The Saints Everlasting Rest

SECT. I.

T Hirdly, To draw yet nearer the heart of the work; The third thing to be discovered to you is, What Powers of the soul must here be acted? What affections excited? What considerations of their objects are necessary thereto? and in what order we must proceed? I join all these together, because though in themselves they are distinct things, yet in the practice they all concur to the same Action.

The matters of God which we are to think on, have their various qualifications, and are presented to the soul of man in divers relative and Modal considerations: According to these several considerations of the objects, the soul itself is distinguished into its several faculties, powers, and capacities▪ That as God hath given man five senses to partake of the five distinct excellencies of the objects of sense; so he hath diversifyed the soul of man either into faculties, powers or ways of acting, answerable to the various qualifications and considerations of himself and the inferior objects of this soul: And as, if there be more sensible excellencies in the creatures, yet they are unknown to us who have but these five senses to discern them by, so whatever other excellencies are in God and our happiness, more then these faculties or powers of the soul can apprehend, must needs remain wholly unknown to us, till our souls have senses (as it were) suitable to those objects. 〈◊〉 as it is unknown to a tree or a stone, what sound, and light 〈◊〉 sweetness are; or that there are any such things in the world 〈◊〉 .

Now these matters of God are primarily diversifyed to our consideration under the Distinction of True and Good, accordingly the primary Distinction concerning the soul, is into the faculties of Understanding and Will; the former having Truth for its object, and the latter Goodness. This Truth is sometime known by evident Demonstration, and so it is the object of that we call knowledge (which also admits of divers distinctions according to several ways of demonstration, which I am loath here to puzzle you with) Sometime it is received from the Testimony of others, which receiving we call belief. When anything else would obscure it, or stands up in competition with it; then we weigh their several evidences, and accordingly discover and vindicate the Truth, and this we call Judgment. Sometime by the strength, the clearness, or the frequency of the understandings apprehensions, this Truth doth make a deeper impression, & so is longer retained, which imp •• ssion and retention we call memory. And as truth is thus variously presented to the understanding and received by it; so also is the goodness of the object variously represented to the will, which doth accordingly put forth its various acts. When it appeareth only as good in itself, and not good for us, or suitable▪ it is not the object of the will at all; but only this Enuntiation [It is good] is passed upon it by the Judgment, and withal it raiseth an admiration at its excellency. If it appear evil to us, then we Nill it. But if it appear both good in itself, and to us, or suitable, then it provoketh the affection of Love: If the good thus loved do appear as absent from us, then it exciteth the passion of Desire: If the good so Loved and Desired do appear possible and feasible in the attaining, then it exciteth the passion of Hope, which is a compound of Desire and Expectation; when we look upon it as requiring our endeavor to attain it, and as it is to be had in a prescribed way, then it provokes the passion of courage or boldness, and concludes in resolution. Lastly, if this good be apprehended as present, then it provoketh to delight or Joy: If the thing itself be present, the Joy is greatest: If but the Idea of it (either through the remainder or memory of the good that is past, or through the fore-apprehension of that which we expect) yet even this also exciteth our Joy. And this Joy is the perfection of all the rest.

SECT. II.

SO that by this time, I suppose you see, both what are the objects that must move our affections, and what powers of the soul apprehend these objects: you see also, I doubt not, what affections you must excite, and in what order it is to be done: Yet for your better assistance I will more fully direct you in the several particulars.

1. Then, you must by cogitation go to the memory (which is the Magazine or Treasury of the understanding) thence you must take forth those heavenly doctrines, which you intend to make the subject of your Meditation; for the present purpose, you may look over any promise of eternal life in the Gospel, any description of the glory of the Saints, or the very Articles of the Resurrection of the body, and the Life everlasting: someone sentence concerning those Eternal Joyes, may afford you matter for many years Meditation; yet it will be a point of our wisdom here, to have always a stock of matter in our memory, that so when we should use it, we may bring forth out of our treasury things new and old. For a good man hath a good Treasury in his heart, from whence he bringeth forth good things, Luke 6.45. and out of this abundance of his heart, he should speak to himself as well as to others. Yea if we took things in order, and observed some Method in respect of the matter, and did Meditate first on one Truth concerning Eternity, and then another, it would not be amiss. And if any should be barren of Matter through weakness of memory, they may have notes or books of this subject for their furtherance.

SECT. III.

2. WHen you have fetched from your memory the matter of your Meditation, your next work is to present it to your Judgment: open there the case as fully as thou canst; set forth the several ornaments of the Crown, the several dignities belonging to the Kingdom, as they are partly laid open in the beginning of this Book; Let judgment deliberately view them over, and take as exact a survey as it can, Then put the question, and require a determination, Is there happiness in all this? or not? Is not here enough to make me blessed? Can he want anything, who fully possesseth God? Is there anything higher for a creature to attain? Thus urge thy judgment to pass an upright sentence, and compel it to subscribe to the perfection of thy Celestial happiness, and to leave this sentence as under its hand upon Record. If thy senses should here begin to mutter, and to put in a word for fleshly pleasure or profits; let judgment hear what each can say: weigh the Arguments of the world and flesh in one end, and the Arguments for the preeminence of Glory in the other end, and judge impartially which should be preferred. Try whether there be any comparison to be made; which is more excellent? which more manly? which is more satisfactory? and which more pure? which freeth most from misery? and advanceth us highest? and which dost thou think is of longer continuance? Thus let deliberate judgment decide it; and let not Flesh carry it by noise and by violence; And when the sentence is passed and recorded in thy heart, it will be ready at hand to be produced upon any occasion, and to silence the flesh in its next attempt, and to disgrace the world in its next competition.

Thus exercise thy Judgment in the contemplation of thy Rest; thus Magnifie and Advance the Lord in thy heart, till a holy admiration hath possessed thy Soul.

SECT. IV.

3. BUt the great work (which you may either promise or subjoin to this as you please,) is, To exercise thy belief of the truth of thy Rest: And that both in respect of the truth of the Promise, and also the truth of thy own Interest and Title. As unbelief doth cause the languishing of all our Graces, so Faith would do much to revive and actuate them, if it were but revived and actuated itself: Especially our belief of the verity of the Scripture, I conceive as needful to be exercised and confirmed, as almost any point of Faith. But of this I have spoken in the Second Part of this Book, whither I refer thee for some confirming Arguments. Though few complain of their not believing Scripture, yet I conceive it to be the commonest part of unbelief, and the very root of bitterness, which spoileth our Graces. Perhaps thou hast not a positive belief of the contrary, nor dost not flatly think that Scripture is not the Word of God; that were to be a down-right Infidel indeed: And yet thou mayest have but little belief, that Scripture is God's Word, and that both in regard of the habit, and the act. Its one thing, not to believe Scripture to be true; and another thing, positively to believe it to be false. Faith may be idle, and suspend its exercise toward the Truth, though it do not yet act against the Truth. It may stand still, when it goes not out of the way; it may be asleep, and do you little service, though it do not directly fight against you. Besides, a great deal of unbelief may consist with a small degree of Faith. If we did soundly believe, That there is such a Glory; that within a few days our eyes shall behold it: O what passions would it raise within us! Were we thoroughly persuaded, That every Word in the Scripture concerning the inconceivable joys of the Kingdom, and the inexpressible Blessedness of the life to come, were the very Word of the Living God, and should certainly be performed to the smallest tittle; O what astonishing apprehensions of that life would it breed! what amazing horror would seize upon our hearts, when we found ourselves strangers to the conditions of that life! and utterly ignorant of our portion therein! what love, what longings would it raise within us! O, how it would actuate every affection! how it would transport us with joy upon the least assurance of our title! If I were as verily persuaded, that I shall shortly see those great things of Eternity, promised in the Word, as I am, that this is a chair that I sit in, or that this is paper that I write on; would it not put another Spirit within me? would it not make me forget, and despise the world? and even forget to sleep, or to eat? And say (as Christ) I have meat to eat, that ye know not of. O, Sirs, you little know what a through belief would work. Not that everyone hath such affections, who hath a true Faith: But thus would the acting and improvement of our Faith advance us.

Therefore let this be a chief part of thy business in Meditation. Produce the strong Arguments for the Truth of Scripture; plead them against thy unbelieving nature; answer, and silence all the cavils of infidelity: Read over the Promises; study all confirming Providences; call forth thine own recorded experiences: Remember the Scriptures already fulfilled; both to the Church and Saints in former ages, and eminently to both in this present age; and those that have been fulfilled particularly to thee: Get ready the clearest and most convincing Arguments, and keep them by thee, and frequently thus use them. Think it not enough, that thou wast once convinced, though thou hast now forgot the Arguments that did it; no, nor that thou hast the Arguments still in thy Book, or in thy Brain: This is not the acting of thy Faith; but present them to thy understanding in thy frequent meditations, and urge them home, till they force belief. Actual convincing, when it is clear and frequent, will work those deep impressions on the heart, which an old neglected forgotten conviction will not. O, if you would not think it enough, that you have Faith in the habit, and that you did once believe, but would be daily setting this first wheel a going: Surely, all the inferior wheels of the Affections would more easily move. Never expect to have Love and Joy move, when the foregoing Grace of Faith stands still.

And as you should thus act your assent to the Promise, so also your Acceptation, your Adherence, your Affiance, and your Assurance: These are the four steps of Application of the Promise to ourselves. I have said somewhat among the Helps, to move you to get Assurance: But that which I here aim at, is, That you would daily exercise it. Set before your Faith, the Freeness, and the Universality of the Promise: Consider of God's offer, and urging it upon all; and that he hath excepted from the conditional Covenant, no man in the world; nor will exclude any from Heaven, who will accept of his offer. Study also the gracious disposition of Christ, and his readiness to entertain, and welcome all that will come: Study all the Evidences of his love, which appeared in his sufferings; in his preaching the Gospel; in his condescension to sinners; in his easy conditions; in his exceeding patience; and in his urgent invitations: Do not all these discover his readiness to save? did he ever yet manifest himself unwilling? remember also his faithfulness to perform his engagements. Study also the Evidences of his Love in thyself; look over the works of his Grace in thy soul: If thou do not find the degree which thou desirest, yet deny not that degree which thou findest; look after the sincerity, more then the quantity. Remember what discoveries of thy state, thou hast made formerly in the work of self-examination; how oft God hath convinced thee of the sincerity of thy heart: Remember all the sonner testimonies of the Spirit; and all the sweet feelings of the favor of God; and all the prayers that he hath heard and granted, and all the rare preservations and deliverances; and all the progress of his Spirit in his workings on thy soul; and the disposals of providence, conducing to thy good: The vouchsafing of means, the directing thee to them, the directing of Ministers to meet with thy state, the restraint of those sins that thy nature was most prone to. And though one of these considered alone, may be no sure evidence of his special love, (which I expect thou shouldst try by more infallible signs) yet lay them altogether, and then think with thyself, Whether all these, do not testify the good will of the Lord, concerning thy salvation? and may not well be pleaded against thine unbelief? And whether thou mayest not conclude with Samson's Mother, when her husband thought they should surely die, If the Lord were pleased to kill us, he would not have received an offering at our hands, neither would he have shown us all these things; nor would, as at this time, have told us such things as these, Judge. 13.22, 23.

SECT. V.

• . WHen thy Meditation hath thus proceeded about the truth of thy Happiness, the next part of the work is to meditate of its Goodness; That when the Judgment hath determined, and Faith hath apprehended, it may then past on to raise the Affections.

1. The first Affection to be acted is Love; the object of it (as I have told you) is Goodness: Here then, here Christian, is the Soul reviving part of thy work; Go to thy Memory, thy Judgment, and thy Faith, and from them produce the excellencies of thy Rest; take out a copy of the Record of the Spirit in Scripture, and another of the sentence registered in thy Spirit, whereby the •• anscendent glory of the Saints is declared: Present these to thy affection of Love; open to it the Cabinet that contains the Pearl; show it the Promise, and that which it assureth: Thou needest not look on Heaven through a multiplying Glass; open but one Casement, that Love may look in: Give it but a glimpse of the back parts of God, and thou wilt find thyself presently in another world: Do but speak out, and Love can hear, do but reveal these things, and Love can see: Its the brutish love of the world that is blind; Divine love is exceeding quick sighted. Let thy Faith, as it were, take thy heart by the hand, and show it the sumptuous buildings of thy Eternal Habitation, and the Glorious Ornaments of thy Fathers house; show it those Mansions which Christ is preparing, and display before it the Honors of the Kingdom: Let Faith lead thy heart into the presence of God, and draw as near as possibly thou canst, and say to it, Behold, the Ancient of days; the Lord Jehovah, whose name is, I am : This is he who made the Worlds with his Word; this is the Cause of all Causes, the Spring of Action, the Fountain of Life, the first Principle of the Creatures Motions; who upholds the Earth, who ruleth the Nations, who disposeth of events, and subdueth his foes, who governeth the depths of the great Waters, and boundeth the rage of her swelling Waves; who ruleth the Winds, and moveth the Orbs, and causeth the Sun to run its race, and the several Planets to know their courses: This is he that loved thee from Everlasting, that formed thee in the Womb, and gave thee this Soul; who brought thee forth, and shown thee the Light, and ranked thee with the chiefest of his earthly Creatures; who endued thee with thy understanding, and beautified thee with his gifts; who maintaineth thee with life, and health, and comforts; who gave thee thy preferments, and dignified thee with thy honors, and differenced thee from the most miserable and vilest of men: Here, O here, is an object now worthy thy love; here shouldst thou even pour out thy soul in love; here thou mayest be sure thou caust not love too much: This is the Lord that hath blest thee with his benefits, that hath spread thy table in the sight of thine enemies, and caused thy cup to overflow. This is he that Angels and Saints do praise; and the Host of Heaven must magnify forever.

Thus do thou expatiate in the Praises of God, and open his Excellencies to thine own heart, till thou feel the life begin to stir, and the fire in thy breast begin to kindle: As gazing upon the dusty beauty of flesh, doth kindle the fire of carnal love; so this gazing on the Glory and Goodness of the Lord, will kindle this Spiritual love in the-soul. Bruising will make the Spices odoriferous, and rubbing the Pomander will bring forth the sweetness: Act therefore thy soul upon this delightful object; toss these cogitations frequently in thy heart, rub over all thy Affections with them, as you will do your cold hands, till they begin to warm: What though thy heart be Rock and Flint, this often striking may bring forth the fire; but if yet thou feelest not thy love to work, lead thy heart further, and show it yet more; show it the Son of the living God, whose name is, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace ; show it the King of Saints on the Throne of his Glory, who is the first and the last, who is, and was, and is to come; who liveth, and was dead, and behold, he lives for evermore; who hath made thy peace by the blood of his Cross, and hath prepared thee with himself, an Habitation of Peace: His office is, to be the great Peace-Maker; his Kingdom is, a Kingdom of Peace; his Gospel is, the Tydings of Peace; his Voice to thee now is, the Voice of Peace: Draw near and behold him: Dost thou not hear his voice? He that called Thomas to come near, and to see the print of the Nailes, and to put his finger into his Wounds; He it is that calls to thee, Come near, and view the Lord thy Savior, and be not faithless, but believing: Peace be unto thee, fear not, It is I: He that calleth, Behold me, behold me, to a rebellious people that calleth not on his Name, doth call out to thee a Believer to behold him: He that calls to them who pass by, to behold his Sorrow in the day of his Humiliation, doth call now to thee to behold his Glory in the day of his Exaltation: Look well upon him; Dost thou not know him? why, its He that brought thee up from the pit of hell: Its He that reversed the sentence of thy Damnation; that bore the Curse which thou shouldest have born, and restored thee to the blessing that thou hadst forfeited and lost, and purchased the Advancement which thou must inherit forever: And yet dost thou not know him? why his Hands were pierced, his Head was pierced, his Sides were pierced, his Heart was pierced with the sting of thy sins, that by these marks thou mightest always know him; Dost thou not remember when he found thee lying in thy blood, and took pity on thee, and dressed thy wounds, and brought thee home, and said unto thee, Live? Hast thou forgotten since he wounded himself to cure thy wounds, and let out his own blood to stop thy bleeding? Is not the passage to his heart yet standing open? If thou know him not by the face, the voice, the hands; if thou know him not by the tears and bloody sweat, yet look nearer, thou mayest know him by the Heart: That broken-healed heart is his, that dead-revived Heart is his, that soul-pitying melting Heart is his: Doubtless it can be none's but his, Love and Compassion are its certain Signatures: This is He, even this is He, who would rather die then thou shoulst die, who chose thy life before his own, who pleads this blood before his Father, and makes continual intercession for thee; if he had not suffered, O what hadst thou suffered? what hadst thou been if he had not Redeemed thee? whether hadst thou gone if he had not recalled thee? there was but a step between thee and Hell, when he stepped in, and bore the stroke; He slew the Bear, and rescued the prey, he delivered thy soul from the roaring Lyon; And is not here yet fuel enough for Love to feed on? Doth not this Loadstone snatch thy heart unto it? and almost draw it forth of thy breast? Canst thou read the History of Love any further at once? Doth not thy throbbing heart here stop to ease itself? and dost thou not, as Joseph, seek for a place to weep in? or do not the tears of thy Love bedew these lines? Go on then, for the field of Love is large, it will yield thee fresh contents forever, and be thine eternal work to behold and love: thou needest not then want work for thy present Meditation. Hast thou forgotten the time when thou wast weeping, and he wiped the tears from thine eyes? when thou wast bleeding, and he wiped the blood from thy soul? when pricking cares and fears did grieve thee, and he did refresh thee, and draw out the Thorns? Hast thou forgotten when thy folly did wound thy soul, and the venomous guilt did seize upon thy heart? when he sucked forth the mortal poison from thy soul, though therewith he drew it into his own? I remember its written of good Melancthon, that when his child was removed from him, it pierced his heart to remember, how he once sat weeping with the Infant on his knee, and how lovingly it wiped away the tears from the fathers eyes; how then should it pierce thy heart to think, how lovingly Christ hath wiped away thine! O how oft hath he found thee sitting weeping like Hagar, while thou gavest up thy state, thy friends, thy life, yea, thy soul for lost? and he opened to thee a Well of Consolation, and opened thine eyes also that thou mightest see it. How oft hath he found thee in the posture of Elias, sitting down under the tree forlorn and solitary, and desiring rather to die then to live? and he hath spread thee a Table of relief from Heaven, and sent thee away refreshed, and encouraged to his Work? How oft hath he found thee in the trouble of the Servant of Elisha, crying out, Alas, what shall we do, for an Host doth compass the City? and he hath opened thine eyes to see more for thee then against thee, both in regard of the enemies of thy soul and thy body? How oft hath he found thee in such a passion as Jonas, in thy peevish frenzy aweary of thy life? and he hath not answered passion with passion, though he might indeed have done well to be angry, but hath mildly reasoned thee out of thy madness, and said, Dost thou well to be angry, or to repine against me? How oft hath he set thee on watching and praying, on repenting, and believing, and when he hath returned hath found thee fast asleep? and yet he hath not taken thee at the worst, but instead of an angry aggravation of thy fault, he hath covered it over with the mantle of Love, and prevented thy over-much sorrow with a gentle excuse, The Spirit is willing, but the flesh is weak ? He might have done by thee as Epaminondas by his Soldier, who finding him asleep upon the Watch, run him through with his Sword, and said, Dead I found thee, and dead I leave thee ; but he rather chose to awake thee more gently, that his tenderness might admonish thee, and keep thee watching; How oft hath he been traduced in his Cause or Name, and thou hast, like Peter, denied him, (at lest by thy silence) whilst he hath stood in sight? yet all the revenge he hath taken hath been a heart-melting look, and a silent remembering thee of thy fault by his countenance. How oft hath Law and Conscience hailed thee before him, as the Pharisees did the adulterous woman? and laid thy most heinous crimes to thy charge? And when thou hast expected to hear the sentence of death, he hath shamed away thy Accusers, and put them to silence, and taken on him he did not hear thy Inditement, and said to thee, Neither do I accuse thee, Go thy way and sin no more.

