The Voice of One Crying in a Wilderness, Sermon 2

The Voice of One Crying in a Wilderness · Sermon 2

p. 103A Farewel to Life.

2 COR. 5. 6.

—foreign. Whilſt we are at home in the body, we are abſent from the Lord.

THE holy Apoſtle having in the firſt verſe of this Chapter layd down the Doctrine of Eternal Glory, which ſhall follow upon this tranſitory life of Believers, ſhews in the following verſes how he himſelf longed within himſelf, and groaned after that happy ſtate: And then p. 104Proceeds to give a double ground of this his confident expectation; one in verſ. 5. therefore is the Apoſtle confident concerning the putting off of this mortal body, becauſe God had wrought and formed him for this ſtate of glory, and already given him an earneſt of it, even his holy Spirit: The other ground of the confidence and ſettledneſs of his mind as to his deſires of a change, is taken from his preſent ſtate in the body, which was but poor and uncomfortable in compariſon of that glorious ſtate: This in the words of the Text, Therefore we are alwayes confident, knowing that whilſt we are at home in the body, we are abſent from the Lord. For I do not take the words [we are confident] concerning the Apoſtles reſolvedneſs with a quiet and ſober mind to ſuffer any kind of perſecution or affliction whatever; but we are alwayes confident, i. e. we do with confidence expect, or at leaſt we are alwayes well ſatisfied, contented, well reſolved in our minds concerning our departure out of this life: For the Apoſtle was ſpeaking, not of afflictions or perſecutions in the former verſes, but indeed of death; which he calls a diſſolving of the earthly houſe of this tabernacle, verſ. 1. and a being p. 105cloathed upon with our houſe which is from Heaven, verſ. 2. 4. Yea and thus the Apoſtle explains himſelf, verſ. 8. where he tells you what he means by this his confidence, we are confident and willing rather to be abſent from the body; where the latter words are exegetical to the former, q. d. It is better to be with the Lord, than in this mortal body; but we cannot be with the Lord whilſt we are in this body; it keeps us from him, therefore we have the confidence to part with it. It is the reaſon of the Apoſtles confidence and willingneſs to part with the body, that I am to ſpeak of; and the reaſon is, becauſe this body keeps him from his Lord,—whilſt we are at home in the body, we are abſent from the Lord. The words are a Metaphor, and are to be tranſlated thus, we indwelling in the body, do dwell out from the Lord; which our Tranſlation renders well, taking little notice of the Metaphor, whilſt we are at home in the body, we are abſent from the Lord. Though indeed if they had left out that word [at home] it would have been as well, and ſo have neglected the Metaphor altogether, as we may haply hint hereafter. The words are a reaſon of the Apoſtles willingneſs to be diſſolved, and do p. 106contain a kind of an accuſat on of the body, and ſo ſeem to lay a blame upon it, and upon this animal life; which muſt be remembred. Now for the former phraſe of being at home in the body, it is eaſily underſtood, and generally (I think) agreed upon, to be no more than whilſt we carry about with us this corruptible fleſh, whilſt we live this na…ural animal life. It only ſignifies man in his compounded animal ſtate, foreign, and doth not at all allude to his ſinful, unregenerate or carnal ſtate. But the latter phraſe [Abſent from the Lord] is capable of a double ſenſe, both good and true; and I think both fit enough to the context and drift of the Apoſtle. I ſhall ſpeak to both, but inſiſt moſt upon the latter.

1. Whilſt we are in the body, we are abſent from the Lord, i. e. from the bodily preſence of the Lord in Heaven, abſent from Chriſt Jeſus and his glory▪ And ſo the words are the ſame in ſenſe with 1 Cor. 15. 50. Fleſh and blood cannot inherit the Kingdom of God: for by fleſh and blood there, muſt needs be meant man in this animal corruptible ſtate. And ſo the Apoſtle accuſes this kind of life in the body, and, as it were, blames it for ſtanding between p. 107him and his glorified Lord; and ſo conſequently between him and the glory of his Lord. And this ſenſe doth well agree with what went before, and with what follows. The Apoſtle hath a great mind to depart; for whilſt he is in the body, he is abſent from his perfect happineſs: For this is the conſummation of a Chriſtians happineſs, to be with the Lord, to be admitted to a beholding of his infinite glory; as appears by our Saviours earneſt prayer for this, Joh. 17. 24. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory. Beſides, if we ſhall ſee him as he is, we muſt alſo needs be made l…ke unto him, 1 Joh. 3. 2. elſe how can we be fit to live for ever in his preſence. Now we are kept from this ſeeing and beholding of the Lord in glory, by this animal life: It ſtands between us and the Crown, between us and our Maſters Joy, between us and the perfect enjoyment of God. To be with the Lord, is a ſtate of perfect freedom from ſin. No unclean thing ſhall, or can enter into Heaven, Rev. 21. 27. A perfect freedom from all manner of affl…ctions, Rev. 21. 4. There ſhall be no more ſorrow, nor crying, nor pain, and foreign, all tears ſhall be p. 108wiped away from their eyes: A ſtate of freedom from all temptations to ſin: For a tempting Devil, and all tempting luſts ſhall be caſt out for ever: A ſtate of perfect peace without the leaſt diſturbance from within, or from without: of perfect joy, that ſhall neither have end nor abatement; and of perfect holineſs, when the whole ſoul ſhall be enlarged and raiſed to know, and love, and enjoy the bleſſed God as much as created nature is capable. This is the happy ſtate of ſeeing God, of being with the Lo…d: And it is thy corruptible body, this animal life that interpoſes between us and it; ſo that the Apoſtle is confident, and rather willing to depart and be with the Lord, than ſtay here and be without him.

2. Whilſt we are at home in the body, we are abſent from the Lord, without any reference to the world to come; and ſo it may be fitly tranſlated diſtant from the Lord, eſtranged from God: This agrees well with the context, and ſcope of the Apoſtle alſo. And thus the words are alſo a good ground of the Apoſtles reſolution and willingneſs to dye, q. d. I am willing to be abſent from this body; for whilſt I am in it, I find my ſelf to be at a great diſtance p. 109from God. And indeed the word foreign ſignifies properly to be at a diſtance, or to be eſtranged: So I find it interpreted by a learned Critick, without any myſtery, (as he ſpeaks) of the diſtance that even Believers themſelves ſtand at from God in this life. And in th…s ſenſe I ſhall chuſe to proſecute the words. In which ſenſe the Apoſtle blames this body and animal life, becauſe it keeps us at a diſtance from God; is a clog, a ſnare, a fetter, a pinion to the ſoul. And ſo the words do agree in ſenſe with thoſe of our Saviour, Mat. 26. 41. The ſpirit is willing, but the fleſh is weak; where by the [fleſh] muſt needs be underſtood the body, if we conſider the contex…, viz. the occaſion upon which the words were ſpoken, the ſleepineſs of the Apoſtles; or if we conſider the propriety of ſpeech according to the ſtyle of the New Teſtament: True indeed, the corruption of nature is ſometimes called Fleſh; but according to that way of ſpeaking, our Saviour would rather have ſaid, That the ſpirit was willing, but the fleſh was ſtrong; as he ſaith elſewhere, That the ſtrong man armed kept the houſe. Now to explain this Doctrine a little; That even the godly themſelves, whilſt they are in this body, are p. 110at a diſtance from the Lord: It muſt be granted, that the godly ſoul is nigh unto God, even whilſt it ſo journs in this mortal body, and tottering fleſh. All ſouls are involved in the Apoſtaſie of Adam, and are fallen down from God, have alike ſt…agled from their God, and are ſunk into ſelf and the creature: God opened a way for their return by the blood of Jeſus: for we owe it unto Chriſts death, not only that God is reconciled to us, pardoning our ſins, but that any of our natures become reconciled to God, by accepting of him as our God, and loving him as the chiefeſt good. Now there is a double being brought nigh to God by Chriſt. The firſt is more general, external, and, as I may ſay, relational: Thus the partitionwall being broken down, the Gentiles that were converted from their Idolatry, to a profeſſion of God and Chriſt, and adm…tted to a communion with the Viſible Church, are upon that account ſaid to be Brethren to the reſt of Gods Children, 1 Cor. 5. 11. and as to the Church, they are ſaid to be within it, verſ. 12. though at the ſame tim… they were Fornicators, Covetous, Drunkards: And as to God, they are ſaid to be made nigh, Epheſ. 2. 13. A p. 111proſeſſing of God is ſaid to be a being nigh to him; and even an external performance is ſaid to be a drawing nigh to him; and ſo Nadab and Abihu, even in the offering of ſtrange fire, are ſaid to have drawn nigh to God, Levit. 10. 3. And this, though it be a priviledge, yet it is not that honourable priviledge of the truly godly ſouls, who are by Chriſt Jeſus raiſed up to God in their hearts, and reconciled to him in their natures, and united to him in their affections; and ſo are made nigh unto him in a more eſpecial and ſpiritual manner. Thus all ſinful and wicked ſouls, notwithſtanding all their profeſſion and performances, are far from God, eſtranged from the life of God. Enmity and diſſimilitude are the moſt real diſtance from God: And truly God-like ſouls only are nigh unto him; they dwell in him, and he dwelleth in them as in his moſt proper Temple. As to any kind of Appoſition, no man can draw nigh to God, nor by any local acceſſion; for ſo all men are alike nigh to him who is everywhere, and the worſt as well as the beſt of men do live and move in him: But they are really nigh unto God, who do enjoy him; and they only enjoy him, whoſe natures are conformable to him p. 112in a way of love, goodneſs, and God-like perfections. We do not enjoy God by any groſs and external conjunction with him, but we enjoy him, and are nigh unto him by an internal union; when a D…vine Spirit informeth and acteth our ſouls, and derives a Divine Life into them, and thorow them: And ſo a godly ſoul only is really and happily nigh unto God. Thus the Apoſtle Paul, I believe, was as nigh unto God as any man in the world, who did not only live and move in God, as all men do (though few underſtand it) but God did even live, and, as it were breathe in him; the very life that he … was by faith in the Son of God, Gal. 2. 20. For though he walked in the fleſh, yet he did not walk after the fleſh, 2 Cor. 10. 3. And yet this gracious ſoul, even as all other believers, was at a diſtance from God and that not ſo much by reaſon of his creatureſhip; for of that he doth no ſpeak (ſo the very Angels of God are at a… infinite diſtance from God) but by reaſon of this mortal body, and animal life, which hindered him from being ſo nigh to God as his ſoul was capable to be,—Whilſt w… are in the body, we are abſent from the Lord i. e. at a great diſtance from God.

