throne! How solicitous endeavour of a very thorough preparation doth this case call for! But how ill doth the common course of men agree to this, who never have such matters in their thoughts, who so much neglect not their very hogs as they do their spirits!

5. That we have much conversation with God. He is the only full and permanent good; therefore the endeavour of becoming very inward with him, doth best agree with the expectation of a state perfectly good and happy. To expect this, and converse only with shadows and vanishing things, is to expect to be happy without happiness; or that our happiness should betide us as a casual thing, or be forced upon us at last whether we will or no. But since our happiness in God is on his part not necessary, but vouchsafed and gratuitous, depending on mere good pleasure; is it our best way of ingratiating ourselves with him, to neglect him and live as without him in the world; to keep ourselves strangers to him all our days, with a purpose only of flying to him at last, when all things else that were wont to please us are vanished and gone? And if we could suppose his wisdom and justice to admit his forgiving so provoking contempt of him, and receiving an exiled soul forced out of its earthly abode, that to the last moment of it would never look after him, or have to do with him; yet, can it be supposed that his own habitual aversation to him could allow it to be happy in him? Especially being increased and confirmed by its consciousness and sense of guilt? How can these but make it banish itself, and in a sullen enmity and despair perpetually flee the Divine presence? What can in this case be more natural to it, than to give up itself to eternal solitary wanderings, as a fugitive from God; to affect to be ever inwrapt in its own darkness, and hidden from his sight, and be an everlasting tormentor to itself? Can we be happy in him whom we do not love? or love whom we will not know, or be acquainted with ?

for. His kingdom is not of this world; as we profess not
to be. We cannot be innocently ignorant, that its consti-
tution and frame, its laws and ordinances, its aspect and
tendency in itself, and the whole course of its administra-
tion, are directed to that other state. "He hath overcome
death, and him that had the power of it; hath brought
life and immortality to light; is the first-begotten from the
dead, and the first-fruits of them that slept; hath opened
heaven to us, and is himself ascended and entered as our
victorious, triumphant Captain and Forerunner. He is
adorned with highest power, and hath set up a universal
kingdom, extended to the utmost bounds of this apostate
world, and the vaster regions of innocent and constantly
loyal spirits. His proclamations are issued out, his en-
signs displayed, to invite and call in whosoever are weary
of the sin and vanity of this wretched world, of their alien-
ation from the life of God, of living in the midst of death;
to join themselves to him, the Prince and Lord of life,
and be led by him to the immortal state.
If the present
state of things appear dismal to us; if we reckon it a wo-
ful spectacle to behold sin and death reigning, wickedness
and immorality acting their combined parts, to waste the
world and lay it desolate; if we would deliver ourselves
and escape from the common ruin, are seriously designing
for heaven, and that world in which death hath no place,
nor any shadow of death; let us betake ourselves to him,
enroll our names, put ourselves under his banners and
discipline, strictly observing the laws and following the
guidance of that our invisible Lord, who will be Author
of eternal salvation to them that obey him, and save to the
utmost all that come to God through him. How dear
should he be to us! How cheerfully should we trust him,
how dutifully serve him, how faithfully adhere to him,
both for his own sake, and that of the design he hath in
hand for us, and the pleasant savour of heaven and immor-
tality which breathes in both! But if we neglect him, and
disown our relation to him; or if we let days or years go
over our heads, wherein we drowsily slumber; roll our-
selves in the dust of the earth; and while we call ourselves
Christians, forget the reason and importance of our own
name, and think not of our being under his call and con-
duct to the eternal kingdom and glory: this is perversely
to reject what we say (only) we seek; to disclaim and re-
nounce our pretences to immortality; to blast and damn
our own great hopes.