And art thou not yet transported and ravished with Love? Can thy heart be cold when thou thinkest of this? or can it hold when thou rememberest those boundless compassions? Remembrest thou not the time when he met thee in thy duties? when he smiled upon thee, and spake comfortably to thee? when thou didst sit down under his shadow with great delight, and when his fruit was sweet to thy taste? when he brought thee to his Banqueting House, and his Banner over thee was Love? when his left hand was under thy head, and with his right hand he did embrace thee? And dost thou not yet cry ou • , Stay me, comfort me for I am sick of Love? Thus Reader, I would have thee deal with thy heart; Thus hold forth the goodness of Christ to thy Affections; plead thus the case with thy frozen soul, till thou say as David in another case, My heart was hot within me, while I was musing the fire burned. Psal. 39.3. If these forementioned Arguments will not rouse up thy love, thou hast more enough of this nature at hand: Thou hast all Christ's personal excellencies to study: thou hast all his particular mercies to thyself, both special and common: thou hast all his sweet and near relations to thee, and thou hast the happiness of thy perpetual abode with him hereafter; all these do offer themselves to thy Meditation, with all their several branches and adjuncts. Only follow them close to thy heart; ply the work, and let it not cool: Deal with thy heart, as Christ did with Peter, when he asked him thrice over, Lovest thou me? till he was grieved, and answers, Lord, thou knowest that I love thee. So say to thy Heart, Lovest thou thy Lord? and ask it the second time, and urge it the third time, Lovest thou thy Lord? till thou grieve it, and shame it out of its stupidity, and it can truly say, Thou knowest that I love him.

And thus I have shown you how to excite the affection of Love.

SECT. VI.

2. THe next Grace or Affection to be excited, is Desire. The Object of it is Goodness considered as absent, or not yet attained. This being so necessary an attendant of Love, and being excited much by the same forementioned objective considerations, I suppose you need the less direction to be here added; and therefore I shall touch but briefly on this. If love be hot, I warrant you desire will not be cold.

When thou hast thus viewed the goodness of the Lord, and considered of the pleasures that are at his right hand; then proceed on with thy Meditation thus; Think with thyself, Where have I been? what have I seen? O the incomprehensible astonishing Glory! O the rare transcendent beauty! O blessed souls that now enjoy it! that see a thousand times more clearly, what I have seen but darkly at this distance, and scarce discerned through the interposing clouds! What a difference is there betwixt my state and theirs! I am sighing, and they are singing: I am sinning, and they are pleasing God: I have an ulcerated cancrous soul, like the loathsome bodies of Job or Lazarus, a spectacle of pity to those that behold me; But they are perfect and without blemish: I am here entangled in the love of the world, when they are taken up with the love of God: I live indeed amongst the means of grace, and I possess the fellowship of my fellow-believers; But I have none of their immediate views of God, nor none of that fellowship which they possess; They have none of my cares and fears: They weep not in secret: They languish not in sorrows; These tears are wiped away from their eyes: O happy, a thousand times happy souls! Alas, that I must dwell in dirty flesh, when my Brethren and companions do dwell with God! Alas, that I am lapped in earth, and tied as a mountain down to this inferior world; when they are got above the Sun, and have laid aside their lumpish bodies! Alas, that I must lie and pray and wait, and pray and wait as if my heart were in my knees; when they do nothing but Love and Praise, and Joy and Enjoy, as if their hearts were got into the very breast of Christ, and were closely conjoined to his own heart. How far out of sight and reach, and hearing of their high enjoyments do I here live; when they feel them, and feed and live upon them! What strange thoughts have I of God? What strange conceivings? What strange affections? I am fain to superscribe my best services, as the blind Athenians [To the unknown God] when they are as well acquainted with him, as men that live continually in his house; and as familiar in their holy praises, as if they were all one with him! What a little of that God, that Christ, that spirit, that life, that love, that joy have I! and how soon doth it depart and leave me in sadder darkness! Now and then a spark doth fall upon my heart, and while I gaze upon it, it strait goes out; or rather, my cold resisting heart doth quench it! But they have their light in his light, and live continually at the spring of Joyes! Here are we vexing each other with quarrels, and troubling our peace with discontents, when they are one in heart and voice. and daily sound forth their Hallelujah's to God with full delightful Harmony and consent. O what a Feast hath my faith beheld! and O what a famine is yet in my spirit! I have seen a glimpse into the Court of God, but alas I stand but as a beggar at the doors, when the souls of my companions are admitted in. O blessed souls! I may not; I dare not envye your happiness, I rather rejoice in my brethren's prosperity, and am glad to think of the day when I shall be admitted into your fellowship: But I cannot but look upon you as a child doth on his brother who sits in the mothers lap while himself stands by, and wish that I were so happy as to be in your place; not to displace you, but to Rest there with you. Why must I stay and groan, and weep and wait? My Lord is gone; he hath left this earth and is entered into his Glory: my Brethren are gone; my friends are there, my house, my hope, my All is there! and must I stay behind to sojourn here? what precious Saints have left this earth? of whom I am ready to say as Amerbachius when he heard of the death of Zuingerus, Piget me vivere post tantum virum, cujus magna fuit doctrina, sed exigua si cum pietate conferatur. It is irksome to me to live after such a man, whose learning was so great, and yet compared with his godliness, very small: If the Saints were all here; if Christ were here, then it were no grief for me to stay, if the bridegroom were present, who could mourn? But when my soul is so far distant from my God, wonder not what aileth we, if I now complain; An ignorant Micah will do so for his idol, and shall not then my soul do so for God? And yet if I had no hope of enjoying, I would go and hide myself in the deserts, and lie and howl in some obscure wilderness, and spend my days in fruitless wishes: But seeing it is the promised land of my Rest, and the state that I must be advanced to myself, and my soul draws near and is almost at it; I will love and long; I will look and desire; I will breathe out blessed Calvin's Motto, Vsquequo Domine, How long, Lord, How long! How long Lord, Holy and True, wilt thou suffer this soul to pant and groan! and wilt not open and let him in, who waits and longs to be with Thee?

Thus, Christian Reader, let thy thoughts aspire: Thus whet the desires of thy soul by these Meditations; Till thy soul long (as David's for the waters of Bethlehem) and say, O that one would give me to drink of the wells of salvation! 2 Sam. 23.15. and till thou canst say as he, Psal. 119.174. I have longed for thy salvation, O Lord. And as the mother and brethren of Christ when they could not come at him because of the press, sent to him, saying, Thy mother and brethren stand without, desiring to see thee; send thou up the same message; tell him, thou standest here without, desiring to see him, he will own thee 〈…〉 near relations, for he hath said, They that hear 〈…〉 and do it, are his mother and brethren. And thus I have • ne • ted you, in the acting of your desire after your Rest.

SECT. VII.

3. THe next Affection to be acted, is Hope. This is of singular use to the soul. It helpeth exceedingly to support it in sufferings; it encourageth to adventure upon the greatest difficulties; it firmly establisheth it in the most shaking trials; and it mightily enlivens the soul in duties; and is the very spring that sets all the wheels a going: Who would Preach, if it were not in hope to prevail with poor sinners for their Conversion and Confirmation? who would pray, but for his hope to prevail with God? who would believe, or obey, or strive, or suffer, or do anything for Heaven, if it were not for the hope that he hath to obtain it? Would the Mariner sail, and the Merchant adventure, if they had not hope of safety and success? would the Husbandman plough, and sow, and take pains, if he had not hope of increase at Harvest? would the Soldier fight, if he hoped not for victory? Sure • io man doth adventure upon known impossibilities. Therefore it is, that they who pray merely from custom, or merely from conscience, considering it as a duty only, but looking for no great matters from God by their prayers, are generally formal and heartless therein; whereas the Christian that hath observed the wonderful success of prayer, and as verily looks for benefit by it, and thriving to his soul in the use of it, as he looks for benefit by his labors, and thriving to his body in the use of his food, how faithfully doth he follow it? and how cheerfully go through it? O, how willingly do we Ministers study? how cheerfully do we Preach? What life doth it put into our instructions and exhortations, when we have but hope that our labor will succeed? when we discern a people attend to the Word, and regard the Message, and hear them inquire what they shall do, as men that are willing to be ruled by God, and as men that would fain have their souls to be saved; you would not think how it helpeth us, both for invention and expression! O who can choose but pray heartily for, and preach heartily to such a people! As the sucking of the young one doth draw forth the milk, so will the people's desire and obedience draw forth the Word: So that a dull people, make dull Preachers, and a lively people, make a lively Preacher. So great a force hath hope in all our duties. As hope of speeding increaseth, so doth diligence in seeking increase; besides the great conducement of it to our joy: Even the false hope of the wicked doth much support, and maintain a kind of comfort answerable to their hope; though, its true, their hope and joy will both die with them: How much more will the Saints hopes refresh and support them! All this I have said, to show you the excellency and necessity of this Grace, and so to provoke you to the more constant acting of it. If your hope dieth, your duties die, yours endeavors die, your joys die, and your souls die. And if your hope be not acted, but lie asleep, its next to dead, both in likeness and preparation.

Therefore, Christian Reader, when thou art winding up thy affections to Heaven, do not forget to give one lift at thy Hope; remember to wind up this peg also. The object of Hope hath four qualifications; First, It must be good, secondly, Future, thirdly, Difficult, fourthly, yet Possible. For the goodness of thy Rest, there is somewhat said before, which thou mayest transfer hither as thou findest it useful; so also of the difficulty and futurity. Let Faith then show thee the truth of the Promise, and Judgment the goodness of the thing promised, and what then is wanting for the raising of thy hope? Shew thy soul from the Word, and from the Mercies, and from the Nature of God, what possibility, yea, what probability, yea, what certainty thou hast of possessing the Crown. Think thus, and reason thus with thine own heart: Why should I not confidently, and comfortably hope, when my soul is in the hands of so compassionate a Savior? and when the Kingdom is at the disposal of so bounteous a God? Did he ever manifest any backwardness to my good? or discover the least inclination to my ruin? Hath he not sworn the contrary to me in his Word? that he delights not in the death of him that dieth, but rather that he should repent and live? Have not all his dealings with me witnessed the same? Did he not mind me of my danger, when I never feared it? and why was this, if he would not have me to escape it? Did he not mind me of my happiness, when I had no thoughts of it? and why was this, but that he would have me to enjoy it? How oft hath he drawn me to himself, and his Christ, when I have drawn backward, and would have broken from him? What restless importunity hath he used in his suit? how hath he followed me from place to place? and his Spirit incessantly solicited my heart, with winning suggestions and persuasions for my good? And would he have done all this, if he had been willing that I should perish? If my soul were in the hands of my mortal foes, then indeed there were small hopes of my salvation; yea if it were wholly in my own hands, my flesh, and my folly would betray it to damnation. But have I as much cause to distrust God, as to distrust my foes? or to distrust myself? Sure I have not. Have I not a sure Promise to build and rest on? and the Truth of God engaged to fulfil it? Would I not hope, if an honest man had made me a promise of anything in his power? And shall I not hope, when I have the Covenant, and the Oath of God? Its true, the glory is out of sight; we have not beheld the Mansions of the Saints: Who hath ascended up to discover it, and descended to tell us what he had seen? why, but the Word is near me: Have I not Moses, and the Prophets? Christ and his Apostles? Is not the promise of God more certain then our sight? it is not by sight, but by hope that we must be saved; and hope that is seen is not hope; for if we see it, why do we yet hope for it? but if we hope for that we see not, then do we with patience wait for it, Rom. 8.24, 25. I have been ashamed of my hope in the arm of flesh, but hope in the promise of God, maketh not ashamed, Rom. 5.5. I will say therefore in my greatest sufferings, with the Church, Lam. 3.24. &c. The Lord is my portion, therefore will I hope in him. The Lord is good to them that wait for him, to the soul that seeketh him. It is good that I both hope, and quietly wait for the salvation of the Lord. It is good for a man, that he bear the yoke in his youth. I will sit alone, and keep silence, because I have born it upon me. I will put my mouth in the dust, if so be there may be hope. For the Lord will not cast off forever. But though he cause grief, yet will he have compassion according to the multitude of his mercies. Though I languish and die, yet will I hope; for he hath said, The righteous hath hope in his death, Prov. 14.32. Though I must lie down in dust and darkness, yet there my flesh shall rest in hope, Psal. 16.9. And when my flesh hath nothing, in which it may rejoice, yet will I keep the rejoicing of hope firm to the end, Heb. 3.6. For he hath said, The hope of the righteous shall be gladness, Prov. 10.28. Indeed, if I had lived still under the Covenant of Works, and been put myself to the satisfying of that Justice, then there had been no hope; But Christ hath taken down those impossibilities, and hath brought in a better hope, by which▪ we may now draw nigh to God, Heb. 7.19. Or if I had to do with a feeble Creature, there were small hope; for how could he raise this Body from the dust? and lift me up above the Sun? But what is this to the A mighty Power, who made the Heavens and Earth of nothing? Cannot that same power that raised Christ, raise me? and that hath glorified the Head, also glorify the Members? Doubtless by the blood of Christ's Covenant, will God send forth his prisoners from the pit, wherein is no water; therefore will I turn to this strong hold, as a prisoner of hope, Zach. 9.11, 12.

And thus you see how Meditation may excite your Hope.

SECT. VIII.

4. THe next Affection to be acted, is Courage or Boldness; which leadeth to Resolution, and concludeth in Action. When you have thus mounted your Love, and Desire, and Hope; go on, and think further thus with yourselves: And will God indeed dwell with men? And is there such a glory within the reach of hope? O, why do I not then lay hold upon it? where is the cheerful vigor of my spirit? why do I not gird up the loins of my mind? and play the man for such a prize? why do I not run with speed, the race before me? and set upon mine enemies on every side? and valiantly break through all resistance? why do I not take this Kingdom by force? and my fervent soul catch at the place? do I yet sit still, and Heaven before me? If my Beast do but see his Provender; if my greedy senses perceive but their delightful objects, I have much ado to stave them off: And should not my soul be as eager for such a blessed Rest? why then do I not undauntedly fall to work? what should stop me? or what should dismay me? Is God with me, or against me in the work? will Christ stand by me, or will he not? If it were a way of sin that leads to death, then I might expect that God should resist me, and stand in my way with the drawn sword of his displeasure; or at least overtake me to my grief at last: But is he against the obeying of his own commands? is perfect good against anything but evil? doth he bid me seek, and will he not assist me in it? doth he set me awork, and urge me to it, and will he after all, be against me in it? It cannot be. And if he be for me, who can be against me? In the work of sin, all things almost are ready to help us, and God only, and his Servants are against us; and how ill doth that work prosper in our hands? But in my course to Heaven, almost all things are against me, but God is for me; and how happily still doth the work succeed? Do I set upon this work in my own strength, or rather in the strength of Christ my Lord? And cannot I do all things through him that strengtheneth me? was he ever foiled, or subdued by an enemy? He hath been assaulted indeed; but was he ever conquered? Can they take the sheep, till they have overcome the Shepherd? why then doth my flesh lay open to me the difficulties, and urge me so much with the greatness and troubles of the work? It is Christ that must answer all these Objections; and what are the difficulties that can stay his power? Is anything too hard for the Omnipotent God? May not Peter boldly walk on the Sea, if Christ do but give the word of command? and if he begin to sink, is it from the weakness of Christ, or the smallness of his Faith? The water indeed is but a sinking ground to tread on; but if Christ be by, and countenance us in it, if he be ready to reach us his hand; who would draw back for fear of danger? Is not Sea and Land alike to him? shall I be driven from my God, and from my Everlasting Rest, as the silly Birds are feared from their food, with a man of clouts, or a loud noise, when I know before there is no danger in it? How do I see men daily in these wars, adventure upon Armies, and Forts, and Cannons, and cast themselves upon the instruments of death? and have not I as fair a prize before me? and as much encouragement to adventure as they? What do I venture? my life is the most; and in these prosperous times, there is not one of many that ventures that: What do I venture on? are they not unarmed foes? A great hazard indeed, to venture on the hard thoughts of the world! or on the scorns and slanders of a wicked tongue! Sure these Serpents teeth are out; these Vipers are easily shaken into the fire; these Adders have no stings; these Thorns have lost their prickles: As all things below are silly comforters, so are they silly toothless enemies: Bugbears to frighten fools and children, rather then powerful dreadful foes. Do I not well deserve to be turned into Hell, if the scorns and threats of blinded men, if the fear of silly rotten Earth, can drive me thither? do I not well deserve to be shut out of Heaven, if I will be frighted from it, with the tongues of sinners? Surely my own voice must needs condemn me, and my own hand subscribe the sentence, and common Reason would say that my damnation were just. What if it were Father, or Mother, or Husband, or Wife, or the nearest Friend that I have in the world, (if they may be called Friends that would draw me to damnation) should I not run over all that would keep me from Christ? Will their friendship countervail the enmity of God? or be any comfort to my condemned soul? shall I be yielding, and pliable to the desires of men, and only harden myself against the Lord? Let men, let Angels beseech me upon their knees, I will slight their tears, I will scorn to stop my course to behold them, I will shut mine ears against their cries: Let them flatter, or let them frown; let them draw forth tongues and swords against me, I am resolved to break through in the might of Christ, and to look upon them all as naked dust. If they would entice me with preferment, with the Kingdoms of the world; I will no more regard them, then the dung of the Earth. O Blessed Rest! O most invaluable Glorious State! who would sell thee for dreams and shadows? who would be enticed or affrighted from thee? who would not strive, and fight, and watch, and run, and that with violence, even to the last breath, so he might but have hope at last to obtain thee? Surely none but those that know thee not, and believe not thy glory. Thus you see with what kind of Meditations you may excite your Courage, and raise your Resolutions.

SECT. IX.

5. THe last Affection to be acted is Joy. This is the end of all the Rest, Love, Desire, Hope and Courage, do all tend to the raising of our Joy. This is so desirable to every man by nature, and is so essentially necessary to the constituting of his happiness, that I hope I need not say much to persuade you to anything that would make your life delightful. Supposing you therefore already convinced, That the pleasures of the flesh are brutish and perishing, and that your solid and lasting joy must be from Heaven, instead of persuading, I shall proceed in directing.

Well then, by this time if thou hast managed well the former work, thou art got within the ken of thy Rest; thou believest the Truth of it; thou art convinced of the excellency of it, thou art fallen in Love with it, thou longest after it; thou hopest for it, and thou art resolved courageously to venture for the obtaining it: But is here any work for joy in this? we delight in the good which we do possess: Its present good that is the object of joy; but (thou wilt say) alas, I am yet without it. Well, but yet think a little further with thyself; Though the Real presence do afford the choicest joy, yet the presence of its imperfect Idea or image in my understanding, may afford me a great deal of true delight, Is it nothing to have a deed of gift from God? Are his infallible promises no ground of joy? Is it nothing to live in daily expectation of entering into the Kingdom? Is not my assurance of being glorified one of these days a sufficient ground for inexpressible joy? Is it no delight to the Heir of a Kingdom, to think of what he must hereafter possess, though at present he little differ from a servant? Am I not commanded to rejoice in hope of the glory of God? Rom. 5.2, & 12.12.

Here then, Reader, take thy heart once again, as it were, by the hand, Bring it to the top of the highest Mount; if it be possible to some Atlas above the clouds; show it the Kingdom of Christ and the glory of it; say to it, All this will thy Lord bestow upon thee, who hast believed in him, and been a worshipper of him; It is the Fathers good pleasure to give thee this Kingdom; Seest thou this astonishing Glory above thee? Why all this is thy own inheritance. This Crown is thine, these pleasures are thine, this company, this beauteous place is thine, all things are thine, because thou art Christ's, and Christ is thine; when thou wast married to him, thou hadstall this with him.

