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of this Saviour did sanctify God's elect from the beginning; and gave them the same holy and heavenly dispositions, in some degree, before Christ's incarnation, as is given since: yea, it is called the Spirit of Christ,' which was before given and this Spirit was then given to more than the Jews. Christ hath put that part of the world that hear not of his incarnation, into no worse a condition than he found them in that as the Jews' covenant of peculiarity was no repeal of the universal law of grace, made by God with fallen mankind in Adam and Noah; so the covenant of grace of the second edition, made with Christ's peculiar people, is no repeal of the foresaid law in the first edition, to them that hear not of the second. All that wisdom and goodness, that is in any without the Christian church, is the work of the Spirit of the Redeemer; as the light which goes before sun-rising, and after sun-setting, and in a cloudy day, is of the same sun which others see, even to them that see not the sun itself. The more any without the church are like to the sanctified believers, the better they are, and the more unlike the worst; so that all these things being undeniable, it appears, that it is the same Spirit of Christ which now gives all men what real goodness is any where to be found. But it is notorious that no part of the world is, in heavenliness and virtue, comparable to true and serious Christians.

Let it be added, that Christ, who promised the greatest measures of the Spirit, which he accordingly hath given, did expressly promise this, as a means and pledge, first-fruits and earnest of the heavenly glory: therefore it is a certain proof that such a glory we shall have. He that can and doth give us a spiritual change or renovation, which in its nature and tendency is heavenly, and sets our hopes and hearts on heaven, and turns the endeavours of our lives to the seeking of a future blessedness, and told us before-hand that he would give us this preparatory grace, as the earnest of that felicity, may well be trusted to perform his word in our actual glorification.

Now, O weak and fearful soul! why shouldst thou draw back, as if the case were yet left doubtful? is not thy foundation firm? Is not the way of life through the valley of death, made safe by him that conquers death? Art thou not yet delivered from the bondage of thy fears, when the jailor and executioner who had the power of death, hath by Christ been put out of his power, as to thee? Is not all this evidence true and sure? Hast thou not the witness in thy

self? Hast thou not found the motions, the effectual operations, the renewing changes of this Spirit in thee, long ago; and is he not still the agent and witness of Christ, residing and operating in thee? Whence else are thy groanings after God; thy desires to be nearer to his glory: to know him better, to love him more? Whence came all the pleasures thou hast had in his sacred truth, ways, and service? Who else overcame thy folly, pride, and vain desires, so far as they are overcome? Who made it thy choice to sit at the feet of Christ, and hear his word, as the better part, and to despise the honours and preferments of the world, and to account them all as dung and dross? Who breathed in thee all those requests that thou hast sent up to God? Overvalue not corrupted nature; it brings not forth such fruits as these: if thou doubt of that, remember what thou wast in the hour of temptation; even of poor and weak temptations: and how small a matter hath drawn thee to sin, when God did but leave thee to thyself: forget not the days of youthful vanity: overlook not the case of the miserable world; even of thy sinful neighbours, who in the midst of light still live in darkness, and hear not the loudest calls of God. Look about on thousands, that in the same land, and under the same teaching, and after the greatest judgments and deliverance, run on to all excess of riot, and, as past feeling, are greedily vicious and unclean. Is it no work of Christ's Spirit that hath made thee to differ? Thou hast nothing to boast of, and much to be humbled for: but thou hast also much to be thankful for.

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Thy holy desires are, alas! too weak; but they are holy: thy love hath been too cold; but it is holiness, and the most holy God, that thou hast loved. Thy hopes in God have been too low; but it is God thou hast hoped in, and his love and glory that thou hast hoped for. Thy prayers have been too dull and interrupted; but it is holiness and heaven that thou hast most prayed for thy labours and endeavours have been too slothful; but it is God and glory, and the good of mankind, that thou hast laboured for. Though thy motion were too weak and slow, it hath been Godward ; and therefore it was from God. O bless the Lord, that hath not only given thee a word that bears the image of God, and is sealed by uncontrolled miracles to be the matter of thy belief, but hath also fulfilled his promises so often and notably to thee, in the answer of prayers, and in great and convincing deliverances of thyself and many others! And hath by wonders often assisted thy

