THE VANITY OF

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 went 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 its own habitual aversion 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 enwrapt 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?

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 permits us not to fear the contrary. Yea, and the lively hope of a blessedness in God, as it includes desire, would certainly infer that purity (the image of his own) that could never fail to incline our hearts to him, and which would habituate us to a course of walking with him in inward communion. And this were comely and agreeable to our pretences, if while we profess ourselves made for another state, we retire ourselves from the fading things that put a vanity into this, and single out, by our own choice, the stable good which we expect ever to enjoy. How befitting is it, to pass by all things with neglect, and betake ourselves hither with this sense? 66 Lord, I have viewed the world over, in which thou hast set me; I have tried how this and that thing will fit my spirit and the design of my creation; and can find nothing in which to rest, for nothing here doth itself rest, but such things as please for awhile, in some degree, vanish and flee as shadows from before me. Lo, I come to thee, the eternal Being, the Spring of life, the Centre of rest, the Stay of the creation, the Fulness of all things! I join myself to thee, with thee I will lead my life and spend my days,

with whom I aim to dwell forever, expecting when my little time is over to be taken up ere long into thy eternity."

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: it is most agreeable to our apprehensions of the vanity of this present state, and our expectations for the future, that we commit ourselves to him: that with entire trust and love, devotedness and subjection, we give ourselves up to his happy conduct, to be led by him to God, and instated into that eternal blessedness which we look for. His kingdom is not of this world; as we profess not to be. We cannot be innocently ignorant, that its constitution and frame, its laws and ordinances, its aspect and tendency in itself, and the whole course of its administration, 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 ensigns displayed to invite and call in whosoever are weary of the sin and vanity of this wretched world, of their alienation 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 woful spectacle to behold sin and death reigning, wickedness and mortality 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 immortality which breathes in both! But if we neglect him, and disown our relation to him; or if we let days and years go over our heads, wherein we drowsily slumber; roll ourselves 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 conduct to the eternal kingdom and glory; this is perversely to reject what we say (only) we seek; to disclaim and renounce our pretences to immortality; to blast and damn our own great hopes.

[6.] It is congruous to our expectation of so great things after death, that we live in a cheerful pleasant expectation of it. For what must necessarily intervene, though not grateful in itself should be reckoned so, for the sake of that which is. This only can upon the best terms reconcile us to the grave; that our greatest hopes lie beyond it; and are not hazarded by it, but accomplished. Although, indeed, nothing were to be expected hereafter; yet so little suitable entertainment doth this world afford to a reasonable spirit, that the mere weariness of beholding a scene of vanity and folly, might well make a recess acceptable. For is it so grateful a thing to observe the confused scramble and hurry of the world? how almost every one makes it his business. to catch from another what is worth nothing? with what toil, and art, and violence men pursue, what when they embrace they find a shadow? to see deluded mortals, each one intent upon his own particular design, and most commonly interfering with another's some imposed upon by others' over-reaching wit, and all by their own folly: some lamenting their losses, others their short and unsatisfying acquisitions: many pleasing themselves with being mocked, and contentedly hugging the empty cloud, till death comes and ends the story, and ceases the busy agitation; that is, with 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 tædium usque !

What serious person, who that is not in love with impertinency and foolery, would much regret it, to close his eyes, to have the curtains drawn, and bid good-night to the world without ever wishing to see the morning of such another day? And even they that have the world most in their power, and can command what they please for the gratifying of their appetites, without the contradiction and control of others, what can they enjoy more to morrow than they did yesterday; or the next year than this? Is it so much worth the while to live, to see a few more persons bow the knee? to extend power a little further? to make another essay, what pleasure sense can taste in some or other hitherto unexperimented rarity? What more peculiar gusto this or that thing will afford; and try the other dish? or to renew the same relishes over again? He whose creative fancy could make him golden mountains in a dream, create him a prince of nations, give him to enjoy the most delicious pleasures of the world in idea, might, with some plausible shew of reason be deemed the happier man, than he that hath and is all this indeed for his toil is less, and his victories unbloody, his pleasures not so impure. However, one would think, that to such

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whose utmost attainments end only in the pleasure of their sense, and have but this epiphonema, "Now let us sit down, eat drink and be merry." A little time might suffice for business of no more weight; and that no man, after he hath once seen the course of the world and tasted of its best delicacies, should greatly wish for a renewal or long-continued repetition of so fulsome vanities.

