PREFACE TO THE READER.

PREFACE TO THE READER.

Christian Reader,

THE Design of the ensuing Discourse, is to declare some part of that Glory of our Lord Jesus Christ, which is revealed in the Scripture, and proposed as the principal Object of our Faith, Love, Delight and Admiration. But alas! after our utmost and most diligent enquiries, we must say, How little a portion is it of him, that we can understand! His Glory is incomprehensible, and his praises are unutterable. Some things an illuminated mind may conceive of it; but what we can express in Comparison of what it is in it self, is even less than nothing. But as for those who have forsaken the only true Guide herein, endeavouring to be wise above what is written, and to raise their Contemplations by Fancy and Imagination above Scripture Revelation, (as many have done,) they have darkened Counsel without knowledge, uttering things which they understand not, which have no substance or spiritual food of Faith in them.

THE Design of the ensuing Discourse, is to declare some part of that Glory of our Lord Jesus Christ, which is revealed in the Scripture, and proposed as the principal Object of our Faith, Love, Delight and Admiration. But alas! after our utmost and most diligent enquiries, we must say, How little a portion is it of him, that we can understand! His Glory is incomprehensible, and his praises are unutterable. Some things an illuminated mind may conceive of it; but what we can express in Comparison of what it is in it self, is even less than nothing. But as for those who have forsaken the only true Guide herein, endeavouring to be wise above what is written, and to raise their Contemplations by Fancy and Imagination above Scripture Revelation, (as many have done,) they have darkned Counsel without knowledge, uttering things which they understand not, which have no substance or spiritual food of Faith in them.

HOWBEIT, that real view which we may have of Christ and his Glory in this World by Faith, however weak and obscure ⟨image 3⟩that knowledge which we may attain of them by Divine Revelation, is inexpressibly to be preferred above all other Wisdom, Understanding or Knowledge whatever. So it is declared by him, who will be acknowledged a competent Judge in these things: Yea doubtless (saith he) I account all these things but loss, for the excellency of the knowledge of Christ Jesus my Lord. He who doth not so, hath no part in him.

THE Revelation made of Christ in the Blessed Gospel, is far more excellent, more glorious, and more filled with rays of Divine Wisdom and Goodness, than the whole Creation; and the just comprehension of it, if attainable, can contain or afford. Without the knowledge hereof, the mind of Man, however priding it self in other Inventions and Discoveries, is wrapped up in Darkness and Confusion.

THE Revelation made of Christ in the Blessed Gospel, is far more excellent, more glorious, and more filled with rayes of Divine Wisdom and Goodness, than the whole Creation; and the just comprehension of it, if attainable, can contain or afford. Without the knowledge hereof, the mind of Man, however priding it self in other Inventions and Discoveries, is wrapped up in Darkness and Confusion.

THIS therefore deserves the severest of our Thoughts, the best of our Meditations, and our utmost diligence in them. For if our future blessedness shall consist in being where he is, and beholding of his Glory; what better Preparation can there be for it, than in a constant previous. Contemplation of that Glory in the Revelation that is made in the Gospel, unto this very end, that by a view of it, we may be gradually transformed into the same Glory.

I shall not therefore use any Apology for the publishing of the ensuing Meditations, intended first for the exercise of my own mind, and then for the Edification of a private Congregation, which is like to be the last Service I shall do them in that kind. Some may by the consideration of them be called to attend unto the same Duty with more diligence than formerly, and receive Directions for the discharge of it; And some may be provoked to communicate their greater Light and Knowledge unto the good of many. And that which I design farther in the present Discourse, is to give a brief account of the Necessity and Use, in Life and Death, of the Duty exhorted unto.

PARTICULAR motives unto the diligent discharge of this Duty, will be pressed in the Discourse it self. Here some things more general only shall be promised. For all persons not immersed in sensual pleasures, not overdrencht in the love of this World, and present things, who have any generous or noble Thoughts about their own Nature, Being and End, are under the highest Obligation to betake themselves unto this Contemplation of Christ and his Glory. Without this they shall never attain true Rest or Satisfaction in their own minds. He it is alone in whom the Race of mankind may boast and glory, on whom all its felicities do depend. For,

1. HE it is in whom our Nature, which was debased as low as Hell by Apostasy from God, is exalted above the whole Creation. Our Nature in the Original Constitution of it, in the persons of our first Parents, was crowned with Honour and Dignity. The Image of God wherein it was made, and the Dominion over the lower World wherewith it was entrusted, made it the Seat of excellency, of Beauty and of Glory. But of them all it was at once devested and made naked by sin, and laid grovelling in the Dust from whence it was taken. Dust thou art, and to dust thou shalt return, was its righteous Doom. And all its internal faculties were invaded by deformed Lusts; every thing that might render the whole unlike unto God, whose Image it had lost. Hence it became the contempt of Angels, the Dominion of Satan, who being the enemy of the whole Creation, never had any thing or place to reign in, but the debased nature of Man. Nothing was now more vile and base, its Glory was utterly departed. It had both lost its peculiar nearness unto God, which was its Honour, and was fallen into the greatest Distance from him of all Creatures, the Devils only excepted, which was its Ignominy and Shame. And in this state, as unto any thing in it self, it was left to perish eternally.

