Forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the King and on solemn occasions / by Richard Allestree ... ; to these is prefixt an account of the author's life.

SERMON XI. OF THE CHRISTIAN'S BLESSEDNES In beholding God's Face. (Book 11)

Psalm 17. 15.

As for me I will behold thy face in righteousness: I shall be••••atisfied when I awake with thy likeness.

Or as the other Rendring reads it, very little different from that.

But as for me I will behold thy presence in righteousness, and when I awake up after thy likeness, I shall be satisfied with it.

THE words import an express opposition between the satisfactions of the person in the Text, and those of them that are describ'd before here in the context, ••••amely of the men of the world which have their portion in this life, and whose belly thou, O God, fillest with thy hid treasure, v. 14. of whom he had also said v. 10. they are inclosed in their own fat, their mouth speaketh proud things, i. e. the satisfaction of these wordlings lies in this, that they are great and rich, abound with all things, that they and their children have their fill of their desires, & they leave plentiful remains to their po∣sterity; these advantages of this life are the onely good things which they value and seek after, they receive them as their portion, and the having them so plentifully makes them proud of the possession, insolent in the use: but as for my part I will serve thee faithfully, truly and justly, and with all sincerity and diligence in the perfor∣mance of my duty; I will seek thy face, mercy and favor, and so doing wait till thou lift up the light of thy countenance upon me: and then whatsoever my condition be on this earth, where I would not have my good things, I expect other sort of portion from my Heavenly Father; yet when I awake out of the dust at thy appear∣ance in thy glory, sincea 1.1 we know that when he shall appear we shall be like him, then at my rising it will be impossible that any thing which is to satisfy me, can be wanting to me: for my satisfactions cannot but be Glorious, Divine, Infinite, and Immortal, as thine are, if I awake up in thy likeness. So that we have here

1. The nature of that state, and the certain satisfactions of it, which King David did propose to, and assure himself of: to awake up after God's likeness, and he knows he shall be satisfied with it.

2. The sure means of arriving at this state, beholding of God's face in righteousness.

3. His peremtory resolution as to the use of these means, I will behold.

4. With the courage of resolution, which is taken up against the almost universal practice and the as great contradiction of the World, that generally minds far different satisfactions, I declare publickly and confess, But as for me, I will.

1. The nature and the certain satisfactions of that state, which holy David in the Spirit did propose to, and assure himself of. The state the Psalmist do's suppose expresly here: a state to which he shall awake out of the sleep of death. For however some expound his words another way; yet from his opposition of himself as to his own expectations, to the men of this world as to their enjoiments, and de∣claring of them that they have their portion in this life, 'tis plain he sets his not in this life; in that therefore which he says he shall awake to. That state also which S^t Paul assure us Heb. 11. all the Patriarchs did look for, & which all the Nation of the Jews had such a faith of, that the Sadduces were always from their first appear∣ance counted Heretics for their denying it. That I say there is such a state now, after so much signal revelation, after so much miracle of Resurrections from death, is not to be made the argument of a discourse to Christians, who can be such no otherwise nor further than as they believe and are assur'd of it. And it seems altogether as absurd to undertake to treat upon the nature of that state, which b 1.2 S^t Paul, after he had a tast of it, says is unspeakable and not possible to be utter'd; which he was so far from knowing after he had bin in it, that he knew not himself in it, knew not whether he were in the body or out of it, when he did enjoy that state: which S^t Peter when he had a glimps in our Saviors Transfiguration, & in the asto∣nishment by reason of the light, attemted but to speak of it, it is saidc 1.3 he knew not what he said, it put him so beside, out of himself. And 'tis no wonder if we cannot pertinently discourse of it, if, as d 1.4 Scripture says it cannot enter into the heart of man to comprehend it, while he is in this animal and mortal state. And indeed it were the same thing as to comprehend what is the Incomprehensible God himself; for 'tis the nature of that state that we awake into his likeness, the Text says, and S^t John hath said the same more expressly 1 John 3. 2. Beloved, now we are the sons of God, and it doth not yet ap∣pear what we shall be; but we know that when he, or it shall appear, we shall be like him, for we shall see him as he is. I do not find it said in Scripture of the Angels in what ever rank of Principality they stand, that they are like God; rather to be like the most High is believ'd that very ambition that destroy'd all those that fell. But as when man was made out of the dust he was the onely crea∣ture that was said to be made after God's own image and similitude; so after he is fallen again into that dust, when he awakes out of it, he is that onely thing that is sayde 1.5 to bear the image of the Lord

