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And God, who made us not gods, but poor creatures, as it pleased him, doth know best our measures, and he will not try us with too long a life of temptations, lest we should grow too familiar where we should be strangers, and utterly strangers to our home. No wonder if that world was ready for a deluge, by a deluge of sin, in which men lived to six, seven, eight, and nine hundred years of age. Had our great sensualists any hope of so long a life, they would be more like incarnate devils, and there would be no dwelling near them for the holy seed. If angels were among them, they would, like the Sodomites, seek furiously to abuse them.

Nor will God tire us out with too long a life of earthly sufferings. We think short cares, and fears, and sorrows, persecutions, sickness, and crosses to be long, and shall we grudge at the wisdom and love which shorteneth them? Yea, though holy duty itself be excellent and sweet, yet the weakness of the flesh maketh us liable to weariness, and abateth the willingness of the spirit, and our wise and merciful God will not make our warfare, or our race, too long, lest we be wearied and faint, and fall short of the prize. By our weariness, and complaints, and fears, and groans, one would think that we thought this life too long, and yet when we should yield to the call of God, we draw back as if we would have it everlasting.

Sect. 12. Willingly submit, then, O my soul. It is not thou, but this flesh, that must be dissolved; this troublesome, vile, and corruptible flesh. It is but the other half of thy meat and drink, which thy presence kept longer uncorrupted, going after the excremental part. Thou diest not when man (the compositum) dieth, by thy departure. And as thou livest not to thyself, thou diest not to thyself; whether I live or die, I am the Lord's; he that set up the candle, knoweth how long he hath use for the light of it. Study thy duty, and work while it is day, and let God choose thy time, and willingly stand to his disposal. The gospel dieth not when I die. The church dieth not. The praises of God die not. The world dieth not, and perhaps it shall grow better, and those prayers shall be answered which seemed lost. Yea, and it may be some of the seed that I have sown, shall spring up to some benefit of the dark unpeaceable world when I am dead. And is not this much of the end of life? And is not that life good which attaineth its end ? If my end was to do good and glorify God, if good be done, and God glorified when I am dead, yea, though I were annihilated, is not my end attained ? Feign not thyself to be God, whose interest (that is, the pleasing of his will) is the end of all things, and whose will is the measure of all created good, Feign not thyself to be all the world : God hath not lost his work; the world is not dissolved when I am dissolved. Oh, how strong and unreasonable a disease is this inordinate selfishness! Is not God's will infinitely better than mine, and fitter to be fulfilled? Choose the fulfilling of his will, and thou shalt always have thy choice. If a man be well that can always have his will, let this always be thy will, that God's will may be done, and thou shalt always have it.

Lord, let thy servant depart in peace; even in thy peace, which passeth understanding, and which Christ, the prince of peace, doth give, and nothing in the world can take away. Oh, give ine that peace which beseemeth a soul, which is so near the harbour, even the world of endless peace and love, where perfect union (such as I am capable of) will free me from all the sins and troubles which are caused by the convulsions, divulsions, and confusions of this divided, selfish world. Call home this soul by the encouraging voice of love, that it may joyfully hear, and say, ' It is my Father's voice.' Invite it to thee by the heavenly messenger. Attract it by the tokens and the foretastes of love. The messengers that invited me to the feast of grace, compelled me to come in without constraint. Thy effectual call did make me willing, and is not glory better than preparing grace? Shall I not come more willingly to the celestial feast? What was thy grace for, but to make me willing of glory, and the way to it? Why didst thou dart down thy beams of love, but to make me love thee, and to call me up to the everlasting centre ? Was not the feast of grace as a sacrament of the feast of glory? Did I not take it in remembrance of my Lord until he come? Did not he that told me, " All things are ready," tell me also that “ he is gone to prepare a place for us?” and it is his will that we shall be with him, and see his glory, They that are given him, and drawn to him by the Father on earth, do come to Christ. Give, now, and draw my departing soul to my glorified Head; and, as I have glorified thee on earth, in the measure that thy grace hath prevailed in me, pardon the sins by which I have offended thee, and glorify me in the beholding and participation of the glory of my Redeemer, Come,

Lord Jesus, come quickly, with fuller life, and light, and love, into this too dead, and dark, and disaffected soul, that it may come with joyful willingness unto thee.

Secț. 13. Willingly depart, O lingering soul! It is from a Sodom, though in it there be righteous Lots, who yet are not without their woful blemishes! Hast thou so oft groaned for the general blindness and wickedness of the world, and art thou loth to leave it for a better? How oft wouldest thou have rejoiced to have seen but the dawning of a day of universal peace and reformation? And wouldest thou not see it where it shineth forth in fullest glory? Would a light at midnight have pleased thee so well? Hast thou prayed and laboured for it so hard? And wouldest thou not see the sun ? Will the things of heaven please thee no where but on earth, where they come in the least and weakest influences, and are terminated in gross, terrene, obscure, and unkind recipients ? Away, away, the vindictive flames are ready to consume this sinful world! Sinners that blindly rage in sin must quickly rage in the effects of sin and of God's justiçę. The pangs of lust prepared for these pangs! They are treasuring up wrath against this day. Look not, then, behind thee. Away from this unhappy world! Press on unto the mark. (Phil, iii.) “ Looking towards, and hastening to the coming of the day of God.” (2 Pet. iii, 1012.)