1. HE it is in whom our Nature, which was debased as low as Hell by Apostasy from God, is exalted above the whole Creation. Our Nature in the Original Constitution of it, in the persons of our first Parents, was crowned with Honour and Dignity. The Image of God wherein it was made, and the Dominion over the lower World wherewith it was intrusted, made it the Seat of excellency, of Beauty and of Glory. But of them all it was at once devested and made naked by sin, and laid grovelling in the Dust from whence it was taken. Dust thou art, and to dust thou shalt return, was its righteous Doom. And all its internal faculties were invaded by deformed Lusts; every thing that might render the whole unlike unto God, whose Image it had lost. Hence it became the contempt of Angels, the Dominion of Satan, who being the enemy of the whole Creation, never had any thing or place to reign in, but the debased nature of Man. Nothing was now more vile and base, its Glory was utterly departed. It had both lost its peculiar nearness unto God, which was its Honour, and was fallen into the greatest Distance from him of all Creatures, the Devils only excepted, which was its Ignominy and Shame. And in this state, as unto any thing in it self, it was left to perish eternally.

IN this Condition, Lost, Poor, Base, yea Cursed, the Lord Christ the Son of God found our Nature. And hereon ⟨image 4⟩in infinite Condescension and Compassion sanctifying a portion of it unto himself, he took it to be his own in an holy ineffable subsistence in his own Person. And herein again the same nature so depressed into the utmost misery, is exalted above the whole Creation of God. For in that very nature, God hath set him at his own right hand in the heavenly places, far above all Principalities, and Powers, and Might, and Dominion, and every Name that is named, not only in this World, but also in that which is to come. This is that which is so celebrated by the Psalmist, with the highest Admiration, Psal. 8. 3, 4, 5, 6, 7, 8. This is the greatest Privilege we have among all our fellow-Creatures; This we may glory in, and value our selves upon. Those who engage this nature on the service of sensual Lusts and Pleasures, who think that its Felicity and utmost Capacities consist in their satisfaction with the accomplishment of other earthly temporary desires, are satisfied with it in its State of Apostasy from God. But those who have received the Light of Faith and Grace; so as rightly to understand the Being and End of that Nature whereof they are partakers, cannot but rejoice in its deliverance from the utmost Debasement into that glorious Exaltation, which it hath received in the Person of Christ. And this must needs make thoughts of him full of refreshment unto their Souls. Let us take care of our persons; the Glory of our nature is safe in Him. For,

IN this Condition, Lost, Poor, Base, yea Cursed, the Lord Christ the Son of God found our Nature. And hereon ⟨image 4⟩in infinite Condescention and Compassion sanctifying a portion of it unto himself, he took it to be his own in an holy ineffable subsistence in his own Person. And herein again the same nature so depressed into the utmost misery, is exalted above the whole Creation of God. For in that very nature, God hath set him at his own right hand in the heavenly places, far above all Principalities, and Powers, and Might, and Dominion, and every Name that is named, not only in this World, but also in that which is to come. This is that which is so celebrated by the Psalmist, with the highest Admiration,

2. IN him the Relation of our nature unto God, is eternally secured. We were created in a Covenant Relation unto God. Our Nature was related unto him in a way of Friendship, of Likeness, and Complacency. But the Bond of this Relation and Union was quickly broken by our Apostasy from him. Hereon our whole Nature became to be at the utmost Moral distance from God, and Enmity against him, which is the depth of Misery. But God in Infinite Wisdom and Grace did design once more to recover it, and take it again near unto himself. And he would do it in such a way, as should ⟨image 4⟩render it utterly impossible that there should ever be a Separation between him and it any more. Heaven and Earth may pass away, but there shall never be a Dissolution of the Union between God and our Nature any more. He did it therefore, by assuming it into a substantial Union with himself, in the Person of the Son. Hereby the fullness of the Godhead dwelt in it Bodily, or Substantially, and Eternally. Hereby is its Relation unto God eternally secured. And among all the Mysterious Excellencies which relate hereunto, there are two which continually present themselves unto our consideration.

2. IN him the Relation of our nature unto God, is eternally secured. We were created in a Covenant Relation unto God. Our Nature was related unto him in a way of Friendship, of Likeness, and Complacency. But the Bond of this Relation and Union was quickly broken by our Apostasy from him. Hereon our whole Nature became to be at the utmost Moral distance from God, and Enmity against him, which is the depth of Misery. But God in Infinite Wisdom and Grace did design once more to recover it, and take it again near unto himself. And he would do it in such a way, as should ⟨image 4⟩render it utterly impossible that there should ever be a Separation between him and it any more. Heaven and Earth may pass away, but there shall never be a Dissolution of the Union between God and our Nature any more. He did it therefore, by assuming it into a substantial Union with himself, in the Person of the Son. Hereby the fulness of the Godhead dwelt in it Bodily, or Substantially, and Eternally. Hereby is its Relation unto God eternally secured. And among all the Mysterious Excellencies which relate hereunto, there are two which continually present themselves unto our consideration.

1. THAT this Nature of ours, is capable of this glorious Exaltation and Subsistence in God. No Creature could conceive how Omnipotent Wisdom, Power and Goodness, could actuate themselves unto the Production of this Effect. The Mystery hereof, is the Object of the Admiration of Angels, and will be so of the whole Church unto all Eternity. What is revealed concerning the Glory, way and manner of it in the Scripture, I have declared in my Treatise concerning the Mystery of Godliness, or the Person of Christ. What mind can Conceive, what Tongue can Express, who can sufficiently Admire the Wisdom, Goodness and Condescension of God herein! And whereas he hath proposed unto us this glorious Object of our Faith and Meditation, how vile and foolish are we, if we spend our thoughts about other things in a neglect of it!

1. THAT this Nature of ours, is capable of this glorious Exaltation and Subsistence in God. No Creature could conceive how Omnipotent Wisdom, Power and Goodness, could actuate themselves unto the Production of this Effect. The Mystery hereof, is the Object of the Admiration of Angels, and will be so of the whole Church unto all Eternity. What is revealed concerning the Glory, way and manner of it in the Scripture, I have declared in my Treatise concerning the Mystery of Godliness, or the Person of Christ. What mind can Conceive, what Tongue can Express, who can sufficiently Admire the Wisdom, Goodness and Condescention of God herein! And whereas he hath proposed unto us this glorious Object of our Faith and Meditation, how vile and foolish are we, if we spend our thoughts about other things in a neglect of it!