p. 1131. We are diſtant from God as to that Knowledge which we ſhall have of him. Philoſophical Divines ſpeak of a threefold Knowledge, 1. foreign, an eſſential Knowledge of God. This is that unſpeakable light, whereby the Divine Nature comprehends its own eſſence, wherein God ſeeth himſelf. 2. foreign, by Science. This man is capable of in this life. But this kind of knowing of God by way of Science, is but a low and dry thing, common to good and bad, men and Devils; and is indeed the perfection of the learned, more than of the godly. And this kind of Knowledge of God, the glorified ſoul will reckon but like a Fable, or a Parable, when it ſhall be once ſwallowed up in God, feaſting upon truth it ſelf, and ſeeing God in the pure rayes of his own divinity. 3. foreign, or by Intuition: this man cannot attain to in this life, in its perfection, becauſe it ariſes from a bliſsful union with God himſelf, which is in this animal ſtate imperfect. This in the Platonick phraſe is foreign, a contact of God, and in Scripture language, a beholding of God face to face, which we are not capable of in this animal concrete ſtate. So may the anſwer of God to Moſes p. 114be underſtood, when he beſought God to ſhew him his glory, Exod. 33. 18. i. e. to imprint a diſtinct Idea of his Divine Eſſence upon his mind, Verſ. 20. No man can ſee me and live; i. e. no man in this corruptible ſtate and animal life is capable of ſeeing me as I am, to apprehend my Divine Eſſence, to ſee my face. The Viſion of God is not in this life, but in the other; ſo that a man muſt dye before he can thus know God. This is the expoſition of Jewiſh Doctors, and our learned Country-men do approve it alſo. This bleſſed Knowledge of God we are at a diſtance from whilſt we are in this body: ſo the Apoſtle plainly, 1 Cor. 13. 12. Now we ſee darkly as thorow a glaſs, but the time will come when we ſhall ſee as we are ſeen, and know as we are known. Now our body principally hinders the operation of our minds, when they do exerciſe themſelves about the nature of God, whilſt it preſents its fancies, & groſs imaginations to the ſoul; ſo it becomes, as it were, a vail upon the face of the ſoul, draws a cloud, and caſts a miſt over its eyes, that it cannot diſcern diſtinctly, nor judge properly and ſpiritually. And with alluſion to this, that paſſage of the Apoſtle is proper and ſignificant, we ſee as thorow a p. 115glaſs, which gla…s is indeed continually ſullied and darkened whilſt we look into it by the breathing of our animal fancies and imaginations upon it. Not only thoſe ſtinking foggs of pride and ſelf love, and other ſinful corruptions that do ariſe out of the ſoul it ſelf, do hinder our right perceptions of God, (as the earth ſends out vapors out of it ſelf, which ariſe and interpoſe between it ſelf and the Sun) but even the animal fancy caſts in its phantaſms and imaginations as a miſt before the eye of the ſoul, which through Divine Grace hath been ſomewhat enlightened, and cleared from its inbred ſinful humours. Though corruption in the mind be as a rheume in its eye, ſo that it cannot well ſee; yet that doth not hinder, but that the fancy by preſenting its unſpiritual imaginations, doth alſo caſt a miſt before it, that it cannot ſee well, nor judge rightly; and ſo it is either held in groſs ignorance, or lapſes into errour. But in the Regeneration this ſenſe either ſhall not be, or ſhall be pure and ſpiritual.

2. Whilſt we are in the body, we are diſtant from God, as to that ſervice which we ought to perform to him in the world. And herein it were endleſs to run thorow p. 116all thoſe outward duties which we owe unto God in the body; and to ſhew how the body becomes a hinderance either to them, or in them. Though the ſoul be made willing and forward, by a divine principle implanted in it, yet the body remains a body, a weak and ſluggiſh inſtrument; and ſo it will be whilſt it is animal; it will go down into the duſt a weak body, 1 Cor. 15. 43. What man ever had a more willing and chearful heart than Moſes the friend of God? Yet his hands were heavy, and ready to hang down, Exod. 17. 12. Shall I inſtance in the excellent duty of Preaching and Hearing? wherein the ſpirits of the moſt ſpiritual Preacher are ſoon exhauſted; the tongne of the learned is ready to cleave to the roof of his mouth; the head is ſeized with dizzineſs; the heart with pantings; the organs of ſpeech with wearineſs; and the knees with trembling; and the ears of the moſt devour hearers with heavineſs; the eyes with ſleepineſs; and the whole body in a ſhort time with weakneſs. Shall I inſtance in the noble duty of Prayer? wherein the pious ſoul goes out to God, but can ſcarce get its body to accompany it; and there the fancy diſtracts, the ſenſes divert; and indeed all the members p. 117are ready to play the Truants, if not the Traitors too: eſpecially the brain, where the ſoul ſits enthroned, is ſuddenly environed with a rude rout of ſluggiſh vapours ariſing from the ſtomach, and being no longer able to defend it ſelf againſt them, falls down dead in the midſt of them: Inſomuch that the poor ſoul is ready to wiſh ſometimes with the ſorrowful Prophet, Oh that I had in the wilderneſs a lodging place, that I might leave my members, and go from them, for they are all an aſſembly of treacherous ſervants: or wiſh that it were like its Saviour, who could leave his raw Diſciples aſleep, and go and pray apart, and come again unto them. Shall I inſtance in that high duty of ſuſtaining Martydom, bearing perſecutions for God? Come on my body, cryes the holy ſoul, come on to the ſtake; come my head, lay down thy ſelf upon this block; come my body, compoſe thy ſelf in th…s dark dungeon; come my feet, fit your ſelves into theſe ſtocks; come my hands, draw on theſe fetters, theſe Iron bracelets; come, come drink the cup that my Father gives thee. But oh how it ſollows to the ſt…ke! what ſhaking, ſhivering, trembling, and reluctancy may you ſee in the whole p. 118ſtructure of it▪ The head hangs down, the eyes run over, the lips quaver, the ſhoulders pull back, the hands tremble, the knees knock together, and the whole fabrick is ready to tumble down, for fear of falling. Either to this (as ſome inter pret) or to that duty of Prayer (as others) doth that of our Saviour refer, Mark 14. 38. The ſpirit indeed is willing, but the fleſh is weak. It ſeems the ſpirit of the weakeſt Chriſtian is ſtrong, though the body (as we have ſeen) of the ſtrongeſt Saint is weak: Though indeed it is not properly the weakneſs that is in the body, that I am to ſpeak to, but the influence that the body hath upon the ſoul to weaken that: for, whilſt the ſoul ſympathizes with the body, attends to it, ſpares it, pities it, ſelf becomes almoſt ill affected to the ſervice of God. I am not ſo much blaming the body, becauſe it had need by reaſon of its ſlothfulneſs to be drawn on to dutie; but becauſe by its influences, it draws off the ſoul alſo from them: for ſo we find it by woful experience, that if the body do ſleep, the ſoul cannot wake; it cannot hear without the ear, nor ſee without the eyes; ſo that the bodyes wearineſs at leng hends in the ſouls unwillingneſs; and p. 119the weakneſs of the one, grows to be the ſin of the other.

