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That revelation, which God hath been pleased to make of his will to mankind, was designed rather to sit us for the future happiness, and direct our way to it, than open to us the particular glories of it; or distinctly show us what it is. This it hath left still very much a mystery; to check our too curious inquiries into the nature of it, and to bend our thoughts more intently to that which more concerns us, viz. an habitual preparation for it. And what that is, we cannot be ignorant, if we believe either our Bible or our reason. For both these assure us, That "that which makes us like to God, *' is the only thing that can sit us for the "enjoyment of him."—Here then let us hold. Let our great concern be, to be "holy as he is holy." And then, and

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Some courteous ghost, the secret then reveal; Tell us what you have selt, and we must seel. You warn us of approaching death, and why Will you not teach us what it is to die? But having shot the gulf, you iove to view "%

Succeeding spirits plung'd along like you, J.

Nor lend a friendly hand to guide them through. J When dire disease shall cut, or age untie 'The knot of lise, and sufser us to die: When after some delay, some trembling strife, The soul stands quiv'ring on the ridge of lise; With sear and hope she threbs, then curious tries Some strange btrta/ier, and some hidden ikies."

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then only, are we sure to enjoy him, *' in "whose light we fhall see light." And be the future state of existence what it will,. we shall some way be happy there, and much more happy than we can now conceive ; though in what particular manner we know not, because God hath not revealed it.

CHAP. III.

^The several Relations in which we Jland to God, to Christ, and our Fellow Creatures.

II." CELF-KNOWLEDGE requires u8 ^ " to be well acquainted with the "various relations in which we stand to "other beings, and the several duties that "result from those relations." And,

(i.) "Our sirst and principal concern "is to consider the relation we stand into "him who gave us our being."

We are the creatures of his hand, and the objects of his care. His power upholds the being his goodness gave us; his bounty accommodates us with the blefsings of this lise; and his grace provides for us the happiness of a better.—Nor are we merely his creatures, but his rational and intelligent creatures. It is the dignity of our natures, that we are capable of knowing and enjoying him that made us. And as the rational creatures of God, there are two relations especially that we stand in to him; the frequent consideration of which is absolutely necessary to a right self-knowledge. For as our creator, he is our king and father: And as his creatures, we are -the subjeEls of his kingdom, and the childrenjoi his family.

i. "We are the subjects of his kings' dom." And as such we are bound,

(i.) To yield a faithful obedience to the laws of his kingdom. And the advantages by which these come to be recommended to us above all human laws are many.—They are calculated for theprivate interest of every one, as well as that of the public; and are designed to promote our present, as well as our future happiness. They are plainly and explicitly published; easily understood ; and in fair and legible characters writ in every man's heart; and the wisdom, reason and necessity of them are readily discerned.—They are urged with the most mighty motives that can possibly affect the human heart. —And if any of them are difsicult, the most effectual grace is freely offered to encourage and assist our obedience. Advan4 tages tages which no human laws have to enforce the observance of them.—(2.) As hxssubjetls, we must Teadily pay him the homage due to his sovereignty. And this is no less than the homage of the heart j humbly acknowledging that we hold every thing of him, and have every thing from him. Earthly princes are forced to be content .with verbal acknowledgments or mere formal homage. For they can command nothing but what is external. But God, who knows and looks at the hearts of all his creatures, will accept of nothing but what comes from thence. He demands the adoration of our whole fouls, which is most justly due to him who formed them, and gave them the very capacities to know and adore him.—:(3.) As faithful subjects, we must cheerfully pay him the tribute he requires of us. This is not like the tribute which earthly kings exact; who as much depend upon their subjects for the support of their power, as their subjects do upon them for the protection of their property. But the tribute God requires of us, is a tribute of praise and honour; which he stands in no need of from us. For his power is independent, and his glory immutable; and he is insinitely able of himself to support the dignity of his unlC versa! versal government. But it is the most natural duty we owe him as creatures. For to praise him, is only to fhow forth his praise; to glorify him, to celebrate his glory; and to honour him, is to render him and his ways honourable in the eyes and esteem of others. And as this is the most natural duty that creatures owe to their Creator, so it is a tribute he requires of every one of them in proportion to their respective talents, and abilities to pay it. —(4.) As dutiful subjefis, we must contentedly and quietly submit to the methods and adininijhstionso{\i\s government, however dark, involved or intricate. All governments have their arcana imperil, or "secrets of state •" which common subjects cannot penetrate. And therefore they cannot competently judge of the wisdom or restitute of certain public measures; because they are ignorant either of the springs of them, or the ends of them; or the expediency of the means, arising from the particular situation of things in the present juncture. And how much truer is this with relation to God's government of the world? whose wisdom is far above our reach, and "whose ways are not "' as ours." Whatever, then, maybe the esent aspect and appearance of things,

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