tion purify thee from all thy corruption and disposition to evil. And otherwise this will not be. After

a long sincere endeavour for the mortification of all sin, I find it will never be absolutely perfect, but by this reduction into the dust. Thou shalt no more be a residence for the least remainder of sin unto eternity, nor any clog unto my soul in its actings on God. Rest therefore in hope; for God, in his appointed season, when he shall have a desire unto the work of his hands, will call unto thee, and thou shalt answer him out of the dust. Then shall he by an act of his Almighty power, not only restore thee unto thy pristine glory, as at the first creation, when thou wast the pure workmanship of his hands; but enrich and adorn thee with inconceivable privileges and advantages. Be not then afraid; away with all reluctancy, go into the dust, rest in hope, for thou shalt stand in thy lot at the end of the days.

That which will enable us hereunto, in an eminent manner, is that view and consideration of the glory of Christ, which is the subject of the ensuing meditations. For he who is now possessed of all that glory, underwent this dissolution of nature as truly and really as ever we shall do.

Thirdly, There is required hereunto, a readiness to comply with the times and seasons wherein God would have us depart and leave this world. Many think they shall be willing to die when their time is come; but they have many reasons, as they suppose, to desire that it may not yet be, which for the most part arise merely from fear, and aversation of death. Some desire to live that they may see more of that glorious work of God for his church, which they believe he will accomplish. So Moses prayed that he might not die in the wilderness, but go over Jordan and see the good land, and that goodly mountain,

and Lebanon, the seat of the church, and of the worship of God; which yet God thought meet to deny unto him. And this denial of the request of Moses, made on the highest consideration possible, is instructive unto all in the like case. Others may judge themselves to have some work to do in the world, wherein they suppose that the glory of God, and good of the church is concerned, and therefore would be spared for a season. Paul knew not clearly whether it were not best for him to abide awhile longer in the flesh on this account. And David often deprecates the present season of death, because of the work which he had to do for God in the world. Others rise no higher than their own private interests or concerns with respect unto their persons, their families, their relations, and goods in this world. They would see these things in a better or more settled condition, before they die, and then they shall be most willing so to do. But it is the love of life that lies at the bottom of all these desires in men, which of itself will never forsake them. But no man can die cheerfully or comfortably, who lives not in a constant resignation of the time and season of his death unto the will of God, as well as himself with respect unto death itself. Our times are in his hand, at his sovereign disposal, and his will in all things must be complied withal. Without this resolution, without this resignation, no man can enjoy the least solid peace in this world.

Fourthly, As the times and seasons, so the ways and means of the approaches of death have especial trials, which unless we are prepared for them, will keep us under bondage with the fear of death itself. Long wasting wearing consumptions, burning fevers, strong pains of the stone, or the like from within, or sword, fire, tortures, with shame and reproach

from without, may be in the way of the access of death unto us. Some who have been wholly freed from all fears of death, as a dissolution of nature, who have looked on it as amiable, and desirable in itself, have yet had great exercise in their minds about these ways of its approach. They have earnestly desired, that this peculiar bitterness of the cup might be taken away; to get above all perplexities on the account of these things, is part of our wisdom in dying daily. And we are to have always in a readiness, those graces and duties which are necessary thereunto. Such are a constant resignation of ourselves, in all events, unto the sovereign will, pleasure, and disposal of God. May he not do what he will with his own?' Is it not right and meet it should be so? Is not his will in all things infinitely holy, wise, just, and good? Doth he not know what is best for us, and what conduceth most unto his own glory? Doth not he alone do so? So is it to live in the exercise of faith, that if God calls us unto any of those things, which are peculiarly dreadful unto our natures, he will give us such supplies of spiritual strength and patience, as shall enable us to undergo them, if not with ease and joy, yet with peace and quietness beyond our expectation. Multitudes have had experience that those things which at a distance have had an aspect of overwhelming dread, have been far from unsupportable in their approach, when strength hath been received from above to encounter with them. And moreover it is in this case required, that we be frequent and steady in comparing these things with those which are eternal, both as unto the misery, which we are freed from, and that blessedness

which is prepared for us. But I shall proceed no farther with these particulars.

There is none of all the things we have insisted

on, neither the resignation of a departing soul into the hand of God, nor a willingness to lay down this flesh in the dust, nor a readiness to comply with the will of God, as to the times and seasons, or the way and manner of the approach of death, that can be attained unto, without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from. This we cannot have, whatever we pretend, unless we have some present views of the glory of Christ. An apprehension of the future manifestation of it in heaven, will not relieve us, if here we know not what it is, and wherein it doth consist; if we have not some previous discovery of it in this life. This is that which will make all things easy and pleasant unto us, even death itself, as it is a means to bring us unto its full enjoyment.

Other great and glorious advantages which may be obtained in the diligent discharge of the duty here proposed, might be insisted on; but that the things themselves discoursed of will evidently discover, and direct us unto the spring and reasons of them: besides, weakness, weariness, and the near approaches of death do call me off from any farther labour in this kind.

MEDITATIONS AND DISCOURSES

ON THE

GLORY OF CHRIST.

CHAP. I.

Father, I will that they also whom thou hast given me, be with me where I am: that they may behold my glory, which thou hast given me.— John xvii. 24.

THE high-priest under the law, when he was to enter into the holy place on the solemn day of atonement, was to take both his hands full of sweet incense from the golden table of incense, to carry along with him in his entrance. He had also a censer filled with fire, that was taken from the altar of burnt-offerings, where atonement was made for sin with blood. Upon his actual entrance through the veil, he put the incense on the fire in the censer, until the cloud of its smoke covered the ark, and the mercy-seat. See Lev. xvi. 12, 13. And the end hereof was to present unto God, in the behalf of the people, a sweet smelling savour from the sacrifice of propitiation. See the declaration of these things in our exposition of Heb. ix.

In answer unto this mystical type, the great High Priest of the church, our Lord Jesus Christ, being to enter into the 'holy place not made with hands,' did by the glorious prayer recorded in this chapter, influenced from the blood of his sacrifice, fill the heavens above, the glorious place of God's residence, with a cloud of incense, or the sweet perfume of his blessed intercession, typed by the incense offered by the high-priest of old. By the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin, he kindled in his most holy soul those desires for the application of all its benefits unto his church, which are here expressed, and wherein his intercession doth consist.

It is only one passage in the verse above named, that at present I design an inquiry into. And this is the subject