Thus take thy heart into the Land of Promise; show it the pleasant hills, and fruitful valleys; Shew it the clusters of Grapes which thou hast gathered; and by those convince it that it is a blessed Land, flowing with better then milk and honey; enter the gates of the holy City; walk through the streets of the New Jerusalem, walk about Zion, go round about her, tell the towers thereof; mark well her bulwarks; consider her palaces, that thou mayest tell it to thy soul ( Psal. 48.12, 13.) Hath it not the Glory of God, and is not her light like to a stone most precious? See the twelve foundations of her walls, and the names of the twelve Apostles of the Lamb therein; The building of the walls of it are of Jasper, and the City is of pure gold as clear as glass; The foundation is garnished with precious stones, and the twelve gates are twelve pearls; every several gate is of one Pearl, and the street of the City is pure Gold, as it were transparent glass; There is no temple in it, for the Lord God Almighty and the Lamb are the Temple of it. It hath no need of Sun or Moon to shine in it, for the Glory of God doth lighten it, and the Lamb is the light thereof, and the nations of them which are saved shall walk in the light of it. These sayings are faithful and true; and the Lord God of the holy Prophets, hath sent his Angels (and his own Son) to show unto his servants the things that must shortly be done, Rev. 21.11, 12, 13. &c. to the end, & 22.6. What sayest thou now to all this? This is thy Rest, O my soul, and this must be the place of thy Everlasting habitation: Let all the sons of Zion then rejoice, and the daughters of Jerusalem be glad, for great is the Lord, and greatly is he praised in the City of our God; Beautiful for situation, the Joy of the whole earth, is Mount Zion, God is known in her palaces for a refuge, Psal. 48.11, 1, 2, 3.

Yet proceed on: Anima quae amat ascendit, &c. The soul (saith Austin ) that loves, ascends frequently, and runs familiarly through the streets of the heavenly Jerusalem, visiting the Patriachs and Prophets, saluting the Apostles, admiring the Armies of Martyrs and Confessors, &c. So do thou lead on thy heart as from street to street, bring it into the Palace of the Great King; lead it, as it were, from chamber to chamber; say to it, Here must I lodge, here must I live, here must I praise, here must I love, and be beloved: I must shortly be one of this Heavenly Choir, I shall then be better skilled in the music; Among this blessed company must I take my place; My voice must join to make up the Melody, my tears will then be wiped away, my groans are turned to another tune, my cottage of clay will be changed to this Palace, and my prison rags to these splendid robes: my sordid nasty stinking flesh shall be put off, and such a Sun-like spiritual body put on, For the former things are done away. Glorious things are spoken of thee, O City of God: There it is that trouble and lamentation ceaseth, and the voice of sorrow is not heard: O when I look upon this glorious place: what a dunghill and dungeon, me thinks, is earth. O what a difference betwixt a man feeble, pained, groaning, dying, rotting in the grave; and one of these triumphant, blessed, shining Saints? Here shall I drink of the river of pleasure, the streams whereof make glad the City of our God. For the Lord will create a New Jerusalem and a New Earth, and the former shall not be remembered, nor come into mind, we shall be glad and rejoice forever in that which he creates: for he will create Jerusalem a rejoicing, and her people a joy; And he will rejoice in Jerusalem and joy in his people: and the voice of weeping shall be no more heard in her, nor the voice of crying: there shall be no more thence an infant of days, nor an old man that hath not filled his days, Isa. 65.17, 18, 19, 20. Must Israel on earth under the bondage of the Law, serve the Lord with joyfulness and gladness of heart, because of the abundance of all things which they possess? sure then I shall serve him with joyfulness and gladness, who shall have another kind of service, and of abundance in Glory? Deut. 28.47. Did the Saints take joyfully the spoiling of their goods? Heb. 11.34. and shall not I take joyfully the receiving of my good, and such a full reparation of all my losses? Was it such a remarkable, celebrated day, when the Jews rested from their enemies, because it was turned to them from sorrow to joy, and from mourning into a good day? Est. 9.22. What a day then will that be to my soul, whose Rest and change will be so much greater? When the wise men saw but the Star of Christ, they rejoiced with exceeding great Joy, Mat. 2.10. But I shall shortly see the Star of Jacob, even himself who is the bright and morning Star, Numb. 24.17. Rev. 22.16. If they returned from the Sepulcher with great Joy, when they had but heard that he was risen from the dead, Mat. 28.8. What Joy then will it be to me, when I shall see him risen and reigning in his glory, and myself raised to a blessed communion with him? Then shall we have Beauty for ashes indeed, and the oil of joy for mourning, and the garment of praise for the spirit of heaviness, Isa. 61.3. When he hath made Zion an eternal excellency, a joy of many generations, Isa. 60.15.

Why do I not then arise from the dust, and lay aside my sad complaints, and cease my doleful mourning note? Why do I not trample down vain delights, and feed upon the foreseen delights of Glory? why is not my life a continual Joy? and the favor of Heaven perpetually upon my spirit? And thus, Reader, I have directed thee in Acting of thy Joy.

SECT. X.

HEre also when thou findest cause, thou hast a singular advantage from thy Meditations of Heaven, for the acting of the contrary and more mixed passions, As

• 1. Of thy hatred and detestation of sin, which would deprive thy soul of these immortal Joyes.
• 2. Of thy godly and filial Fear, least thou shouldest either abuse or hazard this mercy.
• 3. Of thy necessary grief, for such thy foolish abuse and hazard.
• 4. Of thy godly shame, which should cover thy face for the forementioned folly.
• 5. Of thy unfeigned repentance, for what thou hast done against thy Joyes.
• 6. Of thy holy anger or indignation against thyself for such miscarriage.
• 7. Of thy zeal and jealousy over thy heart, least thou shouldst again be drawn to the like iniquity.
• 8. And of thy pity toward those, who are ignorantly walking in the contrary course, and in apparent danger of losing all this.

But I will confine myself to the former chief affections, and not meddle with these, least I be too prolix, but leave them to thy own spiritual prudence.

I would here also have thee to understand, that I do not place any flat necessity in thy Acting of all the forementioned affections in this order at one time, or in one duty: perhaps thou mayest sometime feel someone of thy affections more flat then the rest, and so to have more need of exciting; or thou mayest find one stirring more then the rest, and so think it more seasonable to help it forward: or if thy time be short, thou mayest work upon one affection one day, and upon another the next, as thou findest cause: All this I leave still to thy own Prudence.

And so I have done with the third part of the direction, viz. What powers of the soul are here to be acted; what Affections excited; by what objective considerations, and in what order.

SECT. I.

F Ourthly; The fourth part of this Directory is, To show you how and by what Acts you should advance on to the height of this work.

The first and main Instrument of this work, is that Cogitation, or consideration which I before have opened, and which is to go along with us through the whole. But because mere Cogitation if it be not pressed home, will not so pierce and affect the heart, Therefore we must here proceed to a second step, which is called Soliloquy, which is nothing but a pleading the case with our own souls. As in preaching to others, the bare propounding and opening of truths and duties, doth seldom find that success as the lively application: so it is also in meditating and propounding Truths to ourselves. The moving, pathetical pleadings with a sinner, will make him deeply affected with a common Truth, which before, though he knew it, yet it never stir'd him: What heart-meltings do we see under powerful application, when the naked explication did little move them? If anywhere there be a tender-hearted, affectionate people, it is likely under such a moving, close-applying, Ministry. Why thus must thou do in thy Meditation to quicken thy own heart: Enter into a serious debate with it: Plead with it in the most moving and affecting language: Urge it with the most weighty and powerful Arguments: This soliloquy, or self-conference, hath been the practice of the holy men of God in all times; How doth David plead with his soul against its dejections, and argue it into a holy confidence and comfort? Psal. 42.5, 11. and 43.5. Why art thou cast down O my soul, and why art thou so disquieted within me? Trust in God, for I shall yet give him thanks who is the health of my countenance and my God. So in the 103. Psal. 1, 2. &c. Bless the Lord O my soul, and all that is within me bless his holy name. Bless the Lord O my soul, and forget not all his benefits, &c. so doth he also end the Psalm: and so doth he begin and end the 104. Psal. So 146.1. So Psal. 116.7. Return unto thy Rest O my soul, for the Lord hath dealt bountifully with thee. The like you may see in the Meditations of holy men of later times; Austin, Bernard, &c. So that this is no new path which I persuade you to tread, but that which the Saints have ever used in their Meditation.

SECT. II.

THis Soliloquy hath its several parts, and its due method wherein it should be managed. The parts of it are, according to the several Affections of the soul, and according to the several necessities thereof; according to the various Arguments to be used, and according to the various ways of Arguing. So that you see if I should attempt the full handling hereof, it would take up more time and room then I intend or can allow it. Only thus much in brief. As every good Master and Father of a Family, is a good Preacher to his own Family; so every good Christian, is a good Preacher to his own soul. Soliloquy is a Preaching to ones self. Therefore the very same Method which a Minister should use in his Preaching to others, should a Christian use in speaking to himself. Dost thou understand the best Method for a public Preacher? Dost thou know the right parts and order of a Sermon? and which is the most effectual way of application? why then I need to lay it open no further: thou understandest the Method and partes of this soliloquy. Mark the most affecting, heart-melting Minister; observe his course both for matter and manner; set him as a pattern before thee for thy imitation; and the same way that he takes with the hearts of his people, do thou also take with thy own heart. Men are naturally addicted to imitation, especially of those whom they most affect and approve of: How near do some Ministers come in their Preaching to the imitation of others, whom they usually hear, and much reverence and value? so mayest thou in this duty of preaching to thy heart: Art thou not ready sometime when thou hearest a Minister, to remember divers things which thou thinkest might be moving and pertinent, and to wish that he would have mentioned and pressed them on the Hearers? why, remember those when thou art exhorting thyself, and press them on thy own heart as close as thou canst.

As therefore this is accounted the most familiar Method in Preaching, so is it for thee in Meditating, viz. First, Explain to thyself the subject on which thou dost Meditate, both the Terms and the subject Matter, study the difficulties till the Doctrine is clear. Secondly, Then confirm thy Faith in the Belief of it, by the most clear convincing Scripture-Reasons. Thirdly, Then Apply it according to its nature and thy necessity. As in the case we are up • on, That there is a Rest remaining for the people of God.

1. Consider of the useful Consectaries, or Conclusions that thence arise, for the clearing and confirming of thy judgment, which is commonly called a Use of Information. Here thou mayest press them also by other confirming Arguments, and adjoin the confutation of the contrary Errors.

2. Proceed then to consider of the Duties, which do appear to be such from the Doctrine in hand, which is commonly called, A use of Instruction, as also the reprehension of the contrary vices.

3. Then proceed to question and try thyself, how thou hast valued this Glory of the Saints? how thou hast loved it, and how thou hast laid out thyself to obtain it? This is called A use of Examination. Here thou mayest also make use of discovering Signs, drawn from the Nature, Properties, Effects, Adjuncts, &c.

4. So far as this Trial hath discovered thy neglect, and other sins against this Rest, proceed to the reprehension and censuring of thyself: chide thy heart for its Omissions and Commissions, and do it sharply till it feel the smart; as Peter Preached Reproof to his Hearers, till they were pricked to the heart, and cried out; And as a Father or Master will chide the child till it begin to cry and be sensible of the fault; so do thou in chiding thy own heart; This is called a use of Reproof. Here also it will be very necessary, that thou bring forth all the aggravating Circumstances of the sin, that thy heart may feel it in its weight & bitterness; and if thy heart do evade or deny the sin, convince it by producing the several Discoveries.

[ 5] 5. So far as thou discoverest that thou hast been faithful in the duty, turn it to Encouragement to thyself, and to Thanks to God, where thou mayest consider of the several aggravatiors of the mercy of the Spirits enabling thee thereto.

[ 6] 6. So, as it respects thy duty for the future, consider how thou mayest improve this comfortable Doctrine, which must be by strong and effectual persuasion with thy heart. First, By way of Dehortation from the forementioned sins. Secondly, By way of Exhortation to the several duties. And these are either, first, Internal, or secondly, External. First, Therefore admonish thy heart of its own inward neglects and contempts. Secondly, And then of the neglects and trespasses in thy practice against this blessed state of Rest. Set home these several Admonitions to the quick, Take thy heart as to the brink of the bottomless pit, force it to look in, threaten thyself with the theatnings of the Word, tell it of the torments that it draweth upon itself; tell it what joys it is madly rejecting, force it to promise thee to do so no more, and that not with a cold and heartless promise, but earnestly with most solemn asseverations and engagements. Secondly, The next and last is, to drive on thy soul to those positive duties, which are required of thee in relation this to Rest: As first, to the inward duties of thy heart, and there first, To be diligent in making sure of this Rest: secondly, To Rejoice in the expectation of it. This is called a use of Consolation : It is to be furthered by first laying open the excellency of the State; and secondly, the certainty of it in itself, and thirdly, our own interest in it; by clearing and proving all these, and confuting all saddening objections that may be brought against them: thirdly, So also for the provoking of Love, of Hope, and all other the Affections in the way, before more largely opened.

And secondly, press on thy heart also to all outward duties, that are to be performed in thy way to Rest, whether in worship or in civil conversation, whether public or private, ordinary, or extraordinary; This is commonly called, A use of Exhortation. Here bring in all quickening Considerations, either those that may drive thee, or those that may draw; which work by Fear, or which work by Desire: These are commonly called Motives; but above all be sure that thou follow them home: Ask thy heart what it can say against them? Is there weight in them? or is there not? and then, what it can say against the duty; Is it necessary? is it comfortable? or is it not? when thou hast silenced thy heart, and brought it to a stand, then drive it further, and urge it to a Promise: As suppose it were to the duty of Meditation, which we are speaking of: Force thyself beyond these lazy purposes; resolve on the duty before thou stir: Enter into a solemn Covenant to be faithful; let not thy heart go, till it have without all halting and reservations flatly promised thee, That it will fall to the work; write down this promise, show it to thy heart the next time it loiters; then study also the Helps and Means, the Hinderances, and the Directions that concern thy duty. And this is in brief the exercise of this Soliloquy, or the Preaching of Heaven to thy own Heart.

SECT. III.

BUt perhaps thou wilt say, Every man cannot understand this Method, this is for Ministers, and learned men, every man is not able to play the Preacher. I Answer thee, First, There is not that ability required to this, as is to the work of public Preaching; here thy thoughts may serve the turn, but there must be also the decent Ornaments of Language, here is needful but an honest understanding heart, but there must be a good pronunciation and a voluble tongue; here if thou miss of the Method, thou mayest make up that in one piece of Application which thou hast neglected in another, but there thy failings are injurious to many, and a scandal and disgrace to the Work of God; thou knowest what will fit thy own heart, and what Arguments take best with thy own Affections, but thou art not so well acquainted with the dispositions of others. Secondly, I answer further, Every man is bound to be skillful in the Scriptures as well as Ministers: Kings and Magistrates, Deut. 17.18, 19, 20. Josh. 1.8. And the people also, Deut. 6.6, 7, 8. Do you think, if you did as is there commanded, Write it upon thy heart, lay them up in thy soul, bind them upon thy hand, and between thine eyes, meditate in them day and night; I say, if you did thus, would you not quickly understand as much as this? See Psal. 1.3. Deut. 11.18.—6.6, 7. Doth not God command thee, to teach them diligently to thy children? and to talk of them when thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up? And if thou must be skilled to teach thy children, much more to teach thyself; and if thou canst talk of them to others, why not also to thine own heart? Certainly our unskillfulness and disability, both in a Methodical and lively teaching of our Families, and of ourselves, is for the most part merely through our own negligence, and a sin for which we have no excuse: You that learn the skil of your Trades and Sciences, might learn this also if you were but willing and painful.

And so I have done with this particular of Soliloquy.

SECT. IV.

2. ANother step to arise by in our Contemplation, is, from this speaking to ourselves to speak to God: Prayer is not such a stranger to this duty, but that ejaculatory requests may be intermixed or added, and that as a very part of the duty itself: How oft doth David intermix these in his Psalms, sometime pleading with his soul, and sometime with God? and that in the same Psalm, and in the next verses? The Apostle bids us speak to ourselves in Psalms, and Hymns, and no doubt we may also speak to God in them; this keeps the soul in mind of the Divine Presence; it tends also exceedingly to quicken and raise it; so that as God is the highest Object of our Thoughts, so our viewing of him, and our speaking to him, and pleading with him, doth more elevate the soul, and actuate the Affections then any other part of Meditation can do. Men that are careless of their carriage and speeches among children and Idiots, will be sober and serious with Princes or grave men▪ so, though while we do but plead the case with ourselves, we are careless and unaffected yet when we turn our speech to God, it may strike us with awfulness, and the holiness and Majesty of him whom we speak to, may cause both the matter and words to pierce the deeper. Isaac went forth to pray, (saith the former Translation) To Meditate (saith the latter;) The Hebrew Verb saith Pareus, in loc. signifieth both ad Orandum & Meditandum. The men of God, both former and later, who have left their Meditations on Record for our view, have thus intermixed Soliloquy and Prayer; sometime speaking to their own hearts, and sometime turning their speech to God: And though this may seem an indifferent thing, yet I conceive it very suitable and necessary, and that it is the highest step that we can advance to in the Work.

Object. But why then is it not as good take up with Prayer alone, and so save all this tedious work that you prescribe us?

I Answer. They are several duties, and therefore must be performed both: Secondly, We have need of one as well as the other, and therefore shall wrong ourselves in the neglecting of either. Thirdly, The mixture, as in Music, doth more affect; the one helps on, and puts life into the other. Fourthly, It is not the right order to begin at the top; therefore Meditation and speaking to ourselves, should go before Prayer, or speaking to God; want of this makes Prayer with most to have little more then the name of Prayer, and men to speak as lightly and as stupidly to the dreadful God, as if it were to one of their companions, and with far less reverence and affection, then they would speak to an Angel if he should appear to them, yea, or to a Judge or Prince if they were speaking for their lives: and consequently their success and answers are often like their prayers. O, speaking in the God of Heaven in prayer, is a weightier duty then most are aware of▪

SECT. V.

THe Ancients had a Custom by Apostrophe's and 〈 in non-Latin alphabet 〉 ▪ to speak, as it were, to Angels and Saints departed 〈…〉 it was used by them, I take to be lawful; but what they spoke in Rhetorical Figures, were interpreted by the succeeding Ages, to be spoken in strict propriety, and Doctrinal Conclusions for praying to Saints and Angels, were raised from their speeches: Therefore I will omit that course, which is so little necessary, and so subject to scandalize the less-judicious Readers.

And so much for the fourth part of the Direction, by what steps or Acts we must advance to the height of this Work. I should clear all this by some examples, but that I intend shall follow in the end.

SECT. I.

FIfthly. The fifth part of this Directory is, To show you what advantages you should take, and what helps you should use to make your Meditations of Heaven more quickening, and to make you taste the sweetness that is therein. For that is the main work that I drive at through all; that you may not stick in a bare thinking, but may have the lively se •• e of all upon your hearts: And this you will find to be the most difficult part of the work, and that its easier barely to think of Heaven a whole day, then to be lively and affectionate in those thoughts one quarter of an hour. Therefore let us yet a little further consider what may be done, to make your thoughts of Heaven to be piercing, affecting, raising thoughts.