2. THIS is also an ineffable Pledge of the Love of God into our Nature. For although he will not take it in any other Instance, save that of the Man Christ Jesus, into this Relation with himself, by virtue of personal Union; Yet therein he hath given a glorious Pledge of his Love unto, and Valuation of that Nature. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. And this kindness intends unto our Persons, as Participant of that Nature. For he designed this Glory unto the ⟨image 5⟩Man Christ Jesus, that he might be the first-born of the New Creation, that we might be made conformable unto him according to our measure; and as the Members of that Body, whereof he is the Head, we are Participant in this Glory.

2. THIS is also an ineffable Pledge of the Love of God into our Nature. For although he will not take it in any other Instance, save that of the Man Christ Jesus, into this Relation with himself, by vertue of personal Union; Yet therein he hath given a glorious Pledge of his Love unto, and Valuation of that Nature. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. And this kindness intends unto our Persons, as Participant of that Nature. For he designed this Glory unto the ⟨image 5⟩Man Christ Jesus, that he might be the first-born of the New Creation, that we might be made conformable unto him according to our measure; and as the Members of that Body, whereof he is the Head, we are Participant in this Glory.

3. IT is he, in whom our Nature hath been carried successfully, and victoriously, through all the Oppositions that it is liable unto, and even Death it self. But the Glory hereof I shall speak unto distinctly in its proper place, which follows, and therefore shall here pass it by.

4. HE it is, who in himself hath given us a Pledge of the capacity of our Nature to inhabit those blessed Regions of Light, which are far above these aspectable Heavens. Here we dwell in Tabernacles of Clay, that are crushed before the Moth; such as cannot be raised, so as to abide one foot breadth above the Earth we tread upon. The heavenly Luminaries which we can behold, appear too great and glorious for our Cohabitation. We are as Grasshoppers in our own eyes, in comparison of those Gigantic Beings; and they seem to dwell in places, which would immediately swallow up, and extinguish our Natures. How then shall we entertain an Apprehension of being carried and exalted above them all? to have an everlasting subsistence in places incomprehensibly more glorious than the Orbs wherein they reside? What capacity is there in our Nature of such an Habitation? But hereof the Lord Christ hath given us a Pledge in himself. Our Nature in him, is passed through these Aspectable Heavens, and is exalted far above them. Its eternal Habitation is in the blessed Regions of Light and Glory; and he hath promised that where he is, there we shall be, and that for ever.

4. HE it is, who in himself hath given us a Pledge of the capacity of our Nature to inhabit those blessed Regions of Light, which are far above these aspectable Heavens. Here we dwell in Tabernacles of Clay, that are crushed before the Moth; such as cannot be raised, so as to abide one foot breadth above the Earth we tread upon. The heavenly Luminaries which we can behold, appear too great and glorious for our Cohabitation. We are as Grashoppers in our own eyes, in comparison of those Gigantick Beings; and they seem to dwell in places, which would immediately swallow up, and extinguish our Natures. How then shall we entertain an Apprehension of being carried and exalted above them all? to have an everlasting subsistence in places incomprehensibly more glorious than the Orbs wherein they reside? What capacity is there in our Nature of such an Habitation? But hereof the Lord Christ hath given us a Pledge in himself. Our Nature in him, is passed through these Aspectable Heavens, and is exalted far above them. Its eternal Habitation is in the blessed Regions of Light and Glory; and he hath promised that where he is, there we shall be, and that for ever.

OTHER Encouragements there are innumerable to stir us up unto diligence in the discharge of the Duty here proposed; namely, a continual Contemplation of the Glory of Christ in his Person, Office, and Grace. Some of them, the Principal of them, which I have any Acquaintance with, are represented in the ensuing Discourse. I shall therefore here add ⟨image 5⟩the peculiar Advantage which we may obtain in the diligent discharge of this Duty. Which is, that it will carry us cheerfully, comfortably, and victoriously, through Life and Death, and all that we have to conflict withal in either of them.

OTHER Encouragements there are innumerable to stir us up unto diligence in the discharge of the Duty here proposed; namely, a continual Contemplation of the Glory of Christ in his Person, Office, and Grace. Some of them, the Principal of them, which I have any Acquaintance with, are represented in the ensuing Discourse. I shall therefore here add ⟨image 5⟩the peculiar Advantage which we may obtain in the diligent discharge of this Duty. Which is, that it will carry us chearfully, comfortably, and victoriously, through Life and Death, and all that we have to conflict withal in either of them.

AND let it be remembered, that I do here suppose what is written on this Subject in the ensuing Discourse, as being designed to prepare the minds of the Readers for the due Improvement of it.

AND let it be remembred, that I do here suppose what is written on this Subject in the ensuing Discourse, as being designed to prepare the minds of the Readers for the due Improvement of it.

AS unto this present Life, it is well known what it is unto the most of them, who concern themselves in these things. Temptations, Afflictions, Changes, Sorrows, Dangers, Fears, Sickness and Pains, do fill up no small part of it. And in the other hand, all our Earthly Relishes, Refreshments and Comforts, are uncertain, transitory, and unsatisfactory; all things of each sort being embittered by the Remainders of sin. Hence every thing wherein we are concerned, hath the Root of Trouble and Sorrow in it. Some labour under Wants, Poverty, and Straits, all their days; and some have very few hours free from Pains and Sickness. And all these things, with others of an alike Nature are heightened at present, by the Calamitous Season wherein our lot is fallen. All things almost in all Nations are filled with Confusions, Disorders, Dangers, Distresses and Troubles; Wars and Rumours of Wars, do abound, With Tokens of farther approaching Judgments; Distress of Nations, with perplexities, mens hearts failing them for fear, and for looking after those things which are coming on the Earth. There is in many places no Peace unto him that goeth out, nor to him that cometh in, but great Vexations are on the Inhabitants of the World; Nation is destroyed of Nation, and City of City, for God doth vex them with all Adversity. And in the mean time, Vexation, with the ungodly deeds of wicked men, doth greatly further the Troubles of Life; the sufferings of many also for the Testimony of their Consciences are deplorable, with ⟨image 6⟩the Divisions and Animosities that abound amongst all sorts of Christians.

