cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground: yet through the scent of water, it will bud and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth, and drieth up; so man lieth down, and raiseth not till the heavens be no more: they shall not be awakened nor raised out of their sleep. O that thou wouldst hide me in the grave, that thou wouldest keep me secret till thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? All the days of my appointed time will I wait till my change come. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thy hands. He first speaks accord-son, and import a greater increase of blessedness then to ing to common apprehension, and sensible appearance, touching the hopeless state of man in death; as though it were less capable of reparation than that of some inferior creatures, unto the end of ver. 10. And then gradually discovers his better hope; betrays this faith, as it were, obliquely, touching this point; lets it break out, first, in some obscure glimmerings, (ver. 11, 12.) giving us, in his protasis, a similitude not fully expressive of his seeming meaning, for waters and floods that fail may be renewed; and in his apodosis more openly intimating, man's sleep should be only till the heavens were no more: which till might be supposed to signify never, were it not for what follows, ver. 13, where he expressly speaks his confidence by way of petition, that at a set and appointed time, God would remember him, so as to recall him out of the grave: and at last, being now minded to speak out more fully, puts the question to himself, If a man die, shall he live again? and answers it, All the days of my appointed time, i. e. of that appointed time which he mentioned before, when God should revive him out of the dust, will I wait till my change come; i. e. that glorious change, when the corruption of a loathsome grave should be exchanged for immortal glory; which he amplifies, and utters more expressly, ver. 15. Thou shalt call, and I will answer; thou shalt have a desire to the work of thy hands: Thou wilt not always forget to restore and perfect thy own crea ture. And how pleasant will it be to contemplate and admire CHAPTER XI. And surely that waiting is not the act of his inanimate sleeping dust; but though it be spoken of the person totally gone into hades, into the invisible state, 'tis to be understood of that part that should be capable of such an action; q. d. I, in that part that shall be still alive, shall patiently await thy appointed time of reviving me in that part also, which death and the grave shall insult over (in a temporary triumph) in the meantime; and so will the words carry a facile commodious sense, without the unnecessary help of an imagined rhetorical scheme of speech. And then, that this waiting carries in it a desirous expectation of some additional good, is evident at first sight; which therefore must needs add to the satisfaction and blessedness of the expecting soul. And wherein it may do so, is not altogether unapprehensible. Admit, that a spirit, had it never been embodied, might be as well without a body, or that it might be as well provided of a body out of other materials; 'tis no unreasonable supposition, that a connate aptitude to a body, should render human souls An introduction to the use of the doctrine hitherto proposed. The use divided more happy in a body sufficiently attempered to their most noble operations. And how much doth relation and propriety endear things, otherwise mean and inconsiderable ? Or why should it be thought strange, that a soul connaturalized to matter, should be more particularly inclined to a particular portion thereof? so as that it should appropriate such a part, and say 'tis mine? And will it not be a pleasure, to have a vitality diffused through what even more remotely appertains to me, to have every thing belonging to the suppositum perfectly vindicated from the tyrannous dominion of death? The returning of the spirits into a benumbed or sleeping toe or finger, adds a contentment to a man which he wanted before. Nor is it hence necessary the soul should covet a re-union with every effluvious particle of its former body: a desire implanted by God in a reasonable soul will aim at what is convenient, not what shall be cumbersome or monstrous. into Inferences of truth, Rules of duty. 1. Inference, That blessedness con sists not in any sensual enjoyment. 2. Inference, The spirit of man (since 'tis capable of so high a blessedness) is a being of high excellency. Use. And now is our greatest work yet behind; the improvement of so momentous a truth, to the affecting and transforming of hearts; that (if the Lord shall so far vouchsafe his assistance and blessing) they may taste the sweetness, feel the power, and bear the impress and image of it. This is the work, both of greatest necessity, difficulty, and excellency, and unto which, all that hath been done hitherto, is but subservient and introductive. Give me leave, therefore, reader, to stop thee here, and demand of thee ere thou go further; hast thou any design, in turning over these leaves, of bettering thy spirit, of getting a more refined, heavenly temper of soul? Art thou weary of