us; and that he should not expect the ufe of thofe powers that he hath given us. And this is the 2d. Our being in the world is very confiderable in refpect of our opportunity.

3. Our being in the world is also confiderable in respect of our affured hope and expectation which we may have in this probation-ftate. God's merciful

declarations to us fcatter all fears and jealoufies. God's gracious promises and invitations are a good ground for our expectation: and the scriptures are full on this account, Ezek. xviii. 23. Have I any pleasure at all that the wicked should die? faith the Lord God: and not that he should return from his way and live? We do obferve, that these interrogations do most peremptorily deny. Have I any pleasure ? that is, I have no pleasure that the wicked fhould die. And so you have it expreffed, v. 32. I have no pleasure in the death of him that dieth: but my pleafure and delight is in this, that the wicked should return and live. And again, Ezek. xxxiii. 11. As I live, faith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from bis way and live. Here we have God's oath: As I live, faith the Lord; which is a word fit for him on. ly to use, who is the first cause and original of being but it is a word too big for the mouth of any creature. For our being is altogether arbitrary and dependent; and therefore though this word is sometimes used among men; if they did confider, they would not do it: For alas! We are but as a vapour; and if God withdraw himself, we prefently fall into our firft principles, and return unto the VOL. I.

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duft. But to return: many scriptures you have more to this purpose. God faith, Ifa. v. 4. What could have been done more to my vineyard that I have not done in it? And how often (faith our Saviour) would I have gathered thee, as a hen gathereth her chickens under her wings, but ye would not? And again, come unto me, all ye that are weary and heavy laden, and I will give you reft, Matt. xi. 28. And fo the fcripture ends, Rev. iii. 20. Behold I ftand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will fup with him, and hɩ with me. This is the 3d. Our affured hope and expectation.

If you

I have now done with the first reafon. would make a just estimate of man, you must confider him in respect to his double state, his existence in time, and his future exiftence in eternity. For as to his present being, you find him here but of fhort and uncertain continuance; you find him here labouring much under falfe opinions and lying imaginations; and whether he be here happy, or miferable, it is less than it will be hereafter yet his being here, is not to be defpifed, and over-looked; for upon three accounts it is very confiderable, viz. in respect of his poffibility, opportunity, and his well grounded hope and expectation.

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2ly. I come now to the 2d reason, why, if we would make a just estimate of man, we must confrder him in respect to his double state of existence, in time and in eternity: for man is a much more valuable creature than his affairs in this world represent him to be: and this I will make appear in three particulars. Because *. Man

1. Man is here in his ftate of infancy, and nonage; he is not yet come to the full use of his parts yea, he is as it were imprifoned, and incumber'd with a grofs, dull and crafy body.

2. In this ftate, man is neither as he fhould be, nor if he himself well confider, as he would be.

3. There are many appearances in this ftate, which reprefent man to be but a mean and ordinary thing, whereas he is in truth, a noble and generous creature, made for attendance upon God, and to converse with angels in glory, as I fhall fhew you in several particulars.

1. Man is here, in his ftate of infancy and nonage he is here as a child in his minority, who is not so much as trufted with himself, or his own affairs; and much lefs with the affairs of other men: who because of his imperfection, is not able to do any legal act, any act that may extend to his own prejudice. Here he is but as a flower in the bloffom, and in the spring of his years and befides, he is in a state of limitation and confinement, in refpect of his body, and in refpect of his mind. In refpect of his body, he is imprisoned, and incumbered: therefore we read, that this body which we now have, is to be fo remarkably changed, that it is faid it fhall be a fpiritual body, and that this corruption fhall put on incorruption, and be made like unto the body of our Saviour, or a glorified body; and this fhall be effected by his almighty power, which is able to fubdue all things to himself. We now dwell in houfes of clay, but we shall then have ahouse not made with hands, eternal in the heavens.

Our bodies fhall then be made fit inftruments for our fouls, whereas now, as the philofopher tells us, the body is an impediment to the mind and to all divine contemplation. It was the great confolation that Socrates * had, when he was condemned to die; what (faith he to his friend that came to comfort him) is this, but to do that which I have endeavoured to do all along my life; that is to lay afide my body, which yet never kept company with my mind? thus was he able to say. So that, as a child in the cradle, fo is a man in this world. Our minds are confined in the body: In this tabernacle (faith the apostle) we groan being burdened; this is the voice of all spiritually awakened fouls "Let us "take our flight to heaven and fee in the light of "God's countenance, and forfake this low and dirty "world, for here fouls are hindered as to their high"eft operations of mind, and understanding, and the largeness of their wills and affections.” As Plato faith well, we have here certain inclinations, at times, to move upward towards heaven, and then we fall down again as birds that are tied by the leg. We are as they fay, heavy behind. In this body, the very reafon of our mind is materiated, and the very fentiments of our fouls (to use the common phrase) do tafte of the cask. That is the first thing: man is a far more confiderable creature than his ftate in this world doth represent him to be; because he is here in his infancy, he is not at his full growth, not at perfect liberty; but is contracted by a grofs and heavy body. 2. Man

* Plato, apologia Socratis.

2. Man in this state is neither; 1. as he fhall be. Nor,

2. (If he well confider) as he would be: and therefore he is not in perfect welfare here.

1. Man is not as he should be, because of non-ufe and misuse, and abuse of himself, of which every one is more or less (in fome degree) guilty. And therefore as the lawyers tell us, if men do not deftroy, yet they weaken their title by these things. Now we are all of us guilty, in refpect of non-use of ourselves, in that we do not employ ourselves about God, as we should; and of mifufe, witnefs the contracted evil habits; for by cuftom and practice men may fo misuse themselves, as to become lame and blind; and therefore the fcripture doth apply to us thus Rev. iii. 18. I counsel thee to buy of me eye-falve that thou mayeft fee: the remedy doth declare the nature of the malady. If a man doth but confider he will be a wonder to himself, and he will marvel how it is become fo with him, as Rebecca faid, Gen. XXV. 22. If it be fo, why am I thus! Every man is fenfible of contradiction from within, and a diverfity from himself; he is not all of a piece, nor hath the power of his apprehenfions. That which is born after the flesh perfecutes that which is born after the fpirit, Gal. iv. 29. I do enlarge the apostle's words, and speak them upon a natural account; that is, things that are founded on the body are not the genuine iffue of mind and understanding; bodily temper and inclination doth make it hard for us to exercise our understanding and reason. And he is the most valuable man that can fubdue every thing

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