What sure ground of hope can we imagine to ourselves, that our reconciliation and acquaintance with God shall ever be brought about, if it be not done while we are here in the body? Will we be so vain as to cherish a hope that not only affronts the visible import of God's revelation, but the very reason of things, and the natural tendency of our own spirits? Nor indeed (if we would consider better) can we possibly hope for what we desire not, or whereto our hearts are in an habitual disaffection, otherwise than (in the present case) negatively, and that our infidelity 7. Lastly, It is congruous to our expectation of so great permits us not to fear the contrary. Yea, and the lively things after death, that we live in a cheerful, pleasant exhope of a blessedness in God, as it includes desire, would pectation of it. For what must necessarily intervene, certainly infer that purity (the image of his own) that though not grateful in itself, should be reckoned so, for the could never fail to incline our hearts to him, and which sake of that which is. This only can upon the best terms would habituate us to a course of walking with him in reconcile us to the grave, that our greatest hopes lie beinward communion. And this were comely and agreea-yond it; and are not hazarded by it, but accomplished. ble to our pretences, if while we profess ourselves made Although, indeed, nothing were to be expected hereafter; for another state, we retire ourselves from the fading yet so little suitable entertainment doth this world afford things that put a vanity into this, and single out, by our to a reasonable spirit, that the mere weariness of beholdown choice, the stable good which we expect ever to en- ing a scene of vanity and folly, might well make a recess joy. How befitting is it, to pass by all things with neglect, acceptable. For is it so grateful a thing to observe the and betake ourselves hither with this sense! "Lord, I confused scramble and hurry of the world? how almost have viewed the world over, in which thou hast set me; every one makes it his business to catch from another I have tried how this and that thing will fit my spirit and what is worth nothing? With what toil, and art, and viothe design of my creation; and can find nothing in which lence men pursue, what when they embrace they find a to rest, for nothing here doth itself rest, but such things shadow! To see deluded mortals, each one intent upon as please me for awhile, in some degree, vanish and flee his own particular design, and most commonly interfering as shadows from before me. Lo, I come to thee, the eter- with another's: some imposed upon by others' over-reachnal Being, the Spring of life, the Centre of rest, the Staying wit, and all by their own folly: some lamenting their of the creation, the Fulness of all things! I join myself losses, others their short and unsatisfying acquisitions: to thee, with thee I will lead my life and spend my days, many pleasing themselves with being mocked, and conwith whom I am to dwell for ever, expecting when tentedly hugging the empty cloud, till death comes and my little time is over to be taken up ere long into thy ends the story, and ceases the busy agitation; that is, with eternity." so many particular persons, not with the world: a new succession still springing up, that continue the interlude, and still act over the same parts, ad tadium usque !

And since we who live under the Gospel, have heard of the Redeemer, of the dignity of his person, of his high office and power, of his merciful design and great achievements for the restoring of lapsed and lost souls.

What serious person, who that is not in love with impertinency and foolery, would much regret it, to close his eyes, 6. It is most agreeable to our apprehensions of the va- to have the curtains drawn, and bid good-night to the world nity of this present state, and our expectations for the fu- without ever wishing to see the morning of such another ture, that we commit ourselves to him: that with entire day? And even they that have the world most in their trust and love, devotedness and subjection, we give our-power, and can command what they please for the gratifyselves up to his happy conduct, to be led by him to God, ing of their appetites, without the contradiction and conand instated into that eternal blessedness which we look trol of others, what can they enjoy more to-morrow than

the offer of it,) so that it is before us as the object of a reasonable desire. Now either our hearts are so taken with this discovery, that we above all things desire this state, or not. If they be, we desire it more than our earthly stations and enjoyments, are willing to leave the world and the body to enjoy it; and so did falsely accuse ourselves of a prevailing aversion to this change. If they be not, the thing is true, that we are upon no terms willing to die: but the cause is falsely, or partially, assigned. It is not so much because we are unassured of heaven, but (as was above suspected) because we love this world better, and our hearts centre in it as our most desirable good.

savours of mortality, we should reckon too mean for us; | by his blood, and given us, at once, both the prospect and and not regret it, that heaven and immortality are not to De attained but by dying: so should the love of our own souls, and the desire of a perpetual state of life, triumph over the fear of death. But it may be alleged by some, that 'tis only a solicitous love to their souls, that makes them dread this change. They know it will not fare with all alike hereafter, and know not what their own lot shall be. And is this indeed our case? Then, what have we been doing all this while? And how are we concerned to lose no more time? But too often a terrene spirit lurks under this pretence; and men allege their want of assurance of heaven, when the love of this earth, which they cannot endure to think of leaving, holds their hearts. And, (a little to discuss this matter,) what would we have to assure us? Do we expect a vision or a voice? Or are we not to try ourselves; and search for such characters in our own souls, as may distinguish and note us out for heaven? Among these, what can be more clear and certain than this, that we have our hearts much set upon it? They that have their conversations in heaven, may from thence expect the Saviour, m who shall change their vile bodies, (n the bodies of their humiliation, or low abject state,) and make them like his own glorious body. God, who will render to every man according to his works, will give them that by patient continuance in well-doing seek honour and glory and immortality, eternal life. They that P set their affections (or minds) on the things above, not those on the earth; when Christ shall appear, who is their life, shall appear with him in glory. Místake not the notion of heaven, or the blessedness of the other world; render it not to yourselves a composition of sensual enjoyments: understand it (principally) to consist in perfect holiness and communion with God; (as his own word represents it, and as reason hath taught even some pagans to reckon of it;) and you cannot judge of your own right by a surer and plainer rule, than that eternal blessedness shall be theirs, whose hearts are truly bent and directed towards it. Admit we then this principle; and now let us reason with ourselves from it: We have a discovery made to us of a future state of blessedness in God, not as desirable only in itself, but as attainable and possible to oe enjoyed, (the Redeemer having opened the way to it