Here therefore you must understand, That the mere pure work of Faith, hath many disadvantages with us, in comparison of the work of Sense. Faith is imperfect, for we are renewed but in part; but Sense hath its strength, according to the strength of the flesh: Faith goes against a world of resistance, but Sense doth not. Faith is supernatural, and therefore prone to declining, and to languish both in the habit and exercise, further then it is still renewed and excited; but Sense is natural, and therefore continueth while nature continueth. The object of Faith is far off; we must go as far as Heaven for our Joyes: But the object of Sense is close at hand. It is no easy matter to rejoice at that which we never saw, nor ever knew the man that did see it; and this upon a mere promise which is written in the Bible; and that, when we have nothing else to rejoice in, but all our sensible comforts do fail us: But to rejoice in that which we see and feel, in that which we have hold of, and possession already; this is not difficult. Well then, what should be done in this case? Why sure it will be a point of our Spiritual Prudence, and a singular help to the furthering of the work of Faith, to call in our Sense to its assistance: If we can make us friends of these usual enemies, and make them instruments of raising us to God, which are the usual means of drawing us from God, I think we shall perform a very excellent work. Sure it is both possible and lawful, yea, and necessary too, to do something in this kind; for God would not have given us, either our Senses themselves, or their usual objects, if they might not have been serviceable to his own praise, and helps to raise us up to the apprehension of higher things: And it is very considerable, How the Holy Ghost doth condescend in the phrase of Scripture, in bringing things down to the reach of Sense; how he sets forth the excellencies of Spiritual things, in words that are borrowed from the objects of Sense; how he describeth the glory of the New Jerusalem, in expressions that might take even with flesh itself: As that the Streets and Buildings are pure Gold, that the Gates are Pearl, that a Throne doth stand in the midst of it, &c. Revel. 21. and 22. That we shall eat and drink with Christ at his Table in his Kingdom; that he will drink with us the fruit of the Vine new, that we shall shine as the Sun in the Firmament of our Father▪ These, with most other descriptions of our glory, are expressed as if it were to the very flesh and sense; which though they are all improper and figurative, yet doubtless, if such expressions had not been best, and to us necessary, the Holy Ghost would not have so frequently used them: He that will speak to man's understanding, must speak in man's language, and speak that which he is capable to conceive. And doubtless as the Spirit doth speak, so we must hear; and if our necessity cause him to condescend in his expressions, it must needs cause us to be low in our conceivings. Those conceivings and expressions which we have of Spirits, and things merely Spiritual, they are commonly but second Notions, without the first; but mere names that are put into our mouths, without any true conceivings of the things which they signify; or our conceivings which we express by those notions or terms, are merely negative; what things are not, rather then what they are: As when we mention [Spirits] we mean they are not corporeal substances, but what they are we cannot tell; no more then we know what is Aristotle's Materia Prima. It is one reason of Christ's assuming and continuing our nature with the Godhead, that we might know him the better, when he is so much nearer to us; and might have more positive conceivings of him, and so our minds might have familiarity with him, who before was quite beyond their reach

But what is my scope in all this? is it that we might think Heaven to be made of Gold and Pearl? or that we should Picture Christ as the Papists do, in such a shape? or that we should think Saints and Angels do indeed eat and drink? No; Not that we should take the Spirits figurative expressions, to be meant according to strict propriety; or have fleshly conceivings of Spiritual things, so as to believe them to be such indeed: But thus; To think that to conceive or speak of them in strict propriety, is utterly beyond our reach and capacity; and therefore, we must conceive of them as we are able; and that the Spirit would not have represented them in these notions to us, but that we have no better notions to apprehend them by; and therefore that we make use of these phrases of the Spirit to quicken our apprehensions and affections, but not to pervert them; and use these low notions as a Glass, in which we must see the things themselves, though the representation be exceeding imperfect, till we come to an immeditae and perfect sight; yet still concluding, That these phrases though useful, are but borrowed and improper. The like may be said of those expressions of God in Scripture, wherein he represents himself in the imperfections of Creatures, as anger, repenting, willing what shall not come to pass, &c. Though these be improper, drawn from the manner of men, yet there is somewhat in God which we can see no better yet, then in this glass, and which we can no better conceive of, then in such notions, or else the Holy Ghost would have given us better. (I would the Judicious Reader would (on the by) well weigh also, how much this conduceth to reconcile us, and the Arminians, in those ancient and like-to-be continuing Controversies.)

SECT. II.

1. GO too then: When thou settest thyself to meditate on the joys above, think on them boldly as Scripture hath expressed them: Bring down thy conceivings to the reach of sense. Excellency without familiarity, doth more amaze then delight us: Both Love and Joy are promoted by familiar acquaintance: When we go about to think of God and Glory in proper conceivings without these Spectacles, we are lost, and have nothing to fix our thoughts upon: We set God and Heaven so far from us, that our thoughts are strange, and we look at them as things beyond our reach, and beyond our line, and are ready to say, That which is above us, is nothing to us. To conceive no more of God and Glory, but that we cannot conceive them; and to apprehend no more, but that they are past our apprehension; will produce no more love, but this▪ To acknowledge that they are so far above us, that we cannot love them; and no more joy but this. That they are above our rejoicing. And therefore put Christ no further from you, then he hath put himself, least the Divine Nature be again inaccessible. Think of Christ as in our own nature glorified; think of our fellow Saints as men there perfected; think of the City and State, as the Spirit hath expressed it, (only with the Caution and Limitations before mentioned.) Suppose thou were now beholding this City of God; and that thou hadst been companion with John in his Survey of its Glory; and hadst seen the Thrones, the Majesty, the Heavenly Hosts, the shining Splendor which he saw. Draw as strong suppositions as may be from thy sense for the helping of thy affections: It is lawful to suppose we did see for the present, that which God hath in Prophecies revealed, and which we must really see in more unspeakable brightness before long. Suppose therefore with thyself thou hadst been that Apostles fellow-traveler into the Celestial Kingdom, and that thou hadst seen all the Saints in their White Robes, with Palms in their hands: Suppose thou hadst heard those Songs of Moses, and of the Lamb; or didst even now hear them praising and glorifying the Living God: If thou hadst seen these things indeed, in what a rapture wouldst thou have been? And the more seriously thou puttest this supposition to thyself, the more will the Meditation elevate thy heart. I would not have thee, as the Papists, draw them in Pictures, nor use mysterious, significant Ceremonies to represent them. This, as it is a course forbidden by God, so it would but seduce and draw down thy heart: But get the liveliest Picture of them in thy mind that possibly thou canst; meditate of them, as if thou were all the while beholding them, and as if thou were even hearing the Hallelujahs, while thou art thinking of them; till thou canst say, Methinks I see a glimpse of the Glory! methinks I hear the shouts of joy and praise! methinks I even stand by Abraham and David, Peter and Paul, and many more of these triumphing souls! methinks I even see the Son of God appearing in the clouds, and the world standing at his bar to receive their doom; methinks I even hear him say, Come ye blessed of my Father! and even see them go rejoicing into the Joy of their Lord! My very dreams of these things have deeply affected me; and should not these just suppositions affect me much more? What if I had seen with Paul, those unutterable things? should I not have been exalted (and that perhaps above measure) as well as he? What if I had stood in the room of Stephen, and seen Heaven opened, and Christ sitting at the right hand of God? Surely, that one sight was worth the suffering his storm of stones. O that I might but see what he did see, though I also suffered what he did suffer! What if I had seen such a sight as Michaiah saw? The Lord sitting upon his throne, and all the hosts of Heaven standing on his right hand and on his left? Why these men of God did see such things; and I shall shortly see far more then ever they saw, till they were loosed from this flesh, as I must be. And thus you see, how the familiar conceiving of the state of blessedness, as the spirit hath in a condescending language expressed it; and our strong raising of suppositions from our bodily senses, will further our Affections in this Heavenly work.

SECT. III.

2. THere is yet another way by which we may make our senses here serviceable to us; and that is, By comparing the objects of sense with the objects of faith; and so forcing sense to afford us that Medium, from whence we may conclude the transcendent worth of Glory, By arguing from sensitive delights as from the less to the greater. And here for your further assistance I shall furnish you with some of these comparative Arguments.

And first, You must strongly argue with your hearts, from the corrupt delights of sensual men. Think then with yourselves, when you would be sensible of the joys above; Is it such a delight to a sinner to do wickedly? and will it not be delightful indeed then to live with God? Hath a very drunkard such delight in his cups and companions, that the very fears of damnation will not make him forsake them? Hath the brutish whoremaster such delight in his whore, that he will part with his credit, and estate, and salvation, rather then he will part with her? Sure then there are high delights with God! If the way to hell can afford such pleasure, what are the pleasures of the Saints in Heaven? If the covetous man hath so much pleasure in his wealth, and the ambitious man in his power and titles of honor; what then have the Saints in the everlasting treasures? and what plasure do the Heavenly honors afford, where we shall be set above principalities and powers, and be made the glorious spouse of Christ? What pleasure do the voluptuous find in their sensual courses? how closely will they follow their hunting and hawking and other recreations from morning to night? How delightfully will they sit at their Cards and Dice, hours, and days, and nights together? O the delight that mustneeds then be, in beholding the face of the Living God, and in singing forth praises to him and the Lamb! which must be our recreation when we come to our Rest!

SECT. IIII.

2. COmpare also the delights above, with the lawful delights of moderated senses. Think with thyself▪ how sweet is food to my taste when I am hungry? especially, as Isaac said, that which my soul loveth? that which my temperature and appetite do incline to? What delight hath the taste in some pleasant fruits? in some well relished meats? and in divers junkets? O what delight then must my soul needs have in feeding upon Christ the living bread? and in eating with him at his table in his Kingdom? Was a mess of pottage so sweet to Esau in his hunger, that he would buy them at so dear a rate as his birth-right? How highly then should I value this never perishing food? How pleasant is drink in the extremity of thirst? The delight of it to a man in a fever or other drought, can scarcely be expressed: It will make the strength of Sampson revive: O then how delightful will it be to my soul, to drink of that fountain of living water, which who so drinks shall thirst no more? So pleasant is wine and so refreshing to the spirits, that its said to make glad the heart of man: How pleasant then will that wine of the great marriage be? even that wine which our water was turned into? that best wine which will be kept till then? How delightful are pleasant odors to our smell? how delightful is perfect music to the ear? how delightful are beauteous sights to the eye? such as curious pictures; sumptuous, adorned, well-contrived buildings; handsome, necessary rooms, walks, prospects; Gardens stored with variety of beauteous and odoriferous flowers; or pleasant Meadows which are natural gardens? O then think every time thou seest or rememberest these, what a fragrant smell hath the precious ointment which is poured on the head of our glorified Savior, and which must be poured on the heads of all his Saints? which will fill all the room of heaven with its odor and perfume? how delightful is the music of the heavenly host? how pleasing will be those real beauties above? and how glorious the building not made with hands? and the house that God himself doth dwell in? and the walks and prospects in the City of God? and the beauties and delights in the Celestial Paradise? Think seriously what these must needs be. The like may be said of the delight of the sense of Feeling, which the Philosopher saith is the greatest of all the rest.

SECT. V.

3. COmpare also the delights above, which the delights that are found in natural knowledge: This is far beyond the delights of sense; and the delights of heaven are further beyond it. Think then, can an Archimedes be so taken up with his Mathematical invention, that the threats of death will not take him off, but he will die in the midst of these his natural contemplations? Should I not much more be taken up with the delights of Glory, and die with these contemplations fresh upon my soul? especially when my death will perfect my delights; but those of Archimedes die with him? What a pleasure is it to dive into the secrets of nature? to find out the mystery of Arts and sciences? to have a clear understanding in Logic, Physicks, Metaphysics, Music, Astronomy, Geometry? &c. If we make but any new discovery in one of these, or see a little more then we saw before, what singular pleasure do we find therein? Why think then what high delights there are in the knowledge of God and Christ his Son; If the face of human learning be so beautiful, that sensual pleasures are to it but base and brutish, how beautiful then is the face of God? When we light of some choice and learned book, how are we taken with it? we could read and study it day and night: we can leave meat and drink and sleep to read it: what delights then are there at God's right hand, where we shall know in a moment all that is to be known?

SECT. VI.

4. COmpare also the delights above, with the delights of Morality, and of the natural affections: What delight had many sober Heathens in the rules and Practice of Moral duties? so that they took him only for an honest man, who did well through the love of Virtue, and not only for fear of punishment? yea, so highly did they value this moral Virtue, that they thought the chief happiness of man consisted in it. Why, think then, what excellency there will be in that rare perfection which we shall be raised to in heaven? and in that uncreated perfection of God which we shall behold? what sweetness is there in the exercise of natural Love? whether to Children, to Parents, to Yokefellows, or to Friends? The delight which a pair of special faithful friends, do find in loving and enjoying one another, is a most pleasing, sweet delight: It seemed to the Philosophers to be above the delights of Natural, or Matrimonial friendship; and I think it seemed so to David himself, so he concludes his Lamentation for him; I am distressed for thee, my brother Jonathan, very pleasant hast thou been unto me, thy love to me was wonderful, passing the love of women, 2 Sam. 1.26. Yea, the soul of Jonathan did cleave to David Even Christ himself; as it seemeth had some of this kind of love, for he had one Disciple whom he especially loved and who was wont to lean on his breast: why, think then, if the delights of close and cordial friendship be so great, what delight shall we have in the friendship of the most High? and in our mutual amity with Jesus Christ? and in the dearest love and consort with the Saints? Surely this will be a closer and stricter friendship then ever was betwixt any friends on earth; and these will be more lovely and desirable friends than any that ever the Sun beheld; and both our affections to our Father, and our Savior, but especially his affection to us will be such as here we never knew; as Spirits are so far more powerful then Flesh, that one Angel can destroy an Host, so also are their affections more strong and powerful, we shall then love a thousand times more strongly and sweetly then now we can: and as all the Attributes and Works of God are incomprehensible, so is the attribute and work of Love; He will love us many thousand times more, then we even at the perfectest are able to love him, what joy then will there be in this mutual Love?

SECT. VII.

5. COmpare also the Excellencies of heaven with those glorious works of the Creation which our eyes do now behold: What a deal of wisdom, and power, and goodness appeareth in and through them to a wise Observer? What a deal of the Majesty of the great Creator doth shine in the face of this fabric of the world? surely his Works are great and admirable, sought out of them that have pleasure therein: This makes the study of natural Philosophy so pleasant, because the Works of God are so excellent: What rare workmanship is in the body of a man? yea, in the body of every beast? which makes the Anatomical studies so delightful? what excellency in every Plant we see? in the beauty of Flowers? in the nature, diversity, and use of Herbs? in Fruits, in Roots, in Minerals, and what not? But especially if we look to the greater works: if we consider the whole body of this earth, and its creatures, and inhabitants; the Ocean of waters, with its motions and dimensions, the variation of the Seasons, and of the face of the earth; the intercourse of Spring and Fall, of Summer and Winter; what wonderful excellency do these contain? Why, think then in thy Meditations, if these things which are but servants to sinful man, are yet so full of mysterious worth; what then is that place where God himself doth dwell? and is prepared for the just who are perfected with Christ? When thou walkest forth in the Evening, look upon the Stars, how they glissen, and in what numbers they bespangle the Firmament: If in the day time, look up to the glorious Sun; view the wide expanded encompassing heavens, and say to thyself, what glory is in the least of yonder Stars? what a vast, what a bright resplendent body hath yonder Moon, and every Planet? O what an inconceivable glory hath the Sun? Why, all this is nothing to the glory of Heaven; yonder Sun must there be laid aside as useless, for it would not be seen for the brightness of God: I shall live above all yonder glory, yonder is but darkness to the luster of my Fathers House, I shall be as glorious as that Sun myself; yonder is but as the wall of the Palace-yard; as the Poet • aith,

So think of the rest of the Creatures: This whole earth is but my Fathers footstool; this Thunder is nothing to his dreadful voice; these winds are nothing to the breath of his mouth: So much wisdom and power as appeareth in all these; so much, and far much more greatness and goodness, and loving delights shall I enjoy in the actual fruition of God. Surely, if the Rain which rains, and the Sun which shines on the just and unjust, be so wonderful; the Sun then which must shine on none but Saints and Angels, must needs be wonderful and ravishing in glory.

SECT. VIII.

6. COmpare the things which thou shalt enjoy above, with the excellency of those admirable works of Providence, which God doth exercise in the Church, and in the World. What glorious things hath the Lord wrought? and yet we shall see more glorious then these. Would it not be an astonishing sight, to see the Sea stand as a Wall on the right hand, and on the left, and the dry Land appear in the midst, and the people of Israel pass safely through, and Pharaoh and his people swallowed up? what if we should see but such a sight now? If we had seen the ten Plagues of Egypt, or had seen the Rock to gush forth streams, or had seen Manna or Quails rained down from Heaven, or had seen the Earth open, and swallow up the wicked, or had seen their Armies slain with Hailstones, with an Angel, or by one another. Would not all these have been wondrous, glorious sights? But we shall see far greater things then these. And as our sights shall be more wonderful, so also they shall be more sweet: There shall be no blood nor wrath intermingled; we shall not then cry out as David, Who can stand before this Holy Lord God? Would it not have been an astonishing sight, to have seen the Sun stand still in the Firmament? or to have seen Ahaz Dial go ten degrees backward? Why, we shall see when there shall be no Sun to shine at all; we shall behold forever a Sun of more incomparable brightness. Were it not a brave life, if we might still live among wonders and miracles? and all for us, and not against us? if we could have drought or rain at our prayers, as Elias? or if we could call down fire from Heaven to destroy our enemies? or raise the dead to life, as Elisha? or cure the diseased, and speak strange languages, as the Apostles? Alas, these are nothing to the wonders which we shall see and possess with God! and all those wonders of Goodness and Love! We shall possess that Pearl and Power itself, through whose virtue all these works were done; we shall ourselves be the subjects of more wonderful mercies then any of these. Jonas was raised but from a three days burial, from the belly of the Whale in the deep Ocean; but we shall be raised from many years rottenness and dust; and that dust exalted to a Sun-like glory; and that glory perpetuated to all eternity. What sayest thou, Christian, Is not this the greatest of miracles or wonders? Surely, if we observe but common providences, the Motions of the Sun, the Tides of the Sea, the standing of the Earth, the warming it, the watering it with Rain as a Garden, the keeping in order a wicked confused world, with multitudes the like; they are all very admirable: But then to think of the Zion of God, of the Vision of the Divine Majesty, of the comely Order of the Heavenly Host; what an admirable sight must that needs be? O what rare and mighty works have we seen in Britain, in four or five years? what changes? what subduing of enemies? what clear discoveries of an Almighty Arm? what magnifying of weakness? what casting down of strength? what wonders wrought by most improbable means? what bringing to Hell, and bringing back? what turning of tears and fears into safety and joy? such hearing of earnest prayers, as if God could have denied us nothing that we asked? All these were wonderful heart-raising works. But O, what are these to our full deliverance? to our final conquest? to our eternal triumph? and to that great day of great things?

SECT. IX.

7. COmpare also the Mercies which thou shalt have above, with those particular Providences which thou hast enjoyed thyself, and those observable Mercies which thou hast recorded through thy life. If thou be a Christian indeed, I know thou hast, if not in thy Book, yet certainly in thy Heart, a great many precious favors upon record. The very remembrance and rehearsal of them is sweet: How much more sweet was the actual enjoyment? But all these are nothing to the Mercies which are above. Look over the excellent Mercies of thy Youth and Education; the mercies of thy riper years or age; the mercies of thy prosperity, and of thy adversity; the mercies of thy several places and relations; are they not excellent, and innumerable? Canst not thou think on the several places thou hast lived in, and remember that they have each had their several mercies? the mercies of such a place, and such a place; and all of them very rich and engaging Mercies? O how sweet was it to thee, when God resolved thy last doubts? when he overcame and silenced thy fears and unbelief? when he prevented the inconveniences of thy life, which thy own counsel would have cast thee into? when he eased thy pains? when he healed thy sickness, and raised thee up as from the very grave and death? when thou prayedst, and wepst, as Hezekiah, and saidst, My days are cut off, I shall go to the gates of the grave, I am deprived of the residue of my years: I said I shall not see the Lord, even the Lord in the Land of the Living, I shall behold man no more with the Inhabitants of the World. Mine age is departed and removed from me as a Shepherds Tent: I have cut off like a Weaver my life; he will cut me off with pining sickness; from day today wilt thou make an end of me, &c. Yet did he in love to thy soul deliver it from the pit of corruption, and cast thy sins behind his back; and set thee among the living, to praise him as thou dost this day: That the fathers to the children might make known his Truth: The Lord was ready to save thee, that thou mightest sing the songs of praise to him in his house all the days of thy life, Isai. 38.10. to the 20. I say, were not all these most precious mercies? Alas, these are but small things for thee in the eyes of God; he intendeth thee far greater things then these, even such as these are scarce a taste of. It was a choice mercy that God hath so notably answered thy prayers; and that thou hast been so oft and so evidently a prevailer with him: But O think then, Are all these so sweet and precious that my life would have been a perpetual misery without them? Hath his providence lifted me so high on Earth, and his merciful kindness made me great? How sweet then will the Glory of his presence be? And how high will his eternal love exalt me? And how great shall I be made in Communion with his greatness? If my pilgrimage, and warfare have such mercies, what shall I find in my home, and in my Triumph? If God will communicate so much to me while I remain a sinner; what will he bestow when I am a perfect Saint? If I have had so much in this strange Country at such a distance from him; what shall I have in Heaven in his immediate presence, where I shall ever stand about his Throne?