AS unto this present Life, it is well known what it is unto the most of them, who concern themselves in these things. Temptations, Afflictions, Changes, Sorrows, Dangers, Fears, Sickness and Pains, do fill up no small part of it. And in the other hand, all our Earthly Relishes, Refreshments and Comforts, are uncertain, transitory, and unsatisfactory; all things of each sort being embittered by the Remainders of sin. Hence every thing wherein we are concerned, hath the Root of Trouble and Sorrow in it. Some labour under Wants, Poverty, and Straits, all their days; and some have very few hours free from Pains and Sickness. And all these things, with others of an alike Nature are heightened at present, by the Calamitous Season wherein our lot is fallen. All things almost in all Nations are filled with Confusiens, Disorders, Dangers, Distresses and Troubles; Wars and Rumors of Wars, do abound, With Tokens of farther approaching Judgments; Distress of Nations, with perplexities, mens hearts failing them for fear, and for looking after those things which are coming on the Earth. There is in many places no Peace unto him that goeth out, nor to him that cometh in, but great Vexations are on the Inhabitants of the World; Nation is destroyed of Nation, and City of City, for God doth vex them with all Adversity. And in the mean time, Vexation, with the ungodly deeds of wicked men, doth greatly further the Troubles of Life; the sufferings of many also for the Testimony of their Consciences are deplorable, with

BUT the Shortness, the Vanity, the Miseries of humane Life, have been the subject of the complaints of all sorts of considering Persons, Heathens as well as Christians; nor is it my present business to insist upon them. My enquiry is only after the Relief which we may obtain against all these evils, that we faint not under them, that we may have the victory over them.

THIS in general is declared by the Apostle; 2 Cor. 4. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. But for this cause we faint not, but tho' our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment worketh for us a more exceeding and eternal weight of Glory. While we look not at the things which are seen, but at the things which are not seen: For the things which are seen, are temporal; but the things which are not seen, are eternal.

OUR beholding by Faith things that are not seen, things spiritual and eternal, will alleviate all our Afflictions, make their burden light, and preserve our Souls from fainting under them. Of these things the Glory of Christ whereof we treat, is the principal, and in a due since comprehensive of them all. For we behold the Glory of God himself, in the face of Jesus Christ. He that can at all times retreat unto the contemplation of this Glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all. Crus nil sentit in nervo dumb animus est in coelo.

OUR beholding by Faith things that are not seen, things spiritual and eternal, will alleviate all our Afflictions, make their burden light, and preserve our Souls from fainting under them. Of these things the Glory of Christ whereof we treat, is the principal, and in a due since comprehensive of them all. For we behold the Glory of God himself, in the face of Jesus Christ. He that can at all times retreat unto the comtemplation of this Glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all. Crus nil sentit in nervo dum animus est in coelo.

IT is a woeful kind of Life, when men scramble for poor perishing Reliefs in their Distresses. This is the Universal Remedy and Cure, the only Balsam for all our Diseases. Whatever presseth, urgeth, perplexeth; if we can but retreat in our ⟨image 6⟩minds unto a view of this Glory, and a due consideration of our own Interest therein; Comfort and Supportment will be administered unto us. Wicked men in their Distresses (which sometimes overtake even them also) are like a troubled Sea that cannot rest. Others are heartless and despond, not without secret repinings at the wise disposals of Divine Providence, especially when they look on the better Condition (as they suppose) of others. And the best of us are apt all to wax faint and weary, when these things press upon us in an unusual manner, or under their long continuance without a prospect of Relief. This is the strong hold which such Prisoners of hope are to turn themselves unto. In this Contemplation of the Glory of Christ, they will find Rest unto their own Souls. For,

IT is a woful kind of Life, when men scramble for poor perishing Reliefs in their Distresses. This is the Universal Remedy and Cure, the only Balsom for all our Diseases. Whatever presseth, urgeth, perplexeth; if we can but retreat in our ⟨image 6⟩minds unto a view of this Glory, and a due consideration of our own Interest therein; Comfort and Supportment will be administred unto us. Wicked men in their Distresses (which sometimes overtake even them also) are like a troubled Sea that cannot rest. Others are heartless and despond, not without secret repinings at the wise disposals of Divine Providence, especially when they look on the better Condition (as they suppose) of others. And the best of us are apt all to wax faint and weary, when these things press upon us in an unusal manner, or under their long continuance without a prospect of Relief. This is the strong hold which such Prisoners of hope are to turn themselves unto. In this Contemplation of the Glory of Christ, they will find Rest unto their own Souls. For,

1. IT will herein, and in the discharge of this Duty, be made evident, how slight and inconsiderable all these things are from whence our Troubles and Distresses do arise. For they all grow on this root of an Over-valuation of Temporal things. And unless we can arrive unto a fixed judgment that all things here below are transitory and perishing, reaching only unto the outward man, or the body (perhaps unto the killing of it) that the best of them have nothing that is truly substantial or abiding in them, that there are other things wherein we have an assured Interest, that are incomparably better than they, and above them, it is impossible but that we must spend our lives in Fears, Sorrows, and Distractions. One real view of the Glory of Christ, and of our own concernment therein, will give us a full relief in this matter. For what are all the things of this Life, what is the good or evil of them, in comparison of an Interest in this transcendent Glory? When we have due Apprehensions hereof, when our minds are possessed with thoughts of it, when our Affections reach out after its enjoyments, let Pain, and Sickness, and Sorrows, and Fears, and Dangers, and Death, say what they will, we shall have in readiness wherewith to Combat with them, and overcome them; and that on this Consideration, that they are all outward, transitory, and passing away; whereas ⟨image 7⟩our minds are fixed on those things which are eternal, and filled with incomprehensible Glory.

