kill but your body. And that you may not die a double death in one hour; and suffer the death of your body, and of your love to it, both at once. Much less that this should survive, to your greater (and even incurable) misery.

Shake off your Bands and Fetters, the terrene affections, that so closely confine you to the house of your bondage. And lift up your heads in expectation of the approaching Jubilee, the day of your redemption; when you are to go out free, and enter into the glorious liberty of the Sons of God. When you shall serve, and groan, and complain no longer. Let it be your continual song, and the matter of your daily praise; that the time of your happy deliverance is hastening on; that ete long you shall be absent from the body, and present with the Lord. That he hath not doom'd you to an everlasting imprisonment within those closs and clayie walls; wherein you have been so long shut up from the beholding of his sight and glory. In the thoughts of this, while the outward man is sensibly perishing, let the inward revive, and be renewed day by day.Max. Tyr. D…ssert. 41. What Prisoner would be sorry to see the walls of his Prison House (so an Heathen speaks) mouldering down, and the hopes arriving to him of being delivered out of that darkness that had buried him, of recovering his liberty, and injoying the free air, and light. What Champion inur'd to hardship, would stick to throw off rotten rags? & rather expose a naked, placid, free body, to naked, placid, free air? The truly generous soul (to be a little above) never leaves the body against its will.

Rejoyce that it is the gracious pleasure of thy good God, thou shalt not always inhabit a Dungeon, nor lie amid'st so impure and disconsolate darkness; that he will shortly exchange thy filthy Garments, for those of Salvation and Praise. The end approaches. As you turn over these leaves, so are your days turned over. And as you are now arrived to the end of this Book, God will shortly write Finis, to the Book of your Life on Earth; and shew you your names written in Heaven, in the Book of that Life which shall never end.

FINIS.

End of the text · John Howe, The Blessedness of the Righteous (1668)

The Blessedness of the Righteous, Chapter 20

p. 373CHAP. XXX.

CHAP. XXX.