faith. Bless that God of light and love, who, made by a holy, heavenly, fruitful life, as one besides the universal attestation of his word, long whose soul is taken up with the hopes and fears ago given to all the church, hath given thee the of things of such unspeakable importance? Who internal seal, the nearer indwelling attestation, could stand dallying as most men do, at the door the effects of power, light, and love, imprinted of eternity, that did verily believe his immortal on thy nature, mind, and will, the witness in thy-soul must be shortly there? Though such a self that the word of God is not a human dream, or lifeless thing; that by regeneration hath been here preparing thee for the light of glory, as by generation he prepared thee to see this light, and converse with men. And wilt thou yet doubt and fear against all this evidence, experience, and foretaste?

one had no certainty of his own particular title to salvation, the certainty of such a grand concern, that joy or misery is at hand, would surely awaken him to try, cry, or search; to beg, to strive, to watch, to spare no care, or cost, or labour, to make all sure in a matter of such weight: it could not be but he would do it with speed, and do it with a full resolved soul, and do it with earnest zeal and diligence. What man that once saw the things which we hear of, even heaven and hell, would not afterwards, at least in deep regard and seriousness, exceed the most resolved believer that you know: one would think in reason it should be so thought: I confess a wicked heart is very senseless.

I confess that there is much weakness of the belief of things unseen, where yet there is sincerity: but surely there will be some proportion between our belief and its effects. Where there is little regard, or fear, or hope, or sorrow, or joy, or resolved diligence, for the world to come, I must think that there is, in act at least, but little belief of it, and that such persons little know themselves how much they secretly doubt whether it be true. I know that most com

I think it not needless labour to confirm my soul in the full persuasion of the truth of its own immortal nature, and of a future life of joy or misery to mankind, and of the certain truth of the Christian faith. The being of God, and his perfection, hath so great evidence, that I find no great temptation to doubt of it, any more than whether there be an earth or a sun; and the atheist seems to me to be in that no better than mad: the Christian verity is known only by supernatural revelation; but by such revelation it is so attested externally to the world, and internally to holy souls, as makes faith the ruling, victorious, consolatory principle, by which we must live, and not by sight: but the soul's immortality and reward hereafter is of a middle nature, viz. of natural revelation, but incomparably less clear than the being of a God; and therefore by the addition of evangelical, super-plain almost altogether of the uncertainty of their natural revelation, is made to us much more clear and sure. I find among the infidels of this age, that most who deny the Christian verity, do almost as much deny or question the retribution of a future life: they that are fully satisfied of this, find Christianity so excellently congruous to it, as greatly facilitates the work of faith. Therefore I think that there is scarcely any verity more needful to be thoroughly digested into a full assurance, than this of the soul's immortality, and hope of future happiness.

title to salvation, and little of their uncertainty of a heaven and a hell: but were they more certain of this, and truly persuaded of it at the heart, it would do more to bring them to that serious, resolved faithfulness in religion, which would help them more easily to be sure of their sincerity, than long examinations, and many marks talked of, without this, will do.

I confess that the great wisdom of God hath not thought meet that in the body we should have as clear, sensible, and lively apprehensions When I consider the great unlikeness of men's of heaven and hell, as sight would cause. For hearts and lives to such a belief, as we all pro- that would be to have too much of heaven or hell fess, I cannot but fear that not only the ungodly, on earth; for the participation would follow the but most that truly hope for glory, have a far perception, and so full a sense would be some sort weaker belief, in habit and act, of the soul's im- of a possession, which we are not fit for in this mortality, and the truth of the gospel, than they world. Therefore it must be a darker revelation seem to take notice of in themselves. Can I be than sight would be, that it may be a lower percertain or fully persuaded, in habit and act, of ception, lest this world and the next should the future rewards and punishments of souls, and be confounded; and faith and reason should that we shall be all shortly judged as we have be put out of office, and not duly tried, exlived here, and yet not despise all the vanities ercised, and fitted for reward. But yet faith of this world, and set my heart with resolution is faith, and knowledge is knowledge; and and diligence to the preparation which must be he that verily believes such great transcend

ent things, and though he see them not, will have some proportionable affections and endeavours.