SECT. X.

8. COmpare the comforts which thou shalt have above with those which thou hast here received in the Ordinances. Hath not the written Word been to thee as an open fountain, flowing with comforts day and night? when thou hast been in trouble, there thou hast met with refreshing: when thy faith hath staggered, it hath there been confirmed: what suitable Scriptures hath the Spirit set before thee? What seasonable promises have come into thy mind? so that thou mayest say with David, If thy Word had not been my delight, I had perished in my trouble? Think then If the Word be so full of consolations, what overflowing springs shall we find in God? if his letters are so comfortable, what are the words that flow from his blessed lips? and the beams that stream from his Glorious Face? If Luther would not take all the world for one leaf of the Bible, what would he take for the Joyes which it revealeth? If the promise be so sweet, what is the performance? If the Testament of our Lord, and our charter for the Kingdom be so comfortable, what will be our possession of the Kingdom itself? Think further; what delights have I found also in this Word preached? when I have sit under a heavenly heart-searching Teacher, how hath my heart been warmed within me? how hath he melted me, and turned my bowels? me thinks I have felt myself almost in Heaven: me thinks I could have been content to have sat and heard from morning to night, I could even have lived and died there: How oft have I gone to the congregation troubled in spirit, and returned home with quietness and delight? How oft have I gone doubting, concluding damnation against my own soul; and God hath sent me home with my doubts resolved, and satisfied me, and persuaded me of his love in Christ? How oft have I gone with darkness and doubtings in my Judgment, and God hath opened to me such precious truths, and opened also my understanding to see them, that his light hath been exceeding comfortable to my soul? what Cordials have I met with in my saddest afflictions? what preparatives to fortify me for the next encounter? Well then, if Moses face do shine so gloriously, what Glory is in the Face of God? If the very feet of the Messengers of these tidings of Peace be beautiful, how beautiful is the face of the Prince of Peace? If the word in the mouth of a fellow servant be so pleasant, what is the living Word himself? If this Treasure be so precious in earthen Vessels, what is that Treasure laid up in Heaven? Think with thyself, If I had heard but such a Divine Prophet as Isaiah, or such a persuading moving Prophet as Jeremy, or such a worker of Miracles as Elijah or Elisha, how delightful a hearing would this have been? If I had heard but Peter, or John, or Paul, I should rejoice in it as long as I lived; but what would I give that I had heard one Sermon from the mouth of Christ himself? sure I should have felt the comfort of it in my very foul; why but, alas, all this is nothing to what we shall have above: O blessed are the eyes that see what there is seen, and the ears that hear that things that there are heard! There shall I hear Elias, Isaiah, Daniel, Peter, John, (not preaching to an obstinate people in imprisonment, in persecution, and reproach, but) triumphing in the praises of him that hath advanced them. Austin was wont to wish these three wishes; first, That he might have seen Christ in the flesh; secondly, That he might have heard Paul Preach; thirdly, That he might have seen Rome in its glory: Alas, these are small matters all to that which Austin now beholds; there we see not Christ in the form of a servant, but Christ in his Kingdom, in Majesty and Glory; not Paul Preach in weakness and contempt, but Paul with millions more rejoicing and triumphing; not pesecuting Rome in a fading glory, but Jerusalem which is above, in perfect and lasting glory.

So also think, what a joy it is to have access and acceptance in Prayer, that when anything aileth me, I may go to God and open my case, and unbosom my soul to him as to my most faithful friend? especially knowing his sufficiency and willingness to relieve me? O but it will be a more surpassing unspeakable joy, when I shall receive all blessings without asking them; and when all my necessities and miseries are removed, and when God himself will be the portion and inheritance of my soul.

What consolation also have we oft received in the Supper of the Lord? what a privilege is it to be admitted to sit at his Table? to have his Covenant sealed to me by the outward Ordinance, and his special Love sealed by his Spirit to my heart? Why, but all the life and comfort of these, is their declaring and assuring me of the comforts hereafter; their use is, but darkly to signify and seal those higher mercies: when I shall indeed drink with him the fruit of the vine renewed, it will then be a pleasant feast indeed. O the difference between the last Supper of Christ on earth, and the marriage Supper of the Lamb at the great day! Here he is in an upper room, accompanied with twelve poor selected men, feeding on no curious dainties, but a Paschal Lamb with sow • e Herbs, and a Judas at his table ready to betray him: But then his room will be the Glorious Heavens; his attendants all the host of Angels and Saints; no Judas nor unfurnished guest comes there; but the humble believers must sit down by him, and the Feast will be their mutual Loving and Rejoicing. Yet further think with thyself thus; The communion of the Saints on earth, is a most delectable mercy: What a pleasure is it to live with understanding, and heavenly Christians • Even David saith, they were all his delight? O then what a delightful society shall I have above? The Communion of Saints is there somewhat worth, where their understandings are fully cleared, and their affections so highly advanced. If I had seen but Job in his sores upon the Dunghil, it would have been an excellent sight to see such a mirror of patience: what will it be then to see him in glory, praising that power which did uphold and deliver him? If I had heard but Paul and Silas singing in the stocks, it would have been a delightful hearing, what will it be then to hear them sing praises in heaven▪ If I had heard David sing praises on his Lute and Harp, it would have been a pleasing Melo • dy; and that which drove the evil spirit from Saul, would sure have driven away the dullness and sadness of my spirit, and have been to me as the Music was to Elisha, that the Spirit of Christ in joy would have come upon me; why, I shall shortly hear that sweet Singer in the heavenly Chore advancing the King of Saints; and will not that be a far more melodious hearing? If I had spoke with Paul when he was new come down from the third Heavens, and he might have revealed to me the things which he had seen, O what would I give for an hours such conference? how far would I go to hear such an Narration? why, I must shortly see those very things myself; yea, and far more then Paul was then capable of seeing, and yet shall I see no more then I shall possess. If I had spoke but one hour with Lazarus when he was risen from the dead, & heard him describe the things which he had seen in another world (if God would permit and enable him thereto,) what a joyful discourse would that have been? How many thousand books may I read before I could know so much as he could have told me in that hour? If God would have suffered him to tell what he had seen, the Jews would have more thronged to hear him, then they did to see him; O but this would have been nothing to the sight itself, and to the fruition of all that which Laza • us saw.

Once again, think with thyself, what a soul raising employment is the praising of God? especially in consort with his affectionate Saints? What if I had been in the place of those Shepherds, and seen the Angels, and heard the multitude of the heavenly Host, praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men ? Luke 2.13, 14. what a glorious sight and hearing would this have been? but I shall see and hear more glorious things then this. If I had stood by Christ when he was thanking his Father, Joh, 17. I should have thought mine ears even blessed with his voice, how much more when I shall hear him pronounce me blessed? If there were such great joy at the bringing back of the Ark, 2 Sam. 6.15. and such great joy at the reedifying the material Temple, Nehe. 12.43. what joy will there be in the New Jerusalem ? why, If I could but see the Church here in Unity and Prosperity, and the undoubted Order and Discipline of Christ established, and his Ordinances purely and powerfully administered, what an unspeakable joy to my soul it would be? If I could see the Congregations provided with able Teachers, and the people receiving and obeying the Gospel, and longing for Reformation, and for the Government of Christ, O what a blessed place were England? If I could see our Ignorance turned into Knowledge and Error turned into soundness of Understanding, and shallow Professors into solid Believers, and Brethren living in Amity, and in the life of the Spirit, O what a fortunate Island were this? Alas, alas, whats all this to the Reformation in Heaven? and to the blessed condition which we must live in there? There's another kind of change and glory then this? What great joy had the people and David himself, to see them so willingly offer to the Service of the Lord? And what an excellent Psalm of Praise doth David thereupon compose? 1 Chro. 29.9, 10, &c. When Solomon was anointed King in Jerusalem, the people rejoiced with so great joy, that the earth rent at the sound of them, 1 Kings 1.40. what a joyful shout will there be then at the appearing of the King of the Church? If when the foundations of the earth were fastened, and the corner stone thereof was laid, the morning stars did sing together, and all the sons of God did shout for joy, Job 38 6, 7. why then when our glorious world is both founded and finished, and the corner stone appeareth to be the top stone also, and the Holy City is adorned as the Bride of the Lamb, O Sirs, what a joyful shout will then be heard?

SECT. XI.

9 COmpare the joy which thou shalt have in heaven, with that which the Saints of God have found in the way to it, and in the foretastes of it; when thou seest a heavenly man rejoice, think what it is that so affects him? it is the property of fools to rejoice in toys, and to laugh at nothing; but the people of God are wiser then so, they know what it is that makes them glad: When did God ever reveal the least of himself to any of his Saints, but the joy of their hearts were answerable to the Revelation? Paul was so lifted up with what he saw, that he was in danger of being exalted above measure, and must have a prick in the flesh to keep him down; when Peter had seen but Christ in his Transfiguration, which was but a small glimpse of his glory, and had seen Moses and Elias, talking with him, what a rapture and ecstacy is he cast into? Master (saith he) it is good for us to be here, let us here build three Tabernacles, one for Thee, and one for Moses, and one for Elias, as if he should say, O let us not go down again to yonder persecuting rabble; let us not go down again to yonder drossy dirty world, let us not return to our mean and suffering state, is it not better that we stay here now we are here? is not here better company? and sweeter pleasures? but the Text saith, He knew not what he said, Matth. 17.4. When Moses had been talking with God in the Mount, it made his Visage so shining and glorious, that the people could not endure to behold it, but he was fain to put a veil upon it: No wonder then if the face of God must be veiled, till we are come to that state where we shall be more capable of beholding him, when the veil shall be taken away, and we all beholding him with open face, shall be turned into the same Image from glory to glory. Alas, what is the backparts which Moses saw from the clefts of the Rock, to that open face which we shall behold hereafter? what is the Revelation to John in Patmos, to this Revelation which we shall have in heaven? How short doth Paul's Vision come of the Saints Vision above with God? How small a part of the glory which we must see, was that which so transported Peter in the Mount? I confess these were all extraordinary foretastes, but little to the full Beatifical Vision: when David foresaw the Resurrection of Christ and of himself, and the pleasures which he should have forever at God's right hand, how doth it make him break forth and say, Therefore my heart was glad, and my glory rejoiceth, my flesh also shall rest in hope, Psal. 16.9. Why think then; If the foresight can raise such ravishing joy, what will the actual possession do? How oft have we read and heard of the dying Saints, who when they had scarce strength and life enough to express them, have been as full of joy as their hearts could hold? And when their bodies have been under the extremities of their sickness, yea ready to feel the pangs of death, have yet had so much of heaven in their spirits, that their joy hath far surpassed their sorrows; and if a spark of this fire be so glorious, and that in the midst of the sea of adversity; what then is that Sun of Glory itself? O the joy that the Martyrs of Christ have felt in the midst of the scorching flames? sure they had life and sense as we, and were flesh and blood as well as we: therefore it must needs be some excellent thing that must so rejoice their souls, while their bodies were burning: When Bilney can burn his finger in the Candle, and Cranmer can burn off his unworthy right Hand: when Bainham can call the Papists to see a Miracle, and tell them, that he feels no more pain then in a bed of Down, and that the fire was to him as a bed of Roses: when Farrer can say, If Istir, believe not my Doctrine. Think then, Reader, with thyself in thy Meditations, sure it must be some wonderful foretasted glory that can do all this, that can make the flames of fire easy, and that can make the King of Fears so welcome; O what then must this glory itself needs be? when the very thoughts of it can bring Paul into such a straight, that he desired to depart and to be with Christ, as best of all; when it can make men never think themselves well till they are dead; O what a blessed Rest is this? Shall Sanders so delightfully embrace the Stake, and cry out, Welcome Cross; and shall not I more delightfully embrace my blessedness, and cry, Welcome Crown? Shall blessed Bradford kiss the Faggot, and shall not I then kiss the Son himself? Shall the poor Martyr rejoice that she might have her foot in the same hole of the Stocks that Mr. Philpots foot had been in before her? and shall not I rejoice that my soul shall live in the same place of glory where Christ and his Apostles are gone before me? Shall Fire and Faggot, shall Prisons and Banishment, shall Scorns and cruel Torments be more welcome to others, then Christ and Glory shall be to me? God forbid: What thanks did Lucius the Martyr give them, that they would send him to Christ from his ill masters on earth? How desirously did Basil wish, when his persecutors threatened his death the next day, that they might not change their resolution, lest he should miss of his expectation! What thanks then shall I give my Lord, for removing me from this loathsome prison to his Glory! and how loath should I be to be deprived thereof! When Luther thought he should die of an Apoplexy, it comforted him, and made him more willing, because the good Duke of Saxony, and before him the Apostle John had died of that disease, how much more should I be willing to pass the way that Christ hath passed, and come to the glory where Christ is gone? If Luther could thereupon say, Feri Domine, feri clementer, ipse paratus sum, quia verbo tuo a peccatis absolutus ; Strike Lord, strike gently, I am ready, because by thy Word I am absolved from my sins; how much more cheerfully should I cry, come Lord and advance me to this glory, and repose my weary soul in Rest!

SECT. XII.

10. COmpare also the Glory of the Heavenly Kingdom, with the glory of the imperfect Church on earth, and with the Glory of Christ in his state of Humiliation: And you may easily conclude, If Christ under his fathers wrath, and Christ standing in the room of sinners, were so wonderful in excellencies, what then is Christ at the Fathers right hand? And if the Church under her sins and enemies, have so much beauty; something it will have at the marriage of the Lamb. How wonderful was the Son of God in the form of a servant? When he is born, the Heavens must proclaim him by miracles: A new Star must appear in the firmament, and fetch men from remote parts of the world to worship him in a manger; The Angels and Heavenly host must declare his Nativity, and solemnize it with praising and glorifying God. When he is but a child he must dispute with the Doctors and confute them. When he sets upon his office, his whole life is a wonder. Water turned into wine, thousands fed with five loaves and two fishes; multitudes following him to see his miracles; The lepers cleansed, the sick healed, the lame restored, the blind receive their sight, the dead raised; if we had seen all this, should we not have thought it wonderful? The most desperate diseases cured with a touch, with a word speaking; the blind eyes with a little clay and spittle, the Devil departing by Legions at his command; the winds and the seas obeying his Word; are not all these wonderful? Think then, How wonderful is his Celestial Glory? If there be such cutting down of boughs, and spreading of Garments, and crying Hosanna, to one that comes into Jerusalem riding on an Ass; what will there be when he comes with his Angels in his Glory? If they that heard him preach the Gospel of the Kingdom, have their hearts turned within them, that they return and say, Never man spake like this Man: Then sure they that behold his Majesty in his Kingdom, will say, There was never glory like this Glory. If when his enemies come to apprehend him, the word of his mouth doth cast them all to the ground; if when he is dying, the earth must tremble, the veil of the Temple rent, the sun in the firmament must hide its face, and deny its light to the sinful world, and the dead bodies of the Saints arise, and the standers by be forced to acknowledge, Verily this was the Son of God: O then what a day will it be, when he will once more shake, not the Earth only, but the Heavens also, and remove the things that are shaken? when this Sun shall be taken out of the firmament, and be everlastingly darkened with the brightness of his Glory? when the dead must all arise and stand before him; and all shall acknowledge him to be the Son of God, and every tongue confess him to be Lord and King? If when he riseth again, the Grave and Death have lost their power, and the Angels of Heaven must roll away the stone, and astonish the watchmen till they are as dead men, and send the tidings to his dejected Disciples; If the bolted doors cannot keep him forth; If the sea be as firm ground for him to walk on; If he can asend to Heaven in the sight of his Disciples, and send the Angels to forbid them gazing after him: O what Power, and Dominion and Glory then is he now possessed of! and must we forever possess with him! Yet think further; Are his very servants enabled to do such miracles when he is gone from them? Can a few poor fishermen and tent-makers and the like Mechanics, cure the lame, and blind, and sick? open their prisons? destroy the disobedient? raise the dead? and astonish their adversaries? O then what a world will that be, where everyone can do greater works then these? and shall be highlier honored then by the doing of wonders? It were much to have the Devils subject to us: but more to have our names written in the book of Life. If the very preaching of the gospel be accompanied with such power, that it will pierce the heart, and discover its secrets, bring down the proud, and make the stony sinner tremble If it can make men burn their books▪ sel their lands, bring in the price, and lay it down at the Preachers feet; If it can make the spirits of Princes stoop, and the Kings of the Earth resign their Crowns, and do their homage to Jesus Christ; If it can subdue Kingdom, and convert thousands, and turn the world thus upside down; If the very mention of the Judgment and Life to come, can make the Judge on the bench to tremble, when the prisoner at the bar doth preach this Doctrine; O what then is the Glory of the Kingdom itself? What an absolute Dominion hath Christ and his Saints? And if they have this Power and Honor in the day of their abasement, and in the time appointed for their suffering and disgrace, what then will they have in their full advancement?

SECT. XIII.

11. COmpare thy mercies thou shalt have above, with the mercies which Christ hath here bestowed on thy soul; and the glorious change which thou shalt have at last, with the gracious change which the Spirit hath wrought on thy heart: Compare the comforts of thy glorification, with the comforts of thy sanctification. There is not the smallest grace in thee, which is genuine and sincere, but is of greater worth then the riches of the Indies; not a hearty desire and groan after Christ, but is more to be valued, then the Kingdoms of the World: A renewed nature is the very Image of God; Scripture calleth it by the name of [Christ dwelling in us] and [the Spirit] of God abiding in us: It is as a beam from the face of God himself; it is the Seed of God remaining in us; it is the only inherent beauty of the rational soul; it innobleth man above all nobility; it fitteth him to understand his Makers pleasure, to do his Will, and to receive his Glory. Why think then with thyself, If this grain of Mustard seed be so precious, what is the Tree of Life in the midst of the Paradise of God? If a spark of life which will but strive against corruptions, and flame out a few desires and groans, be so much worth; how glorious then is the Fountain and End of this life? If we be said to be like God, and to bear his Image, and to be holy as he is holy; when, alas, we are pressed down with a body of sin; Sure we shall then be much liker God, when we are perfectly holy and without blemish, and have no such thing as sin within us. Is the desire after Heaven so precious a thing? what then is the thing itself which is desired? Is the love so excellent? what then is the beloved? Is our joy in foreseeing and believing, so sweet? what will be the joy in the full possessing? O the delight that a Christian hath in the lively exercise of some of these affections! What good do's it to his very heart, when he can feelingly say, He loves his Lord? what sweetness is there in the very act of loving? yea, even those troubling Passions of Sorrow and Fear, are yet delightful, when they are rightly exercised: How glad is a poor Christian, when he feeleth his heart begin to melt? and when the thoughts of sinful unkindness will dissolve it? Even this Sorrow doth yield him matter of Joy. O what will it then be, when we shall do nothing but know God, and love, and rejoice, and praise; and all this in the highest perfection? what a comfort is it to my doubting soul, when I have a little assurance of the sincerity of my graces? when upon examination I can but trace the Spirit in his sanctifying works? How much more will it comfort me, to find that this Spirit hath safely conducted me, and left me in the arms of Jesus Christ? what a change was it, that the Spirit made upon my soul, when he first turned me from darkness to light, and from the power of Satan unto God? To be taken from that horrid state of nature, wherein myself and my actions were loathsome to God, and the sentence of death was past upon me, and the Almighty took me for his utter enemy; and to be presently numbered among his Saints, and called his Friend, his Servant, his Son; and the sentence revoked which was gone forth; O what a change was this▪ To be taken from that state wherein I was born, and had lived delightfully so many years, and was rivetted in it by custom and engagements, when thousands of sins did lie upon my score; and if I had so died, I had been damned forever; and to be justified from all these enormous crimes, and freed from all these fearful plagues, and put into the title of an Heir of Heaven; O what an astonishing change was this? Why then consider, how much greater will that glorious change then be? Beyond expressing; beyond conceiving! How oft when I have thought of this change in my Regeneration, have I cried out, O blessed day! and blessed be the Lord that I ever saw it! why how then shall I cry out in Heaven, O blessed Eternity! and blessed be the Lord that brought me to it! Was the mercy of my conversion so exceeding great, that the Angels of God did rejoice to see it? Sure then the mercy of my salvation will be so great, that the same Angels will congratulate my felicity. This Grace is but a spark that is raked up in the ashes; it is covered with flesh from the sight of the world, and covered with corruption sometime from mine-own sight: But my Everlasting glory will not so be clouded, nor my light be under a bushel, but upon a hill, even upon Zion, the Mount of God.