from Heaven, to be like God. And 'tis not strange if that nature, which God did assume to himself, come at last to be glorified with some endowments which transcend all those of Angels; yet 'tis said of them, they always see the face of our heavenly Father Matt. 18. 10. To see God therefore as he is, do's seem more, than to see his face continually, and is such a sight as if it do not causally produce a likeness to God in us, which yet possibly it may, and the Schools think it do's, yet 'tis certain that it consequentially proves 'tis abso∣lutely necessary that we shall be like him, otherwise it were impos∣sible that we should see him as he is. Which evidently follows from the Argument of our Apostle, we know we shall be like him, for we shall see him as he is; so that such a sight of him is that which either makes us or concludes us like God: yea and that to such a degree that in S^t Peter's words we are made partakers of the Divine nature, 2 Pet. 1. 4. I shall not undertake to be interpreter to the Apostles as to this expression, or to give the meaning of those words; but whatsoever more it may imply, surely it signifies that those At∣tributes that are essentially natural to the Divinity, as the Omni∣science of his understanding, perfect rectitude and purity of his will; and not to enumerate particulars, perpetual, blessed, infinite delight in the unwearied, uninterrupted exercise of his understand∣ing in the utmost latitude of its comprehensions, and the undisturb'd enjoyment of his holy will in all things, all this unchangeable, because spiritual and immortal; of all these, so much as is com∣municable to a creature, man shall then partake of, be exalted into: yea so far partake in all of it, as he is exalted into an estate to see God as he is. And this is certainly enough to make good David's expectations, that when he shall awake up after God's like∣ness, he shall be satisfied with it; and truly 'twere great simplicity to go about to prove so far as any one is like to him, who is the Foun∣tain of Eternal Blessedness: and so far as himself is happy and un∣changeably is so, that he must needs be satisfied; for it imports a contradiction at once to be happy and unsatisfied, since so far as any person is unsatisfied, wants any thing that he would have, so far he is uneasy and not happy; either sure unhappy in not having it, or else most certainly unhappy in desiring it, which cannot be in any one that is like God. But King David seems wary in his ex∣pression here, when I awake up after thy likeness, I shall be satisfied with it; as if he did not count them satisfactions at the present, to the state and condition he was then in, or at least the apprehen∣sions he then had. And indeed S^t Paul, who tasted the joys of it, says he knew not whether he were in the body or no, so that it seems that half of him was not concern'd at all in those transports of those joys: and it is no wonder therefore if most men, that never had a tast of any thing but what is sensual and worldly, have bin entertain'd onely with satisfactions of those appetites that rise from body, have no apprehensions, or at least no relish for those other, which not onely to enjoy but understand, men must be spiritual to some degree; forf 1.6 they are spiritually discern'd, saith the Apostle, and the natural man that hath no other guide but sense, or what is wholly founded upon sense and imagination, cannot tast or fancy

them with any life at all. Yet notwithstanding this how dim soever and faint the images of those things were in David's time, before g 1.7 the Sun of Righteousness was risen, and had brought to light that blessed Immortality and Glory of that state, the very expectation was so satisfying, that it could ingage him to pursue them, & attemt to compass them: & that he might, after he should be awak'd from death, see God as he is, and by consequence be like him, he resolves he will behold his face in righteousness here in this life, as being satis∣fied thath 1.8 in his presence there was fulness of joy, and at his right hand pleasures for evermore. When alas after all the advantages, the force and beauty which the Gospel-revelations have enricht the draught of that state with, yet now men do not apprehend any such satisfaction in it, as can quicken an affection or endeavor after it; they will not move a step nor a desire towards it.