thy dross and earth, and longing for the first fruits, the beginnings of glory? Dost thou wish for a soul meet for the b 1 Cor xv. 28. their tongues tipt with what should transform their souls and govern their lives. How are the most awful truths, and that should have greatest power upon men's spirits, trifled with as matters only of speculation and discourse! They are heard but as empty airy words, and presently evaporate, pass away into words again; like food (as Seneca speaks) that comes up presently, the same that it was taken in; which (as he saith) profits not, nor makes any accession to the body at all. A like case, (as another ingeniously speaks,d) as if sheep, when they had been feeding, should present their shepherds with the very grass itself which they had cropt, and show how much they had eaten. No, saith he, they concoct it, and so yield them wool and milk. And so, saith he, do not you (viz. when you have been instructed) presently go and utter words among the more ignorant, (meaning they should not do so in a way of ostentation, to show how much they knew more than others,) "but works that follow upon the concoction of what hath been by words made known to them." Let Christians be ashamed that they need this instruction from heathen teachers. blessedness hitherto described? What is here written is designed for thy help and furtherance. But if thou art looking on these pages with a wanton rolling eye, hunting for novelties, or what may gratify a prurient wit, a coy and squeamish fancy; go read a romance, or some piece of drollery: know here's nothing for thy turn; and dread to meddle with matters of everlasting concernment without a serious spirit; read not another line till thou have sighed out this request, "Lord, keep me from trifling with the things of eternity.' "Charge thy soul to consider, that what thou art now reading must be added to thy account against the great day. 'Tis amazing to think, with what vanity of mind the most weighty things of religion are entertained amongst Christians. Things that should swallow up our souls, drink up our spirits, are heard as a tale that is told, disregarded by most, scorned by too many. What can be spoken so important, or of so tremendous consequence, or of so confessed truth, or with so awful solemnity and premised mention of the sacred name of the Lord, as not to find either a very slight entertainment or contemptuous rejection; and this by persons avowing themselves Christians? We seem to have little or no Thy words were found and I did eat them, (saith the advantage, in urging men upon their own principles, and prophet,) and thy word was to me the joy and rejoicing of with things they most readily and professedly assent to. my heart. Divine truth is only so far at present grateful, Their hearts are as much untouched, and void of impres- or useful for future, as 'tis received by faith and considersion by the Christian doctrine, as if they were of another ation, and in the love thereof, into the very heart, and religion. How unlike is the Christian world to the Chris- there turned in succum et sanguinem-into real nutriment tian doctrine! The seal is fair and excellent, but the im- to the soul; so shall man live by the word of God. Hence pression is languid, or not visible. Where is that serious is the application of it (both personal and ministerial) of godliness, that heavenliness, that purity, that spirituality, so great necessity. If the truths of the gospel were of the that righteousness, that peace, unto which the Christian same alloy with some parts of philosophy, whose end is religion is most aptly designed to work and form the spi- attained as soon as they are known; if the Scripture docrits of men? We think to be saved by an empty name; trine (the whole entire system of it) were not a doctrine and glory in the show and appearance of that, the life and after godliness, if it were not designed to sanctify and power whereof we hate and deride. 'Tis a reproach with make men holy; or if the hearts of men did not reluctate, us not to be called a Christian, and a greater reproach to were easily receptive of its impressions; our work were as be one. If such and such doctrines obtain not in our pro- soon done as such a doctrine were nakedly proposed: but fessed belief, we are heretics or infidels; if they do in our the state of the case in these respects is known and evident. practice, we are precisians and fools. To be so serious, The tenour and aspect of gospel truth speaks its end; and exand circumspect, and strict, and holy, to make the prac- perience too plainly speaks the oppositeness of men's spirits. tice of godliness so much our business, as the known and All therefore we read and hear is lost if it be not urgently avowed principles of our religion do plainly exact from applied: the Lord grant it be not then too. Therefore, us, (yea, though we come, as we cannot but do, unspeak-reader, let thy mind and heart concur in the following im ably short of that required measure,) is to make one's self provement of this doctrine, which will be wholly comprea common derision and scorn. Not to be professedly reli- hended under these two heads,-Inferences of truth, and-gions is