"The soul (saith one of them*) is an invisible thing, and is going into another place, suitable to itself, that is noble, and pure, and invisible, even into hades, indeed, to the good and wise God, whither also my soul shall shortly go, if he see good. But this (he saith in what follows) belongs only to such a soul as goes out of the body pure, that draws nothing corporeal along with it, did not willingly communicate with the body in life, but did even fly from it and gather up itself into itself, always meditating this one thing. A soul so affected, shall it not go to something like itself, divine, (and what is divine, is immortal and wise,) whither when it comes, it becomes blessed, free from error, ignorance, fears, and wild or enormous loves, and all other evils incident to men."

+ One writing the life of that rare person, Plotinus, says, That he seemed as if he were in some sort ashamed that he was in body; which (however it would less become a christian, yet) in one that knew nothing of an incarnate Redeemer, it discovered a refined, noble spirit. The same person speaks almost the language of the apostle, concerning his being wrapt up into the third heaven, and tells of such an alienation of the soul from the body: "That when once it finds God (whom he had before been speaking of under the name of the rò xaλov or the beauty) shining in upon it, it now no longer feels its body, or takes notice of its being in the body, but even forgets its own being, that it is a man, or a living creature, or any thing else whatsoever, for it is not at leisure to mind any thing else, nor doth it desire to be: yea, and having sought him out, he immediately meets it presenting itself to him. It only views him instead of itself,and would not now change its state for any thing, not if one could give it the whole heaven in exchange."

"And elsewhere discussing, whether life in the body be good and desirable, yea or no, he concludes it to be good, not as it is a union of the soul and body, but as it may have that virtue annexed to it, by which what is really evil may be kept off. But yet that death is a greater good: that life in the body is in itself evil; but the soul is by virtue stated in goodness; not as enlivening the body with which it is compounded, but as it severs and sejoins itself from it; meaning so, as to have as little communion as possibly it can with it." To which purpose is the

*Plato in Phedone, From whom I adjoin what (to them that understand it) is more elegant in his own language, "ον ίδης 'αγανακτώντα μέλλοντα απο θανεῖσθαι ουκ αρα φιλόσοφος αλλά τις φιλοσωματος. Ibid. Αγρί ων έρωτων, if you see any one overwhelmed with grief in the approach of death, he is not a philosopher, but a lover of his own body.

Porphyrius. Plotinus Enead. 7. Lib. 6. (whom though a just admirer of him would fain have men reckon to have been a christian, because he writes much against the Pseudo-Christian gnostics, nothing against christianity, yet it appears not he ever made profession of it. Enead. 1. lib. 7.)

expression of another: "That the soul of a happy man so collects and gathers up itself out from the body while it is yet contained in it—and that it was possessed of that fortitude, as not to dread its departure from it." Marin. Proclus.

Another gives this character of a good man, "That as he lived in simplicity, tranquillity, purity, not being offended at any that they believed him not to live so; he also comes to the end of his life, pure, quiet, and easy to be dissolved, disposing himself without any constraint to his lot." suros. M. Aur. Ant. Another is brought in speaking thus. "If God should grant me to become a child again, (Cato in Cicerone de Senect.) to send forth my renewed infant cries from my cradle, and having even run out my race, to begin it again, I should most earnestly refuse it; for what profit hath this life? and how much toil?--Yet I do not repent that I have lived, because I hope that I have not lived in vain. And now I go out of this life, not as out of my dwelling-house, but my inn. O blessed day! when I shall enter into that council and assembly of souls, and depart from this rude and disorderly rout and crew, &c."

I shall add another, (of a not much unlike strain and rank, as either being not an open, or no constant friend to Christianity,) that discoursing who is the heir of divine things, saith, "He cannot be, who is in love with this animal, sensitive life; but only that purest mind that is inspired from above, that partakes of a heavenly and divine portion, that only despises the body, &c." with much more of like import. Philo. Judæus.

Yea, so have some been transported with the desire of immortality, that (being wholly ignorant of the sin of self-murder,) they could not forbear doing violence on themselves. Among the Indians, (Q. Curt. lib. 8.) two thousand years ago, were a sort of wise men, as they were called, that held it a reproach to die of age, or a disease, and were wont to burn themselves alive, thinking the flames were polluted if they came amidst them dead. The story of Cleombrotus is famous, who hearing Plato discourse of the immortality of the soul, by the sea-side, leaped from him into the sea, that he might presently be in that state. And it is storied, that † Nero refused to put Apollonius to death, though he were very much incensed against him, only upon the apprehensions he had that he was very desirous to die, because he would not so far gratify him.

I only make this improvement of all this; Christian principles and rules, do neither hurry nor misguide men, but the end (as we have it revealed) should much more powerfully and constantly attract us. Nothing is more unsuitable to Christianity our

*Cicer. Quæst, Tuscul.

+ Scil. Domitianus aliquoties sic dictus. Philostr. in vit. Apoll. Tyani.

way, nor to that blessedness the end of it, than a terrene spirit. They have nothing of the true light and impress of the gospel now, nor are they ever like to attain the vision of the blessed face of God, and the impress of his likeness hereafter, that desire it not above all things, and are not willing to quit all things else for it. And is it not a just exprobration of our earthliness and carnality, if mere philosophers and pagans should give better proof than we of a spirit erected above the world, and alienated from what is temporary and terrene? Shall their gentileism outvie our Christianity? Methinks a generous indignation of this reproach should inflame our souls, and contribute somewhat to the refining of them to a better and more spiritual temper.