And here as to this I will neither wonder at, nor instance in the men whose minds the pomps, the gauderies, the heights, the state, and what do's furnish all, the wealth and riches of this world have seized; if such men be not taken off from the pursuit of these things by invisible Treasures, and by spiritual Thrones and Scepters; or if they whose souls have dwelt long in their dishes and their cups, who drink to create thirst, eate to hunger, are not pleas'd much with a state whose happiness is said to be, that men shall neither hunger nor thirst in it; or if they whom all the pleasures of the flesh sawc'd with variety have made loose and dissolute, will not be temted to restrain themselves in those bounds that are set to chast tongues, chast eyes, or chast bodies; or tho they may be mov'd it may be to dismiss a while, yet cannot be made willing to di∣vorce their lusts by notions of an happiness for Spirits that have no sex, where they neither marry nor are given in marriage, but are like God. I will not call in here for evidence that most men have no sa∣tisfying apprehensions of the Blessedness of that state, since altho they had, yet there are appetites in the constitution to those other satisfactions that are opposite to all these Blessednesses, and these appetites are hot and fierce, have bin long pamper'd, and now will not be deni'd, being grown too strong for any notions of the un∣derstanding to make head against them. But here is one fatal in∣stance that will certainly evince men have no pleasing sense of the condition of that after-state, they do not fancy it with any taking∣ness at all, and it is this, that in those duties of Religion which have nothing opposite to any carnal appetite, which of themselves re∣trench not any of our sensual satisfactions, yet most men have all unwillingnesses to them, deadness in them. To name one of them, Praier for example, which is rather priviledge than duty, a most blessed, merciful indulgence, such as if God had not onely not commanded but not given us leave for, we must have thought our selves most wretchedly unhappy, since 'tis but giving us leave to pour out all our wants into the bosom of our Father who is both Almighty and most Mercifull, to beg those things which if we have not, we are miserable here and everlastingly, and which Christ's bloud that purchas'd them does joyn in intercession with us, when we pray in earnest for them, and our sighs mixe with his agonies

and the merit of his dying groans to his and our Father for us. Now there is not one appetite in our making that's adverse to praying, as there are many to strict virtues; 'tis not uneasy to the flesh, nor yet repugnant to its satisfactions; it is not possible to find a ground on which one can mislike it: and then to see men backward to it, languid and dead in it, weary of it, suffering little avocations to divert them at it, wandring, going from it while they are about it, engag'd in it; glad to make quick end of it, seeking out occasions to pretermit it; yea more, out of an insen∣sible stupidity long omitting, not at all performing it, as if that men had nothing at all to desire of God, or at least nothing they desir'd so much, that they will take the pains to ask in earnest for it. Now 'tis impossible to give an account of this, there's no imaginable rea∣son but that men have no concern or value for, nor apprehensions of the things they pray for. 'Tis plain men perform chearfully what tends to those things they affect and fancy, especially if it be not uneasy nor at all distastfull: they have no sense therefore of the things above, that should give life and heat and motion to their Praiers; those Blessednesses have no tast or relish to them, are so far from being matter of concernment, that the very asking for them seems to them an unkind interruption of their divertisments, any the least trifling thought of which is sufficient to call off their hearts from the desire of Heaven, from the object of their praiers; of so little regard it is to them, and so mean a satisfaction to be like God. Mahomet was aware this was the temper of the most of man∣kind, and he therefore baited his Religion with delights of their ac∣quaintance, joys that should not need a revelation, miracles, or faith to make them apprehended pleasant; but he drest his Para∣dise with immortal sensualities, strong and eternal lusts made up his heavenly delights; and then altho their pleasures are but in re∣version (as the Christians are) after a life, yet his Proselytes grew upon Christianity, are still very numerous, and they bear restraints and practise that which Christians cannot be invited to, and what with love to their Religion and those expectations will charge fire, and run upon cannon to be shot into their Paradise; when after all that God hath don to prepare Blessednesses for a Christian, and all that Christ hath don to purchase and secure them to him, he finds no attractiveness in them.

I shall not bring the one and the other satisfactions to a vie, not onely that I may not entertain you with a common place, but the comparison would be shamefull, and indeed would serve no ends: not the conviction surely of a sensual person; for an Epicure that was born blind, and never had any notice of any of those beauties that surprize astonish, and transport men, but what their discourse can give him, is not certainly by that to be convinc'd the pleasures of the eye transcend those of the palate, 'tis a thing at least they cannot judg of: nor can they, whose souls are fill'd with all the images of the delights of sensuality, and who have no apprehen∣sions of God's spiritual, blessed satisfactions, compare or judg be∣tween them, nor can therefore be convinc'd by our comparing of them: yet if these men would but reflect a little, this consideration

