PREFACE. Only the nature of nian, in all the works of God, is capable of this convulsion. The essential parts of it are separable by death, the one continuing to exist and act its especial powers in a separate state or condition. The powers of the whole entire nature acting in soul and body in conjunction, are all scattered and lost by death. But the power of one essential part of the same nature, that is, of the soul, are preserved after death, in a more perfect acting and exercise than before. This is.pecnliar unto human nature, as a mean partak- ing of heaven and earth, of the perfections of angels above, and of the imperfection of the beasts below. Only there is this difference in these things: our parti- cipation of the heavenly spiritual perfectionsof the an- gelical nature, is for eternity; our participation of the imperfectionsof the animate creatures here below, is but for a season. For God bath designed our bodies unto such a glorious refinement at the resurrection, as that they shall haveno more alliance unto that brutish nature, . which perisheth for ever. For we shall be like unto angels, or equal to them. Our bodies shall no more be capable of thoseacts and operations which are now com- mon to us with other living creatures here below. This is the pre-eminence of the nature of man, as the wise man declares. For unto that objection of atheistical Epicureans, As the one dieth, so dieth the other; they have all one breath, so that a man bath no pre-eminence above a beast, and all go into one place, all are of the dust, and all turn to the dust again: he granteth, that as unto their bodies it is for a season, in them we have a present participation of their nature; but, saith he, here licth the difference; who knoweth the spirit of a man that goeth upward, and. the spirit of a beast that goeth downward unto the earth? Unless we know this, unless-we consider the different state of the spirit of mess and beasts, we cannot be delivered from this atheism; but the thoughts hereof will set us at liberty from it. They die in like manner, and their bodies go equally to the dust for a season; but the beast bath no spirit, no soul, but what dies with the body and goes to the dust. if they had, their bodies also must be raised again unto a conjunction with them. Otherwise -death would produce a new race of creatures unto eternity. . But man Math an immortal soul, saith he, an heavenly spirit, which when the body goes into the dust for a season, ascends to heaven, (where the ix guilt of sin, and the curse of the law, interpose not) from whence it is there to exist and to act all its native powers in a state of blessedness. But as 1 said, by reason of this peculiar intimate union and relation between the soul and body; there is in the whole nature a fixed aversation from a dissolu- tion. The soul and body are naturally and necessarily unwilling to fail into a state of separation, wherein the, one shall cease to be what it was, and the other knows not clearly how it shall subsist. The body ciaspeth about the soul, and the soul receiveth strange impres- sions from its embraces, the entire nature existing in the union of them both, being unalterably averse unto a dissolution. Wherefore, unless we can overcome this inclination, . we can never die comfortably or cheerfully. We would indeed rather choose to be clothed upon, that mortality might be swallowed up of life, that the clothing of glo- ry might come on our whole nature, soul and body without dissolution. But if this may not be, yet then- do believers so conquer this inclination by faith and views of the glory of Christ, as to attain a desire of this- dissolution. So the apostle testifies of himself, I have a desire to depart, and to be with Christ, which is far better than to abide here, Phil. i. 23. Not an ordi- nary desire, not that which worketh in me now and then, but a constant habitual inclination working in vehement-achs and. desires. And what doth he so de- sire? It is to depart, says he, out of this body, from this tabernacle, to leave it for a season. But it is such - a departure as consists in the dissolution of the present . state of his being, that it should notbe what it is. But how is it possible that a man should attain such an in clination unto such a readiness for such avehement de- sire ofa dissolution? It is from a view by faith ofChrist and his glory, whence the soul is satisfied, that to be with him is incomparably better than in its present state. andcondition. He therefore that would die comfortably, must be able to say within himself and to himself; Die then thou frail and sinful flesh; dust thou art, and unto dust thou shalt return; 1 yield thee up unto the righteous doom of the Holy One. Yet therein also I give thee into the hand of the great Refiner, who will hide thee in thy grave, and by thy consumption purify- thee from all thy corruptionand disposition to evil. And other-
RkJQdWJsaXNoZXIy OTcyMjk=