SECT. XIIII.

12. LAstly, compare the joys which thou shalt have above, with those foretastes of it, which the Spirit hath given thee here. Judge of the Lyon by the Paw, and of the Ocean of Joy, by that drop which thou hast tasted: Thou hast here thy strongest refreshing comforts, but as that man in Hell would have had the water to cool him; a little upon the tip of the finger for thy tongue to taste; yet by this little thou mayest conjecture at the quality of the whole. Hath not God sometime revealed himself extraordinarily to thy soul, and let a drop of glory fall upon it? Hast thou not been ready to say, O that it might be thus with my soul continually, and that I might always feel what I feel sometimes! Didst thou never cry out with the Martyr after thy long and doleful expectations, He is come, he is come? Didst thou never in a lively Sermon of Heaven, nor in thy retired contemplations on that blessed State, perceive thy drooping spirits revive, and thy dejected heart to lift up the head? and the light of Heaven to break forth to thy soul, as a morning Star, or as the dawning of the day? Didst thou never perceive thy heart in these duties, to be as the child that Elisha revived? to wax warm within thee, and to recover life? Why think with thyself then, what is this earnest to the full Inheritance? Alas, all this light that so amazeth, and rejoiceth me, is but a Candle lighted from Heaven, to lead me thither through this world of darkness! If the light of a Star in the night be such, or the little glimmering at the break of the day; what then is the light of the Sun at noontide? If some godly men that we read of, have been overwhelmed with joy, till they have cried out, Hold Lord, stay thy hand; I can bear no more! like weak eyes that cannot endure too great a light. O what will then be my joys in Heaven, when as the object of my joy shall be the most glorious God, so my soul shall be made capable of seeing, and enjoying him; and though the light be ten thousand times greater then the Suns, yet my eyes shall be able forever to behold it?

Or if thou be one that hast not felt yet these sweet foretastes (for every believer hath not felt them) then make use of the former delights which thou hast felt, that thou mayest the better discern what hereafter thou shalt feel.

And thus I have done with the fifth part of this Directory, and shown you on what grounds to advance your Meditations, and how to get them to quicken your affections, by comparing the unseen delights of Heaven, with those smaller which you have seen, and felt in the flesh.

SECT. 1.

S Ixthly. The sixth and last part of this Directory, is, To guide you in the managing of your hearts through this work, and to show you wherein you have need to be exceeding watchful. I have shown before, what must be done with your hearts, in your preparations to the work, and in your setting upon it: I shall now show it you, in respect of the time of performance. Our chief work will here be to discover to you the danger, and that will direct you to the fittest remedy. Let me therefore here acquaint you beforehand, That when ever you set upon this Heavenly employment, you shall find your own hearts your greatest hinderer, and they will prove false to you in one or all of these four degrees. First, They will hold off, that you will hardly get them to the work; secondly, or else they will betray you by their idleness in the work; pretending to do it, when they do it not; or thirdly, they will interrupt the work by their frequent excursions, and turning aside to every object; or fourthly, they will spoil the work by cutting it short, and be gone before you have done any good on it. Therefore I here forewarn you, as you value the invaluable comfort of this work, that you faithfully resist these four dangerous evils, or else all that I have said hitherto is in vain.

1. Thou shalt find thy heart as backward to this, I think, as to any work in the world. O what excuses it will make! what evasions it will find out! and what delays and demurs, when it is never so much convinced! Either it will question, whether it be a duty or not? or if it be so to others, yet whether it be so to thee? It will rake up anything like reason to plead against it; it will tell thee, That this is a work for Ministers that have nothing else to study on; or for Cloysterers or persons that have more leisure then thou hast: If thou be a Minister, it will tell thee, This is the duty of the people; it is enough for thee to meditate for the instructing of them; and let them meditate on what they have heard, as if it were thy duty only to cook their meat, and serve it up, and perhaps a little to taste the sweetness, by licking thy fingers while thou art dressing it for others; but it is they only that must eat it, digest it, and live upon it. Indeed, the smell may a little refresh thee, but it must be digesting it, that must maintain thy strength and life. If all this will not serve, thy heart will tell thee of other business; thou hast this company stays for thee, or that business must be done: It may be it will set thee upon some other duty, and so make one duty shut out another; for it had rather go to any duty then to this. Perhaps it will tell thee, that other duties are greater, and therefore this must give place to them, because thou hast not time for both: Public business is of more concernment; to study, to preach for the saving of souls must be preferred before these private contemplations: As if thou hadst not time to see to the saving of thy own soul, for looking after others! or thy charity to others were so great, that it draws thee to neglect thy comfort and salvation! or, as if there were any better way to fit us to be useful to others, then to make this experience of our doctrine ourselves! Certainly Heaven where is the Father of Lights, is the best fire to light our candle at, and the best book for a Preacher to study; and if they would be persuaded to study that more, the Church would be provided of more heavenly lights: And when their Studies are Divine, and their Spirits Divine, their preaching will then be also Divine; and they may be fitly called Divines indeed. Or, if thy heart have nothing to say against the work, then it will trifle away the time in delays; and promise this day and the next, but still keep off from the doing of the business. Or lastly, If thou wilt not be so baffled with excuses or delays, thy heart will give thee a flat denial, and oppose its own unwillingness to thy Reason: Thou shalt find it come to the work, as a Bear to the stake, and draw back with all the strength it hath. I speak all this of the heart, so far as it is carnal, (which in too great a measure is in the best) for I know so far as the heart is Spiritual, it will judge this work the sweetest in the world.

Well then, what is to be done in the forementioned case? wilt thou do it, if I tell thee? Why, what wouldst thou do with a servant that were thus backward to his work? or to thy beast that should draw back when thou wouldst have him go forward? Wouldst thou not first persuade, and then chide, and then spur him, and force him on? and take no denial, nor let him alone, till thou hadst got him closely to fall to his work? Wouldst thou not say, Why, what should I do with a servant that will not work? or with an Ox or Horse that will not travel or labor? Shall I keep them to look on? Wilt thou then faithfully deal thus with thy heart? If thou be not a lazy self deluding Hypocrite, say, I will; by the help of God, I will: Set upon thy heart roundly; persuade it to the work; take no denial; chide it for its backwardness; use violence with it; bring it to the service, willing, or not willing: Art thou master of thy flesh or art thou a servant to it? hast thou no command of thy own thoughts? cannot thy will choose the subject of thy Meditations, especially when thy judgment thus directeth thy will? I am sure God once gave thee mastery over thy flesh; and some power to govern thy own thoughts: Hast thou lost thy authority? art thou become a slave to thy depraved nature? Take up the authority again which God hath given thee▪ command thy heart; if it rebel, use violence with it, if thou be too weak, call in the Spirit of Christ to thine assistance: He is never backward to so good a work, nor will deny his help in so just a cause: God will be ready to help thee, if thou be not unwilling to help thyself. Say to him, Why Lord, thou gavest my Reason the command of my Thoughts and Affections; the authority I have received over them, is from thee, and now, behold they refuse to obey thine authority: Thou commandest me to set them to the work of Heavenly Meditation; but they rebel and stubbornly refuse the duty: Wilt thou not assist me to execute that authority which thou hast given me? O send me down thy Spirit and Power, that I may enforce thy commands, and effectually compel them to obey thy Will.

And thus doing, thou shalt see thy heart will submit; its resistance will be brought under; and its backwardness will be turned to a yielding compliance.

SECT. II.

2. WHen thou hast got thy heart to the work, beware least it delude thee by a loitering formality: Least it say, I go, and go not; least it trifle out the time, while it should be effectually meditating. Certainly, the heart is as likely to betray thee in this, as in any one particular about the duty: When thou hast perhaps but an hours time for thy Meditation, the time will be spent before thy heart will be serious. This doing of duty, as if we did it not, doth undo as many as the flat omission of it. To rub out the hour in a bare lazy thinking of Heaven, is but to lose that hour, and delude thyself. Well, what is to be done in this case? why, do here also as you do by a loitering servant; keep thine eye always upon thy heart; look not so much to the time it spendeth in the duty, as to the quantity and quality of the work that is done: You can tell by his work, whether your servant hath been painful; ask, what affections have yet been acted? how much am I yet got nearer Heaven? Verily many a man's heart must be followed as close in this duty of Meditation, as a Horse in a Mill, or an Ox at the Plow, that will go no longer then you are calling or scourging: If you cease driving but a moment, the heart will stand still; and perhaps the best hearts have much of this temper.

I would not have thee of the judgment of those, who think that while they are so backward, it is better let it alone; and that if mere love will not bring them to the duty, but there must be all this violence used to compel it, that then the service is worse then the omission. These men understand not; first, That this Argument would certainly cashiere all Spiritual obedience, because the hearts of the best, being but partly sanctified, will still be resisting so far as they are carnal; Secondly, Nor do they understand well the corruptness of their own natures; Thirdly, Nor that their sinful undisposedness will not baffle or suspend the commands of God; Fourthly, Nor one sin excuse another; Fifthly, Especially they little know the way of God to excite their Affections; and that the love which should compel them, must itself be first compelled, in the same sense as it is said to compel: Love I know is a most precious grace, and should have the chief interest in all our duties: But there be means appointed by God to procure this love; and shall I not use those means, till I can use them from love? that were to neglect the means, till I have the end. Must I not seek to procure love, till I have it already? There are means also for the increasing of love where it is begun; and means for the exciting of it where it lieth dull: And must I not use these means, till it is increased and excited? Why, this reasoning considering-duty that we are in hand with, is the most singular means, both to stir up thy love, and to increase it; and therefore stay not from the duty, till thou feel thy love constrain thee, (that were to stay from the fire, till thou feel thyself warm) but fall upon the work, till thou art constrained to love; and then love will constrain thee to further duty.

My jealously, least thou shouldst miscarry by these sottish opinions, hath made me more tedious in the opening of its error. Let nothing therefore hinder thee while thou art upon the work, from plying thy heart with constant watchfulness and constraint; seeing thou hast such experience of its dullness and backwardness, let the spur be never out of its side; and when ever it slacks pace, be sure to give it a remembrance.

SECT. III.

3. AS thy heart will be loitering, so will it be diverting. It will be turning aside like a carless servant, to talk with everyone that passeth by: When there should be nothing in thy mind, but the work in hand, it will be thinking of thy calling, or thinking of thy afflictions, or of every bird, or tree, or place thou seest, or of any impertinency, rather then of Heaven. Thy heart in this also will be like the Husbandmans Ox or Horse; if he drive not, he will not go; and if he guide not, he will not keep the furrow; and it is as good stand still, as go out of the way. Experience will tell thee, thou wilt have much ado with thy heart in this point, to keep it one hour to the work without many extravagancies and idle cogitations. The cure here is the same with that before; to use watchfulness, and violence with your own imaginations, and as soon as they step out, to chide them in. Say to thy heart, What? did I come hither to think of my business in the world? to think of places, and persons, of news, or vanity, yea, or of anything but Heaven, be it never so good? what? canst thou not watch one hour? wouldst thou leave this world, and dwell in Heaven with Christ forever? and canst thou not leave it one hour out of thy thoughts, nor dwell with Christ in one hours close Meditation? Ask thy heart as Absalom did Hushai, Is this thy love to thy friend? Dost thou love Christ, and the place of thy Eternal, Blessed abode, no more then so? When Pharaohs Butler dreamed, That he pressed the ripe Grapes into Pharaohs Cup, and delivered the Cup into the Kings hand, it was a happy dream, and signified his speedy access to the Kings presence: But the dream of the Baker, That the Birds did eat out of the Basket on his head, the baked meats prepared for Pharaoh, had an ill omen, and signified his hanging, and their eating of his flesh. So when the ripened Grapes of Heavenly Meditation are pressed by thee into the Cup of Affection, and this put into the hands of Christ by delightful praises (if thou take me for skillful) this is the interpretation, That thou shalt shortly be taken from this prison where thou liest, and be set before Christ in the Court of Heaven, and there serve up to him that Cup of praise (but much fuller, and much sweeter) forever, and forever. But if the ravenous fowls of wandering thoughts, do devour the Meditations intended for Heaven, I will not say flatly it signifieth thy death, but this I will say, That so far as these intrude, they will be the death of that service; and if thou ordinarily admit them, That they devour the life, and the joy of thy thoughts; and if thou continue in such a way of duty to the end, It signifies the death of thy soul, as well as of thy service. Drive away these birds of prey then from thy sacrifice, and strictly keep thy heart to the work thou art upon.

SECT. IV.

4. LAstly, Be sure also to look to thy heart in this, That it cut not off the work before the time, and run not away through weariness, before it have leave. Thou shalt find it will be exceeding prone to this; like the Ox that would unyoke, or the Horse that would be unburdened, and perhaps cast off his burden, and run away. Thou mayest easily perceive this in other duties; If in secret thou set thyself to pray, is not thy heart urging thee still to cut it short? dost thou not frequently find a motion to have done? art thou not ready to be up as soon almost as thou art down on thy knees? Why, so it will be also in thy contemplations of Heaven: As fast as thou gettest up thy heart, it will be down again; it will be weary of the work; it will be minding thee of other business to be done; and stop thy Heavenly walk, before thou art well warm. Well, what is to be done in this case also? why the same authority and resolution, which brought it to the work, and observed it in the work, must also hold it to it, till the work be done. Charge it in the Name of God to stay; do not so great a work by the halves; say to it, Why foolish heart! If thou beg a while, and go away before thou hast thy alms, dost thou not lose thy labor? if thou stop before thou art at the end of thy journey, is not very step of thy travel lost? Thou camest hither to fetch a walk to Heaven, in hope to have a sight of the glory which thou must inherit; and wilt thou stop when thou art almost at the top of the Hill? and turn again before thou hast taken thy survey? Thou camest hither in hope to speak with God, and wilt thou go before thou hast seen him? Thou camest to bathe thyself in the streams of Consolation, and to that end didst uncloath thyself of thy Earthly thoughts; and wilt thou put a foot in, and so be gone? Thou camest to spy out the Land of Promise; O go not back without the bunch of Grapes, which thou mayest show to thy Brethren, when thou comest home, for their Confirmation and Encouragement; till thou canst tell them by experience, That it is a Land flowing with Wine and Oil, with Milk and Honey. Let them see that thou hast tasted of the Wine, by the gladness of thy heart; and that thou hast been anointed with the Oil, by the cheerfulness of thy countenance: Let them see that thou hast tasted of the Milk of the Land, by thy feeding, and by thy mild and gentle disposition; and of the Honey, by the sweetness of thy words and conversation. The views of Heaven would heal thee of thy sinfulness, and of thy sadness; but thou must hold on the Plaister, that it may have time to work: This Heavenly fire would melt thy frozen heart, and refine it from the dross, and take away the earthy part, and leave the rest more spiritual and pure; but then thou must not be presently gone, before it have time, either to burn or warm. Stick therefore to the work, till something be done; till thy graces be acted; thy affections raised, and thy soul refreshed with the delights above; or if thou canst not obtain these ends at once, ply it the closer the next time, and let it not go till thou feel the blessing. Blessed is that servant, whom his Lord, when he comes, shall find so doing, Matth. 24.46.

SECT. I.

T Hus I have by the gracious assistance of the Spirit, directed you in this work of Heavenly Contemplation, and lined you out the best way that I know for your successful performance, and lead you into the path where you may walk with God. But because I would bring it down to the capacity of the meanest, and help their memories who are apt to let slip the former particulars, and cannot well lay together the several branches of this method, That they may reduce them to practice: I shall here contract the whole into a brief sum, and lay it all before you in a narrower compass. But still Reader, I wish thee to remember, that it is the practice of a duty, that I am directing thee in; and therefore, if thou wilt not practice it, do not read it.

The sum is this, As thou makest conscience of praying daily, so do thou of the acting of thy Graces in Meditation; and more 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 especially in meditating on the joys of Heaven. To this end, Set apart one hour or half hour every day, wherein thou mayest lay aside all worldly thoughts, and with all possible seriousness and reverence, as if thou were going to speak with God himself, or to have a sight of Christ, or of that blessed place; so do thou withdraw thyself into some secret place, and set thyself wholly to the following work: If thou canst, take Isaac's time and place, who went forth into the Field in the Evening to meditate: But if thou be a servant or poor man that cannot have that leisure; take the fittest time and place that thou canst, though it be when thou art private about thy labors.

When thou setst to the work, look up toward Heaven, let thine eye lead thee as near as it can; remember that there is thine Everlasting Rest; study its excellency, study its reality, till thy unbelief be silenced, and thy Faith prevail▪ If thy judgment be not yet drawn to admiration, use those sensible helps and advantages which were even now laid down. Compare thy heavenly joys, with the choicest on earth, and so rise up from Sense to Faith: If yet this mere consideration prevail not (which yet hath much force, as is before expressed,) then fall a pleading the case with thy heart: Preach upon this Text of Heaven to thyself; convince, inform, confute, instruct, reprove, examine, admonish, encourage, and comfort thy own soul from this Celestial Doctrine; draw forth those several considerations of thy Rest, on which thy several affections may work, especially that Affection or Grace which thou intendest to act. If it be Love which thou wouldst act, show it the loveliness of Heaven, and how suitable it is to thy condition; if it be Desire, consider of thy absence from this lovely object; if it be Hope, consider the possibility and probability of obtaining it; if it be Courage, consider the singular assistance and encouragements which thou mayest receive from God; the weakness of the enemy, and the necessity of prevailing; if it be Joy, consider of its excellent ravishing glory, of thy interest in it, and of its certainty, and the nearness of the time when thou must possess it. Urge these considerations home to thy heart; whet them with all possible seriousness upon each affection: If thy heart draw back, force it to the work; if it loiter, spur it on; if it step aside, command it in again; if it would slip away, and leave the work, use thine authority; keep it close to the business, till thou have obtained thine end: Stir not away, if it may be, till thy Love do flame, till thy Joy be raised, or till thy Desire or other Graces be lively acted. Call in assistance also from God; mix Ejaculations with thy Cogitations and Soliloquies: Till having seriously pleaded the case with thy heart, and reverently pleaded the case with God; thou have pleaded thyself from a clod to a flame, from a forgetful sinner, to a mindful lover; from a lover of the world, to a thirster after God; from a fearful coward, to a resolved Christian; from an unfruitful sadness, to a joyful life. In a word, What will not be done one day, do it the next, till thou have pleaded thy heart from Earth to Heaven; from conversing below, to a walking with God; and till thou canst lay thy heart to rest, as in the bosom of Christ, in this Meditation of thy full and Everlasting Rest.

And this is the sum of these precedent Directions.

SECT. II.