here might serve to help, if not their imagination, yet their faith of those joys. Namely that if we think God made these comforts here below, and fitted them just to our making, so as that we can∣not fancy or imagine pleasures more appropriate to our present state, and we could think a long untroubled age of them great happiness; and if we think too, when these comforts and our selves are dead, that he will raise us up into another life, a world in which he hath prepar'd rewards for those that liv'd here as they ought ac∣cording to his will, that us'd the pleasures of this world by those rules and at those calm rates that he allows them: then we must con∣clude that it is certain he both can and will make some as good at least, and as appropriate to that condition in which he shall place us. He that can raise us up out of the dust of death, can he not also quicken joys and make a resurrection of delights, and as he alters the condition of our being, temper pleasures to it, as he fitted those here to our present state? What tho you know not how to fancy satisfactions of another frame than those you now enjoy which you could like to change for? Think you the infant in the womb, while it enjoys ease and content in its close dark cell, can fancy the chearfulness of a lightsom world, which the Sun guilds with com∣fortable shine? or that the child hath any notion of the strong con∣tents of riper age? or can he possibly imagine there are any such delights as those his babies and rattles afford him? have any savor of the manly pleasures which mere reason gives, and humane knowledg entertain us with? And so may not men grow past their babies? God hath we see proportion'd satisfactions to each state of being, to their own degree still in an excellent order; and shall his knowledg or his power fail to do so, when we drop out of this life into another, and are born to spirituality & to immortality? or will he not be so good to his Select ones as he hath bin to all man∣kind, yea to the beasts here; give us joys as great as those of sense are, which the beasts possess, or which is more, the wicked have in greatest affluence? He that will let these satisfactions stream upon the men he hates so, does he not know how, or can he not, or will he not provide greater for his beloved ones, for those which he hath studied happiness for? Would he give his own Son to die, shed his own bloud to redeem us into a worse estate? or will he work a mi∣racle of power, create a resurrection, that he may reward us to our loss? All this is most unreasonable to imagine, so that altho we cannot comprehend the blessedness of that state, we cannot paint the glory that we shall be cloth'd with, cannot fancy the delights God hath prepar'd; yet we are sure they must transcend most in∣finitely those of this life. The truth is all discourse is but reproch to them, if ever any person had bin truly satisfied with any one or with all the enjoyments of this life. If there were ever any one of those, who in the transports of a passion that possesses their soul so intirely, that they cannot entertain themselves with any other thought, and really believe that their felicity is bound up in the possession of the object of it, that they cannot ever be content with∣out it, so that they dare undertake to vow they never shall or can have other sentiments, in whom the passion when they had their

wishes, did not grow more quiet and not so opinionative, and find some allay so far that they were forc'd to seek to be reliev'd some∣times from their felicity by variety of divertisments, and inconstan∣cy of appetites: if so, it were not so intolerable that men should think they might be satisfied here, & should not much consider any other. But 'tis not sufferable to set satisfactions that do either go out suddenly or clog & become wearisom, that either die or we distaste them, or else are not fit for them, against the satisfactions of being like God, whom there is no one ever did believe to be, but he as∣sur'd himself he must be blessed for ever; a state which made An∣gels venture to be Devils rather than they would not strive for it, and might therefore well temt David to resolve he would behold Gods face in righteousness, the sure means to attain that state, and my next particular.

The very same means are insinuated by S^t John in his first Epistle where he said, we shall be like him, for we shall see him as he is; add this, Every man that hath this hope, purifieth himself as he is pure, doth righteousness, in the words following, and so is righteous even as he is righteous. But that we may know what King David means by beholding Gods face in Righteousness, we must know that first by Righteousness is meant uprightness and sincerity of a religious, holy, virtuous life: and as for the beholding of Gods face, we may take no∣tice that altho God saith he spoke to Moses face to face, yet he tells the same Moses that he cannot see his face and live, Exod. 33. 11, 10. so that Davids beholding of his face is not seeing him as he did hope to do, when he did awake up after Gods likeness, but

1. As for God to lift up the light of his countenance, Psalm 4. 6. and to make his face to shine upon a man Psalm 31. 16. is to be favo∣rable to him; and to hide Psalm 30. 7. or turn away his face 2 Chron. 30. 9. is to withdraw his favor and to be displeased; so also to seek his face 1 Chron. 16. 11. is to endeavor to obtain his kindness, and accordingly to see or behold his face is to be in his favor, to be in a state of enjoying it. But besides this also

2. As those that are said to behold the face of Kings, are those that minister about them, do them service of the nearest admission, and that stand in their presence, and are ready still to execute whatever they command. So 2 King. 25. 19. and he took five men of those that saw the King's face, of those that serv'd him in ordinary; and so very often Ester 1. 14. &c. And as secondly the Angels, that are ministring Spirits, sent forth by God to minister perpetually, are said to see the face of God always, Matt. 18. 10. so when David says of God, thou settest me before thy face, Psalm 41. 12. the Jews expound set me, that he might serve, minister unto him: for that is to stand before the face of one, 1 Kings 1. 2, 4. and c. 10. 8. and c. 17. 1. &c. as he had said, dost appoint me for thy service; and by conse∣quence to see his face or to behold his presence, is to wait upon him in all duty and obedience to his commands whom they attend: ac∣cordingly to walk before him, or walk with him in his presence, is to serve him constantly with all uprightness Gen. 17. 1. and to please him Heb. 11. 5. cum Gen. 5. 24. But particularly in the acts of Wor∣ship and Religion, his House, the place that's dedicated to his Wor∣ship