I confess also that man's soul in flesh is not fit to bear so deep a sense of heaven and hell, as sight would cause; because it here operates on and with the body, and according to its capacity, which cannot bear so deep a sense without distraction, by straining up the organs too much, till they break, and so over-doing would undo all but yet there is an over-ruling seriousness, which a certain belief of future things must needs bring the soul to, that truly hath it. He that is careful and serious for this world, and looks after a better, but with a slight, unwilling, half-regard, as if in the second place; must give me leave to think, that he believes but as he lives, and that his doubting or unbelief of the reality of a heaven and hell, is greater than his belief.

O then! for what should my soul more pray, than for a clearer and a stronger faith. I believe, Lord, help my unbelief:' I have many a thousand times groaned to thee under the burden of this remnant of darkness and unbelief: I have many a thousand times thought of the evidences of the Christian verity, and of the great necessity of a lively, powerful, active faith. I have begged it: I have cried to thee night and day, Lord, increase my faith: I have written and spoken that to others, which might be most useful to myself, to raise the apprehensions of faith yet higher, and make them more like those of sense: but yet, yet, Lord, how dark is this world? what a dungeon is this flesh? How little clearer is my sight, and little quicker are my perceptions, of unseen things, than long ago? Am I at the highest that man on earth can reach; and that when I am so dark and low? Is there no growth of these apprehensions more to be expected? Does the soul cease its increase in vigorous perception, when the body ceases its increase or vigour of sensation? Must I sit down in so low a measure, while I am drawing nearer to the things believed; and am almost there where belief must pass into sight and love? Or must I take up with the passive silence and inactivity, which some friars persuade us is nearer to per fection? and under pretence of annihilation and receptivity, let my sluggish heart alone, and say, that in this neglect I wait for thy operation? O let not a soul that is driven from this world, and weary of vanity, and can think of little else but immortality; that seeks and cries both night and day, for the heavenly light, and fain would have some foretaste of glory, and some more of the first-fruits of the promised joys: let not such a

soul either long, or cry, or strive in vain. Punish not my former grieving of thy Spirit, by deserting a soul that cries for thy grace, so near its great and inconceivable change: let me not languish in vain desires, at the door of hope: nor pass with doubtful thoughts and fears from this vale of misery: which should be the season of triumphant faith, hope, and joy, if not when I am entering on the world of joy? O thou that hast left us so many consolatory words of promise, that our joy may be full, send, O send, the promised Comforter, without whose approaches and heavenly beams, when all is said, and a thousand thoughts and strivings have been assayed, it will still be night and winter with the soul.

But have I not expected more particular and more sensitive conceptions of heaven, and the state of blessed souls, than I should have done, and remained less satisfied, because I expected such distinct perceptions to my satisfaction, which God doth not ordinarily give to souls in flesh? I fear it hath been too much so: a distrust of God, and a distrustful desire to know much good and evil, for ourselves, as necessary to our quiet and satisfaction, was that sin which has deeply corrupted man's nature, and is more of our common depravity than is commonly ob served: I find that this distrust of God, and of my Redeemer, hath had too great a hand in my desires of a more distinct and more sensible knowledge: I know that I should implicitly, and absolutely, and quietly trust my soul into my Redeemer's hands; of which I must speak more afterwards. It is not only for the body, but also for the soul, that a distrustful care is our great sin and misery. But yet we must desire that our knowledge and belief may be as distinct and particular as God's revelations are; and we can love no further than we know ; and the more we know of God and glory, the more we shall love, desire, and trust him: it is a known, and not merely an unknown, God and happiness that the soul doth joyfully desire. If I may not be ambitious of too sensible and distinct perceptions here of the things unseen; yet must I desire and beg the most fervent and sensible love to them that I am capable of. I am willing in part, to take up with that unavoidable ignorance, and that low degree of such knowledge, which God confines us to in the flesh, so be it he will give me but such consolatory foretastes in love and joy, which such a general imperfect knowledge may consist with, that my soul may not pass with distrust and terror, but with suitable triumphant hopes to the everlasting pleasures.

hope.