barbarous, to be so in good earnest ridiculous. In Rules of duty,-that are consequent and connatural thereto. other things men are wont to act and practise according to 1. Inferences of truth deducible from it. the known rules of their several callings and professions, and he would be reckoned the common fool of the neighbourhood that should not do so; the husbandman that should sow when others reap, or contrive his harvest into the depth of winter, or sow fitches and expect to reap wheat; the merchant that should venture abroad his most precious commodities in a leaky bottom, without pilot or compass, or to places not likely to afford him any valuable return. In religion only it must be accounted absurd, to be and do according to its known, agreed principles, and he a fool that shall but practise as all about him profess to believe. Lord! whence is this apprehended inconsistency between the profession and practice of religion? What hath thus stupified and unmanned the world, that seriousness in religion should be thought the character of a fool? that men must visibly make a mockery of the most fundamental articles of faith only to save their reputation, and be afraid to be serious lest they should be thought mad? Were the doctrine here opened believed in earnest, were the due proper impress of it upon our spirits, or, (as the pagan moralist's expression is,b) were our minds transfigured into it, what manner of persons should we be in all holy conversation and godliness? But 'tis thought enough to have it in our creed, though never in our hearts; and such as will not deride the holiness it should produce, yet endeavour it not, nor go about to apply and urge truths upon their own souls to any such purpose. What should turn into grace and spirit and life, turns all into notion and talk; and men think all is well if their heads be filled and a Dissoluti est pectoris in rebus seriis quærere voluptatem. Amob. b Scientiam qui didicit, et facienda et vitanda præcepit, nondum sapiens est, nisi in ea quæ didicit transfiguratus est animus. c Non prodest cibus, nec corpori accedit, qui statim sumptus emittitur. Sen. Epist, I. Infer. True blessedness consists not in any sensual enjoyment. The blessedness of a man can be but one; most only one. He can have but one highest and best good. And its proper character is, that it finally satisfies and gives rest to his spirit. This the face and likeness of God doth; his glory beheld and participated. Here then alone his full blessedness must be understood to lie. Therefore as this might many other ways be evinced to be true; so it evidently appears to be the proper issue of the present truth, and is plainly proved by it. But, alas! it needs a great deal more to be pressed than proved. O that it were but as much considered as it is known! The experience of almost six thousand years, hath (one would think sufficiently) testified the incompetency of every worldly thing to make men happy; that the present pleasing of our senses, and the gratification of our animal part, is not blessedness; that men are still left unsatisfied notwithstanding. But the practice and course of the world are such, as if this were some late and rare experiment; which (for curiosity) every one must be trying over again. Every age renews the inquiry after an earthly felicity; the design is entailed, (as the Spanish designs are said to be,) and reinforced with as great a confidence and vigour from age to age, as if none had been baffled or defeated in it before; or that they were very likely to take at last. Had this been the alone folly of the first age, it had admitted some excuse; but that the world should still be cheated by the same so oft repeated impostures, presents us with a sad prospect of the deplorable state of mankind. This their 4 Έπει και τα προβατα, ου χορτον φεροντα τοις ποιμέσιν επιδεικνεύει που σαν έφαγεν, αλλά την νομήν εσω πεψάντα, έριον εξω φερει και γαλα και συ τοινυν, μη ταχέως ρήματα τους ιδιωταις επιδεικνυε, αλλα απ' αυτων περ θέντων τα εργα. Epictet. e Psalm xlix. way is their folly, yet their posterity approve, &c. The wearied wits and wasted estates, laid out upon the philosopher's stone, afford but a faint, defective representation of this case. What chemistry can extract heaven out of a clod of clay? What art can make blessedness spring and grow out of this cold earth? If all created nature be vexed and tortured never so long, who can expect this elixir? Yet after so many frustrated attempts, so much time and strength and labour lost, men are still as eagerly and vainly busy as ever; are perpetually tossed by unsatisfied desires, labouring in the fire, wearying themselves for very vanity, distracted by the uncertain, and often contrary, motions of a ravenous appetite, and a blind mind, that would be happy and knows not how. With what sounding bowels, with what compassionate tears, should the state of mankind be lamented by all that understand the worth of a soul! What serious heart doth not melt and bleed for miserable men, that are (through a just nemesis) so perpetually mocked with shadows, cheated with false delusive appearances, infatuated and betrayed by their own senses. They walk but in a vain show, disquieting themselves in vain; their days flee away as a shadow, their strength is only labour and sorrow; while they rise up early and lie down late, to seek rest in trouble, and life in death. They run away from blessedness while they pretend to pursue it, and suffer themselves to be led down without regret to perdition, "as an ox to the slaughter, and a fool to the correction of the stocks, till a dart strikes through their liver:" descend patiently to the chambers of death, not so much as once thinking, whither are we going? dream of nothing but an earthly paradise, till they find themselves amidst the infernal regions. 