Therefore we see how unreasonably this is often said, we are unwilling to change states, because we are unassured. The truth is, they are unassured, because they are unwilling. And what then ensues? They are unwilling because they are unwilling. And so they may endlessly dispute themselves round, from unwillingness to unwillingness. But is there no way to get out of this unhappy circle? In order to it, let the case be more fully understood: either this double unwillingness must be referred to the same thing, or to divers: if to the same thing, it is not sense; they say what signifies nothing; for being to assign a cause of their unwillingness to quit the body, to say, because they are unwilling, (viz. of that,) is to assign no cause, for nothing can be the cause of itself: but if they refer to divers things, and say, they are unwilling to go out of the body, because they are unwilling to forsake earth for heaven; the case is then plain, but sad, and not alterable, but with the alteration of the temper of their spirits. Wherefore let us all apply ourselves (since with none this is so fully done that no more is needful) to the serious endeavour of getting our souls purged from the dross of this world, and enamoured of the purity and blessedness of heaven. So the cause and effect will vanish together; we shall find that suitableness and inclination in our spirits to that blessedness as may yield us the ground of a comfortable persuasion that it belongs to us; and then not be unwilling, though many deaths stood in our way, to break through to attain it.

A

DISCOURSE

RELATING TO THE

EXPECTATION OF FUTURE BLESSEDNESS.

WITH AN APPENDIX.

HEBREWS X. 36.

FOR YE HAVE NEED OF PATIENCE, THAT, AFTER YE HAVE DONE THE WILL OF GOD, YE MIGHT RECEIVE THE PROMISE.

Ir is evident, the Creator of this lower world never in- | tended it to be the perpetual dwelling-place of its inhabitants, if man had continued innocent; inasmuch as sin and death, by inseparable connexion, entered together; had sin never entered, death would never have had place here. And whereas, by the blessing of God, multitudes had been continually born into this world, and none have ever died out of it; by consequence it must have been, in time, so over-peopled, as not to contain its inhabitants. Whereupon, man having been created in a state of probation, as his fall showed, and a candidate for a better state in some nobler region; the time of probation being over (the limits whereof, considering the sad events that soon ensued, it was to no purpose for us to know, nor consequently for God to reveal) it could not be, but that nature itself, being, in every one, pure and genuine, must prompt him to continual aspirings towards the highest perfection, whereof, by the Divine will, he should find himself capable. Though yet it could not consist with the sinfulness of his present state to be over-hasty; but the conscience of his being a debtor for all his present attainments to the freest and most munificent bounty, must oblige him to a dutiful compliance with the wise and sovereign pleasure of his blessed Lord; to a cheerful contentation, and willingness, that he should make what further use of him he should see fit, for transmitting a holy life and nature to such as should come after him; and to a most calm, serene, and pleasant expectation of being seasonably translated higher.

But now sin and death having invaded this world and spread through it, into how horrid a gulf have they turned this part of God's creation! Men having by their own apostacy cut themselves off from God, do each of them grasp at deity; every one attempts to fill up his room, and is so profanely insolent, as to affect being a god to himself, his own first and last. And all having withdrawn themselves from God, and abandoned his interest, which the law of their creation, and their dependent state, obliged them to serve; they have no common interest left: whereupon every one makes his own his only interest. And that sovereign principle of divine love being extinct, whereby they were to love God with all their hearts, souls, minds, and might, which is the first and great command; the second branch, like the former, by which they were all, for his sake, to love each other, as himself, naturally fails and dies. Whence every one sets up himself, in exclusion to God, and all other men. And that self (all concern for their better and nobler part, which could only have its support and satisfaction in God, being suppressed and lost) is only their baser, their carnal self. 'Tis this alone they are concerned for. And every one seeks to catch and engross all that he can, for the service and gratification of this vile, sensual self, out of this sensible world; which,