2. THE minds of men are apt by their Troubles to be cast into Disorder, to be tossed up and down, and disquieted with various Affections and Passions. So the Psalmist found it in himself, in the time of his Distress: whence he calls himself unto that account: Why art thou cast down, O my Soul? and why art thou disquieted in me? And indeed the mind on all such Occasions, is its own greatest Troubler. It is apt to let loose its Passions of Fear and Sorrow, which act themselves in innumerable perplexing thoughts, until it is carried utterly out of its own Power. But in this state a due Contemplation of the Glory of Christ, will restore and compose the mind, bring it into a sedate quiet frame, wherein Faith will be able to say unto the Winds and Waves of distempered Passions, Peace, be still, and they shall obey it.

3. IT is the way and means of conveying a Sense of Gods Love unto our Souls, which is that alone wherein ultimately we find Rest in the midst of all the troubles of this Life, as the Apostle declares, Rom. 5. 2, 3, 4, 5. It is the Spirit of God, who alone communicates a Sense of this Love unto our Souls; It is shed abroad in our hearts by the Holy Ghost. Howbeit there are ways and means to be used on our part, whereby we may be disposed and made meet to receive these Communications of Divine Love. Among these the principal is the contemplation of the Glory of Christ insisted on, and of God the Father in him. It is the season, it is the way and means, at which and whereby the Holy Ghost will give a sense of the Love of God unto us, causing us thereon to rejoice with joy unspeakable and full of Glory. This will be made evident in the ensuing Discourse. This will lift the minds and hearts of Believers above all the Troubles of this Life, and is the Sovereign Antidote that will expel all the Poison that is in them, which otherwise might perplex and enslave their Souls.

3. IT is the way and means of conveying a Sense of Gods Love unto our Souls, which is that alone wherein ultimately we find Rest in the midst of all the troubles of this Life, as the Apostle declares, Rom. 5. 2, 3, 4, 5. It is the Spirit of God, who alone communicates a Sense of this Love unto our Souls; It is shed abroad in our hearts by the Holy Ghost. Howbeit there are ways and means to be used on our part, whereby we may be disposed and made meet to receive these Communications of Divine Love. Among these the principal is the contemplation of the Glory of Christ insisted on, and of God the Father in him. It is the season, it is the way and means, at which and whereby the Holy Ghost will giva a sense of the Love of God unto us, causing us thereon to rejoyce with joy unspeakable and full of Glory. This will be made evident in the ensuing Discourse. This will lift the minds and hearts of Believers above all the Troubles of this Life, and is the Soveraign Antidote that will expel all the Poyson that is in them, which otherwise might perplex and enslave their Souls.

I HAVE but touched on these things, as designing to enlarge ⟨image 7⟩somewhat on that which doth ensue. And this is the advantage we may have in the discharge of this Duty with respect unto Death it self. It is the assiduous Contemplation of the Glory of Christ, which will carry us cheerfully and comfortably into it, and through it. My principal work having been now for a long season to Dye daily, as living in a continual expectation of my Dissolution, I shall on this occasion acquaint the Reader with some few of my thoughts and reliefs, with reference unto Death it self.

I HAVE but touched on these things, as designing to enlarge ⟨image 7⟩somewhat on that which doth ensue. And this is the advantage we may have in the discharge of this Duty with respect unto Death it self. It is the assiduous Contemplation of the Glory of Christ, which will carry us chearfully and comfortably into it, and through it. My principal work having been now for a long season to Dye daily, as living in a continual expectation of my Dissolution, I shall on this occasion acquaint the Reader with some few of my thoughts and reliefs, with reference unto Death it self.

THERE are sundry things required of us, that we may be able to encounter Death cheerfully, constantly and victoriously. For want of these, or some of them, I have known gracious Souls, who have lived in a kind of Bondage for fear of Death all their days. We know not how God will manage any of our minds and souls in that season, in that Trial. For he acts towards us in all such things, in a way of Sovereignty. But these are the things which he requireth of us in a way of Duty.

THERE are sundry things required of us, that we may be able to encounter Death chearfully, constantly and victoriously. For want of these, or some of them, I have known gracious Souls, who have lived in a kind of Bondage for fear of Death all their days. We know not how God will manage any of our minds and souls in that season, in that Tryal. For he acts towards us in all such things, in a way of Sovereignty. But these are the things which he requireth of us in a way of Duty.

1. PECULIAR actings of Faith to resign and commit our departing Souls into the hand of Him, who is able to receive them, to keep and preserve them, as also to dispose of them into a state of Rest and Blessedness, are required of us.