being call'd his Court, his presence Psalm 95. 2. and 100. 2, 4. because he sate upon and spoke from the Mercy-seat Exod. 25. 22. Numb. 7. 89. and the Ark is therefore his presence and his face, those that serve there are said to minister before him in his presence, those that come there to appear before him Psalm 42. 2. those that pray, to seek his face 2 Chron. 7. 14. and to intreat the face of the Lord 1 Kings 13. 6. and our King David did desire one thing of the Lord, which, says he, I will require, even that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, Psalm 27. 4. So that to behold God's face in righteousness here does si∣gnify all this, I will serve thee truly, faithfully attend thy com∣mands, and wait upon thee in a constant diligent performance of my duty, live as always in thy presence holily and righteously, especially in attendance on thy Worship, when I come to seek thy face, to put my self before thee in thy presence; and so doing I make no doubt but that thou wilt lift up the light of thy countenance upon me, and I shall behold thy face to shine upon thy servant.

And indeed that this is the means, and that there is no other way to arrive at this state, is not difficult to prove; for the righteous Lord loveth righteousness, saith the same David Psalm 11. 7. his counte∣nance will behold the thing that is just, whereasi 1.9 without this no man shall see the Lord; and thereupon the Prophet Micah after strict in∣quiry in the peoples name what they were to do that they might find God's face look pleasingly upon them, and see his favorable counte∣nance, k 1.10 wherewithall shall I come before the Lord, and how myself be∣fore the most High God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams? If his favor be to be bought, tho at the greatest price, 'twill be abvisable to give it: and the dearest purchase would be a rea∣sonable one. Or shall I give ten thousand rivers of oyl, thereby to make his face to shine, and look upon me with a chearfull counte∣nance? This sure were to be don. Or farther yet, shall I give my first-born for my transgression, or the fruit of my body for the sin of my soul? Time was indeed when men would do that; offer up their tender infants in the fire to Moloch to preserve themselves from those sins of the other Tophet, as if the burnt child were to expiate the foul heats that begat it. I know not whether men believe now such transgressions can deserve so severe atonements, that a sin of theirs is valuable at the life of their own first-born, tho they take upon them to profess the faith, that they were valued at the life of the first-born of God: however there our Prophet shapes this answer to that question, wherewithall shall I come before the Lord? He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. And truly if we come before the Lord to behold his presence in the duties of Religion, we must see his face in Righteousness; otherwise he will either turn away his Face, or else our praiers will but call his frowns upon us, and indanger us to perish at the rebuke of his countenance. The Prophet Isaiah speaking as from God to that vainglorious nation of the Jews, saith c. 1. v. 12, &c. When ye come to appear before me, who hath required this at your hand to tread

my courts? Bring no more vain oblations, incense is an abomination to me, it is iniquity, even your solemn meetings, Sabboths, and your appointed feasts my soul hateth; they are a trouble unto me, I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you; yea when ye make many praiers, I will not hear. Wash ye, make ye clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, seek judgment, right the oppressed, &c. And surely if men do not put away the evil of their doings from them, when they come before his face, how lowd soever their peti∣tions cry for mercy and remission, their crying sins will call as loud for vengeance: such Worship sure cannot possibly be grate∣ful to him, we cannot think he will accept that which he nau∣seates, like that which his soul hates, and reward that which he cannot bear. Indeed such Worshippers do plainly rally him in praying to him. He that hath not faithfully endeavor'd to reform his manners, what does he in his confessions, but tell God Almighty solemnly that he is wicked, but in truth he shall continue so, as not at all as yet intending to be otherwise. He that begs God not to lead him into temtation, but goes on in impieties, minds not the keeping of himself out of the opportunities of it, but loves occa∣sions, and converses with the provocations, plays upon the brink, does all that is to make it unavoidable for him to sin; mocks God in praying that he will not lead into temtation him that leads himself into it. What use were it to him God should hear his praiers, and not do that to him which he does to himself? Or if he beseech God to grant, for example, he may live a sober life, yet never pur∣posing to fail one assignation, not resolving to abate one meeting nor one draught, he is so pleasant with Almighty God to wish, if he wish any thing when he is praying, that he may be as immode∣rate as ever, but that God would keep him sober, may have all the drink he went for, but not the drunkenness; this he desires God would preserve him from, and yet it may be not that neither, for that may be useful to him, but however for the rest let him do as he did. Now sure it is our interest God should not hear such praiers, and therefore tho in all our actions we had need be carefull, since God is always present, yet we should especially in our Religious Worship; semper enim praesentamus & ostendimus nos quasi facie ad fa∣ciem cum Domino loquentes, we present our selves to him, and speak face to face with him. Now if we lay not down our sins, but bring our crimes thither with our Devotions, and so make our very Wor∣ship an abomination, to present our provocations to himself and to his face, is such an affront that will not easily be pardon'd; no, if we will behold God's face, we must do it in Righteousness. Indeed the Psalmist's joyning these in the expression does insinuate, that the onely hopefull means to make men be Religious, not at their De∣votions onely, but in all their actions, to live holy, virtuous lives, is to live always as before God's face, I will behold thy presence in Righteousness. He that in every thing he goes about would teach himself the custom to look up, to behold God's face, and see his eyes over him, he would be carefull that there should be no un∣righteousness in what he did. King David was acquainted with the