3. Whilſt we are in the body, we are at a diſtance from God, as to communion with him: we are eſtranged from fellowſhip with him; and this is indeed to be abſent from the Lord. Oh how many weary and uncomfortable dayes do poor Saints live at a great diſtance from their God, their Life, their Happineſs, whilſt they are in their worldly Pilgrimage, in their Cage of fleſh! Oh how many dayes do they forget God, and are apt to think that God hath forgotten them too! How do they live ſometimes, as it were, without God in the world, their ſouls being ſurfeited with carnal pleaſures, benummed with fears, frozen with ſelf-love, choaked with cares, ſtifled with griefs, and ſeem to have no more feeling of God their life, than a body in the duſt hath of the ſoul its life! Oh what a heavy yoke doth the poor ſoul draw under, when it plows and harrows to the fleſh, and cannot lift up its head to Heaven! Oh how is our intercouſe with God obſtructed, our beholding of him obſcured, our entertaining of him prevented, our enjoyment of him diſturbed and viol… ted, our love to him to him deadned, and p. 120his love to us damped; ours rendred i… firm, and his rendred inſenſible, and all by this make bare mortal fleſh! Alas what uncertainties, and viciſſitudes, what changing and toſſings, turnings and windings are our poor pilgrim ſouls here exerciſed with! What breakings and piecings, reconciliations and fallings out, cloſing and parting, riſing and falling; what ups and downs; what forwards and backwards doth the poor diſtreſſed ſoul experience in this animal ſtate! The flouriſhing ſoul withers; the lofty ſoul languiſhes; the vigorous ſoul fainteth; the nimble ſoul flaggeth; the devout ſoul ſwooneth; the lively ſoul ſickeneth, and is ready to give up the Ghoſt; and ſhe that was a while ago reſting and glorying in the arms of her Lord, anon lyes embracing a dunghil, and hath almoſt forgotten that ever ſhe was happy: Her peace is violated, her reſt is diſturbed, her converſe with Heaven interrupted, her incomes from God are few and inſenſible, her outgoings to him are few and lazy, and the rivers of her divine pleaſures are almoſt dryed up. And all this, whilſt ſhe is in this body; and indeed a great part of it by reaſon of this body in which ſhe is: The animal body keeps us p. 121diſtant from the Lord, that we cannot converſe with him, mind him, enjoy him, live upon him, and unto him. The body being fitted only for this animal ſta…e, is ever drawing down the ſoul, when it would raiſe up it ſelf in contemplation of, and communion with the bleſſed God. And ſo

1. The Neceſſities of the body do hinder the ſouls communion with the Lord. Not that the neceſſities of the body are ſimply in themſelves to be blamed, but the caring for theſe doth ſo exerciſe the ſoul in this ſtate, that it cannot attend upon God without diſtraction. Oh how much doth the neceſſary caring for meat and drink, food and phyſick; yea, the ordering of temporal affairs, eſtrange from communion and converſe with God! ſo that the ſoul, like poor Martha, is cumbred with many cares, and buſied with much ſerving in this houſe, and cannot attend ſo devoutly and entirely as it ought; upon the Lord. If the body be pinched with pain, the ſoul cannot be at reſt, but muſt needs look out for relief: If the body be pinched with hunger and thirſt, the ſoul can take no reſt, till it have found out a ſupply for it: If the one be ſick, the other is ſad; if the one be hungry or thirſty, the other ſeems to languiſh; like Hippocrates p. 122his Twins that laught and cryed, lived and dyed together.

It is a wonderful myſtery, and a rare ſecret, how the ſoul comes to ſympathize with the body, and to have not only a knowledge, but, as it were, a feeling of its neceſſities; how theſe come to be conveyed to the ſoul, and how it comes to be thus affected with them. But we find it ſo: And indeed, to ſpeak truth, it ſeems neceſſary for the maintaining of this animal ſtate, that it ſhould be ſo, that the ſoul ſhould be, as it were, hungry, weary, ſick, and ſleep too together with the body: for if our ſoul ſhould not know what it is to be hungry, thirſty, cold, or ſick, or weary, but by a bare ratiocination, or a dry ſyllogiſtical inference, without any more eſpecial feeling of theſe neceſſities, it would ſoon ſuffer the body to languiſh and decay, and commit it wholly to all changes and caſualties: neither would our own body be any more to us, than the body of a plant or of a ſtarr, which we do many times view with as much clearneſs, and contemplate with as much contentment as we do our own. But in the mean time, the ſoul is diverted from its main employment, turned aſide from its p. 123communion with God; not ſo much by providing ſomewhat for our bodyes to eat, and drink, and put on, which is lawful and needful, as our Saviour implyes, Mat. 6. 32. as by ſinking it ſelf into the body, being paſſionately and inordinately affected with its wants, and ſo being ſinfully thoughtful, as our Saviour intimateth in the ſame chapter, verſ. 31.

2. The Paſſions of the body do hinder the ſouls communion with the Lord. So powerful is the intereſt and influence that this body hath in and over the ſoul, that it fills it with deſires, pleaſures, griefs, joys, fears, angers, and ſundry paſſions. The body calls out the ſoul to attend upon its ſeveral paſſions, which I dare not ſay are ſinful in themſelves, as they firſt affect our ſouls, no more than it is our ſin that we are men: our bleſſed Saviour ſeems not to have been free from them, as grief, Iſa 53. 3. fear, Heb. 5 7. who yet was free from all ſin, 1 Pet. 2. 22. Nay, it ſeems neceſſary (as I ſaid before) conſidering the nature of this animal life, that the ſoul ſhould have the corporeal paſſions and impreſſions feelingly and powerfully conveyed to it, without which it could not expreſs a due benevolence to the body that belongs to it; p. 124and indeed, were it not ſo, we could not properly be ſaid (in the Apoſtles phraſe here) to be at home in the body; the ſoul would rather dwell in domo alienâ quàm ſuâ. But the ſoul being called out to attend upon theſe paſſions, is eaſily enſnared by them; for it can hardly exerciſe it ſelf about them, but it ſt…ps inſenſibly into a ſinful inordinacy. As for example: The animal ſpirits nimbly playing in the brain, and ſwiftly flying from thence thorow the nerves up and down the whole body, do raiſe the fancy with mirth and chearfulneſs, which we muſt not preſently miſtake for the power of grace, nor condemn for the working of corruption: So alſo when the Gall empties its bitter juice into the liver, and that mingles it ſelf with the blood there, it begets fiery ſpirits, which preſently fly up into the brain, and cauſe impreſſions of anger. Now, though I dare not ſay, that the ſouls firſt ſenſating and entertaining of theſe paſſions is ſinful, yet it is ſadly evident that our ſouls being once moved by theſe undiſciplin'd animal ſpirits, are very apt to fit upon, and cheriſh thoſe paſſions of grief, fear, mirth, anger, and, as it were, to work them into it ſelf, in an inordinate manner, and contrary to p. 125the dictates of reaſon, and ſo the will preſently makes thoſe ſinful, which before were but meerly humane, or as one calls them, foreign, the more bloſſomings or ſhoo…ings forth of animal life within us. We ſee then in theſe particulars, that not only the depraved diſpoſitions of the ſoul do keep us at a diſtance from God, but even this body alſo is a great hinderance to that knowledge of God which we ſhall attain to, that ſervice of God which we might perform, and that ſweet communion with him, which we ſhall enjoy. It is a clog to the ſoul that would run; a miſt to the ſoul that would ſee clearly; a manacle to the ſoul that would work; a ſnare to the ſoul that would be free; a fetter to chain it to earthly and material things, and, as it were, a pinion to the wings of contemplation: More particularly, it is a hinderance to it, as to thoſe three things which I have …amed: As to the ſouls knowledge of God, the body is an occaſion of ignorance and errour: As to its ſerving of God, an occaſion of diſtract on and wearineſs; lightneſs and triflingneſs; and as to its communion with God, an occaſion of earthlineſs and ſenſuality. Now this diſtance which this body keeps the ſoul at from God might more p. 126particularly appear in another way of explication, by obſerving the eſpecial grievances that do ariſe to the ſoul from thoſe three great animal faculties (if I may ſo ſpeak.) The Senſes, the Appetite, the Fancy.