2. Infer. The spirit of man, inasmuch as 'tis capable of such a blessedness, appears an excellent creature. Its natural capacity is supposed; for the Psalmist speaks of his own numerical person, the same that then writ; I shall behold; shall be satisfied: take away this suppositum, and it could not be so said: or as in Job's words; I shall behold him, and not another for me; it would certainly be another, not the same. Judge hence the excellency of a human soul (the principal subject of this blessedness) without addition of any new natural powers; 'tis capable of the vision of God; of partaking unto satisfaction the Divine likeness. And is not that an excellent creature, that is capable not only of surveying the creation of God, passing through the several ranks and orders of created beings; but of ascending to the Being of beings, of contemplating the Divine excellencies, of beholding the bright and glorious face of the blessed God himself; till it have looked itself into his very likeness, and have his entire image inwrought into it. The dignity then of the spirit of man is not to be estimated by the circumstances of its present state, as 'tis here clad with a sordid flesh, inwrapped in darkness, and grovelling in the dust of the earth: but consider the improvableness of its natural powers and faculties; the high perfections it may attain, and the foundations of how glorious a state are laid in its very nature. And then who can tell, whether its possible advancement is more to be admired, or its present calamity deplored. Might this consideration be permitted to settle and fix itself in the hearts of men; could any thing be so grievous to them, as their so vast distance from such an attainable blessedness; or any thing be so industriously avoided, so earnestly abhorred, as that viler dejection and abasement of themselves: when they are so low already by Divine disposition, to descend lower by their own wickedness; when they are already fallen as low as earth, to precipitate themselves as low as hell. How generous a disdain should that thought raise in men's spirits, of that vile servitude to which they have subjected themselves, a servitude to brutal lusts, to sensual inclinations and desires; as if the highest happiness they did project to themselves were the satisfaction of these? Would f Ira Dei est ista vita mortalis, ubi homo vanitati similis factus est, et dies ejus velut umbra prætereunt, &c Aug. de Civ. Dei. 1 22 c. 24. Not that this blessedness can be attained by mere human endeavours, (more whereof see under the next inference.) but there is an inclination, a certain pon dus natura, (as some school men speak,) by which it propends towards it; or there is the radix, or fundamentum, or capacitas, (as some others,) i. e. that it not only may receive it; but that it may be elevated by grace, actively to concur, by its natural powers, as vital principles towards the attainment of it, according to that known saying of Saint Augustine Posse credere naturæ est hominis, &c. they not with an heroic scorn turn away their eyes from beholding vanity, did they consider their own capacity of beholding the Divine glory? could they satisfy themselves to become a like the beasts that perish, did they think of being satisfied with the likeness of God? And who can conceive unto what degree this aggravates the sin of man, that he so little minds (as it will their misery, that shall fall short of) this blessedness! They had spirits capable of it. Consider, thou sensual man, whose happiness lies in colours, and tastes, and sounds, (as the moralist ingeniously speaks,) that herdest thyself with brute creatures, and aimest no higher than they; as little lookest up, and art as much a stranger to the thoughts and desires of heaven: thy creation did not set thee so low; they are where they were; but thou art fallen from thy excellency. God did not make thee a brute creature, but thou thyself. Thou hast yet a spirit about thee, that might understand its own original, and alliance to the Father of spirits; that hath a designation in its nature to higher converses and employments. Many myriads of such spirits, of no higher original excellency than thy own, are now in the presence of the highest Majesty; are prying into the Eternal glory, contemplating the perfections of the Divine nature, beholding the unvailed face of God, which transfuses upon them its own satisfying likeness. Thou art not so low-born, but thou mightest attain this state also. That sovereign Lord and Author of all things calls thee to it; his goodness invites thee, his