because it is all empty vanity, and hath not enough in it to satiate so enormous and ungoverned an appetite, this makes them tear this world in pieces; every one snatching what he can of it for himself. Hence are wars, and fightings, James iv. 1, 4. And as by friendship, every one seeks to contract with this world separately, and alone, so as to engross it to himself, apart from other men, they make themselves enemies to God; so they become devils to one another. And thus are men generally drowned in perdition and destruction. But the merciful God hath appointed his own Son a Redeemer for us, who gave himself for our sins, to deliver us (to take us out from, Gal. i. 4. as the word signifies) this present evil world; whose first law, and most deeply fundamental to the whole Christian state, as the case before stated required, is that of self-denial; which, so far as it obtains, doth truly restore us to ourselves, and to our first and primitive state, and place, in God's Creation. For having suffered once for us, the just for the unjust, to bring us to God, 1 Pet. iii. 18. and having redeemed us to God by his blood, Rev. v. 9. when he shall have obtained this his end upon us, all things fall right with us as to him, ourselves, and one another.

Yet because the wise and God-becoming methods, which are used in pursuance of the Redeemer's design, do not generally take place, or prevail against the spirit of this world; but men, through their own wicked inclination, obstinately adhere to this world, seeking their all from it; and the usurping God of this world blinding their minds, that the glorious light of the gospel of Christ should not shine to them, (2 Cor. iv. 4.) and being an inworking spirit in the children of disobedience, (Ephes. ii. 2.) leading them captive at his will, (2 Tim. ii. ult.) and that this prince of the darkness of this world, made up of malice and envy against God, and of malignity and mischief against men, as their common Apollyon, and destroyer, doth with all his legions haunt and infest this lower world, till the time of their torment come; and that thus enmity against God and his Christ is fomented, and naturally propagated from age to age in this world; it is therefore God's righteous and declared pleasure, to put an end to this state of things; not to continue this world, as the stage of his perpetuated dishonours; but to shut it up by the final judgment, and at last consume it with fire. In the meantime, while he is gradually consuming sinners out of this earth, he is, by equal degrees, gathering home his own out of it. And to them, how great a privilege is it to be taken out from this present evil world! Which that they may apprehend with savour and relish, their blessed Lord hath let them have a foresight of death abolished, and of life and immortality brought to light in his gospel; and gives them the spirit of wisdom and revelation, that they may know the hope of their calling, (Ephes. i. 17, 18.) endowing them with that faith, which is the substance of the things they hope for

1. I shall give some account of this patience, as it is to be exercised in the present case. We might, indeed, assign a third occasion of exercising patience, besides suffering present incumbent evils, and expecting a future hoped good, viz. doing the good which belongs to the duty of our present state, which the text points out to us in what it interposes, "after ye have done the will of God," and which is intimated, when we are charged not to be weary of well-doing, (Gal. vi. 9.) and, by a patient continuance in well-doing to seek honour, glory, immortality, &c. (Rom. ii. 7.) and to run with patience the race set before us, (Heb. xii. 1.) when also the good ground is said to bring forth with patience, Luke viii. 15. But considering the pleasure which doing good contains in itself, and that the patience it gives occasion for is accidental, and arises from the other two; either the sufferings to which doing good often exposes, or the expectation of a greater good in a perfect state; when also all indisposition and lassitude shall perfectly cease; we need not make this a distinct head. Or, however, our present design confines us, chiefly, to the patience that is to be exercised in the expectation of our final good,-viz. blessedness. And in speaking hereto, I shall-1. Lay down some things more generally, and-2. Thence proceed to what will more particularly concern the matter in hand.

Heb. xi. 1. Whereupon, having all the glories of the is to have this exercise, in expecting future blessedness; other world in view, and the representation of a state,-2. Labour to evince to you the necessity of it; how which they have reason to apprehend as much more bliss- needful a thing it is to any serious and thorough Chrisful and glorious, than, in the way of even primitive nature, tian. And so the use will ensue. they could have attained to; in proportion as the second Adam doth excel the first in dignity, performances, and glory. Here, therefore, their need of patience, in expecting this final issue of things, to themselves in particular, and to the whole redeemed community, is most conspicuous, and appears great, even as it relates to this expectation, though they did not labour under the pressure of very grievous evils besides, which yet must increase that need. But it is this expectation itself, to which I intend principally to confine the present discourse. In reference whereunto, the greater the pleasure is of our fore-sight, the greater need we shall have of this patience; i. e. as our fore-sight, though beholding the terrible things, death, and the final dissolution of all things, which must intervene, doth yet terminate on the blessed consequents thereof. And those consequents, viz. the enjoyments and blessedness of the future state, it is plain the apostle did intend in these words, as the context evidently shows, i. e. whether you consider the foregoing or the following context. For that great recompense of reward, mentioned in the immediately foregoing ver. 35. and the salvation of our souls, in the close of this chapter; and the things hoped for, and not seen, in the very beginning of the next, do plainly show, the discourse being of a piece, that the promise to be received, must be the promise of that blessedness, that is not to be enjoyed, in the fulness of it, but by intervening death; nor by all holy men together till the end of all things, chap. xi. 13. And whereas we have here the expression of receiving the promise, it is plain the promise must be understood objectively; i. c. that transcendent good that was promised; viz. that principally, wherein all the promises do finally and lastly centre: which, it is plain, the apostle here most especially intends, as being eminently called the promise. Whereupon, there are now two things that offer themselves to our observation from this Scripture:-1. That the business of a sincere Christian in this world, is to be doing the will of God:2. That patience, in expecting the consequent blessedness of the future state, is a needful requisite in every sincere and thorough Christian. The former of these I shall not insist upon; but only touch transiently.