influence of this, Psalm 119. 168. I have kept thy precepts and thy testi∣monies; for all my ways are before thee. Indeed the presence of whatever person we had reverence for, to behold his face towards us inspecting our actions, would make us wary and fearful of a va∣nity or folly, much more of a gross action. Martials Lucretia blusht, says he, laid his Epigrams aside when Brutus came in, Brute, recede, leget, but as soon as he was gon, she took them up and read them. Few vices hurry men with so impetuous a ferocity, but they can check themselves before a virtuous grave person. One of them that pretends to stings as sharp as any, would send off a boy, and tho it be as impudent a sin as any, cannot suffer a spectator: and then would I but consider always, I were always in God's pre∣sence, shut my eyes and see his face intent upon me, marking not my actions onely but my purposes and deliberations; I should start most certainly at the approaches of a sin, and no more dare to close with it, then a Cut-purse temted by an opportunity which he was going to make use of, would proceed if he discern'd the Judg upon the bench beheld him, saw his eye upon him watching him; 'tis such a guard this, nothing can be greater or securer. I have set God always before me, says Kingk 1.11 David, therefore I shall not fall. Nor would this contemplation onely make us cautious, but it would excite, incourage our devotions: if we saw our selves before him, we would be humble and attent, as people really concern'd, they would be full of reverence and godly fear; indeed we would be righteous, just and upright in all our doings; our whole conversa∣tion seeing who is present, would not dare to be unclean or rude, it would not be vain or uncomly; in fine the business of our life would be to do that which is well pleasing in his sight, perfecting holiness in the fear of God, always looking up to him whose face is towards us. This must needs raise all our affections and our aims, and place them upon him, on whom our eyes and thoughts are set, especially if there be resolution in the use of this means; most of all, if the re∣solution have the courage of King David's in the Text, a resolution which was taken up against the almost universal practice and the as great contradiction of the world, which generally minds far dif∣ferent satisfactions, But as for me I will behold, both which conside∣rations of the resolution and the courage of it I shall joyn in my last particular.

And indeed there's nothing else but such a resolution that can set it self against the practice of the world, will serve our turns: for, as Seneca says, vice is but common madness, and we see that very oft against their temper, inclinations and their principles, and the conviction of their heart and soul, men will do vile and shamefull things, because they will be mad, if others be so; it seems so diffi∣cult a thing to endure to be singular in any company. And tho to be so, singular I mean, in any the advantages of this world, either as to goods of mind, of body, or of fortune for the most part is more valued far than the advantages themselves, we would inclose and be alone in every such thing, and as if we thought an excellency lost its vertue if another had it, 'tis the rarity that takes with every body; yet the advantages of Heaven, and the real true goods of