authority_enjoins thee, to turn thy thoughts and designs this way. Fear not to be thought immodest or presumptuous: 'tis but a dutiful ambition; an obedient aspiring. Thou art under a law to be thus happy; nor doth it bind thee to any natural impossibility; it designs instructions to thee, not delusion; guidance, not mockery. When thou art required to apply and turn thy soul to this blessedness, 'tis not the same thing as if thou wert bidden to remove a mountain, to pluck down a star, or create a world. Thou art here put upon nothing but what is agreeable to the primeval nature of man; and though it be to a vast height, thou must ascend: 'tis by so easy and familiar methods, by so apt gradations, that thou will be sensible of no violence done to thy nature in all thy way. Do but make some trials with thyself; thou wilt soon find nothing is the hinderance but an unwilling heart. Try however (which will suffice to let thee discern thy own capacity, and will be a likely means to make thee willing) how far thou canst understand and trace the way (complying with it at least as reasonable) that leads to this blessedness. Retire a little into thyself; forget awhile thy relation to this sensible world; summon in thy self-reflecting and considering powers: thou wilt presently perceive thou art not already happy, thou art in some part unsatisfied; and thence wilt easily understand, inasmuch as thou art not happy in thyself, that it must be something, as yet without thee, must make thee so: and nothing can make thee happy, but what is in that respect better than thyself; or hath some perfection in it, which thou findest wanting in thyself. A little further discourse or reasoning with thyself, will easily persuade thee, thou hast something better about thee than that luggage of flesh thou goest with to and fro; for thou well knowest, that is not capable of reason and discourse: and that the power of doing so is a higher perfection than any thou canst entitle it to; and that therefore, besides thy bulky, material part, thou must have such a thing as a spirit or soul belonging to thee, to which that, and thy other perfections, not compatible to gross matter, may agree. Thou wilt readily assent, that thou canst never be happy, while thy better and more noble part is unsatisfied; and that it can only be satisfied with something suitable and connatural to it. That therefore thy happiness must lie in something more excellent than this material or sensible world, otherwise it cannot be grateful and suitable to thy soul, yea, in something that may be better, and more ex h Voluptas bonum pecoris est-Hunc tu (non dico inter viros sed) inter homines numeras? cujus summum bonum saporibus, ac coloribus, ac sonis con stat? excedat ex hoc animalium numero pulcherrimo, ac diis secundo; mutis aggregetur animal pabulo natum. Sen. Ep. 92. 92 i Hic Deos aquat, illo tendit, originis suæ memor. Nemo, improbe, eo conatur ascendere unde descenderat--socii eis sumus et membra, &c. Sen. Ep. Κ Λογισμός δε και νους, ούκετι ταύτα σωματι δίδωσιν αυτα, και γαρ εργον αυτών ου δι οργανων τελείται του σώματος εμπόδιον γαρ τούτο, εἰτὶς αυτώ EV TAIS OKEYEOL mроxpwrо. Plotin. Ennead. 4. lib. 3. cellent than thy soul itself, otherwise how can it better and perfect that. As thou canst not but acknowledge thy soul to be spiritual and immaterial, so if thou attend thou wilt soon see cause to acknowledge a spiritual or immaterial being, better and more perfect than thy own soul. For its perfections were not self-originate, they were therefore derived from something, for that reason confessedly more excellent; whence at last also thou wilt find it unavoidably imposed upon thee, to apprehend and adore a Being absolutely perfect, and than which there cannot be a more perfect; the first subject and common fountain of all perfections, which hath them underived in himself, and can derive them unto inferior created beings. Upon this eternal and self-essential Being, the infinitely blessed God, thou necessarily dependest, and owest therefore constant subjection and obedience to him. Thou hast indeed of fended him, and art thereby cut off from all interest in him, and intercourse with him; but he hath proclaimed in his gospel, his willingness to be reconciled, and that through the sufferings, righteousness, and intercession of his onlybegotten Son, thy merciful Redeemer, the way is open for thy restitution and recovery; that thou mayst partake from him whatever perfection is wanting to thy blessedness. Nothing is required from thee in order hereunto, but that, relying on and submitting to thy Redeemer's gracious conduct, thou turn thy mind and heart towards thy God, to know him, and conform to him; to view and imitate the Divine perfections; the faithful endeavour and inchoation whereof, will have this issue and reward, the clear vision and full participation of them. So that the way and work differ not, in nature and kind, from thy end and reward; thy duty from thy blessedness. Nor are either repugnant to the natural constitution of thy own soul. What violence is there done to reasonable nature in all this? or what can hinder thee herein, but a most culpably averse and wicked heart? Did thy reason ever