R Est! How sweet a word is this to mine ears? Methinks the sound doth turn to substance, and having entered at the ear, doth possess my brain, and thence descendeth down to my very heart; methinks I feel it stir and work, and that through all my parts and powers; but with a various work upon my various parts; to my wearied senses and languid spirits, it seems a quieting powerful Opiate; to my dulled powers it is spirit and life; to my dark eyes, it is both eye-salve and a prospective; to my taste it is sweetness; to mine ears it is melody; to my hands and feet it's strength and nimbleness: Methinks I feel it digest as it proceeds, and increase my native heat and moisture, and lying as a reviving cordial at my heart▪ from thence doth send forth lively spirits, which beat through all the pulses of my soul. Rest! Not as the stone that rests on the earth, nor as these clods of flesh shall rest in the grave; so our beast must rest as well as we; nor is it the • atisfying of our fleshly lusts, nor such a rest as the carnal world desireth; no, no, we have another kind of rest then these: Rest we shall from all our labors, which were but the way and means to Rest, but yet that is the smallest part: O blessed Rest, where we shall never rest day or night, crying, Holy, holy, holy, Lord God of Sabbaths ! when we shall rest from sin, but not from worship! from suffering and sorrow, but not from solace! O blessed day, when I shall rest with God ! when I shall rest in the Arms and Bosom of my Lord! when I shall re • t in Knowing, Loving, Re • oycing and Praising! when my perfect soul and body together, shall in these perfect actings perfectly enjoy the most perfect God! when God also who is Love itself, shall perfectly love me! yea, and rest in his Love to me, as I shall rest in my love to him! and rejoice over me with joy and singing, as I shall rejoice in him! How near is that most blessed joyful day? it comes apace, even he that comes will come, and will not tarry: Though my Lord do seem to delay his coming, yet a little while and he will be here: What is a few hundred years when they are over? How surely will his sign appear? and how suddenly will he seize upon the careless world? Even as the lightning that shines from East to West in a moment! He who is gone hence will even so return: Methinks I even hear the voice of his foregoers! Methinks I see him coming in the clouds, with the attendants of his Angels in Majesty, and in Glory! O poor secure sinners, what will you now do? where will you hide yourselves? or what shall cover you? mountains are gone, the earth and heavens that were are passed away; the devouring fire hath consumed all, except yourselves, who must be the fuel forever: O that you could consume as soon as the earth! and melt away as did the heavens! Ah, these wishes are now but vain; the Lamb himself would have been your friend, he would have loved you, and ruled you, and now have saved you; but you would not then, and now too late: Never cry Lord, Lord; too late, too late man; why dost thou look about? can any save thee? whether dost thou run? can any hide thee? O wretch! that hast brought thyself to this! Now blessed Saints that have Believed and Obeyed! This is the end of Faith and Patience: This is it for which you prayed and waited; Do you now repent your sufferings and sorrows? yourself-denying and holy walking? Are your tears of Repentance now bitter or sweet? O see how the Judge doth smile upon you! there's love in his looks, The titles of Redeemer, Husband, Head, are written in his amiable, shining face: Hark, doth he not call you? He bids you stand here on his right hand; fear not, for there he sets his Sheep: O joyful Sentence pronounced by that blessed mouth! Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundations of the world ; see how your Savior takes you by the hand, go along you must, the door is open, the Kingdom's his, and therefore yours; there's your place before his Throne; The Father receiveth you as the Spouse of his Son, he bids you welcome to the Crown of Glory, never so unworthy crowned you must be: this was the project of free redeeming Grace, and this was the purpose of eternal Love. O blessed Grace! O blessed Love! O the frame that my soul will then be in! O how Love and Joy will stir! but I cannot express it! I cannot conceive it.

This is that Joy which was procured by Sorrow; this is that Crown which was procured by the Cross; my Lord did weep, that now my tears might be wiped away; he did bleed that I might now rejoice; he was forsaken, that I might not now be forsaken; he did then die, that I might now live. This weeping, wounded Lord, shall I behold, this bleeding Savior shall I see, and live in him that died for me: O free Mercy that can exalt so vile a wretch! free to me, though dear to Christ! Free Grace that hath chosen me, when thousands were forsaken! when my companions in sin must burn in hell, and I must here rejoice in Rest! here must I live with all these Saints! O comfortable meeting of my old acquaintance! with whom I prayed, and wept, and suffered; with whom I spoke of this day and place! I see the Grave could not contain you, the sea and earth must give up their dead; the same love hath redeemed and saved you also: This is not like our Cottages of Clay, nor like our Prisons, or earthly Dwellings: This voice of Joy is not like our old complainings, our groans, our sighs, our impatient moans; nor this melodious praise like our scorns and revilings, nor like the oaths and curses which we heard on earth; this body is not like the body we had, nor this soul like the soul we had, nor this life like the life that then we lived: we have changed our place, we have changed our state, our clothes, our thoughts, our looks, our Language: we have changed our company for the greater part, and the rest of our company is changed itself: Before a Saint was weak and despised, so full of pride and peevishness and other sins, that we could scarce ofttimes discern their graces: But now how glorious a thing is a Saint! where is now their body of sin, which wearied themselves and those about them? Where are now our different Judgments? our reproachful titles? our divided spirits? our exasperated passions? our strange looks? our uncharitable censures? Now we are all of one judgment of one name, of one heart, of one house, and of one glory. O sweet reconcilement! O happy Union! which makes us first to be one with Christ, and then to be one among ourselves! Now our differences shall be dashed in our teeth no more, nor the Gospel reproached through our folly or scandal. O my soul, thou shalt never more lament the sufferings of the Saints; never more condole the Churches ruins; never bewail thy suffering friends; nor lie wailing over their death-beds or their graves. Thou shalt never suffer thy old temptations, from Satan, the world, or thy own flesh: Thy body will no more be such a burden to thee: thy pains and sicknesses are all now cured: thou shalt be troubled with weakness and weariness no more: Thy head is not now an aking head; nor thy heart now an aking heart; Thy hunger and thirst, and cold and sleep, thy labor and study are all gone. O what a mighty change is this! From the dunghill to the throne! from persecuting sinners to praising Saints! from a body as vile as the carrion in the ditch, to a body as bright as the Sun in the firmament! from complainings under the displeasure of God, to the perfect enjoyment of him in Love! from all my doubts and fears of my condition, to this possession which hath put me out of doubt! from all my fearful thoughts of death, to this most blessed Joyful life! O what a blessed change is this! Farewell sin and suffering forever: Farewell my hard and rocky heart, farewell my proud and unbelieving heart: farewell atheistical, idolatrous, worldly heart, farewell my sensual carnal heart; And now welcome most holy, heavenly nature; which as it must be employed in beholding the face of God, so is it full of God alone, and delighted in nothing else but him. O who can question the love which he doth so sweetly taste? or doubt of that which with such joy he seeleth? Farewell repentance, confession and supplication, farewell the most of hope and faith: and welcome love and joy and praise. I shall now have my harvest without plowing or sowing; my wine without the labor of the vintage: my joy without a Preacher or a promise: even all from the face of God himself. That's the sight thats worth the seeing: thats the book thats worth the reading: What ever mixture is in the streams, there is nothing but pure joy in the fountain. Here shall I be encircled with Eternity, and come forth no more: here shall I live and ever live; and praise my Lord, and ever, ever, ever praise him. My face will not wrinkle nor my hair be gray, but this mortal shall have put on immortality, and this corruptible incorruption; and death shall be swallowed up in victory, O death where is now thy sting! O grave where is thy victory ! The date of my lease will no more expire, nor shall I trouble myself with thoughts of death; nor loose my joys through fear of losing them. When millions of ages are past, my glory is but beginning, and when millions more are past, it is no nearer ending. Every day is all noontide, and every month is May or harvest, and every year is there a jubilee, and every age is full manhood; and all this is one Eternity. O blessed Eternity! the glory of my glory! the perfection of my perfection!

Ah drowsy, earthy, blockish heart! How coldly dost thou think of this reviving day? Dost thou sleep when thou thinkest of eternal Rest? Art thou hanging earthward, when heaven is before thee? Hadst thou rather sit thee down in dirt and dung, then walk in the court of the Palace of God? Dost thou now remember thy worldly business? Art thou looking back to the Sodom of thy lusts? Art thou thinking of thy delights and merry company? wretched heart! Is it better to be there, then above with God? is the company better? are the pleasures greater? Come away; make no excuse, make no delay, God commands, and I command thee, come away, gird up thy loins: ascend the mount; and look about thee, with seriousness and with faith. Look thou not back upon the way of the wilderness, except it be when thine eyes are dazzled with the glory, or when thou wouldst compare the Kingdom with that howling desert; that thou mayest more sensibly perceive the mighty difference. Fix thine eye upon the Sun itself; and look not down to Earth as long as thou art able to behold it; except it be to discern more easily, the brightness of the one, by the darkness of the other. Yonder, far above yonder, is thy Fathers glory; yonder must thou dwell when thou leavest this Earth; yonder must thou remove, O my soul, when thou departest from this body: And when the power of thy Lord hath raised it again, and joined thee to it; yonder must thou live with God forever. There is the glorious New Jerusalem, the Gates of Pearl, the foundations of Pearl, the Streets and Pavements of transparent Gold: Seest thou that Sun which lighteth all this world; why, it must be taken down as useless there, or the glory of Heaven will darken it, and put it out; even thyself shall be as bright as yonder shining Sun: God will be the Sun, and Christ the Light, and in his Light shalt thou have light.

What thinkest thou, O my soul, of this most blessed state? What! Dost thou stagger at the Promise of God through unbelief? Though thou say nothing, or profess belief; yet thou speakest so coldly and so customarily, that I much suspect thee: I know thy infidelity is thy natural vice. Didst thou believe indeed, thou wouldst be more affected with it? Why, hast thou not it under the hand and seal, and oath of God? Can God lie? or he that is the Truth itself, be false? Foolish wretch! What need hath God to flatter thee, or deceive thee? why should he promise thee more, then he will perform? Art thou not his Creature? a little crumb of dust? a scrawling worm? ten thousand times more below him, then this fly or worm is below thee? wouldst thou flatter a flea, or a worm? what need hast thou of them? If they do not please thee, thou wilt crush them dead, and never accuse thyself of cruelty: Why yet they are thy Fellow Creatures, made of as good metal as thyself; and thou hast no Authority over them, but what thou hast received: How much less need hath God of thee? or why should he care, if thou perish in thy folly? Cannot he govern thee without either flattery or falsehood? cannot he easily make thee obey his will? and as easily make thee suffer for thy disobedience? Wretched unbelieving heart! Tell a fool, or tell a Tyrant, or tell some false and flattering man of drawing their subjects by false promises, and procuring obedience by deceitful means: But do thou not dare to charge the Wise, Almighty, Faithful God, with this. Above all men it beseems not thee to 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 doubt, either of this Scripture being his infallible Word, or of the performance of this Word to thyself. Hath not Argument convinced thee? may not thy own experience utterly silence thee? How oft hath this Scripture been verified for thy good? how many of the promises have been performed to thee? hath it not quickened thee? and converted thee? hast not thou felt in it something more then human? would God perform another's promise? or would he so powerfully concur with a feigned word? If thou hadst seen the miracles that Christ and his Apostles wrought, thou wouldst never sure have questioned the truth of their doctrine: why they delivered it down by such undoubted testimony, that it may be called Divine as well as Human. Nay, hast thou not seen its Prophecies fulfilled? hast thou not lived in an age, wherein such wonders have been wrought, that thou hast now no cloak for thy unbelief? hast thou not seen the course of Nature changed? and works beyond the power of nature wrought? and all this in the fulfilling of this Scripture? hast thou so soon forgotten since nature failed me, and strength failed me, and blood, and spirits, and flesh, and friends, and all means did utterly fail? and how Art and Reason had sentenced me for dead? and yet how God revoked the sentence? and at the request of praying, believing Saints, did turn thee to the Promise which he verified to thee? And canst thou yet question the truth of this Scripture? hast thou seen so much to confirm thy faith, in the great actions of seven years past, and canst thou yet doubt? Thou hast seen signs and wonders, and art thou yet so unbelieving? O wretched heart! Hath God made thee a promise of Rest, and wilt thou come short of it? and shut out thyself through unbelief? Thine eyes may fail thee, thy ears deceive thee, and all thy senses prove delusions, sooner then a promise of God can delude thee. Thou mayest be surer of that which is written in the Word, then if thou see it with thine eyes, or feel it with thy hands. Art thou sure thou livest? or sure that this is Earth which thou standest on? art thou sure thine eyes do see the Sun? As sure is all this glory to the Saints; as sure shall I be higher then yonder stars, and live forever in the Holy City, and joyfully sound forth the praise of my Redeemer; if I be not shut out by this evil heart of unbelief, causing me to depart from the living God.

And is this Rest so sweet, and so sure? O then, what means the careless world? Do they know what it is they so neglect? did they ever hear of it? or are they yet asleep? or are they dead? Do they know for certain that the Crown's before them, while they thus sit still, or follow trifles? undoubtedly they are quite beside themselves, to mind so much their provision in the way, and strive, and care, and labor for trifles, when they are hasting so fast to another world, and their eternal happiness lies at stake Were there left one spark of Wit or Reason, they would never sell their Rest for toil, nor sell their Glory for worldly vanities, nor venture Heaven for the pleasure of a sin. Ah poor men! That you would once consider what you hazard, and then you would scorn these tempting baits. O blessed forever be that love, that hath rescued me from this mad bewitching darkness!

Draw nearer yet then, O my soul; bring forth thy strongest burning Love; here's matter for it to work upon; here's something truly worth thy loving. O see what beauty presents itself: Is it not exceeding lovely? is not all the beauty in the world contracted here? is not all other beauty deformity to it? Dost thou need to be persuaded now to love? Here's a feast for thine eyes; a feast for all the powers of thy soul: dost thou need to be entreated to feed upon it? Canst thou love a little shining Earth? canst thou love a walking piece of clay? and canst thou not love that God, that Christ, that Glory, which is so truly and immeasurably lovely? Thou canst love thy friend, because he loves thee: And is the love of thy friend, like the love of Christ? Their weeping or bleeding for thee, doth not ease thee, nor stay the course of thy tears or blood: But the tears and blood that fell from thy Lord, have all a sovereign healing virtue, and are waters of Life, and Balsam to thy faintings, and thy sores. O my soul! If love deserve, and should procure love, what incomprehensible love is here before thee? Pour out all the store of thy affections here; and all is too little. O that it were more! O that it were many thousand times more! Let him be first served, that served thee first; let him have the first born, and strength of thy love, who parted with strength and life in love to thee: If thou hast any to spare when he hath his part, let it be imparted then to standers-by. See what a Sea of love is here before thee; cast thyself in, and swim with the arms of thy love in this Ocean of his 〈1 page duplicate〉 〈1 page duplicate〉 love: Fear not least thou shouldst be drowned, or confirmed in it; Though it seem as the scalding furnace of lead, yet thou will find it but mollifying oil; Though it seem a furnace of fire, and the hottest that ever was kindled upon earth, yet is it the fire of love and not of wrath; a fire most effectual to extinguish fire; never intended to consume, but to glorify thee: venture into it then in thy believing meditations, and walk in these flames with the Son of God; when thou art once in, thou wilt be sorry to come forth again. O my soul! what wantest thou here to provoke thy love? Dost thou love for excellency? why thou seest nothing below but baseness, except as they relate to thy enjoyments above. Yonder is the Goshen, the region of light, this is a Land of palpable darkness. Yonder twinkling Stars, that shining moon, the radiant Sun; are all but as the Lanthorns hanged out at thy fathers house, to light thee while thou walkest in the dark streets of the earth: But little dost thou know (ah little indeed) the glory and blessed mirth that is within! Dost thou love for suitableness? why what person more suitable then Christ? his Godhead, his manhood, his fullness his freeness, his willingness, his constancy, do all proclaim him thy most suitable friend. What state more suitable to thy misery, then that of mercy? or to thy sinfulness and baseness, then that of honor and perfection? What place more suitable to thee then heaven? Thou hast had a sufficient trial of this world: Dost thou find it agree with thy nature or desires? are these common abominations, these heavy sufferings, these unsatisfying vanities suitable to thee? or dost thou love for interest and near relation? Why where hast thou better interest then in heaven? or where hast thou nearer relation then there? Dost thou love for acquaintance and familiarity? Why though thine eyes have never seen thy Lord, yet he is never the further from thee: If thy son were blind; yet he would love thee his father, though he never saw thee; Thou hast heard the voice of Christ to thy very heart, thou hast received his benefits; thou hast lived in his bosom, and art thou not yet acquainted with him? It is he that brought thee seasonably and safety into the world: It is he that nursed thee up in thy tender infancy, and helped thee when thou couldst not help thyself: He taught thee to go, to speak, to read, to understand: He taught thee to know thyself and him; he opened thee that first window whereby thou sawest into heaven: Hast thou forgotten since thy heart was careless, and he did quicken it? and hard and stubborn, and he did soften it, and made it yield? when it was at peace, and he did trouble it? and whole, till he did break it? and broken, till he did heal it again? Hast thou forgotten the time▪ nay the many, very many times, when he found thee in secret all in tears; when he heard thy dolorous sighs and groans; and left all to come and comfort thee? when he came in upon thee, and took thee up, as it were in his arms, and asked thee, Poor soul what doth aile thee? dost thou weep, when I have wept so much? Be of good cheer; thy wounds are saving, and not deadly. It is I that have made them, who mean thee no hurt, Though I let out thy blood, I will not let out thy life.

O me thinks I remember yet his voice, and feel those embracing arms that took me up, How gently did he handle me! how carefully did he dress my wounds and bind them up! Me thinks I hear him still saying to me, Poor sinner, though thou hast dealt unkindly with me, and cast me off; yet will not I do so by thee; though thou hast set light by me and all my mercies, yet both I and All are thine; what wouldst thou have, that I can give thee? and what dost thou want that I cannot give thee? If anything I have will pleasure thee, thou shalt have it; If anything in heaven or earth will make the happy, why it is all thine own; Wouldst thou have pardon? thou shalt have it, I freely forgive thee all the debt: wouldst thou have grace and peace? thou shalt have them both; wouldst thou have myself? why, behold, I am thine, thy friend, thy Lord, thy brother, thy husband, and thy head; wouldst thou have the Father? why I will bring thee to him; and thou shalt have him in and by me.—These were my Lord's reviving words; These were the melting, healing, raising, quickening passages of love. After all this, when I was doubtful of his love; me thinks I yet remember his overcoming and convincing Arguments.—Why sinner, have I done so much to testify my Love, and yet dost thou doubt? Have I made thy believing it, the condition of enjoying it, and yet dost thou doubt? Have I offered thee myself and love so long, and yet dost thou question my willingness to be thine? Why what could I have done more then I have done? At what dearer rate should I tell thee that I love thee? Read yet the story of my bitter passion, wilt thou not believe that it proceeded from love? Did I ever give thee cause to be so jealous of me? Or to think so hardly of me, as thou dost? Have I made myself in the Gospel, a Lyon to thine enemies, and a Lamb to thee, and dost thou so overlook my Lamb like nature? Have I set mine arms and heart there open to thee, and wilt thou not believe but they are shut? why, if I had been willing to let thee perish, I could have done it at a cheaper rate, what need I then have done and suffered so much? what need I follow thee with so long patience and entreating? what dost thou tell me of thy wants? have I not enough for me and thee? and why dost thou foolishly tell me of thy unworthiness, and thy sin? I had not died, if man had not sinned? if thou wert not a sinner, thou wert not for me; if thou wert worthy thyself, what shouldst thou do with my worthiness? Did I ever invite the worthy and the righteous? or did I ever save or justify such or is there any such on earth? Hast thou nothing? art thou lost and miserable? art thou helpless and forlorn? dost thou believe that I am a sufficient Savior? and wouldst thou have me? why then take me, Lo, I am thine; if thou be willing I am willing, and neither sin nor devils shall break the match.