the mind, Religion, Piety, and Virtue 'tis far otherwise, as to those there are none of those emulations in their practices and manners. Be the the consequence never so dreadfull, men will do and be as others; 'tis impossible to resist the tide of custom, go against the torrent of a croud and multitude, or bear the being singular. And there are two great obstructions to it, the solitude of singularity, and the censures, scoffings and disreputations that use to attend it. For example that I instance not, as well I might, in many of the great duties of our Christianity, which are scofft and ri∣dicul'd, but in the very case that makes the opposition in the context here betwixt the Psalmist and the men of this world; their excessive, rich, full way of living. If I do not live up to the heights and vain pomps of condition or the mode, indeed tho my condition will not bear it, if I be not as expensive, as luxu∣rious as others; I am then concluded sordid, near, short handed, sleighted by all those that do exceed me, and by all that judg by such appearances; so that here is disreputation lights upon me. And besides if I retrench, not superfluities alone, but all licencious conversation and the other evil uncomly entertainments of socie∣ties, retire out of them, allow my self none of these liberties, grow more severe than others, and consequently singular in my beha∣vior; then I must keep company with no body, must withdraw from every meeting, be a Recluse, as if the world were but a Cloy∣ster, or rather Hermitage: so that here's uncomfortable solitude attends this. 'Twere very sad if onely vicious conversation could cement societies or make acquaintances, and licencious folly sawce their meetings, give them relish. What comfort is there like to be in such companions that have nothing to endear them∣selves to one another, but that they will not refuse to sin, be sick or mad with one another? In truth it were no very eligible thing to be counted good, pleasant company, if to be so a man must ha∣zard his sobriety or modesty, make bold with his Religion and good manners. Even common decency can scarce entertain without ex∣travagance or detraction, either they must be ridiculous, or sharpe and bitter. Now it is ill to be engaged by reputation, to play the Satyrist, or to play the fool, and have no other recompence or sa∣tisfaction but to make others laugh. But God be thanked 'tis not thus, but men that have some little latent affections to their sins or follies, still frame these objections against reformation of their evil customs; the age is not so vitiated, such ill conversation, unless it be by those that like and use it, is not every where to be found: but if it were, and so far as we meet it, Davids resolution is most neces∣sary. They may take their course; but as for me I will retire into God's presence, and behold his face. And what if by withdrawing thus I frequently deprive my self of the society that I was us'd to, & was friendly and delightfull to me? 'Tis better by denying my self and reforming to make joy in Heaven in God's presence among Angels, than assist in making sport with such men; and 'twill be but little comfort to go merrily and with good company to my damna∣tion. Let them enjoy themselves in such society, but as for me I will seek other, will live always in God's presence, I will behold his face.

As to the other obstacle, the scoffs and the disreputations that are cast upon those that are singular on this account, comply not with the modes and evil customs of the age according as S^t Peter tells his Proselytes 1 Pet. 4. 3, 4. The time past of our life may suffice us to have wrought the will of the Gentile World, when we walked in lasci∣viousness, lusts, excess of wine, revellings, banquetings; wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you. It cannot be deni'd but that the world do's put disreputation strangly upon things, and most unreasonably. Some virtues are the most reprochfull things that can be: a man can scarce live under the disparagement of being guilty of obeying God, and on the other side one of the greatest and most sinfull injuries in the whole world is, if not laudable, yet not blam'd in the man that does it, while the innocent sufferer of it is contemn'd, and is branded because he is wrong'd. Indeed if Christ's discipline were in force to censure every vicious person 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if every open con∣tumacious Sinner were render'd as contemtible as a Publican was to the Jews, asl 1.12 Christ left order; disreputation then would lie where it ought, and the objection would have no force. But as the world is, singularity in good things, and in not comporting with modes and customs, tho it may derive upon it self the scoffs of vain licen∣cious men, cannot want esteem enough to bare it up against that. There is indeed no reputation like that of a discreet, well manag'd virtue; for many men that will not practise it, will yet commend it. For to pass the great things, and to name that which there is scarce any, that is, none sensible of, the instance which I made of this out of the context, where the Psalmist sets himself against the custom of those men, that pride themselves in ostentation of the plenties, and the gayeties, and the excess of this world; a mode which may be grown to such an height even in the lower ranks of people also, that they are so undervalued who comply not with it, that most cannot bear the shame of not having that which others have, tho their condition will not bear the charge of it, and this is almost uni∣versal. But be it so, yet they that do not see thy pomps like others, thy estate spangle, glare about thee and thy rooms and thy retinue, do not see it spilt about thy table; if they see thee live up to thy own condition, onely taking care not to exceed it, and resolving not to owe thy plenties to thy debts, that is, thy abundance to the needs of others, make their dues, their wants and nakedness to dress thy va∣nities; and if they see thee furnish those that need with what thou sparest: they cannot count this lower stricter sort of living Sordid∣ness, but discreet, just, charitable Piety; & the others gaudiness proud lavishness, yea unjust, unchristian folly, which at last will fall, and that unpitied. But at once suppose to set our selves against the evil customs of the world and to be singular in duty should be likely to create us sleights and scoffs and disreputation; yet consider what our Savior saysm 1.13 Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy An∣gels. He couples these, and makes it the same guilt to be asham'd of him and of his words, asham'd of obedience to his word and