turn off thy soul from God? was it not thy corruption only? What vile images dost thou receive from earthly objects, which deform thy soul, while thou industriously avertest thy Maker's likeness that would perfect it! How full is thy mind and heart of vanity! how empty of God! Were this through natural incapacity, thou wert an innocent creature; it were thy infelicity, (negative I mean,) not thy crime; and must be resolved into the sovereign will of thy Creator, not thy own disobedient will. But when this shall appear the true state of thy case, and thou shalt hear it from the mouth of thy Judge, "Thou didst not like to retain me in thy knowledge or love; thou hadst reason and will to use about meaner objects, but none for me; thou couldst sometimes have spared me a glance, a cast of thine eye at least, when thou didst rather choose it should be in the ends of the earth: a thought of me had cost thee as little, might as soon have been thought, as of this or that vanity; but thy heart was not with me. I banish thee, therefore, that presence which thou never lovedst. I deny thee the vision thou didst always shun, and the impression of my likeness which thou didst ever hate. I eternally abandon thee to the darkness and deformities which were ever grateful to thee. Thine is a self-created hell; the fruit of thy own choice; no invitations or persuasions of mine could keep thee from it." How wilt thou excuse thy fault, or avert thy doom! what arguments or apologies shall defend thy cause against these pleadings? 'Nay, what armour shall defend thy soul against its own wounding self-reflections hereupon? when every thought shall be a dart; and a convicted conscience an ever-gnawing worm, a fiery serpent with endless involutions ever winding about thy heart? It will now be sadly thought on, how often thou sawest thy way and declinedst it; knewest thy duty and didst waive it; understoodest thy interest and didst slight it; approvedst the things that were more excellent, and didst reject them. How often thou didst prevaricate with thy light, and run counter to thine own eyes; while things, 1 Sicut non est ac ame, sed super camem, quod carnem facit vivere: sic non est ab homme, sed super hominem, quod hominem, facit beate vivere. D. Aug. de Civit. Dei, lib. 19. c. 25. m Ut in ordine causarum efficientium, ita et in gradibus virtutis et perfectionis, non datur progressus in infinitum: sed oportet sit aliqua prima et summa perfectio: Pet Molin de cognitione Dei. Not to insist upon what hath been mach urged by learned men of former and latter (yoa, and of the present) confessedly most worthy of thy thoughts and pursuits, were overlooked, and empty shadows eagerly pursued. Thy own heart will now feelingly tell thee, it was not want of capacity, but inclination, that cut thee off from blessedness. Thou wilt now bethink thyself, that when life and immortality were brought to light before thy eyes in the gospel, and thou wast told of this future blessedness of the saints, and pressed to follow holiness, as without which thou couldst not see God; it was a reasonable man was spoken to, that had a power to understand, and judge, and choose; not a stone or a brute. Thy capacity of this blessedness makes thee capable also of the most exquisite torment; and reflected on, actually infers it. How passionately, but vainly, wilt thou then cry out, "O that I had filled up the place of any the meanest creature throughout the whole creation of God, that I had been a gnat, or a fly, or had never been, rather than to have so noble, abused powers eternally to reckon for! Yea, and thou must reckon for not only the actual light and good impressions thou hadst, but even all thou wast capable of and mightest have attained. Thou shalt now recount with anguish and horror (and rend thy own soul with the thoughts) what thou mightest now have been; how excellent and glorious a creature! hadst thou not contrived thy own misery, and conspired with the devil against thyself, how to deform and destroy thy own soul. While this remembrance shall always afresh return, that nothing was enjoined thee as a duty, or propounded as thy blessedness, but what thou wast made capable of; and that it was not fatal necessity, but a wilful choice, made thee miserable. CHAPTER XII. Inference 3. That a change of heart is necessary to this blessedness. The pretences of ungodly men, whereby they would avoid the necessity of this change. Five considerations proposed in order to the detecting the vanity of such pretences. A particular discussion and refutation of those pre tences. 3. 'Tis a mighty change must pass upon the souls of men in order to their enjoyment of this blessedness. This equally follows from the consideration of the nature and substantial parts of it, as of the qualifying righteousness pre-required to it. A little reflection upon the common state and temper of men's spirits, will soon enforce an acknowledgment that the vision of God, and conformity to him, are things above their reach, and which they are never likely to take satisfaction in, or at all to savour, till they become otherwise disposed than before the renovating change they are. The text expresses no more in stating the qualified subject of this blessedness in righteousness, than it evidently implies in the account it gives of this blessedness itself, that it lies in seeing God, and being satisfied with his likeness. As soon as it is considered, that the blessedness of souls is stated here, what can be a more obvious reflection than this; Lord, then how great a change must they undergo! What, such souls be blessed in seeing and partaking the divine likeness, that never loved it! were so much his enemies! 