THE Soul is now parting with all things here below, and that for ever. None of all the things which it hath seen, heard or enjoyed, by its outward senses, can be prevailed with to stay with it one hour, or to take one step with it, in the Voyage wherein it is engaged. It must alone by it self launch into eternity. It is entering an Invisible World, which it knows no more of than it hath received by Faith. None hath come from the dead to inform us of the State of the other World. Yea, God seems on purpose so to conceal it from us, that we should have no evidence of it, at least as unto the manner of things in it, but what is given unto Faith by Divine Revelation. Hence those who died and were raised again from the dead, unto any continuance among men, as Lazarus, probably knew nothing of the Invisible State. Their Souls were preserved by the Power of God ⟨image 8⟩in their Being, but bound up as unto present Operations. This made a great Emperor cry out on the approach of Death; O animula, tremula, vagula, blandula; quae nunc abibis in loca horrida, squalida, &c. O poor trembling wandering Soul, into what places of darkness and defilement art thou going!

THE Soul is now parting with all things here below, and that for ever. None of all the things which it hath seen, heard or enjoyed, by its outward senses, can be prevailed with to stay with it one hour, or to take one step with it, in the Voyage wherein it is ingaged. It must alone by it self lanch into eternity. It is entring an Invisible World, which it knows no more of than it hath received by Faith. None hath come from the dead to inform us of the State of the other World. Yea, God seems on purpose so to conceal it from us, that we should have no evidence of it, at least as unto the manner of things in it, but what is given unto Faith by Divine Revelation. Hence those who died and were raised again from the dead, unto any continuance among men, as Lazarus, probably knew nothing of the Invisible State. Their Souls were preserved by the Power of God ⟨image 8⟩in their Being, but bound up as unto present Operations. This made a great Emperor cry out on the approach of Death; O animula, tremula, vagula, blandula; quae nunc abibis in loca horrida, squalida, &c. O poor trembling wandring Soul, into what places of darkness and defilement art thou going!

HOW is it like to be after the few moments, which under the pangs of Death we have to continue in this World? Is it an Annihilation that lies at the door; is Death the Destruction of our whole Being, so as that after it we shall be no more? So some would have the state of things to be. Is it a state of subsistence in a wandering condition, up and down the World, under the Influence of other more powerful Spirits that rule in the Air, visiting Tombs and Solitary places, and sometimes making appearances of themselves by the Impressions of those more powerful Spirits, as some imagine from the story concerning Samuel and the Witch of Endor, and as it is commonly received in the Papacy, out of a compliance with their Imagination of Purgatory? Or is it a state of universal misery and woe? a state incapable of comfort or joy? Let them pretend what they please, who can understand no comfort or joy in this Life, but what they receive by their Senses, they can look for nothing else. And whatever be the state of this Invisible World, the Soul can undertake nothing of its own conduct after its departure from the Body. It knows that it must be absolutely at the disposal of another.

HOW is it like to be after the few moments, which under the pangs of Death we have to continue in this World? Is it an Annihilation that lies at the door; is Death the Destruction of our whole Being, so as that after it we shall be no more? So some would have the state of things to be. Is it a state of subsistence in a wandring condition, up and down the World, under the Influence of other more powerful Spirits that rule in the Air, visiting Tombs and Solitary places, and sometimes making appearances of themselves by the Impressions of those more powerful Spirits, as some imagine from the story concerning Samuel and the Witch of Endor, and as it is commonly received in the Papacy, out of a compliance with their Imagination of Purgatory? Or is it a state of universal misery and wo? a state incapable of comfort or joy? Let them pretend what they please, who can understand no comfort or joy in this Life, but what they receive by their Sences, they can look for nothing else. And whatever be the state of this Invisible World, the Soul can undertake nothing of its own conduct after its departure from the Body. It knows that it must be absolutely at the disposal of another.

WHEREFORE no man can comfortably venture on, and into this condition; but in the exercise of that Faith, which enables him to resign and give up his departing Soul into the Hand of of God, who alone is able to receive it, and to dispose it into a Condition of Rest and Blessedness. So speaks the Apostle, I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him, against that day.

WHEREFORE no man can comfortably venture on, and into this condition; but in the exercise of that Faith, which enables him to resign and give up his departing Soul into the Hand of of God, who alone is able to receive it, and to dispose it into a Condition of Rest and Blessedness. So speaks the Apostle, I am not ashamed, for I know whom I have believed, and am perswaded that he is able to keep that which I have committed unto him, against that day.

HEREIN, as in all other Graces, is our Lord Jesus Christ our great example. He resigned his departing Spirit into the hands of his Father, to be owned and preserved by him, in its state of Separation. Father, into thy hands I commit my spirit, Luk. 23. 46; as did the Psalmist his Type, in an alike condition, Psal. 31. 5. But the Faith of our Lord Jesus Christ herein, the object and exercise of it, what he believed and trusted unto, in this Resignation of his Spirit into the Hand of God, is at large expressed in the sixteenth Psalm. I have (saith he) set the Lord always before me: because he is at my right hand, I shall not be moved, therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt show me the path of life; in thy presence is fullness of joy, at thy right hand there are pleasures for evermore. He left his Soul in the hand of God, in full assurance that it should suffer no evil in its state of Separation, but should be brought again with his Body into a blessed Resurrection, and eternal Glory. So Stephen resigned his Soul departing under violence, into the hands of Christ himself. When he died, he said, Lord Jesus receive my Spirit.

HEREIN, as in all other Graces, is our Lord Jesus Christ our great example. He resigned his departing Spirit into the hands of his Father, to be owned and preserved by him, in its state of Separation. Father, into thy hands I commit my spirit, Luk. 23. 46; as did the Psalmist his Type, in an alike condition, Psal. 31. 5. But the Faith of our Lord Jesus Christ herein, the object and exercise of it, what he believed and trusted unto, in this Resignation of his Spirit into the Hand of God, is at large expressed in the sixteenth Psalm. I have (saith he) set the Lord always before me: because he is at my right hand, I shall not be moved, therefore my heart is glad, and my glory rejoyceth, my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt shew me the path of life; in thy presence is fulness of joy, at thy right hand there are pleasures for evermore. He left his Soul in the hand of God, in full assurance that it should suffer no evil in its state of Separation, but should be brought again with his Body into a blessed Resurrection, and eternal Glory. So Stephen resigned his Soul departing under violence, into the hands of Christ himself. When he died, he said, Lord Jesus receive my Spirit.