1. The Senſes, I mean the external ſenſes of the body; ſeeing, hearing &c. Theſe convey paſſions to the ſoul, upon which it inſiſts and feeds with a ſinful fondneſs and eagerneſs. Set open the eye, and it will ſet hard to convey ſome ſpecies to the ſoul of earthly objects, that ſhall juſtle the Ideas of God out of it. Set open the ear, and it will fill the ſoul with ſuch a noiſe, and earthly tumult, that the ſecret whiſpers of the divine ſpirit cannot be heard. The like I may ſay of the reſt: Oh how eaſily do theſe diſcompoſe the fixed ſoul, diſtract the devout ſoul, caſt a miſt before the contemplative ſoul, and hale down the raiſed ſoul from communion with Heaven to converſe with earthly objects! Ʋt vidi ut perii! is the complaint of many a Chriſtian; as well as it was of the Heathen. The ſouls of moſt men are quite ſunk into their ſenſes, and do nothing, but, as it were, lacky to them all their lives, and ſo the ſervants are on horſeback, and Princes go on foot. p. 127Though the eye will never be ſatisfied with ſeeing, nor the ear with hearing; yet forſooth, theſe importunate ſuiters muſt be gratified: the eye muſt ſee what it will ſee, and the ear muſt hear what it will hear: nothing muſt be with held from them, that theſe childiſh ſenſes do whine after. Theſe mens ſouls are indeed incarnate, ſwallowed up in their eyes, ears and mouths. But not only theſe, but even godly ſouls are often charmed and enſnared by their ſenſes; even they converſe not only in the body, but too much with it alſo; and it becomes as a Dalilah, to lull them aſleep, and bind them too. Good Job found his ſenſes ſo treacherous, that he was fain to make a covenant with them, Job 31. 1. And well if he could ſcape ſo too. The words are a Metaphor; for indeed the worſt of it is, that theſe ſenſes are not capable of any diſcipline; one cannot bring them into any covenant-terms: ſo that whilſt we have ſenſes, they will be treacherous; whilſt our eyes are in our heads, they will be wandring after forbidden objects.

2. The Appetite, the ſenſitive appetite, which is a faculty of the ſenſitive ſoul, whereby this animal man is ſtirred up to deſire and luſt after the things which his ſenſes p. 128have dictated to him. This bodily luſt following upon the neck of the former, becomes a greater ſnare to the ſoul: This reſtleſs ſuitor comes whining ever and anon to the ſoul for every tr…fle that the eye hath ſeen, or the ear heard, or the mouth hath taſted; and by it continual coming, and importunate crying, wearies her into an obſervance of it: As the fond child comes crying to the Mother for every knack and gaw that it hath ſeen upon the ſtalls, and ſhe, though ſhe cannot in judgment approve of the requeſt, yet either in fond indulgence, or for peace ſake, will condeſcend to purchaſe it. This is the Daughter of the Horſleech, that cryes continually, Give, Give: Why, what would it have? even any thing that it hath ſeen, or heard, or touched, or taſted; any thing that it ſees a fellow-creature to be poſſeſt of: And ſo indeed the Appetite doth not only enſnare the ſoul unto drunkenneſs and glut…ony, but voluptuouſneſs, laſcivouſneſs, and all manner of ſenſuality. The evil of the ſenſual appetite appears in wantonneſs and laſciviouſneſs (whether real, verbal, or mental) in immoderate and inordinate trading. ingroſſing, ſporting, building, attiring, ſleeping, viſiting, as well as in eating and drinking. I will determine p. 129nothing concerning the firſt motions of the appetite, whereby it ſollicits the will to fulfil it; only this, that if it ſollicite to any thing ſimply and morally evil, it is ſinful in that firſt act; and that at all times it ought carefully to be watcht, leſt it ſeduce to intemperance in things lawful. But concerning the gratifying of the appetite, ſeeing there muſt be in us a ſenſitive appetite, whilſt we are in this animal ſtate, it is to be endeavoured, as far as may be, that we gratifie the appetite, not as it is a ſenſitive appetite, but under this notion, as the thing that it deſires makes for our real good, and tends to the enjoyment of the ſupreme good: to eat and drink, not becauſe we are hungry or thirſty, becauſe the appetite deſires it; but with reference to the main end, with reſpect to the higheſt good, that the body may be enabled, ſtrengthened and quickened to wait upon the ſoul chearfully in the actions of a holy life. But this, man in his animal ſtate cannot perfectly attain to, which ſhews, that the appetite doth keep us at a diſtance from God.

3. The Fancy; this alſo keeps a man at a diſtance from God, and hinders us in the knowledge and ſervice of God, and interrupts the ſouls communion with God. This p. 130is a buſie and petulant faculty, or inward ſenſe, and the ſoul doth readily ſenſate the paſſions of it, ſo that it doth frequently hinder its mental operations, and becomes a great ſnare. A working fancy (how much ſoever it is magnified by the wiſdom of this world) is a mighty ſnare to the ſoul, except it work in a fellowſhip with right reaſon, and a ſanctified heart: I am perſwaded there is no greater burden in the world to a ſerious ſoul; eſpecially in hot and dry conſtitutions, where it is commonly moſt pregnant, and moſt impatient of diſcipline. And, I confeſs, I have often wondred at the ſouls readineſs to be ſo ſpeedily affected with the fantaſms and imaginations of it, and fondneſs to hug them ſo dearly. This indeed, if it be ſo far refined, as to preſent ſober and ſolid imaginations to the mind, and to act in ſubſervience to ſanctified reaſon, is an excellent handmaid to the ſoul in many of her functions: But otherwiſe is a ſnare; as we have partly obſerved already, and may obſerve more, if we ſtudy the ſecrets of our own ſouls, and the mighty myſteries that are within us. And this doth not only ordinarily diſturb, diſtract and hinder in ordinary duties, but even when the ſoul is p. 131at the higheſt pitch of communion and contemplation, it aſſayes to pull it down to attend to its vain fantaſms; and indeed gives it many a grievous fall. I doubt not to affirm, that this is the moſt pernicious enemy of the three that I named to the ſouls happineſs, as might appear in many reſpects; I will only name one: It hath an advantage againſt us, which neither of the other two hath: It infeſts us, and annoyes us ſleeping as well as waking. In ſleep, the ſenſes are lockt up, and the appetite is, for the moſt part, ſilent from its begging; but then the fancy is as buſie and tumultuous as ever, forming and gathering imaginations, and thoſe are commonly wild and ſenſeleſs, if not worſe. The mind, in way of kindneſs and benevolence to the body, ſuſpends its own actings, whilſt the body takes its reſt in the night, and then the rude fancy takes its opportunity to wander at liberty, as being without its keeper, and acts to the diſturbance of the body; but thats not the worſt, for it becomes ſo tumultuous and impetuous ſometimes, as that it awakens the mind to attend upon its imaginations; and this the ſoul doth condeſcend to in an inordinate manner, and ſets the ſtamp of ſinfulneſs upon them, to its p. 132own wounding. And now that I am ſpeaking of ſleep as a Mantiſſa to this diſcourſe, I cannot but obſerve, how this very thing alſo keeps us at a diſtance from God, in this animal ſtate. How is our communion with God interrupted by this! For herein we ceaſe, not only from the actions of an animal life, but commonly from the actions of a ſpiritual life too. What a great breach, what a ſad interciſion is there made in our converſe with God by this means! Such a poor happineſs it is, that we have in this world, that it is cut off, and ſeems, as it were, not to be one fourth part of our time: For indeed a happineſs that is not felt, deſerves not the name of happineſs. Some learned and active men have been aſhamed that they have ſlept away ſo much of their time, which was all too little for their ſtudyes and exploits: Ah poor Chriſtian, that, as it were, ſleeps away ſo much of his God, being as much eſtranged from him in the night, as though he had never converſed with him in the day; and in the morning when he awakes, cannot alwayes find himſelf with him neither: which is enough to make a poor Saint wiſh, either that he might have no need of ſleep, or that with the amorous p. 133Spouſe, Cant. 5. 2. Though he ſleep, his heart might wake perpetually.