I need not tell you that, by the will of God, we are to understand the object of his will, or that which he wills, viz. the thing willed; not his will itself, which is not a thing yet to be done, but eternal, as his own very being itself. And again, that you may easily apprehend, it is our duty willed by him, and not mere events, that must be understood to be the object of this will, viz. wherein we have a part to act; otherwise, how are we said to do his will? Of this, every sincere Christian must be the active instrument. All creatures, whether they will or no, whether they design any such thing, or design it not, must be the passive subjects, upon which his will takes place. But Lo be the active instrument thereof, is, in fact, the business only of a devoted person, one given up to God in Christ. Such only are in an immediate capacity or promptitude to do the will of God, intentionally, and with their own design; though it be the undoubted duty of all, who are naturally capable thereof.

Will this rebel-world never consider this, that are in a continual war with him in whose hands is their breath, on this high point, whose will shall be supreme? and dread not the issue of so unequal a combat, between omnipotence and an earthen potsherd? Nor bethink themselves what woes impend and hang over their guilty heads, for so mad insolence, as striving with their maker? Isa. xlv. 9. Will they never consider it, that pretend subjection to him, when their very pretence is a mockery? and that affront him with the frequent repetition of that ludicrous petition, "Thy will be done on earth," amidst their open, contemptuous oppositions thereto?

2. But I shall apply myself to consider the latter of these; that patience, in the expectation of the blessedness of the heavenly estate, is very needful to every sincere and thorough Christian.-And in speaking to this, I shall -1. Give some account of this patience, according as it

1. There are some things more generally to be considered which, though more remotely, will aptly serve our

purpose.

1. That the natural constitution of the human soul disposeth it, equally to covet and pursue a desirable good, as to regret and shun a hurtful evil. This is plain to any that understand their own natures, and take any notice of the most connatural motions and operations of their inward man.

2. That the want of such a desirable and suitable good, understood to be so, is as truly afflicting and grievous, as the pleasure of a present evil.

3. That an ability to bear that want, is as real and needful an endowment, as the fortitude by which we endure a painful evil. Yea, and it may be as sensibly painful, the pain of thirst being as grievous as that of a wound or bruise. Therefore the ability to bear it without despondency, or any perturbation or discomposure of spirit, call it by what name you will, is a most desirable advantage and benefit to any man.

4. That, therefore, it equally belongs to patience, to be exercised in the one case, as well as in the other. And the general nature of it being found in each, as we shall further see hereafter, the name is, with equal fitness, common to both, and to be given alike to either of them. For what do names serve for, but to express the natures of things as near as we can? These generals being thus premised, I shall,

2. Proceed more distinctly to give account of patience, according to this notion of it, by showing-what it supposes, and-wherein it consists.

1. What it supposes, as it hath its exercise this way, viz. in the expectation of the blessedness of the future

state.

2. Wherein, so considered, it consists.
1. What, thus taken, it supposes.

1. That blessedness, truly so called, be actually understood and apprehended by the expectants, as a real and most desirable good to them. They can, otherwise, never think themselves to need patience, in expecting it. To the blind, befooled world, true blessedness is a frightful thing. They run from it as a mormo, or some terrible appearance. Religion, e. nearness to God, and inward conversation with him, (which we will not say hath affinity with it, but contains it, or is the same thing,) they dread as a formidable darkness, or the shadow of death. Therefore they say to God, "Depart from us.' Whereupon it is not the want of this blessedness, but the thing itself, so monstrously misunderstood, that gives exercise to their patience; nor have they patience enough for it. The Divine presence they cannot endure.