asham'd of his person; to be afraid of, loath to do ones duty, be∣cause possibly some will speak meanly of it, is not onely not to to dare to go to Heaven because some men laugh and scoff at those that do go thither, but 'tis reckon'd the same thing as to be asham'd of the Son of God who requir'd that duty, and think meanly of him, scorn to own that their elder Brother, God Almighty's First-born, as some do by their poor mean Relations: but this shame will be re∣turn'd severely, when the Son shall come in the glory of his Father with the holy Angels. And then compare the disreputes, to be asham'd of virtue, because debauchees that are as far from knowing what is true repute as they are from being virtuous, will think meanly of me for it, or to have the Son of God in glory with all his Host of Heaven think contemtibly of me, when I shall be asham'd so as to call out to the mountains and the hills to cover my confusion at the valley of Jehoshaphat before all the world. Let them delight, and satisfy themselves with their choice of their commendable vices, sins that are in reputation, rejoyce with glory in their shame; But as for me I will behold thy face in Righteousness.

And what remains but that we take up this resolution, and put on the courage of it, firmly purposing to do it, tho by doing so we should go against the general customs of the world. To make a resolv'd, open, avowed profession of a good life, provided that we do it with∣out ostentation or hypocrisy, is a great advantage towards living so, makes it much easier. For however some, it may be the prime ministers of hell, Satan's cheifest agents in temtations, such as cannot bear that any other should be virtuous, 'tis such a reproch to them, will the more endeavor to betray such, 'tis their luxury; yet generally speaking, most men will not offer it, but rather fear them, having an aw of them, and will themselves avoid the doing ill before them in some measure. Indeed since none can promise themselves that such will comply with them if they temt them, nor think it probable that they will; most men, however forward in assaulting innocence, will let them alone. Besides that such have put them∣selves, by having publickly profest, whatever the world does, they will live righteously, under a necessity of avoiding all their evil practices; and 'tis a happy and great advantage towards a good life, to be under a known obligation of well living, such as they themselves have taken on them out of perfect aversation to ill actions. Do not you think that most men miscarry out of want of that which resolution would be able to effect with its own strength? We see in other things it does attemt, it go's thro with much greater difficulties, than lie in the way to virtue; which is so known, so eve∣ry day an object of mens eyes, that I should be asham'd to go about to prove it. But when this resolution secondly shall be taken up, and be avow'd against the open practice of the world out of a dislike and abhorrency to it; when it is made eager too by aversation, sharpned by much opposition and by being publickly profest and own'd as a peculiar concern, since the very shame of being foil'd in the contest, and proving false to ones own solemn resolution would have stings in point of honor to push it forwards, for to that shrine even Atheists are contented to pay homage: this must prosper, & un∣less

men have a mind to be conquer'd, think it easier to retreat, and sordidly desert their resolutions, they cannot fail. Especially thirdly if men consider all this is manag'd in Gods presence, to his face; if they set the Lord always before them as the object and the end of all their resolutions and their actions, and do this with all sincerity, as seeing his eyes over them as witness and judg of their behavior, and behold his face too with all hope and confidence imaginable, know∣ing he looks over them to encourage their endeavors, to behold their needs of help, and to give them grace sufficient, and to crown their fidelity, then such resolutions cannot possibly miscarry. What suc∣cess soever they may have in that war which the world here, that is at enmity with all that love and serve God, wages with them, and tho it do not onely frown on them, but humble them into the dust of death, yet keeping firm to their resolutions of beholding Gods face in Righteousness, when they awake out of that dust after his likeness, they shall be satisfied with it.

Notes

• a 1.1

  1 John 3. 2.
• b 1.2

  2 Cor. 12. 3, 4.
• c 1.3

  Luke 9. 33.
• d 1.4

  1 Cor. 2. 9.
• e 1.5

  Cap. 15. 49.
• f 1.6

  1 Cor. 2. 14.
• g 1.7

  Mal. 4. 2.
• h 1.8

  Psalm 16. 11.
• i 1.9

  Heb. 12. 14.
• k 1.10

  Micah 6. 6, 7, 8.
• k 1.11

  Psalm 16. 8.
• l 1.12

  Matt. 18. 17.
• m 1.13

  Mark 8. 38.