We have ſeen in what ſenſe this mortal body keeps Believers abſent from the Lord, and in what reſpects it keeps them at a diſtance from God, even in this life, from the Knowledge of God, the Service of God, and Communion with him. Here then by way of Application;

1. We may ſee that it was for good reaſon that the bleſſed Apoſtle is confident, and willing to depart; nay, groans within himſelf, deſiring that mortality might be ſwallowed up of life, as he ſpeaks, v. 4. I told you before, that theſe words did contain the reaſon or ground thereof; and by this time I hopw you ſee that the reaſon is good, and the ground is ſufficient. What will the men of this world ſay? Will you perſwade us out of our life? Should any thing in the world make a man weary of his life? Proeſtat miſerum eſſe quam non eſſe: The Apoſtle was ſure beſides himſelf, or he would never have fallen out with h…s own life: or elſe he was in a paſſion, and knew not what he ſaid: or elſe his life was bitter to him, by reaſon of the poor, afflicted, perſecuted condition that he lived in, and ſo he was become deſperate, and cared not p. 134what became of him. No, none of theſe: The Apoſtle was in his right wits, and in a ſober mind too. It was not a paſſion, or a fit of melancholly, but his judgement and choice upon good deliberation; and therefore you find him in the ſame mind elſewhere, Phil. 1. 23. I deſire to depart, and to be with Chriſt, which is far better. Beſides, he gives a reaſon for what he deſires; now we know that paſſion is unruly and unreaſonable. Neither was the Apoſtle beſides himſelf; for he gives a good, ſolid and wiſe reaſon,—Whilſt we are at home in the body, &c. He will part with his life, rather than not be perfectly happy. For, whereas worldlings put ſuch a high price upon life, and think that nothing ſhould perſwade men out of their lives: Its true indeed, if we ſpeak properly, life is the perfection of the creature: The happineſs of every thing is its life: A living Dog is better than a dead Lion, Eccleſ. 9. 4. But I may ſay to theſe, even as our Saviour ſaid to that woman, in Joh. 4. 18. concerning her Husband; The life that we live here, is not our life. The union of the ſenſitive ſoul with the body, is indeed truly and properly the life of a beaſt, and its greateſt happineſs; for it is capable of no p. 135higher perfection: But the union of the rational ſoul with God, is the nobleſt perfection of man, and his higheſt life: ſo that the life of a believing ſoul is not deſtroyed at death, but perfected. Neither was the Apoſtle weary of his life, becauſe of the adverſities of it. The Apoſtle was of a braver ſpirit ſure than any Stoick; he durſt live, though he rather deſired to dye. All the conflicts he endured with the world, never wrung ſuch a ſigh from him, as the conflict that he had with his own corruptions did, Rom. 7. 24. O wretched man, &c. All the perfecutions in the world never made him groan ſo much, as the burden of his fleſh doth here, and his great diſtance from the Lord. A godly ſoul can converſe with perſecuting men, and a tempting Devil, can handle briars and thorns, can grapple with any kind of oppreſſions and adverſities in the fleſh without deſpondency, ſo long as it finds it ſelf in the boſome of God, and in the arms of Omnipotence. But when it begins to conſider where it is, how far it is from its God, its life, and the happy ſtate that God hath prepared it for, then it cannot but groan within it ſelf, and be ready with Peter, to caſt it ſelf out of the ſhip, to get to its God; p. 136to land it ſelf in eternity. Neither indeed (to ſpeak truly) is it only the ſenſe of ſin againſt God, which ſe…s the godly ſoul a going: For, though it muſt be confeſt, that this is a heavy burden upon the ſoul, yet the Apoſtle makes no complaint of this here, but only of his diſtance from God, that neceſſary diſtance from God that the body kept him it at.

2. See here the excellent ſpirit of true Religion. Godly ſouls do groan after an unbodyed eſtate, not only becauſe of their ſins in the body, but even becauſe of the neceſſary diſtance at which the body keeps them from God. We may ſuppoſe a godly ſoul at ſome time to have no manner of affliction in the world to grieve him, no ſin unpardoned, unrepented of to trouble him; yet for all this he is not at perfect reſt; he is burdened and groans within himſelf, becauſe he is at ſuch a diſtance from that abſolute good, whom he longs to know more familiarly, and enjoy more …ully than he doth yet, or than is allowed to mortal men: And though nothing elſe ayl him, yet the conſideration of this diſtance makes him cry out, Oh when ſhall I come and appear before God! be wholly ſwallowed up in him, ſee him as he is, and converſe p. 137with him face to face. Bare innocency, or freedom from ſin, cannot ſatisfie that noble and large ſpirit that is in a truly and Godlike ſoul; but that ſpirit of true goodneſs (being nothing elſe but an efflux from God himſelf) carryes the ſoul out after a more intimate union with that Being from whence it came: God dwelling in the ſoul, doth by a ſecret mighty power draw the ſoul more and more to himſelf. In a word, a godly ſoul, that is really toucht with the ſenſe of divine ſweetneſs and …ulneſs, and impreſt with divine goodneſs and holineſs, as the wax is with the ſtamp of the ſeal, could not be content to dwell for ever in this kind of animal body, nor take up an eternal reſt in this imperfect mixed ſtate, though it could converſe with the world without a ſinful ſullying of it ſelf; but muſt needs endeavour ſtill a cloſer conjunction with God; and leaving the chaſe of all other objects, pant and breath not only after God alone, but after more and more of him; and not only when it is under the ſenſe of ſin, but moſt of all when it is under the moſt powerful influences of divine grace and love, cry out with Paul, Oh, who will deliver me out of this body?

3. Suffer me from hence to expoſtulate a p. 138little, to expoſtulate with Chriſtian ſouls about their unſeemly temper. Doth this animal life, and mortal body, keep us at ſuch a diſtance from our God, our happineſs? Why are we then ſo fond of this life and mixed ſtate? Why do we ſo pamper this body? Why ſo anxiouſly ſtudious to keep it up, ſo dreadfully afraid of the ruines of it? If we take the Apoſtles words in the firſt ſenſe that I named, then I may ask with him in the firſt verſe; Know we not, that if our earthly houſe of this tabernacle were diſſolved, we had a building of God, a houſe not made with hands, eternal in the Heavens? or verſ. 8. Why are we not willing rather to be abſent from the body, and to be preſent with the Lord? If we take them in the latter ſenſe, as this animal body is an hinderance to the ſouls knowledge of, and communion with God, then I ask concerning this, as the Apoſtle doth concerning rich men, James 2. 6. Why do ye pamper, prize, honour, dote upon this body? Doth not this body oppreſs you, diſtract you, burden you, clog you, hinder you? Doth not this body interpoſe between the Sun of Righteouſneſs, between the Father of Lights, and your ſouls that ſhould ſhine with a light and glory borrowed p. 139from him; even as the dark body of the earth interpoſes between the Sun and Moon, to ecclipſe its light? Why are we not rather weary, that we are in the body? Surely there are ſome objections, ſome impediments to the ſouls longing after its happy ſtate, which I ſhall come to anon: But I doubt alſo, that there is ſomething that chains the ſoul to this animal life; ſome cords in this earthly tabernacle, that tye up the ſoul in it: but I cannot well imagine what they ſhould be. Say not, There is ſomething of God to be enjoyed in this life, which makes it pleaſant: For, although this be true, yet, I am ſure, God gives nothing of himſelf to a ſoul, thereby to clog it or cloy it. Did Moſes ſend for ſome Cluſters of the Land of Canaan into the wilderneſs, think ye, that the people might ſee and taſte the fruits, and ſit ſtill, and be ſatisfied, and ſay, Oh it is enough; we ſee that there are pleaſant things in that Land, we will never come at it? or, did he not do it rather that they might make the more haſte to poſſeſs themſelves of it? Will any man ſay, Away, I will have no more land, no more mony, I have ſome already? Can a godly ſoul ſay, God hath given me an earneſt, I deſire no more? No, p. 140no; but the report that a Chriſtian hears of a reſt remaining, a happy life remaining for it, and the chariots of divine graces that he ſees God hath ſent out into his ſoul to convey it thither, make him cry out, not with Jacob, Gen. 45. 28. It is enough, Joſeph my Son is yet alive, I will go and ſee him before I dye: But oh this is not enough, this report is not enough; it is not enough that I taſte ſome of the good things of the Land; it is not enough that I ſee theſe carriages ſent out for me; it is not enough that my ſoul hath an happy and honourable life prepared for it; I ſee it indeed before I dye, but I will alſo dye, that I may ſee it better, and enjoy it more. But I doubt there is ſome earthly tye, even upon the heavenly ſoul that chains it to this preſent animal body: But, ſure I am, that whatſoever it is, it is but a weak one. Is there any worldly accommodation, any creature-toy, that ſhould in reaſon ſtep between a ſoul and its God? Is this life ſweet, becauſe there are creature comforts to be enjoyed? And will it not be a better life, when creature comforts ſhall not be needed? And are the pleaſures of this body, the comforts of this life, the flattering ſmiles, or fawning embraces of the creature, ſuch a mighty p. 141contentment to a ſoul, to a ſoul acquainted with the higheſt good? Haſt thou, O my ſoul, any ſuch full and ſatisfying entertainment in thy Pilgrimage, as to make thee loath to go home? Wilt thou hide thy ſelf with Saul among the ſtuff, among the lumber of the world, when thou art ſought for to be crowned? Are the empty ſounds of popular applauſe, the breaking bubbles of ſecular greatneſs, the ſhallow ſtreams of ſenſual pleaſures, the ſmiling dalliance, and liſping eloquence of wives and children, the flying ſhadows of creature-refreſhments, the momentany flouriſhes of worldly beauty and bravery, Are theſe meat for a ſoul? Are theſe the proper object, or the main happineſs of ſuch a divine thing, as an immortal ſoul? Why are we not rather weary of this body, that makes us ſo weary of heavenly employment? Why do we not rather long to part with that life, that parts us from our life? And inſtead of the young Apoſtles It is good to be here, cry out with the ſweet ſinger, Oh that one would give me the wings of a Dove, that I might fly away and be at reſt!