Now therefore, O all you that name yourselves by that worthy name of christians, that profess the religion taught by him that was not of the earth, earthly, but the Lord from heaven; you that are partakers of the heavenly calling, consider the great Apostle and High-Priest of your profession, who only took our flesh that we might partake of his Spirit, bore our earthly, that we might bear his heavenly image, descended that he might cause us to ascend. Seriously bethink youselves of the scope and end of his apostleship and priesthood. He was sent out from God to invite and conduct you to him, to bring you into the communion of his glory and blessedness. He came upon a message and treaty of peace: to discover his Father's love and win yours to let you know how kind thoughts the God of love had conceived to you-wards; and that, however you had hated him without cause, and were bent to do so without end, he was not so affected towards you to settle a friendship, and to admit you to the participation of his glory. Yea, he came to give an instance, and exemplify, to the world in his own person, how much of heaven he could make to dwell in mortal flesh; how possible be could render it, to live in this world as unrelated to it; how gloriously the divine life could triumph over all the infirmities of frail humanity. And so leave men a certain proof and pledge, to what perfections human nature should be improved by his grace and Spirit, in all them that should resign themselves to his conduct, and follow his steps: that heaven and earth were not so far asunder, but he knew how to settle a commerce and intercourse between them: that a heavenly life was possible to be transacted here, and certain to be gloriously rewarded and perfected hereafter.

And having testified these things, he seals the testimony and opens the way for the accomplishment of all by his death. Your heavenly Apostle becomes a Priest and a Sacrifice at once that no doubt might remain among men of his sincerity, in what even dying he ceased not to profess and avow. And that by his own propitiatory blood and mutual reconciliation might be wrought between God and you: that your hearts might be won to him,

and possessed with an ingenuous shame of your ever having been his enemies. And that his displeasure might for ever cease towards you, and be turned into everlasting friendship and love: that eternal redemption being obtained, heaven might be opened to you, and you finally be received to the glory of God; your hearts being bent thitherward and made willing to run through whatsoever difficulties of life or death to attain it. Do not think that Christ came into the world and died to procure the pardon of your sins, and so translate you to heaven; while your hearts should still remain cleaving to the earth. He came and returned to prepare a way for you; and then call, not drag you thither: that by his precepts, and promises, and example, and Spirit, he might form and fashion your souls to that glorious state; and make you willing to abandon all things for it. And lo! now the God of all grace is calling you by Jesus Christ unto his eternal glory. Direct then your eyes and hearts to that mark, the prize of the high calling of God in Christ Jesus. It is ignominious, by the common suffrage of the civilized world, not to intend the proper business of our calling. It is your calling to forsake this world and mind the other; make haste then to quit yourselves of your entanglements, of all earthly dispositions and affections. Learn to live in this world as those that are not of it, that expect every day, and wish to leave it, whose hearts are gone already.

It is dreadful to die with pain and regret to be forced out of the body; to die a violent death, and to go away with an unwilling reluctant heart. The wicked is driven away in his wickedness. Fain he would stay longer, but cannot. He hath not power over the spirit, to retain the spirit, nor hath he power in death. He must away whether he will or no. And indeed much against his will. So it cannot but be, where there is not a previous knowledge and love of a better state, where the soul understands it not, and is not effectually attempered and framed to it.

O get then the lovely image of the future glory into your minds. Keep it ever before your eyes. Make it familiar to your thoughts. Imprint daily there these words, I shall behold thy face, I shall be satisfied with thy likeness. And see that your souls be enriched with that righteousness, have inwrought into them that holy rectitude, that may dispose them to that blessed state. Then will you die with your own consent, and go away, not driven, but allured and drawn. You will go, as the redeemed of the Lord, with everlasting joy upon their heads: as those that know whither you go, even to a state infinitely worthy of your desires and choice, and where it is best for you to be. You will part with your souls, not by a forcible separation, but a joyful surrender and resignation. They will dislodge from this earthly tabernacle, rather as putting it off than having it rent and torn away. Loosen yourselves from this body by degrees,

as we do any thing we would remove from a place where it sticks fast. Gather up your spirits into themselves. Teach them to look upon themselves as a distinct thing. Inure them to the thoughts of a dissolution. Be continually as taking leave. Cross and disprove the common maxim, and let your hearts, which they use to say are wont to die last, die first. Prevent death, and be mortified towards every earthly thing beforehand, that death may have nothing to kill but your body; and that you may not die a double death in one hour, and suffer the death of your body and of your love to it both at once. Much less that this should survive to your greater, and even incurable misery. Shake off your bands and fetters, the terrene affections that so closely confine you to the house of your bondage. And lift up your heads in expectation of the approaching jubilee, the day of your redemption; when you are to go out free, and enter into the glorious liberty of the sons of God; when you shall serve, and groan, and complain no longer. Let it be your continual song, and matter of your daily praise, that the time of your happy deliverance is hastening on; that ere long you shall be absent from the body, and present with the Lord. That he hath not doomed you to an everlasting imprisonment within those close and clayey walls, wherein, you have been so long shut up from the beholding of his sight and glory. In the thoughts of this, while the outward man is sensibly perishing, let the inward revive and be renewed day by day. "What prisoner would be sorry to see the walls of his prison house (so a heathen speaks, Max. Tyr. Dissert. 41.) mouldering down, and the hopes arriving to him of being delivered out of that darkness that had buried him, of recovering his liberty, and enjoying the free air and light. What champion inured to hardship, would stick to throw off rotten rags, and rather expose a naked, placid, free body, to naked, placid, free air? The truly generous soul (so he a little above)" never leaves the body against its will." Rejoice that it is the gracious pleasure of thy good God, thou shalt not always inhabit a dungeon, nor lie amidst so impure and disconsolate darkness? that he will shortly exchange thy filthy garments for those of salvation and praise. The end approaches. As you turn over these leaves, so are your days turned over. And as you are now arrived to the end of this book, God will shortly write finis to the book of your life on earth, and shew you your name, written in heaven, in the book of that life which shall never end.