Sect. 13. But why, O my soul, art thou so vainly solicitous to have formal, clear, distinct conceptions of the celestial world, and the individuation and operations of separated souls, any more than of the angels? While thou art the formal principle of an animated body, thy conceptions must be suitable to their present state and use. When thou art possessed of a better state, thou shalt know it as a possessor ought to do; for such a knowledge as thou lookest after, is part of the possession, and to long to know and love, in clearness and perfection, is to long to possess. It is thy Savior, and his glorified ones, that are comprehensors, and possessors; and it is his knowledge which must now be most of thy satisfaction. To seek his prerogative to thyself, is vain, usurping arrogance. Wouldest thou be a God and Savior to thyself? Oh, consider how much of the fall is in this selfish care and desire to be as God, in knowing that of good and evil which belongeth not to thee, but to God, to know. Thou knowest, past doubt, that there is a God of infinite perfection, who is the rewarder of them that diligently seek him. Labor more to know thy duty to this God, and absolutely trust him, as to the particularities of thy felicity and reward. Thou didst trust thy parents to provide thee food and raiment, when thou didst but dutifully obey them; though they could have forsaken thee, or killed thee every hour, thou didst never fear it. Thou hast trusted physicians to give thee even ungrateful medicines, without inquiring after every ingredient, or fearing lest they should wilfully give thee poison. I trust a barber with my throat I trust a boatman or shipmaster, with my life; yea, my horse, that might cast me; because I have no reason to distrust them, saving their insufficiency and uncertainty, as creatures. If a pilot undertake to bring thee to the Indies, thou canst trust his conduct, though thou know thyself neither the ship, nor how to govern it; neither the way nor the place to which thou art conveyed. And must not thy God and Savior be trusted to bring thee safe to heaven, unless he will satisfy all thy inquiries of the individuation and operation of spirits? Leave unsearchable and useless questions to him that can easily resolve them, and to those to whom the knowledge of them doth belong. Thou dost but entangle thyself in sin and self-vexation, while thou wouldest take God's work upon thee, and wouldest

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know that for thyself, which he must know for thee. Thy knowledge and care for it did not precede, nor prepare for, thy generation, nor for the motion of one pulse or breath, or for the concoction of one bit of all thy food, or the continuance of thy life one hour; supposing but thy care to use the means which God appointed thee, and to avoid things hurtful, and to beg his blessing. The command of being careful for nothing, and casting all thy care on God, who careth for us, obligeth us in all things that are God's part'; and for our souls as well as for our bodies: yea, to trust him with the greatest of our concerns is our greatest duty; supposing we be careful about our own part, viz, to use the means, and obey his precepts. To dispose of a departing soul is God's part, and not ours: oh! how much evil is in this distrustful, self-providing care! If I did but know what I would know about my soul and myself; and if I might but choose what condition it should be in, and be the final disposer of it myself, O what satisfaction and joy would it afford me! And is not this to be partly a God to myself! Is he not fitter to know, and choose, and dispose of me, than I am? I could trust myself easily, even my wit and will, in such a choice, if I had but power; and cannot I trust God and my Redeemer, without all this care, and fear, and trouble, and all these particular inquiries? If you are convoying your child in a boat, or coach, by water, or by land, and he at every turn be crying out, 'O father, whither do we go! or, what shall I do?' or 'I shall be drowned, or fall :'—is it not rather his trust in you, than the particular satisfaction of his ignorant doubts, that must quiet and silence him? Be not, then, foolishly distrustful and inquisitive. Make not thyself thy own disquieter or tormentor, by an inordinate care of thy own security. Be not cast down, O departing soul, nor, by unbelief disquieted within me. Trust in God, for thou shalt quickly, by experience, be taught to give him thanks and praise, who is the health my countenance, and my God.

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Sect. 14. O, what clear reason, what great experience, do command me to trust him, absolutely and implicitly to trust him, and to distrust myself!

1. He is essential, infinite, perfection, power, wisdom, and love. There is in him all that should invite and encourage rational trust, and nothing that should discourage it.

2. There is nothing in any creature to be trusted, but God in that creature, or God working in and by it. Distrust him, and there is nothing to be trusted. Not the earth to bear me, nor the air to breathe in, much less any mutable friend.

3. I am altogether his own, his own by right, and his own by devotion and consent. And shall I not trust him with his own.

4. He is the great benefactor of all the world, that giveth all good to every creature, not by constraint, or by commutation, but as freely as the sun giveth forth its light. And shall we not trust the sun to shine?