And now methinks, by this time, I might be ſomewhat bold, and form my remaining diſcourſe into an Exhortation. But, it may p. 144duplicate page p. 145duplicate page p. 140duplicate page p. 141duplicate page p. 142be, you will not bear it all at once; therefore I will firſt begin with a Dehortation, to diſſwade from two evils concerning your body, viz. Fear and Fondneſs.

1. Take heed of Fear for the body. I ſpeak not ſo much of thoſe firſt impreſſions which our fancyes and animal ſpirits do make upon our minds (though it were to be wiſhed, that the mind not ſo much as once ſenſate or entertain theſe) but o… thoſe acts of the will, whereby it doth receive, allow, cheriſh theſe impreſſions, until the Cockatrice egge be hatcht into a Viper. I ſpeak not againſt care and circumſpection; no nor againſt that kind of ſuſpicion, whereby wiſe and prudent perſons are jealous of circumſtances and events and ſo do watch to prevent, remove, or manage bodily evils, which is called Fear though even in theſe there may be an extreme, a fear where no fear is, Pſal. 53. 5 which is there aſcribed to the wicked, an… elſewhere threatned as a judgement Levit. 26 36. The ſound of a ſhaken lea… ſhall chaſe them, Deut. 28. 65. The Lord ſhall give thee a trembling heart: There is a prudent man who foreſeeth the evil and hideth himſelf, Prov. 22. 3. But there are alſo many fools that hide themſelves p. 143though they ſee no evil. But I am not ſpeaking of theſe: There is a vaſt diffe…ce between Care and Fear. By Fear, I mean that trembling, fluctuating, tormenting paſſion, that doth not ſuffer the heart to be at reſt, but doth, as it were, unhinge it, and looſen the joynts of the ſoul, whether it break out into …xpreſſions or no: It clouds the underſtanding, unſettles the will, diſordereth the affections, confounds the memory, and is like an Earthquake in the ſoul, taking it off from i…s own baſis, deſtroying the conſiſtency of it, and hurling all the faculties into confuſion: This, whether it break out into any unſeemly acts or …o (which commonly it doth) is it ſelf an unſeemly temper for a wiſe man, much more for a godly. I might ſpeak as a Philoſopher, and ſhew how unbecoming a man, and how deſtructive to him this paſſion is; ſo much, that whilſt it doth predominate, it almoſt robs him of that which is his greateſt glory, even reaſon it ſelf. But, to ſay no worſe of it, is very oppoſite, if not contrary to that noble grace of Faith, whereby the ſteady ſoul reſteth and lodgeth in the arms of God, as in its center. But to ſpeak to the thing in hand, what an unſeemly paſſion is this? p. 144we would have the world to believe that we have layd up our happineſs in God, and that we are troubled that we are ſo far from him; and yet we are afraid leſt that ſhould be taken out of the way that keeps us at a diſtance from him: We flatter our ſelves that we are in haſte for Heaven, and yet we are dreadfully afraid leſt our rubs ſhould be taken out of the way. How do theſe things hang together? Are we perſwaded, that if this earthly houſe of our tabernacle were taken down, we have a building not made with hands, eternal in the Heavens? If not, Why do we yet call our ſelves Chriſtians? But I think I may take it for granted, we are all ſo perſwaded: And if ſo, Why are we ſo afraid it ſhould be taken down? I am loath to ſpeak what I think; yet methinks the entire and ardent love which we either do bear, or ought to bear to the Bleſſed God, and union and communion with him, ſhould caſt out this fear: This is ſuitable to Scripture, 1 Joh. 4. 18. I will not diſpute how far ſinful fear for the body may carry a godly ſoul; the further, the worſe I am ſure: But if any will needs be ſo indulgent to his own paſſions, and ſo much an enemy to his own peace, as to encourage himſelf p. 145to fear (which is a ſtrange thing) from the example of Abraham, denying his wife; or Peter, denying his Lord; let him compare the iſſue, and then let me ſee whether he dare go and do likewiſe: But if that will not fright you from fear, chew upon theſe two Conſiderations.

1. I pray you ſeriouſly diſpute the matter with your ſelves, how far fear of ſickneſs and death may conſiſt with that ardent thirſt after union and perfect communion with the Bleſſed God, with which we ought to be poſſeſt.

2. Diſpute ſeriouſly how far it can ſtand with the ſincerity of a Chriſtian. God hath not left us in the dark, as to this matter. I will turn you to a Text or two, which, methinks, ſhould ſtrike cold to all ſlaviſh trembling Profeſſors, Prov. 28. 1. Job 15. 20, 21. The wicked travelleth with pain all his dayes, a dreadful ſound is in his ears: They are the words of Eliphaz indeed, but they do agree with the words of God himſelf, Iſa. 33. 14. The ſinners in Sion are afraid, fearfulneſs hath ſurprized the hypocrites: When I read over theſe Texts, I cannot but pray, and cry, O my ſoul, come not you into the number of the wicked, and be not united into the aſſembly of Hypocrites!

p. 1462. Take heed of fondneſs of the body: of a double act of it, priding, pampering.

1. Take heed you pride not your ſelves in any excellencies of the body. Doth this mortal body keep us at a diſtance from our God? Do we well then to love that which keeps us from that which is moſt lovely? Why do we ſtand fondly gazing upon that which keeps us from the bleſſed ſight of God? If you ask me, Did ever any man hate his own fleſh? I will ask you again, Did ever any wiſe man love his own fleſh above him that made it? Did ever any godly ſoul love his body in oppoſition to his God? Oh, but it is a comely body! And what is a beautiful body, but a fair priſon? A ſilver twiſt, or a clog of gold, do as really hinder the flight of a Bird, and foreſtall her liberty, as a ſtone tyed at her heels. Nay, thoſe very excellencies which you ſo much admire, are ſo much the greater hinderances. If we had learned that excellent leſſon indeed, of enjoying all things only in God, then the ſeveral beauties and braveries of the body, would be a help to our devotion, they would carry us up to an admiration and contemplation of that glorious and moſt excellent Being, from whom they were communicated: ſo p. 147we might (in ſome ſenſe) look into a glaſs, and behold the beauty of God. But (alas!) theſe commonly prove the greater ſnares: Many had been more beautiful within, had they been leſs beautiful without; more chaſte, if leſs comely; many had been more peacèable, and more at peace too, if they had been leſs able to have quarrelled and fought. It was ſaid of Galba, who was an ingenious man, but deformed, that his ſoul dwelt ill: but, ſure I am, it might better have been ſo ſaid of beautiful Abſolom, or Jezabel, whoſe bodies became a ſnare to their ſouls. On the other hand, they that want a beauty in their bodyes, will perhaps labour to find an excellency in their minds far beyond it; as the Philoſopher adviſed to look often into a glaſs, ut ſi deformis ſis, corrigas formoſitate morum, &c.