THIS is the last Victorious act of Faith, wherein its conquest over its last enemy Death it self doth consist. Herein the Soul says, in and unto it self, Thou art now taking leave of Time unto eternity; all things about thee are departing as shades, and will immediately disappear. The things which thou art entering into are yet invisible; Such as eye hath not seen, nor ear heard, nor will they enter into the heart of man fully to conceive. Now therefore with quietness and confidence give up thy self unto the Sovereign Power, Grace, Truth, and Faithfulness of God, and thou shalt find assured rest and peace.

THIS is the last Victorious act of Faith, wherein its conquest over its last enemy Death it self doth consist. Herein the Soul says, in and unto it self, Thou art now taking leave of Time unto eternity; all things about thee are departing as shades, and will immediately disappear. The things which thou art entring into are yet invisible; Such as eye hath not seen, nor ear heard, nor will they enter into the heart of man fully to conceive. Now therefore with quietness and confidence give up thy self unto the Sovereign Power, Grace, Truth, and Faithfulness of God, and thou shalt find assured rest and peace.

BUT Jesus Christ it is, who doth immediately receive the Souls of them who believe in him. So we see in the instance of Stephen. And what can be a greater encouragement to resign them into his hands, than a daily Contemplation of his Glory in his Person, his Power, his Exaltation, his Office and Grace? Who that believes in him, that belongs unto him, can fear to commit his departing Spirit unto his Love, Power and Care? Even we also shall hereby in our dying moments see, by Faith, Heaven opened, and Jesus standing at the right hand of God, ready to receive us. This added unto the Love which all Believers have unto the Lord Jesus, which is inflamed by Contemplation of his Glory, and their desires to be with him where he is, it will strengthen and confirm our minds in the Resignation of our departing Souls into his hand.

BUT Jesus Christ it is, who doth immediately receive the Souls of them who believe in him. So we see in the instance of Stephen. And what can be a greater encouragement to resign them into his hands, than a daily Contemplation of his Glory in his Person, his Power, his Exaltation, his Office and Grace? Who that believes in him, that belongs unto him, can fear to commit his departing Spirit unto his Love, Power and Care? Even we also shall hereby in our dying moments see, by Faith, Heaven opened, and Jesus standing at the right hand of God, ready to receive us. This added unto the Love which all Believers have unto the Lord Jesus, which is enflamed by Contemplation of his Glory, and their desires to be with him where he is, it will strengthen and confirm our minds in the Resignation of our departing Souls into his hand.

SECONDLY; It is required in us unto the same end, that we be ready and wiling to part with the flesh, wherewith we are clothed, with all things that are useful and desirable thereunto. The Alliance, the Relation, the Friendship, the Union, that are between the Soul and the Body, are the greatest the nearest, the firmest, that are or can be among mere created Beings. There is nothing like it, nothing equal unto it. The Union of Three persons in the one single Divine Nature, and the Union of two Natures in one person of Christ, are infinite, ineffable, and exempted from all comparison. But among created Beings, the Union of these two essential parts of the same Nature in one Person, is most excellent. Nor is any thing equal to it, or like it, found in any other Creatures. Those who among them have most of life, have either no Bodies, as Angels; or no Souls, but what perish with them, as all Brute creatures below.

SECONDLY; It is required in us unto the same end, that we be ready and wiling to part with the flesh, wherewith we are cloathed, with all things that are useful and desirable thereunto. The Alliance, the Relation, the Friendship, the Union, that are between the Soul and the Body, are the greatest the nearest, the firmest, that are or can be among meer created Beings. There is nothing like it, nothing equal unto it. The Union of Three persons in the one single Divine Nature, and the Union of two Natures in one person of Christ, are infinite, ineffable, and exempted from all comparison. But among created Beings, the Union of these two essential parts of the same Nature in one Person, is most excellent. Nor is any thing equal to it, or like it, found in any other Creatures. Those who among them have most of life, have either no Bodies, as Angels; or no Souls, but what perish with them, as all Brute creatures below.

ANGELS being pure immaterial Spirits, have nothing in them, nothing belonging unto their essence, that can dye. Beasts have nothing in them that can live when their Bodies dye. The Soul of a Beast cannot be preserved in a separate Condition, no not by an act of Almighty Power; for it is ⟨image 10⟩not; and that which is not, cannot live. It is nothing but the Body it self in an act of its material Powers.

ONLY the Nature of Man in all the Works of God is capable of this Convulsion. The essential parts of it are separable by Death, the one continuing to exist and act its especial Powers in a separate state or condition. The Powers of the whole entire nature acting in Soul and Body in conjunction, are all scattered and lost by Death. But the Powers of one Essential part of the same Nature, that is of the Soul, are preserved after Death in a more perfect acting and exercise than before. This is peculiar unto human nature, as a mean partaking of Heaven and Earth, of the perfection of Angels above, and of the imperfection of the Beasts below. Only there is this difference in these things: Our participation of the heavenly spiritual perfections of the Angelical Nature, is for eternity; our participation of the imperfections of the animate creatures here below, is but for a season. For God hath designed our Bodies unto such a glorious refinement at the Resurrection, as that they shall have no more Alliance unto that brutish nature, which perisheth for ever. For we shall be [Greek or Hebrew], like unto Angels, or Equal to them. Our bodies shall no more be capable of those Acts and Operations which are now common to us with other living creatures here below.