5. He is my Father and special benefactor, and hath taken me into his family as his child. And shall I not trust my heavenly Father? 6. He hath given me his Son as the great pledge of his love, and what, then, will he think too dear for me? Will he not with him give me all things? (Rom. viii. 32.)

7. His Son came purposely to reveal the Father's unspeakable love, and purposely to save us. And shall I not trust him that hath proclaimed his love and reconciliation by such a messenger from

heaven?

8. He hath given me the Spirit of his Son, even the spirit of adoption, which is the surest character of his child, the witness, pledge, and earnest of heaven, the name and mark of God upon me, holiness to the Lord. And yet shall I not believe his love, and trust him?

9. He hath made me a member of his Son, and so far already united me to him. And will he not take care of the members of his Son? Will he lose those that are given him? Is not Christ to be trusted with his members?

10. I am his interest, and the interest of his son. Freely beloved; dearly bought! for whom so much is suffered and done, that he is pleased to call us his peculiar treasure. And may I not trust him with his dear-bought treasure?

11. He hath stated me in a relation to angels, who rejoiced at my repentance, and to the heavenly society, which shall not miss the smallest part. Angeis shall not lose their joy, nor ministration.

12. He is in covenant with me; even the Father, Son, and Holy Ghost. He hath given me many great and precious promises, and shall I fear lest he will break his word or covenant?

13. My Savior is the forerunner, entered into the holiest, and there appearing and interceding for me. And this after he had conquered death, and risen again to assure me of a future life, and ascended into heaven, to show us whither we must ascend; and that after these comfortable words, "Say to my brethren, I ascend to my Father, and your Father, to my God and your God." (John, xx. 17.) And shall I not follow him through death, and trust such a Guide and Captain of my salvation?

14. He is there to prepare a place for me, and will take me to himself. And may I not confidently expect it?

15. He told a malefactor on the cross, that he should be that day with him in paradise, to tell believing sinners what they may expect.

16. The church, by the article of his descent into hell, hath signified their common belief that his separated soul had its subsistence and operation, and did not sleep or perish, to tell us the immortality of separated souls.

17. His apostles, and other servants, have on earth served him with all these expectations.

18. The spirits of the perfected just are now in possession of what I hope for. And I am a follower of them who, by faith and patience, have attained the promised felicity. And may I not trust him to save me, who hath already saved millions in this way, when I could trust a ferryman to pass me over a river, that had safely passed over thousands before me? or I could trust a physician who cureth all that he undertaketh of the same disease.

19. I must be at his disposal whether I will or not. I shall live while he will, and die when he will, and go whither he will.

sin, and vex my soul with fears, and cares, and sorrows, but I shall never prevail against his will.

20. Therefore, there is no rest for souls but in the will of God. That will created us, and that will did govern us, and that will shall be fulfilled on us. It was our efficient and our regent cause, and it shall be our end. Where else is it that we should rest? in the will of men, or angels, or in our own wills? All creatures are but creatures, and our own wills have undone us; they have misgoverned us, and they are our greatest enemies; our disease, our prison, and our death, till they are brought over to the will of God. Till then they are like a foot out of joint; like a child or subject in rebellion. There is no rectitude or health, no order, no peace or true felicity, but in the conformity of our wills to the will of God. And shall I die in distrustful striving against his will, and desiring to keep up my own before it?

21. What abundant experience have I had of God's fidelity and love? And after all this shall I not trust him? His undeserved mercy gave me being; it chose my parents; it gave them a tender love to me, and desire of my good; it taught them to instruct me early in his word, and to educate me in his fear; it chose me suitable company and habitation; it gave me betimes a teachable ingeny; it chose my schoolmasters; it brought to my hands many excellent and suitable books; it gave me some profitable public teachers; it placed me in the best of lands on earth, and I think in the best of ages which that land had seen; it did early destroy all great expectations and desires of the world, teaching me to bear the yoke from my youth, and causing me rather to groan under my infirmities, than to fight with strong and potent lusts; it chastened me betimes, but did not destroy me. Great mercy hath trained me up all my days, since I was nineteen years of age, in the school of affliction, to keep my sluggish soul awake in the constant expectations of my change, and to kill my pride and overvaluing of this world, and to lead all my studies to the most necessary things, and as a spur to excite my soul to seriousness, and especially to save me from the supine neglect and loss of time. Oh! what unspeakable mercy hath a life of constant but gentle chastisement proved to me! It urged me, against all dull delays, to make my calling and election sure, and to make ready my accounts, as one that must quickly give them up to