2. Take heed of pampering the body, of treating it too gently and delicately. Deny it nothing that may fit it for the ſervice of God and your ſouls, and allow it no more than may do that. Thy pampering is 1. Ʋnſeemly: What, make a darling of that which keeps us from our Lord! carry it gently, and delicately, and tenderly towards that, which whilſt we carry about with us we cannot be happy! 2. Injurious: p. 148If you bring up this ſervant delicately from a child, you ſhall have him become your Son at length, yea, your Maſter. If you do by your bodyes, as the fond King did by his Son Adonijah, 1 King. 1. 6. never diſpleaſe it, never reprove it, never deny it; it will do with you in time as he did, raiſe ſeditions in your ſoul. Go on and pleaſe, and pamper, and cocker your bodyes, and it will come to this at length, that you muſt deny them nothing; you muſt give whatſoever a whining appetite will crave, go whither your gadding ſenſes will carry you, and ſpeak whatſoever wanton fancy will ſuggeſt. Doth not the body it ſelf ſet us at a ſufficient diſtance from God; but we muſt eſtrange our ſelves more from him by pleaſuring it, ſpend the time that ſhould be for God, in decking, trimming, adorning it? When you cram this, you feed a Bird that will pick out your eyes; you nouriſh a Traitor, when you gratifie this Adonijah. In a word, Is it not enough that we do all carry fire in our boſomes, but we muſt alſo blow it up into a flame; Nay, my Brethren, do not ſo fooliſhly.

And now, methinks, by this time, I may venture upon an Exhortation; by degrees at leaſt.

p. 1491. Watch againſt the Body. You have heard how the ſenſes, appetite and fancy become a ſnare to the ſouls …ing unto, and converſing with God: Now then, if you ſeriouſly deſign communion with Heaven, if you placed your happineſs in the knowledge and enjoyment of that ſupreme and eternal good, it becomes you to watch againſt all things that may diſtract or divert you from it, or make you fall ſhort of the glory of God. Men that live upon earthly deſigns, whoſe great ambition it is to be great in the world, do not only uſe the moſt effectual means, and take the moſt direct courſes to accompliſh thoſe deſigns, and attain thoſe ends, but do continually ſuſpect, and diligently watch againſt all the moths that would corrupt, the ruſt that would conſume, the thieves that would plunder their treaſures; and, in a word, againſt all poſſible hinderances, defraudations, and diſappointments: So will we ſuſpect and watch ſure againſt all enemies and traitors to our ſouls, if we live here upon eternal deſigns, if our ambition be to be great in God alone. And the more eminent the danger is, the more will we watch. Have you not found by experience, which of theſe three have been moſt prejudicial to p. 150your communion with God? If not, you have not been ſo ſtudious to know the ſtate, nor purſue the happineſs of your own ſouls as you might: If ſo, then watch againſt that moſt of all, which you have found to be moſt injurious. For it ordinarily comes to paſs, either by the difference of conſtitutions, or difference of temptations, or different wayes of living, or ſome other thing, that Gods children are more enſnared by ſome one of theſe than other. Well, be ſure to watch and pray, and ſtrive more eſpecially againſt the more eſpecial enemies of your ſouls.

2. Live above the body: above bodily enjoyments, ornaments, excellencies. Though theſe bodily enjoyments be never ſo ſweet, theſe bodily ornaments never ſo glorious, yet is not your happineſs in theſe. Certainly they live to their loſs, who live upon the excellencies of their own ſouls, whether natural or ſupernatural; they deprive themſelves of the infinite glory, fulneſs and ſufficiency that is in the Bleſſed God, who take up their happineſs in theſe: Much more do they pinch and impoveriſh their own ſouls, who live upon bodily ornaments, or excellencies; wherein many inferiour creatures do excel them; the Roſe p. 151in beauty, the Sun in brightneſs, the Lion in ſtrength, the Stagg in ſwiftneſs, &c. If a woman were as lovely as the morning, fair as the Moon, clear as the Sun: if a man were full of perſonal grace and majeſty, terrible as an Army with banners; yet were not their happineſs in theſe accompliſhments. Nay, which is worſe, theſe ornaments ſtand between us and our happineſs. When you begin therefore at any time fondly to admire any of theſe bodily excellencies, then think with your ſelves, Oh but all theſe do not make my ſoul happy: Nay, this beautiful outſide muſt ſtink, and be deformed; theſe fair and flouriſhing members muſt wither in the duſt; this active, ſtrong and graceful body, muſt be buryed in diſgrace and weakneſs, before I can attain to entire and perfect happineſs. This conſideration will advance us to live above the body.

3. Be content to be unbodyed for a time. Is it true, that we can no otherwiſe be happy, no otherwiſe be preſent with God, know him familiarly, enjoy him perfectly and entirely? cannot we get to him, except we go thorow the duſt? Be it ſo then; be content to be unbodyed for a time. Occidat modo imperet, could the Heathen ſay p. 152concerning her Son; much rather may a Chriſtian ſay concerning his Father, Let him ſlay me, ſo my ſoul may but reign with him, which is by his reigning in it; Let him kill me, ſo he will but fill me; Let him draw me thorow the duſt of the earth, ſo he will but draw me out of this duſt of the world, ſo he will but draw me nigh unto himſelf, and bring me into a full and inſeparable conjunction with my Lord! Methinks I need not uſe many arguments to perſwade a ſoul that is feelingly overpowered, maſtered, raviſhed with the infinite beauty, goodneſs, glory and fulneſs of his God, to be willing to quit a duſty tabernacle for a time, wherein it is almoſt ſwallowed up, to depart, and to be entirely ſwallowed up in him. Nay, ſuppoſe a Chriſtian in the loweſt form, who hath but choſen God for his higheſt good and only happineſs (as every ſincere Chriſtian hath) methinks he ſhould have learnt this leſſon, to comply with that infinite, perfect will, that governs both him and the whole world: I cannot conceive a godly ſoul without the ſubduing of ſelf-will; nor ſuppoſe a ſincere Saint void at leaſt of the habit of ſelf-reſignation. Therefore I will add no more concerning this, but riſe a ſtep higher.

p. 1534. Long after an unbodyed ſtate, deſire to depart, and to be with the Lord, groan within your ſelves to have morality ſwallowed up of life; in which temper you find the holy Apoſtle. To be content to dye, is a good temper, a temper ſcarce to be found (I think) in any wicked man; not from a right principle, I am ſure: But, methinks, its no very great thing in compariſon of what we ſhould labour to attain to. Think on't a little; what a ſtrange kind of cold uncouth phraſe it is, Such a man is content to be happy! Men are not ſaid to be content to be rich, but covetous; not willing to be honoured, but ambitious: And why ſhould it only be content to be with God? I am perſwaded there is no ſhew nor ſemblance of ſatisfactory bliſs and happineſs for a ſoul, a noble immortal nature, but only in the ſupreme eſſential, perfect, abſolute good, the bleſſed and eternal good: And, ſhould not this noble active Being be carryed out with vehement longings after its proper and full happineſs, as well as this earthly ſluggiſh body is carryed with reſtleſs appetite after health, and ſafety, and liberty? Why ſhould a ſoul alone be content to be happy, when all other things in the world, do ſo ardently court, and vehemently p. 154purſue their reſpective ends, and ſeveral perfections? Certainly if the bleſſed and glorious God ſhould diſplay himſelf in all his beauty, and open all his infinite treaſures of goodneſs, and ſweetneſs and fulneſs within the view of a ſoul, it could not but be raviſhed with the object, earneſtly preſs into his preſence, ruere in amplexus, and with a holy impatience throw it ſelf into his arms: There would be need of ſetting bounds to the Mount, to keep it from breaking thorow unto the Lord: what is ſaid of the Queen of the South, when ſhe had heard the wiſdom, and ſeen the glory of Solomon, 2 Chron. 9. 4. would be more true of a Chriſtian, there would be no more ſpirit left in him. Some have therefore obſerved the wiſdom of God in engaging the ſoul in ſo dear a union with the body, that it might care for it, and not quit it: Yea, the Heathen obſerved the wiſdom of God in concealing the happy ſtate of a ſeparated ſoul, that ſo men might be content to live out their time, victuroſque Dii celant, ut vivere durent, Foelix eſſe mori. But alas, we ſee but darkly as thorow a glaſs, and our affections towards God are proportionable to our apprehenſions of him; theſe are dark, and therefore thoſe are p. 155dull. And oh would to God they were but indeed proportionable! for then we ſhould love him only, if not earneſtly; and deſire him entirely, if not ſufficiently. Conſider what I have hinted, concerning the happineſs of the ſoul in the enjoyment of God, and what I have more fully demonſtrated concerning the bodyes hindering of it, and keeping it at a diſtance; and then argue, Is happineſs the main end of every Being? Muſt not this ſoul then, being a noble and immortal nature, needs look out for ſome high and noble happineſs, ſuitable to its excellent ſelf? Can that be any where, but in the enjoyment of the higheſt and uncreated good? And can this never be attained whilſt we are in this animal ſtate, in this mortal body, that keeps at ſuch a diſtance? Oh why then do we not look out after ſo much enjoyment of this bleſſed God, as we are now capable of, and long after a departure hence, that we may enjoy him freely and fully, and be eternally happy in him! oh be not only content, but even covetous.