ONLY the Nature of Man in all the Works of God is capable of this Convulsion. The essential parts of it are separable by Death, the one continuing to exist and act its especial Powers in a separate state or condition. The Powers of the whole entire nature acting in Soul and Body in conjunction, are all scattered and lost by Death. But the Powers of one Essential part of the same Nature, that is of the Soul, are preserved after Death in a more perfect acting and exercise than before. This is peculiar unto human nature, as a mean partaking of Heaven and Earth, of the perfection of Angels above, and of the imperfection of the Beasts below. Only there is this difference in these things: Our participation of the heavenly spiritual perfections of the Angelical Nature, is for eternity; our participation of the imperfections of the animate creatures here below, is but for a season. For God hath designed our Bodies unto such a glorious refinement at the Resurrection, as that they shall have no more Alliance unto that brutish nature, which perisheth for ever. For we shall be 〈non-Latin alphabet〉, like unto Angels, or Equal to them. Our bodies shall no more be capable of those Acts and Operations which are now common to us with other living creatures here below.

THIS is the preeminence of the nature of Man, as the wise Man declares. For unto that Objection of Atheistical Epicureans, As the one dieth, so dieth the other; they have all one breath, so that a man hath no preeminence above a beast and all go into one place, all are of the dust, and all turn to the dust again: He granteth, that as unto their Bodies it is for a season, in them we have a present participation of their nature; But, saith he, here lieth the Difference, Who knoweth the spirit of a Man that goeth upward, and the spirit of a beast that goeth downward unto the earth? Unless we know this, unless we consider the different state of the spirit of Men and Beasts, we cannot be ⟨image 11⟩delivered from this Atheism; but the thoughts hereof will set us at liberty from it. They dye in like manner, and their bodies go equally to the dust for a season; but the Beast hath no spirit, no soul, but what dies with the body and goes to the dust. If they had, their bodies also must be raised again unto a conjunction with them. Otherwise Death would produce a new race of creatures unto Eternity. But man hath an immortal Soul, saith he, an heavenly Spirit, which when the Body goes into the dust for a season, ascends to Heaven (where the guilt of sin, and the curse of the Law, interpose not) from whence it is there to exist and to act all its Native powers in a state of blessedness.

THIS is the preeminence of the nature of Man, as the wise Man declares. For unto that Objection of Atheistical Epicureans, As the one dieth, so dieth the other; they have all one breath, so that a man hath no preeminence above a beast and all go into one place, all are of the dust, and all turn to the dust again: He granteth, that as unto their Bodies it is for a season, in them we have a present participation of their nature; But, saith he, here lieth the Difference, Who knoweth the spirit of a Man that goeth upward, and the spirit of a beast that goeth downward unto the earth? Unless we know this, unless we consider the different state of the spirit of Men and Beasts, we cannot be ⟨image 11⟩delivered from this Atheism; but the thoughts hereof will set us at liberty from it. They dye in like munner, and their bodies go equally to the dust for a season; but the Beast hath no spirit, no soul, but what dies with the body and goes to the dust. If they had, their bodies also must be raised again unto a conjunction with them. Otherwise Death would produce a new race of creatures unto Eternity. But man hath an immortal Soul, saith he, an heavenly Spirit, which when the Body goes into the dust for a season, ascends to Heaven (where the guilt of sin, and the curse of the Law, interpose not) from whence it is there to exist and to act all its Native powers in a state of blessedness.

BUT as I said, by reason of this peculiar intimate Union and Relation between the Soul and Body, there is in the whole Nature a fixed Aversation from a Dissolution. The Soul and Body are naturally and necessarily unwilling to fall into a state of Separation, wherein the one shall cease to be what it was, and the other knows not clearly how it shall subsist. The Body claspeth about the Soul, and the Soul receiveth strange Impressions from its embraces; the entire nature existing in the Union of them both, being unalterably averse unto a Dissolution.

WHEREFORE, unless we can overcome this inclination, we can never dye comfortably or cheerfully. We would indeed rather choose to be clothed upon, that mortality might be swallowed up of life, that the clothing of Glory might come on our whole Nature, Soul and Body, without Dissolution. But if this may not be, yet then do believers so conquer this Inclination by Faith and Views of the Glory of Christ, as to attain a desire of this Dissolution. So the Apostle testifies of himself, I have a desire to depart, and to be with Christ, which is far better than to abide here, Phil. 1. 23. saith he, [Greek or Hebrew]. Not an ordinary desire, not that which worketh in me now and then; but a constant habitual Inclination working in ••••ment Acts and Desires. And what doth he so desire? It is [Greek or Hebrew], to depart, say we, out of this Body, from this Tabernacle, ⟨image 11⟩to leave it for a season. But it is such a departure as consists in the Dissolution of the present state of his Being, that it should not be what it is. But how is it possible that a man should attain such an Inclination unto, such a Readiness for such a vehement desire of a Dissolution? It is from a View by Faith of Christ and his Glory, whence the Soul is satisfied, that to be with him is incomparably better than in its present state and condition.

WHEREFORE, unless we can overcome this inclination, we can never dye comfortably or chearfully. We would indeed rather chuse to be cloathed upon, that mortality might be swallowed up of life, that the cloathing of Glory might come on our whole Nature, Soul and Body, without Dissolution. But if this may not be, yet then do believers so conquer this Inclination by Faith and Views of the Glory of Christ, as to attain a desire of this Dissolution. So the Apostle testifies of himself, I have a desire to depart, and to be with Christ, which is far better than to abide here, Phil. 1. 23. saith he, 〈non-Latin alphabet〉. Not an ordinary desire, not that which worketh in me now and then; but a constant habitual Inclination working in ••••ment Acts and Desires. And what doth he so desire? It is 〈non-Latin alphabet〉, to depart, say we, out of this Body, from this Tabernacle,