'Tis true they are naturally capable of it, which speaks their original excellency; but they are morally uncapable, i e. indisposed and averse, which as truly, and most sadly speaks, their present vileness; and the sordid, abject temper they now are of. They are destitute of no natural powers necessary to the attainment of this blessedness; but in the mean time have them so depraved by impure and vicious tinctures, that they cannot relish it, or the means to it. They have reasonable souls, furnished with intellective and elective faculties, but labouring under a manifold distemper and disaffection; that they cannot receive, they cannot savour, the things of God, or what is spiritual. They want the tubería, (as we express it,) the well-disposedness for the kingdom of God, intimated Luke ix. 62. the ikavórns, time.--that whosoever denies the existence of an absolute perfect being, contradicts himself in the denial, inasmuch as necessity of existence is included in the very subject of the negation,-some accounting it sophism, and it being unseasonable here to discuss it. a Capax est noster animus, perfertur illo, si vitia non deprimant. Sen. Epist. 92. b 1 Cor. ii. 14. Rom. viii. 5. the meetness, the aptitude, or idoneity for the inheritance of the saints in light, Col. i. 12. k P But to how little purpose is it to equivocate with God! to go about to put a fallacy upon the Judge of spirits! or A settled aversion from God hath fastened its roots in escape the animadversion of his fiery flaming eye! or the very spirits of their minds; (for that is stated as the elude his determinations, and pervert the true intent and prime subject of the change to be made;) and how can they meaning of his most established constitutions and laws! take pleasure in the vision and participation of his glory? Darest thou venture thy soul upon it? that this is all God Whereas by beholding the glory of the Lord, they should means, by having a new heart created, a right spirit be changed into the same image; a veil is upon the heart renewed in us: by being made God's workmanship, till it turn to the Lord, as was said concerning the Jews, created in Christ Jesus unto good works; bym becoming 2 Cor. iii. 14. The God of this world hath blinded their new creatures, old things being done away, all things made minds, lest (that transforming light) the light of the glo- new; byn so learning the truth as it is in Jesus, to the putrious gospel of Christ, who is the image of God, should ting off the old man, and putting on the new which after shine unto them, chap. iv. 4. They are alienated a from God is created in righteousness and true holiness; by the life of God, through their ignorance and blindness of being begotten of God's own will by the word of truth, to heart. The life they choose is to be ǎ0ɛn iv xóσμw, atheists, be (the drapxì) the chief excellency, the prime glory, (as ore without God in the world. They like not to retain certainly his new creature is his best creature,) the firstGod in their knowledge, are willingly ignorant of him, say fruits, or the devoted part of all his creatures; by having to him, "Depart from us, we desire not the knowledge of Christ formed in us; by partaking the Divine nature, the thy ways." The Lord looks down from heaven upon the incorruptible seed, the seed of God; by being born of God, children of men, to see if any will understand, if any will spirit of Spirit, as of earthly parents we are born flesh of seek after God; and the result of the inquiry is, there is flesh. When my eternal blessedness lies upon it, had I none that doth good, no not one. They are haters of God, not need to be sure that I hit the true meaning of these as our Saviour accused the Jews, and Saint Paul the Gen- scriptures? especially, that at least I fall not below it, and tiles; are lovers of pleasure more than lovers of God. rest not in any thing short of what Scripture makes indisTheir understandings are dark, their minds vain, their pensably necessary to my entering into the kingdom of wills obstinate, their consciences seared, their hearts hard God? I professedly wave controversies; and 'tis pity so and dead, their lives one continued rebellion against God practical a business as this I am now upon, and upon which and a defiance to heaven. At how vast a distance are salvation so much depends, should ever have been encumsuch souls from such blessedness! The notion and nature bered with any controversy. And therefore, though I shall of blessedness must sure be changed, or the temper of not digress so far, as to undertake a particular and distinct their spirits. Either they must have new hearts created, handling here of this work of God upon the soul, yet I or a new heaven, if ever they