But what, ſhall the ſoul break the cage that ſhe may take her flight? God forbid! How can he pretend to be a lover of God, who is not formed into his will, ſubject to p. 156his ordination, content to abide in the ſtation that he hath allotted him? But if we may not break it to eſcape, yet methinks it may be ſafe enough, with ſubmiſſion to wiſh it were broken: If we may not with Saul, diſſolve our ſelves, yet with Paul, we may deſire to be diſſolved. The perfection that the moſt Chriſtians attain to, is but to deſire to live, and be content to dye: Oh, conſider what I have ſaid in this matter, and invert the order of thoſe words in your hearts, Be content to live, deſire to dye.

But what, would you have us pray for death? Anſwer, I ſpeak not of a formal praying either for one or other. What the Apoſtle ſpeaks of the greateſt of ſins, 1 Joh. 5. 16. I am ready to ſay of this ſtate of freedom from all ſin, I do not ſay that ye ſhould pray for it. You will tell me that David and Hez…kiah prayed for life: And I could tell you that Elijah prayed for death, 1 King. 19 4. he was indeed a man ſubject to paſſions, James 5. 17. but I believe this was none of them. But I will not enveigle my ſelf in any controverſie: Methinks the ſad conſideration layd before your eyes, whilſt we are in the body we are abſent, diſtant from the Lord, ſhould wring out an O wretched man that I am, &c. or an I deſire p. 157to be dſſiolved; or if not words, yet at leaſt a groan after immortality, with our Apoſtle here—We groan within our ſelves that mortality may be ſwallowed up of life.

But can a ſoul poſſibly long for the deſtruction of the body? Philoſophy indeed tells us that it cannot. Be it ſo: yet I'm ſure Divinity teaches, that a ſoul may long after the redemption of the body; the redemption of it from this kind of a…i…al, corruptible enſnaring condition that it is now in, Rom. 8. 23.—We groan within our ſelves, waiting for the redemption of our body. If we cannot wiſh to be unclothed, yet we may long to be clothed upon, verſ 4. of this chapter: At leaſt, methinks, the Heathen ſhould not out-do us, who could ſay, Morinolo, ſed me mortuum eſſe nihil curo.

But, will all cry, Oh if we were ſure of intereſt in it, of pardon of ſin, of truth, of grace, of eternal life, then we could freely leave all. Anſw.

1. That is, you would live to be more holy before you dye: you are not yet holy enough. No, nor never ſhall be till you dye. If you long after holineſs long to be with God then; for that is a ſtate of perfect p. 158holineſs. To deſire to live, upon pretence of being more holy, is a meer fallacy, a contradiction. But, it may be, this is not the meaning of the Objection: Thereſore

2. A not having of what we would have, is not an excuſe for not doing what we ſhould do. It is our duty to rejoyce in the Lord, Phil. 4. 4. which our not having of aſſurance, doth not exempt us from; though, if we have aſſurance, we might indeed rejoyce the more. But to take off this plea at once.

3. Our earneſt longings after a full and perfect enjoyment of God, and ſo our breathings after an immortal ſtate doth not depend upon our aſſurance; but indeed aſſurance rather depends upon that. I doubt we are commonly miſtaken in the nature of aſſurance; and, it may be, are in a wrong manner curious about the ſigns of Chriſts appearing in our ſouls. For, certainly a well grounded aſſurance of the love of God, doth moſt diſcover and unfold it ſelf in the growth of true godlineſs in the ſoul: Now the love of God, and an earneſt deſire to be like unto him, and to be with him, is the better half of all religion, Mat. 22. 37, 38. ſo that it rather ſeems p. 159that aſſurance ſprings up from this frame of ſoul, than that this ariſes out of aſſurance. If aſſurance be the thing that you deſire, get your ſouls joyned to God in a union of affections, will, and ends, and then labour and long to be cloſer to him, liker to him, perfectly holy and happy in him, and be ye aſſured that Chriſt is in you of a truth: For theſe mighty works which he hath wrought, theſe divine breathings, theſe holy pantings after him do bear witneſs of him.

4. Whether ever you come to that feeling knowledge, that powerful ſenſe of your ſtate or no, which you call aſſurance, yet know, that it is your duty to long after immortality. We are wont to call aſſurance the priviledge of ſome few; but the Scripture makes this temper that I am ſpeaking of, the duty of all Believers, which I do the rather name, becauſe I find few Profeſſors of this temper; and indeed but few that are willing to believe that they ought to be. Our Saviour calls all Believers to as much in effect as I do, Luk. 21. 28. Look up and lift up your heads, for the day of your redemption draweth nigh: whereby is not meant a bare poſture and ſpeculation, but joy and longing are required by p. 160that phraſe, ſay the Dutch Annotat. See alſo Rev. 22. 17. Conſider further (which, methinks, ſhould ſtrike cold to the hearts of cold-hearted Profeſſors) that this very temper is made one of the greateſt characters of true and ſincere Saints: I do not know of any one oftner named; See Rom. 8. 23. We groan within our ſelves, waiting for the redemption of our body, 2 Tim. 4. 8. The Lord ſhall give the Crown to them that love his appearing, Tit. 2. 13. We ſhould live godly in this preſent world, looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, 2 Pet. 3. 12. What manner of perſons ought we to be in all holy converſation and godlineſs, looking for, and haſtening to the coming of the day of God! Jude 21. Keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life. Do all theſe plain and pathetical Scriptures ſtand for cyphers in your eye? Methinks they ſhould not. But not to ſtand upon the proof of it to be a duty, it matters not whether there be an expreſs command for it or no: This that I am ſpeaking of, is not ſo much the duty of godly perſons, as the very nature, genius and ſpirit indeed of godlineſs i… ſelf. Methinks p. 161a godly ſoul, that is truly toucht with divine goodneſs, influenc't by it, and impreſt with it, as the Needle is with the Loadſtone, muſt needs ſtrive powerfully within it ſelf to be in conjunction with it: A holy ſoul, that after all its weariſome defeats, and ſhameful diſappointments in the creature, finds its ſelf perfectly matcht with this infinite, full, and perfect object, muſt certainly and neceſſarily be carryed, without any other argument, with fervent longings after union to it, and communion with it. The Spouſe might ſay concerning Chriſt, as he concerning her. Cant. 6. 12. Or ever I was aware, my ſoul made me like the chariots of Aminadab. And every godly ſoul may in ſome degree ſay with that Spouſe, Cant. 5. 4, 5. My Beloved put in his hand by the hole of the door, and my bowels were moved for him: I roſe up, &c. Tell me, friends, How can Divine Grace, that Well of living water in the ſoul, chuſe but ſpring up into eternal life? John 4 14. I doubt not to affirm, that that which is of God in the ſoul, muſt needs carry the ſoul after God; as it belongs to Heaven, ſo it will belonging towards Heaven. That which is of a divine original, muſt needs have a divine tendency; that which is of divine p. 162extraction, will have in it a divine attraction, and perſue a divine perfection, Col. 3. 1. That divine life and ſpirit that runs thorow godly ſouls, doth awaken and exalt in ſome meaſure all the powers of them into an active and chearful ſympathy with that abſolute good that renders them compleatly bleſſed. Holineſs and purity of heart will be attracting God more and more to it ſelf; and the more pure our ſouls are, and the more ſeparate from earthly things, the more earneſtly will they endeavour the neareſt union that may be with God: and ſo by conſequence, methinks they muſt needs in ſome ſenſe deſire the removal of that animal life, and dark body that ſtands in their way: for they know that that which now letteth, will let (ſuch is the unchangeable nature of it, till it be layd in the duſt) till it be taken out of the way. The thirſty King did but cry for water of the Well of Bethlehem, and his Champions broke thorow the Hoſt of the Philiſtines, and fetcht it, 2 Sam. 23. 15. And will ye not allow the thirſty ſoul, if not to break thorow to fetch it, yet at leaſt to break out into an Oh that one would give me to drink of the living water, of the fountain of grace, and peace, and love? Will ye allow hunger p. 163to break down ſtone-walls? and will ye neither allow the hungry ſoul to break down theſe mud-walls, nor to wiſh within it ſelf that they were broken down? In a word then, give me leave earneſtly to preſs you to an earneſt preſſing after perfect fruition of, and eternal converſe with God, and to change the Apoſtles words, Heb. 12. 1. Seeing we are compaſſed about with ſo great a divine light, and glory, and brightneſs, let us be willing and deſirous to lay aſide this weight of fleſh, and this body that ſo eaſily reſiſts us with ſins and ſnares, and run with eagerneſs to the object that is ſet before us. Amen, Amen.

Draw me, we will run after thee.