But the most find not the world so kind, and are not so much exercised in the innovating of pleasures as miseries, (changes being their only remedies, as the moralist speaks; or in bearing (more sadly) the same every day's burden; and drawing out the series of their calamities in the same kind through the whole course of their time. And surely, these things considered, there wants not what might persuade a sceptic, or even a perfect infidel, as to another world, not so much to be in love with this. For upon the whole, let but the case be thus put; is it not as good to do nothing, as to be busy to no purpose? And again, is it not as good to be nothing, as to be, and do nothing? Sober reason would judge, at least, there were but little odds. But now; if such considerations as have been mentioned, would suffice to state the matter in æquilibrio, to make the scales even; ought the rational sober belief of a blessed immortality to do nothing to turn the balance? Ought the love of God to do nothing? The desire and hope of a state perfectly good and happy, quiet and peaceful; of living in the region of undefiled, innocent love and pleasure; in the communion of holy and blessed spirits, (all highly pleased, not in their own only, but one another's happiness; and all concentering in the admiration and praise of their common Parent and Lord;) ought all this nothing to alter the case with us; or signify nothing to the inclining our minds to the so unspeakably better part? Methinks since we acknowledge such an order of intelligent (and already happy) creatures, we should even blush to think they should be spectators of our daily course and (too plainly discovered) inclinations; so disform and unagreeable to all the laws and dictates of reasonable nature? What censures, may we think, do they pass upon our follies? Are those things great in their eyes, that are so in ours? In lesser matters (as some interpret that passage) indecencies are to be avoided, because of those blessed spirits. 1. Cor. 11. 10. May we not then be ashamed, that they should discern our terrene dispositions; and see us come so unwillingly into their consort and happy state? Although our present depressing circumstances will not suffer us to be in all things, as yet, comformable to their high condition, we should however carry it as candidates thereto, studying to approve ourselves, waiting and longing to be transumed and taken up into it. And since we have so high and great an expectation, and it is understood and known, that the very perfection and end of our

beings is no otherwise attainable, than by putting off our sordid flesh, and laying aside this earthly appurtenance; that yet there should be so fixed and prevailing an aversion to it, is a most unaccountable thing, and one of the greatest problems in nature. I say, prevailing for admit, what is like to be alleged, that an addictedness to the body is by natural inclination: ought not the laws of a superior to prevail over those of the inferior nature? And is not the love of God a higher natural law than that of the body; to whom here our service is little, yea our disservice much; and from whose most desirable commerce we suffer so unaccountable a disclusion by the sad circumstances of our bodily state? Are we more nearly allied to a piece of clay, than to the Father of our spirits? And again, is not every thing nearest to itself; and obliged to place love there, rather than on any inferior thing (at least) how nearly soever united; since there can be no pretence of any such nearer union, than of a thing with itself? And are not our souls and our bodies (though united, yet) distinct things? Why then should not our souls, that are capable of understanding their own interest, mind that first, intend most their own perfection and improvement, and begin their charity at home? It is not strange, that what is weaker and more ignoble, should affect union with what is above it, and a spring of life to it: but when it is found burdensome, nothing forbids, but that the superior being may be well content, upon fair and allowable terms, to be rid of the burden. Therefore, though flesh and blood may reluctate and shrink at it, when we think of laying it down; yet it becomes immortal spirits, to consider their own affairs, and be (more principally) intent upon what will be their own advantage. If so mean a creature as a sorry flea, finding it can draw a suitable aliment from our bodies, affect to dwell there, and is loth to leave us; it were a ludicrous pity to be therefore content to endure its troublesome vellications, because we fear the poor animal should be put to its shifts, and not be able otherwise to find a subsistence.

It is true, that the great Creator and Lord of the universe, hath not permitted us the liberty of so throwing off our bodies when we will, which otherwise are in dignity far more beneath our spirits than so despicable a creature is beneath them. And to His disposal that hath ordered this conjunction for a time. (whether we look upon it as an effect of his simple pleasure, or of his displeasure) we must yield an awful and a patient submission, till this part of his providence towards us have run its course and attained its ends. And then, how welcome should the hour of our discharge and freedom be, from so troublesome an associate! Which upon no other account, than that of duty towards the Author of our beings, one would more endure; than to have the most noisome offensive vermin always preying upon his flesh. At least, (though the consideration of our own