be happy. And such is the shall propound something in general, touching the change stupid dotage of vain man, he can more easily persuade necessarily previous to this blessedness, (wherein that himself to believe, that the sun itself should be transformed necessity is evidenceable from the nature of this blessedinto a dunghill, that the holy God should lay aside hisness which is the business I have in hand,) that I hope nature, and turn heaven into a place of impure darkness; will pass among Christians for acknowledged truth, not than that he himself should need to undergo a change. O liable to dispute, though the Lord knows it be little conthe powerful infatuation of self-love, that men in the gall sidered. My design being rather to awaken souls to the of bitterness should think 'tis well with their spirits, and consideration of known and agreed things, than to perplex fancy themselves in a case good enough to enjoy divine them about unknown. Consider therefore: pleasure; that (as the toad's venom offends not itself) their loathsome wickedness, which all good men detest, is a pleasure to them; and while 'tis as the poison of asps under their lips, they roll it as a dainty bit, revolve it in their thoughts with delight! Their wickedness speaks itself out to the very hearts h of others, while it never affects their own; and is found out to be hateful, while they still continue flattering themselves. And because they are without spot in their own eyes; they adventure so high, as to presume themselves so in the pure eyes of God too; and instead of designing to be like God, they already imagine him such a one as themselves. Hence their allotment of time (in the whole of it, the Lord knows, little enough) for the working out of their salvation spends apace; while they do not so much as understand their business. Their measured hour is almost out; an immense eternity is coming on upon them; and lo! they stand as men that cannot find their hands. Urge them to the speedy, serious endeavour of a heart-change, earnestly to intend the business of regeneration, of becoming new creatures; they seem to understand it as little as if they were spoken to in an unknown tongue; and are in the like posture with the confounded builders of Babel, they know not what we mean, or would put them upon. They wonder what we would have them do. "They are (say they) orthodox Christians: they believe all the articles of the Christian creed: they detest all heresy and false doctrine: they are no strangers to the house of God; but diligently attend the enjoined solemnities of public worship: some possibly can say, they are sober, just, charitable, peaceable; and others that can boast less of their virtues, yet say, they are sorry for their sins, and pray God to forgive them." And if we urge them concerning their translation from the state of nature to that of grace, their becoming new creatures, their implantation into Christ: they say they have been baptized, and therein regenerate, and what would we have more? First, That the Holy Scriptures, in the forementioned and other like passages, do plainly hold forth the necessity of a real change to be made in the temper and dispositions of the soul; and not a relative only, respecting its state. This cannot be doubted by any that acknowledge a real inherent depravation, propagated in the nature of man. No, nor denied by them that grant such a corruption to be general and continued among men; whether by imitation only, or what way soever. And willing I am to meet men upon their own principles and concessions, however erroneous or short of the truth they may be, while they are yet improvable to their own advantage. Admit that regeneration or the new-birth includes a change of our relation and state Godward; doth it therefore exclude an intrinsic, subjective change of the inclinations and tendencies of the soul? And if it did, yet other terms are more peculiarly appropriate to, and most expressly point out, this very change alone; as that of conversion, or of turning to God; of being renewed in the spirit of the mind; of putting off the old man that is corrupt by, &c. and putting on the new man, which is created in righteousness and true holiness, &c. of partaking the Divine nature. It matters not if this or that expression be understood by some, more principally in another sense, the thing itself, of which we speak, is as clearly expressed, and as urgently pressed, (as there was cause) as any other matter whatsoever throughout the whole book of God. But men are slower of belief, as to this great article of the Christian doctrine, than to most (I might say any) other. This truth more directly assaults the strong holds of the devil in the hearts of men, and is of more immediate tendency to subvert his kingdom; therefore they are most unwilling to have it true, and most hardly believe it. Here they are so madly bold, as to give the lie to all divine revelations; and though they are never so plainly told without holiness none shall see God, they will yet maintain the contrary belief and hope, till "Go, ye cursed," vindicate the truth of God, and the flame of hell 1 Eph. ii. 10. i Psal. 1. k Psal. li. m 2 Cor. v. 17. o Jam. i. 18. |