There is no apprehension without light. We cannot see light without light ; we cannot see heavenly things without heavenly faculties. And therefore labour for something within gracious, which may have corre- spondency and harmony with what is in heaven, else contraries will not apprehend contraries. But heaven and a sanctified soul have some pro- portion and co-naturalness ; and therefore never rest till we have something like that which is in heaven, though not in degree, yet in quality.
Ans. (2.) Again, labour to yet the eye of the soul clear, that the dust of the u-orld may not be in it. Satan's policy is to cast pleasure and profit into the eye of the soul ; and then corruption raiseth a fogg}^ mist in the soul, that we should have natural love to present things. And present things raise a cloud in the soul, and that cloud doth interpose itself between heaven and us. Labour therefore for mortification more and more.
That the eye may be clear, consider seriously they be temporal things ;
484 COMMENTARY ON
Bliorter than the soul, meaner than the soul, not fit for it. We shall out- live them all. And when hase afl'cctions rise in the soul to cast a mist thereupon, consider what a foolish thing it is for us to doat upon things meaner than ourselves. Why should such affections intercept this heavenly Bight from us ?
The dignity of the soul is an excellent substance. The whole world is not worth a soul. The soul is between heaven and earth, and all earthly things are meaner than itself. Shall the soul marry itself and join itself with things baser than itself? Doth it not then debase itself? And therefore keep the eye of the soul clear from impediments within and ■without ; labour to have true judgment of things in their own nature.
Ans. (3.) And then let us dn-ell often in the consideration of thinffs to come; have serious considerations of it, and evenj day redeem some time to think u-e cannot live here for ever. We have an immortal soul, that must be immortal in misery or immortal in happiness. If we be not good, heaven will not take us, and nothing but hell will receive us. And these things may quicken us. I have an immortal soul, I must not stay long, I must give account ; and how shall I appear ?
Get these and the like considerations ever}' day. We live as we see ; and considering life is guided l\y inward notions and apprehensions of soul, labour to have apprehensions of soul, that may guide the life as it should be. Labour to see what is reserved in the heavens ; consider how we be assured for it ; what ground we have ; what assurance we have if we should die presently, for we have not the certainty of a minute. These be waken- ing considerations. And these will be a means that we should look on things not seen. And when we do take liberty to think upon these things, dwell upon them till the heart be warmed. The sun doth not heat without some staying. Those beams that are broken, they do not gather them- selves to heat by reflection. So let the soul stay a while in consideration of these things. Our soul is unstable naturally ; and therefore labour by grace to settle the soul till the affections be warm, till the resolutions be pitched ; for then we shall see to purpose when we resolve to take this course, else we see not to purpose. And therefore because we know not in morning what will befall us before night, never rest till we be set in heaven hj faith. And consider the condition there, so far forth as shall be effectual to guide our lives suitable to what we see. This were a wise course indeed, to guide our courses suitable to eternity, and to fetch reasons for a holy and good life from eternity, and not from pleasing this body and that body. I will do this, because I shall get riches, because I shall satisfy my flesh, and raise myself. Are these reasons for a Christian to work by ? Let a Christian work like a Christian, having his reason raised by faith higher than himself, to consider of things as they are in themselves, and as they shall be hereafter. This is temporal, my soul is eternal ; and I will fetch my reasons of my course from etei'nity. What if I should have all the world and die, what will the satisfying of the carnal desires of others do me good ? And therefore I will sway my actions by rule that shall hold to eternity. Is not a man wise that doth thus ? and is any man wise that doth not thus ? He is wise that guideth his life to the last end, how he shall be happy hereafter, how he shall avoid torments for ever. He that is wise to get preferment, to undermine others, to flatter and insinuate, to give contentment against conscience to the carnal humours of others ; is he a wise man that is penny wise and pound foolish ? He is wise in a particular, he is wise in a little.
2 CORINTHIANS CHAP. IV, VER. lG-18. 485