O Father of lights, who givest wisdom to them | and that worse is still nearer them than they that ask it of thee, shut not up this sinful soul in feel, and they hardly believe any words of darkness! Leave me not to grope in unsatisfied doubts at the door of the celestial light! Or if my knowledge must be general, let it be clear and powerful; and deny me not now the lively exercise of faith, hope, and love, which are the stirrings of the new creature, and the dawnings of the everlasting light, and the earnest of the promised inheritance.

But we are often ready to say with Cicero, when he had been reading such as Plato, that while the book is in our hands, we seem confident of our immortality, and when we lay it by, our doubts return; so our arguments seem clear and cogent, and yet when we think not of them with the best advantage, we are often surprised with fear, lest we should be mistaken, and our hopes be vain; and hereupon, and from the common fear of death, that even good men too often manifest, the infidels gather that we do but force ourselves into such a hope as we desire to be true, against the tendency of man's nature, and that we were not made for a better world.

But this fallacy arises from men's not distinguishing sensitive fears from rational uncertainty, or doubts; and the mind that is in the darkness of unbelief, from that which hath the light of faith.

Satan knowing the power of these passions, and having easier access to the sensitive than to the intellectual faculties, doth labour to get in at this back-door, and to frighten poor souls into doubt and unbelief: in timorous natures he doth it with too great success, as to the consolatory acts of faith. Though yet God's mercy is wonderfully seen in preserving many honest, tender souls from the damning part of unbelief, and by their fears preserves them from being bold with sin: when many bold and impudent sinners turn infidels or atheists, by forfeiting the helps of grace.

Indeed irrational fears have so much power to raise doubts, that they are seldom separated; insomuch that many scarcely know or observe the difference between doubts and fears many say they not only fear but doubt, when they can scarcely tell why, as if it were no intellectual act which they meant, but an irrational passion.

If therefore my soul see undeniable evidence of immortality; and if it be able by irrefragable argument, to prove the future blessedness expected, and if it be convinced that God's promises are true, and sufficiently sealed and attested by him, to warrant the most confident belief, and if I trust my soul and all my hopes upon this word, and evidences of truth, it is not then our aversion to die, nor the sensible fears of a soul that looks into eternity, that invalidate any of the reasons of my hope, or prove the unsoundness of my faith.

But yet these fears prove its weakness, and were they prevalent against the choice, obedience, resolutions, and endeavours of faith, they would be prevalent against the truth of faith, or prove its nullity; for faith is trust; and trust is a securing, quieting thing: 'why are ye fearful, O ye of little faith,' was a just reproof of Christ to his disciples, when sensible dangers raised up their fears. For the established will hath a po

When I look into eternity, I find in myself too much of fear, interrupting and weakening my desires and joy. But I find that it is very much an irrational, sensitive fear, which the darkness of man's mind, the greatness of the change, the dreadful majesty of God, and man's natural aversion to die, do in some degree necessitate, even when reason is fully satisfied that such fears are consistent with certain safety. If I were bound with the strongest chains, or stood on the surest battlement, on the top of a castle or steeple, I could not possibly look down without fear, and such as would go near to overcome me; and yet I should be rationally sure that I am there fast and safe, and cannot fall. So is it with our prospect into the life to come : fear is often a necessi-litical or imperfect, though not a despotical and tated passion: when a man is certain of his safe foundation, it will violently rob him of the comfort of that certainty: yea, it is a passion that irrationally doth much to corrupt our reason itself, and would make us doubt because we fear that we know not why: a fearful man doth hardly trust his own apprehensions of his safety, but among other fears is still ready to fear lest he be deceived: like timorous, melancholy persons about their bodies, who are ready still to think that every little distemper is a mortal symptom,

absolute power over our passions. Therefore our fears show our unbelief, and stronger faith is the best means of conquering even irrational fears. Why art thou cast down, O my soul, and why art thou so disquieted in me! trust in God,' &c. is a needful way of chiding a timorous heart.