As this world hath used thee, it would use thee still, and it will use others. If thou hast sped well in it, no thanks to it, but unto God. If thou hast had manifold deliverances, and marvellous preservations, and hast been fed with angel's food, love not this wilderness for it, but God and his angel, which was thy guide, protector, and deliverer.

And hath this troublesome flesh been so comfortable a companion to thee, that thou shouldest be so loth to leave it? Have thy pains, thy weariness, thy languishings, thy labours, thy cares and fears about this body, been pleasing to thee? And art thou loth that they should have an end: Didst thou not find a need of patience to undergo them? And of greater patience than mere nature gave thee? And canst thou hope now for better when nature faileth, and that an aged, consumed, more diseased body, should be a pleasanter habitation to thee than it was heretofore? If from thy yonth up it hath been both a tempting and a troublesome thing to thee, surely, though it be less tempting, it will not be less troubling, when it is falling to the dust, and above ground savoureth of the grave! Had things sensible been never so pleasant in thy youth, and hadst thou glutted thyself in health with that sort of delight, in age thou art to say by nature, “I have no pleasure in them.” Doth God in great mercy make pain and feebleness the harbingers of death, and wilt thou not understand their business? Doth he mercifully, beforehand, take away the pleasure of all fleshly things, and worldly vanities, that there may be nothing to relieve a departing soul, (as the shell breaketh when the bird is hatched, and the womb relaxed when the infant must be born,) and yet shall we stay when nothing holdeth us, and still be loth to come away

? Wouldest thou dwell with thy beloved body in the grave, where it will rot and stink in loathsome darkness? If not, why should it now, in its painful languor, seem to thee a more pleasant habitation than the glorious presence of thy Lord ? In the grave it will be at rest, and not tormented as now it is, nor wish at night, oh, that it were morning! nor say at morning, when will it be night? And is this a dwelling fit for thy delight? Patience in it, while God will so try thee, is thy duty, but is such patience a better and sweeter life than rest and joy?

Sect. 14. But, alas ! how deaf is flesh to reason. Faith hath the reason which easily may shame all contrary reasoning, but sense is unreasonable, and especially this inordinate, tenacious love of present life. I have reason enough to be willing to depart, even much more willing than I am. Oh, that I could be as willing as I am convinced that I have reason to be! Could I love God as much as I know that I should love him, then I should desire to depart, and to be with Christ, as much as I know that I should desire it. But God, in nature, hath there laid upon me some necessity of aversation, (though the inordinateness came from sin,) else Christ had not so feared, and deprecated the cup. Death must be a penalty, even where it is a gain, and therefore it must meet with some unwillingness : because we willingly sinned, we must unwillingly suffer. The gain is not the pain or dissolution in itself, but the happy consequents of it.

All the faith and reason in the world will not make death to be no penalty, and therefore will not take away all unwillingness. No man ever yet reasoned or believed himself into a love of pain and death, as such, but seeing that the gain is unspeakably greater than the pain and loss, faith and holy reason may make our willingness to be greater than our unwillingness, and our hope and joy than our fear and sorrow, And it is the deep and effectual notice of goodness, which is God's way, in nature and grace, to change and draw the will of man. Come then, my soul, and think, believingly, what is best for thee. And wilt thou not love and desire most that which is certainly the best?

To depart and to be with Christ is far better, or rather to be

chosen. Sect. 1. To say and hear that it is far better to be with Christ, is not enough to make us willing. Words and notions are such instruments as God useth to work on souls, but the convincing, satisfying, powerful light, and the inclining love, are other things. The soul now operateth ut forma hominis, on and with the corporeal spirits and organs, and it perceiveth now its own perceptions, but it is a stranger to the mode of its future action, when separated from the body, and can have no formal conception of such conceptions as yet it never had. And therefore, its thoughts of its future state must be analogical and general, and partly strange. But general notices, when certain, may be very powerful, and satisfy us in so much as is needful to our consent, and to such a measure of joy as is suitable to this earthly state. And such notices we have from the nature of the soul, with the nature of God, the course of Providence, and government of mankind, the internal and external conflicts which we perceive about men's souls, the testimony and proinises of the word of God, the testimony of conscience, with the witness of the sanctifying Spirit of Christ, and in it the earnest and the foretaste of glory, and the beginnings of life eternal here, all which I have before considered.

Sect. 2. The Socinians, who would interpret this of the state of resurrection only, against plain evidence, violate the text : seeing Paul expressly speaketh of his gain by death, which will be his abode with Christ, and this upon his departure hence: which (in 2 Cor. v. 7, 8) he calleth, his being absent from the body, and present with the Lord : and Christ, to the penitent thief, calleth his being with him in Paradise : and (Luke xvi.) in the parable of the steward, Christ intimateth to us, that wise preparers, when they go hence, are received into the everlasting habitations; as he there further tells us Lazarus was in Abraham's bosom.

Sect. 3. Goodness is primaria et mensurans, vel secundaria, et mensurata i the first is God's perfect essence and will : the

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