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And though many say that faith hath not evidence, and think that it is an assent of the mind, merely commanded by the empire of the will, without a knowledge of the verity of the testimony; yet certainly the same assent is

angels, and their love to us, and communion with us ; and, by accident, devils themselves convince us by the nature of their temptations,—by possessions: which though it be but a satanical operation on the body, yet is so extraordinary an operation, that it differs from the more usual, as if I may so compare them, God's Spirit's operations on the saints, that are called his dwelling in them, or possessing them, are different from his lower operations on others.

ordinarily in the scriptures called indifferently, | us for a heavenly life, and for attaining it, which knowing and believing and as a bare command are not vain,-especially the ministration of will not cause love, unless we perceive an amiableness in the object; so a bare command of the law or of the will, cannot alone cause belief, unless we perceive a truth in the testimony believed for it is a contradiction, or an act without its object. Truth is perceived only so far as it is some way evident for evidence is nothing but the objective perceptibility of truth; or that which is metaphorically called light. So that we must say that faith hath not sensible evidence of the invisible things believed; but faith is nothing else but the willing perception of the evidence of truth in the word of the assertor, and a trust therein. We have and must have evidence that scripture is God's word, and that his word is true, before, by any command of the word or will, we can believe it.

I do therefore neither despise evidence as unnecessary, nor trust to it alone as the sufficient, total cause of my belief: for if God's grace do not open mine eyes, and come down in power upon my will, and insinuate into it a sweet acquaintance with the things unseen, and a taste of their goodness to delight my soul, no reasons will serve to establish and comfort me, how un- | deniable soever reason is desirous first to make use of notions, words, or signs; and to know terms, propositions, and arguments, which are but means to the knowledge of things, is its first employment, and that, alas! which multitudes of learned men take up with: but it is the illumination of God that must give us an effectual acquaintance with the things spiritual and invisible which these notions signify, and to which our organical knowledge is but a means.

To sum up all, that our hopes of heaven have a certain ground appears from Nature, from Grace, from other works of gracious Providence. I. From the Nature of man,-made capable of it,-obliged even by the law of nature to seek it before all;-naturally desiring perfection, habitual, active, and objective. From the nature of God, as good and communicative, as holy and righteous, as wise: making none of his works in vain.

II. From Grace,-purchasing it,-declaring it by a messenger from heaven, both by word, and by Christ's own and others' resurrection.-Promising it, sealing that pronfise by miracles there; and by the work of sanctification to the end of the world.

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CHAP. II.

THE HOPE, THE CERTAINTY, AND BLISS OF
BEING WITH CHRIST.

HAVING proved that faith and hope have a certain future happiness to expect, the text directs me next to consider why it is described by being with Christ; viz. What is included in our 'being with Christ,' that we shall be with him: why we shall be with him.

To be with Christ, includes presence, union, communion, or participation of felicity with him.

Is it Christ's Godhead, or his human soul, or his human body, that we shall be present with, and united to, or is it all? It is all, but variously.

We shall be present with the divine nature of Christ. But are we not always so? And are not all creatures always so? Yes, as his essence comprehends all place and beings: but not, as it is operative and manifested in and by his glory. Christ directs our hearts and tongues to pray, our Father which art in heaven?' and yet he knew that all place is in and with God: because it is in heaven that he gloriously operates and shines forth to holy souls: even as man's soul is eminently said to be in the head, because it understands and reasons in the head, and not in the foot or hand, though it be also there. As we look a man in the face when we talk to him, so we look up to heaven when we pray to God. God who is, and operates as the root of nature in all the works of creation, 'for in him we live, and move, and are,' and by the way of grace in all the gracious, doth operate, and is by the works and splendour of his glory, eminently in heaven: by which glory therefore we must mean some created glory for his essence hath no inequality.

III. By subordinate Providence,—God's actual governing the world by the hopes and fears of We shall be present with the human nature of another life, the many helps which he gives | Christ both soul and body: but here our present

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