These, O these were the blessed words, which his Spirit from his Gospel spoke unto me, till he made me cast myself it his feet, ye into his arms, and to cry out, My Savior and my Lord: Thou hast broke my heart, thou hast revived my heart, thou hast overcome, thou hast won my heart, take it, it is thine; if such a heart can please thee, take it, if it cannot, make it such as thou wouldst have it. —Thus, O my soul, mayest thou remember the sweet familiarity thou hast had with Christ; therefore if acquaintance will cause affection, O then let out thy heart unto him; it is he that hath stood by thy bed of sickness, that hath cooled thy heats, and eased thy pains, and refreshed thy weariness, and removed thy fears; He hath been always ready; when thou hast earnestly sought him; He hath given thee the meeting in public and in private; He hath been found of thee in the Congregation, in thy house, in thy chamber, in the field, in the way as thou wast walking, in thy waking nights, in thy deepest dangers. O if bounty and compassion be an attractive of Love how immeasurably then am I bound to love him? All the mercies that have filled up my life, do tell me this, all the places that ever I did abide in, all the societies and persons that I have had to deal with, every condition of life that I have passed through, all my employments, and all my relations, every change that hath befallen me, all tell me, That the Fountain is Overflowing Goodness. —Lord, what a sum of love am I indebted to thee? and how doth my debt continually increase? how should I love again for so much love? But what? shall I dare to think of making thee requital? or of recompensing all thy love with mine! will my mite requite thee for thy golden Mines? my seldom wishes for thy constant bounty? or mine which is nothing or not mine, for thine which is infinite and thine own? shall I dare to contend in love with thee? or set my borrowed languid spark, against the Element and Sun of Love! Can I love as high, as deep, as broad, as long as Love itself? as much as he that made me? and that made me love? that gave me all that little which I have▪ both the heart, the hearth where it is kindled, the bellows, the fire, the fuel, and all were his: As I cannot match thee in the works of thy Power, nor make, nor preserve, nor guide the worlds; so why should I think any moreof matching thee in Love? No, Lord, I yield, I am unable, I am overcome; O blessed conquest! Go on victoriously, and still prevail, and triumph in thy love: The Captive of Love, shall proclaim thy victory; when thou leadest me in triumph from Earth to Heaven, from Death to Life, from the Tribunal to the Throne, myself, and all that see it, shall acknowledge that thou hast prevailed, and all shall say, Behold how he loved him. — Yet let me love thee in subjection to thy Love, as thy redeemed Captive, though not thy Peer; shall I not love at all because I cannot reach thy measure? or at least, let me heartily wish to love thee. O that I were able! O that I could feelingly say, I love thee! even as I feel I love my friend, and myself! Lord, that I could do it! but alas, I cannot, fain I would, but alas, I cannot. Would I not love thee, if I were but able? Though I cannot say as thy Apostle, Thou knowest that I Love thee, yet can I say, Lord, thou knowest that I would love thee; but I speak not this to excuse my fault, it is a crime that admits of no excuse, and it is my own, it dwelleth as near me as my very heart; if my heart be my own, this sin is my own, yea and more my own then my heart is. —Lord, what shall this sinner do? the fault is my own, 〈1 page duplicate〉 〈1 page duplicate〉 and yet I cannot help it; I am angry with my heart that it doth not love thee, and yet I feel it love thee never the more; I frown up on it, and yet it cares not, I threaten it, but it doth not feel, I chide it, and yet it doth not mend, I reason with it, and would fain persuade it, and yet I do not perceive it stir, I rear it up as a carcass upon its legs, but it neither goes nor stands, I rub and chafe it in the use of thine Ordinances, and yet I feel it not warm within me.—O miserable man that I am—unworthy soul! is not thine eye now upon the only lovely object? and art thou not beholding the ravishing glory of the Saints? and yet dost thou not love? and yet dost thou not feel the fire break forth? why, art thou not a soul? a living spirit? and is not thy love the choicest piece of thy life? Art thou not a rational soul? and shouldst not thou love according to Reasons conduct? and doth it not tell thee, that all is dirt and dung to Christ? that earth is a dungeon to the celestial glory? Art thou not a spirit thyself? and shoulst thou not love spiritually? even God, who is a Spirit, and the Father of Spirits? Doth not every creature love their like? why, my soul? art thou like to flesh • or gold? or stately buildings? art thou like to meat and drink, or clothes? wilt thou love no higher then thy horse or swine? hast thou nothing better to love then they? what is the beauty that thou hast so admired? canst thou not even wink or think it all into darkness or deformity? when the night comes, it is nothing to thee, while thou hast gazed on it, it hath withered away; a Botch or Scab, the wrinkles of consuming sickness, or of age, do make it as loathsome as it was before delightful; suppose but that thou sawest that beautiful carcass lying on the Bier, or rotting in the grave, the skull digged up, and the bones scattered; where is now thy lovely object? couldst thou sweetly embrace it, when the soul is gone, or take any pleasure in it, when there is nothing left thats like thyself? Ah, why then dost thou love a skinful of dirt, and canst love no more the heavenly Glory? What thinkest thou? shalt thou love when thou comest there? when thou seest? when thou dost enjoy? when the Lord shall take thy carcass from the grave, and make thee shine as the Sun in glory, and when thou shalt everlastingly dwell in the blessed presence? shalt thou then love, or shalt thou not? is not the place, a meeting of lovers? is not the life a state of love? is it not the great marriage day of the Lamb? when he will embrace and entertain his Spouse with love? is not the employment there the work of love? where the souls with Christ do take their fill? O then, my soul, begin it here; be sick of love now▪ that thou mayest be well with love there; keep thyself now in the love of God ( Jude 21.) and let neither life nor death, nor anything separate thee from it, and thou shalt be kept in the fullness of love forever, and nothing shalt embitter or abate thy pleasure, for the Lord hath prepared a city of love, a place for the communicating of love to his chosen, and those that love his Name shall dwell there, Psal. 69.36.

Awake then, O my drowsy soul! who but an Owl or Mole would love this worlds uncomfortable darkness, when they are called forth to live in light? to sleep under the light of Grace is unreasonable, much more in the approach of the light of Glory: The night of thy ignorance and misery is past, the day of glorious Light is at hand, this is the daybreak betwixt them both: Though thou see not yet the Sun itself appear, methinks the twilight of a promise should revive thee! Come forth then, O my dull congealed spirits! and leave these earthly Cels of dumpish sadness! and hear thy Lord that bids thee Rejoice, and again Rejoice; thou hast lain here long enough in thy prison of flesh, where Satan hath been thy Jailor, and the things of this world have been the Stocks for the feet of thy Affections, where cares have been thy Trons, and fears thy Scourge, and the bread and water of Affliction thy food, where sorrows have been thy lodging, and thy sins and foes have made the bed, and a carnal, hard, unbelieving heart have been the iron gates & bars that have kept thee in, that thou couldst scarce have leave to look through the Lattices, and see one glimpse of the immortal light: The Angel of the Covenant now calls thee, and strikes thee, and bids thee Arise and follow him: up, O my soul, and cheerfully obey, and thy bolts and bars shall all fly open; do thou obey, and all will obey: follow the Lamb which way ever he leads thee: Art thou afraid because thou knowest not whither? Can the place be worse then where thou art? Shouldst thou fear to follow such a guide? Can the Sun lead thee to a state of darkness? or can he mislead thee that is the light of every man that cometh into the world? will he lead thee to death, who died to save thee from it? or can he do thee any hurt, who for thy sake did suffer so much? follow him, and he will show thee the Paradise of God, he will give thee a sight of the New Jerusalem, he will give thee a taste of the Tree of Life: Sit no longer then by the fire of earthly common comforts, whether the cold of carnal fears and sorrows did drive thee; thy Winter is past, and wilt thou house thyself still in earthly thoughts, and confine thyself to drooping and dullness? even the silly Flies will leave their holes when the Winter is over, and the Sun draws near them; the Ants will stir, the Fishes rise, the Birds will sing, the earth look green, and all with joyful note will tell thee the Spring is come; Come forth then, O my drooping soul, and lay aside thy Winter mourning Robes, let it be seen in thy believing Joyes and Praise, that the day is appearing, and the Spring is come; and as now thou seest thy comforts green, thou shalt shortly see them white and ripe for Harvest; and then thou who art now called forth to see and taste, shalt be called forth to reap, and gather, and take possession. Shall I suspend and delay my joys till then? should not the joys of the Spring go before the joys of Harvest? Is Title nothing before possession? Is the heir in no better a state then the slave? My Lord hath taught me to rejoice in hope of his glory, and to see it thorough the bars of a Prison: and even when I am persecuted for righteousness sake, when I am reviled, and all manner of evil sayings are said against me falsely for his sake, then hath he commanded me to rejoice and be exceeding glad, because of this my great reward in Heaven. How justly is an unbelieving heart possessed by sorrow; and made a prey to cares and fears, when itself doth create them, and thrust away its offered peace and joy? I know it is the pleasure of my bounteous Lord, that none of his family should want for Comfort: nor live such a poor, and miserable life, nor look with such a famished dejected face: I know he would have my joys exceed my sorrows; And as much as he delighteth in the humble and contrite, yet doth he more delight in the soul as it delighteth in him: I know he taketh no pleasure in myself-procured sadness; nor would he call on me to weep or mourn, but that it is the only way to these delights. Would I spread the Table before my guest, and bring him forth my best provision, and bid him sit down, and eat and welcome, if I did not unfeignedly desire he should do so? Hath my Lord spread me a table in this Wilderness, and furnished it with the promises of Everlasting Glory, and set before me Angels food, and broached for me the side of his beloved Son, that I might have a better wine then the blood of the Grape? Doth he so frequently and importunately invite me to sit down, and draw forth my faith, and feed, and spare not? Nay hath he furnished me to that end with reason, and faith, and a rejoicing disposition? And yet is it possible that he should be unwilling of my joys? Never think it, O my unbelieving soul; nor dare to charge him with thy uncomfortable heaviness, who offereth thee the foretaste of the highest delights, that heaven doth afford, and God bestow. Doth he not bid thee delight thyself in the Lord? and promise to give thee then the desires of thy heart? Hath he not charged thee to rejoice evermore? Yea to sing aloud, and shout for joy? Psal. 47.1. Why should I then draw back discouraged? My God is willing, if I were but willing. He is delighted in my delights. He would fain have it my constant frame, and daily business, to be near to him in my believing Meditations; and to live in the sweetest thoughts of his goodness, and to be always delighting my soul in himself. O blessed work! Employment fit for the sons of God!

But, ah my Lord, thy feast is nothing to me without an appetite: Thou must give me a stomach as well as meat. Thou hast set the dainties of heaven before me, but alas, I am blind, and cannot see them; I am sick, and cannot relish them; I am so benumbed, that I cannot put forth a hand to take them. What is the glory of Sun and Moon to a clod of earth? Thou knowest I need thy subjective grace, as well as thine objective, and that thy works upon mine own distempered soul, is not the smallest part of my salvation. I therefore humbly beg this grace, that as thou hast opened heaven unto me in thy blessed word, so thou wouldest open mine eyes to see it, and my heart to affect it: else heaven will be no heaven to me. Awake therefore O thou Spirit of Life, and breath upon thy Graces in me; blow upon the garden of my heart, that the spices thereof may flow out; Let my beloved come into his garden and eat his pleasant fruits ( Cant. 4.16.) And take me by the hand, and lift me up from earth to thyself, 〈◊〉 I may fetch one walk in the garden of glory, and see by Faith what thou hast laid up for them that love thee and wait for thee.

Away then you soul-tormenting cares and fears! Away you importune heart-vexing sorrows! At least forbear me a little while; stand by, and trouble not my aspiring soul; stay here below, whilst I go up, and see my Rest. The way is strange to me, but not to Christ. There was the eternal dwelling of his glorious deity; And thither hath he also brought his assumed glorified flesh. It was his work to purchase it; it is his work to prepare it, and to prepare me for it, and to bring me to it. The Eternal God of truth hath given me his promise, his seal, and his oath to assure me, that believing in Christ I shall not perish, but have everlasting life; Thither shall my soul be speedily removed, and my body very shortly follow. It is not so far▪ but he that is everywhere can bring me thither, nor so difficult and unlikely, but Omnipotencie can effect it. And though this unbelief may diminish my delights, and much abate my joys in the way, Yet shall it not abate the love of my Redeemer, nor make the promise of none effect. And can my tongue say, that I shall shortly and surely live with God; and yet my heart not leap within me? Can I say it believingly, and not rejoicingly? Ah faith! how sensibly now do I perceive thy weakness? Ah unbelief! if I had never heard or known it before, yet how sensibly now do I perceive thy malicious tyranny? But, though thou darken my light, and dull my life, and suppress my joys, yet shalt thou not be able to conquer and destroy me. There shall I, and my joys survive, when thou art dead, and though thou envy all my comforts, yet some in despite of thee, I shall even here receive; But were it not for thee, what abundance might I have? The light of Heaven would shine into my heart; and I might be as familiar there as I am on earth.

Come away my soul then, stop thine ears to the ignorant language of infidelity; Thou art able to answer all its Arguments; Or if thou be not, yet tread them under thy feet. Come away, stand not looking on that grave, nor turning those bones, nor reading thy lesson now in the dust; Those lines will soon be wiped out: But lift up thy head and look to heaven; and read thy instructions in those fixed Stars: Or yet look higher then those eyes can see into that foundation which standeth sure; and see thy name in golden letters written before the foundations of the world, in the book of life of the slain Lamb. What if an Angel from Heaven should tell thee, that there is a mansion prepared for thee? that it shall certainly be thine own, and thou shalt possess it forever? would not such a message make thee glad? And dost thou make light of the infallible word of promises, which were delivered by the spirit, and by the Son himself? Suppose thou hadst seen a fiery chariot come for thee, and fetch thee up to Heaven like Elias! would not this rejoice thee? Why, my Lord hath acquainted me, and assured me, that the soul of a Lazarus, a beggar, goes not forth of its corrupted flesh, but a Convoy of Angels are ready to attend it, and bring it to the comforts in Abraham's bosom. Shall a drunkard be so merry among his cups? and a glutton in his delicious fare? and the proud in his bravery and dignity? and the lustful wanton in the enjoyment of his mate? And shall not I rejoice who must shortly be in Heaven? How glad is voluptuous youth of their playtimes and holy-days? Why, in Heaven I shall have an everlasting Holyday of Pleasure. Can meat and drink delight me when I hunger and thirst? Can I find pleasure in walks and gardens and convenient dwellings? Can beauteous sights delight mine eyes? and odors my smell? and melody mine ears? And shall not the forethought of the Celestial bliss delight me? my beast is glad of his fresh pasture, and his liberty, and his Rest: And shall not I? What delight have I found in my private studies, especially when they have prospered to the increase of my knowledge! me thinks I could bid the world farewell, and immure myself among my books, and look forth no more (were it a lawful course) but (as Heinsius in his Library at Leyden ) shut the doors upon me, and as in the lap of Eternity, among those divine souls, employ myself in sweet content, and pity the rich and great ones that know not this happiness. Sure then it is a high delight indeed, which in the true lap of Eternity is enjoyed! If Lipsius thought when he did but read Seneca, that he was even upon Olympus top, above mortality and human things: What a case shall I be in when I am beholding Christ? If Julius Scaliger thought twelve verses in Lucan better then the whole German Empire. What shall I think mine inheritance worth? If the Mathematics alone are so delectable, that their students do profess, that they should think it sweet to live and die in those studies: How delectable then will my life be, when I shall fully and clearly know those things, which the most learned do now know but doubtfully and darkly? In one hour shall I see all difficulties vanish; and all my doubts in Physicks, Metaphysics, Politicks, Medicine, &c. shall be resolved; so happy are the students of that University. Yea all the depths in divinity will be uncovered to me, and all the difficult knots untied; and the book unsealed, and mine eyes opened. For in knowing God; I shall know all things, that are fit or good for the creature to know. There Commeni'us attempt is perfected; and all the sciences reduced to one. Seneca thought, that he that lived without books, was but buried alive: But had he known what it is to enjoy God in glory, he would have said indeed, that to live without him, is to be buried alive in hell.

If Apollonius travelled into Ethiopia and Persia to consult with the learned there: And if Plato and Pythagoras left their country to see those wise Egyptian Priests: And if (as Jerome saith) many travelled thousand miles to see and speak with eloquent Livy: And if the queen of Sheba came from Ethiopia to hear the wisdom of Solomon, and see his glory; O how gladly should I leave this Country! how cheerfully should I pass from earth to Heaven! to see the glory of that Eternal Majesty; and to attain myself that height of wisdom, in comparison of which the most learned on earth, are but silly, brutish fools and Idiots! If Bernard were so ravished with the delights of his Monastery (where he lived in poverty, without the common pleasures of the world) because of its green banks, and shady bowers, and herbs and trees, and various objects to feed the eyes, and fragrant smells, and sweet and various tunes of Birds, together with the opportunity of devout contemplations, that he cries out in admiration, Lord, What abundance of delights dost thou provide, even for the poor? How then should I be ravished with the description of the Court of Heaven? where instead of herbs and trees and birds and bowers, I shall enjoy God and my Redeemer, Angels, Saints, and inexpressible pleasures? and therefore should with more admiration cry out, Lord, what delights hast thou provided, for us miserable and unworthy wretches that wait for thee! If the heaven of glass which the Persian Emperor framed, were so glorious a piece: and the heaven of silver which the Emperor Ferdinand sent to the great Turk; because of their rare artificial representations and motions; What will the Heaven of Heavens then be? which is not formed by the Art of man, nor beautified like these childish toys; but is the matchless Palace of the great King, built by himself for the residence of his glory, and the perpetual entertainment of his beloved Saints. Can a poor deluded Mahometan rejoice in expectation of a feigned sensual Paradise? And shall not I rejoice in expectation of a certain Glory? If the honor of the ambitious, or the wealth of the covetous person do increase, his heart is lifted up with his estate, as a boat that riseth with the rising of the water: If they have but a little more lands or money then their neighbors, how easily may you see it in their countenance and carriage? How high do they look? how big do they speak? how stately and loftily do they demean themselves? And shall not the heavenly loftiness and height of my spirit, discover my title to this promised land? shall I be the adopted Son of God, and coheir with Christ of that blessed inheritance, and daily look when I am put into possession? and shall not this be seen in my joyful countenance? What if God had made me commander of the earth? What if the mountains would remove at my command? What if I could heal all diseases with a word or a touch? What if the infernal spirits were all at my command? Should I not rejoice in such privileges and honors as these? yet is it my Savior's command, not to rejoice that the devils are subject to us: but in this to rejoice, that our names are written in heaven.

I cannot here enjoy my parents, or my near and beloved friends without some delight: especially when I did too freely let out my affections to my friend, how sweet was that very exercise of my love! O what will it then be to live in the perpetual love of God! For brethren here to live together in Unity, how good and pleasant a thing is it? To see a family live in love: husband, wife, parents, children, servants, doing all in love to one another; To see a Town live together in love, without any envyings, brawlings, heart-burnings or contentions, scorns law-suits, factions or divisions; but every man loving his neighbor as himself, and thinking they can never do too much for one another, but striving to go beyond each other in love; O how happy and delectable a sight is this? O sweetest bands (saith Seneca ) which bind so happily, that those that are so bound, do love their binders, and desire still to be bound more closely, and even reduced into one! O then, what a blessed society will be the Family of Heaven? and those peaceable Inhabitants of the New Jerusalem ? where is no division, nor dissimilitude, nor differing Judgments, nor disaffection, nor strangeness, nor deceitful friendship, never an angry thought or look, never a cutting unkind expression, but all are one in Christ, who is one with the Father, and live in the love of Love himself? Cato could say, That the soul of a Lover dwelleth in the person whom he loveth; and therefore we say, The soul is not more where it liveth and enlighteneth then where it loveth. How near then will my soul be closed to God, and how sweet must that conjunction be, when I shall so heartily, strongly, and incessantly love him? As the Be lies sucking and satiating herself with the sweetness of the Flower; or rather as the child lies sucking the Mothers breast, enclosed in her arms, and sitting in her lap; even so shall my loving soul be still feeding on the sweetness of the God of Love. Ah wretched, fleshly, unbelieving heart! that can think of such a day, and work, and life as this, with so low and dull and feeble joys! But my enjoying Joyes will be more lively.

How delectable is it to me to behold and study these inferior works of God? to read those Anatomical Lectures of Du Bartas upon this great dissected body! what a beautiful fabric is this great house which here we dwell in? The floor so dressed with various Herbs, and Flowrs, and Trees, and watered with Springs and Rivers, and Seas! the roof so wide expanded! so admirably adorned! Such astonishing workmanship in every part! The studies of an hundred Ages more (if the world should last so long) would not discover the mysteries of divine skill, which are to be found in the narrow compass of our bodies. What Anatomist is not amazed in his Search and Observations? What wonders then do Sun, and Moon, and Stars, and Orbs, and Seas, and Winds, and Fire, and Air, and Earth, &c. afford us! And hath God prepared such a house for our silly sinful corruptible flesh! and for a soul imprisoned▪ and doth he bestow so many millions of wonderful rarities, even upon his enemies! O then what a dwelling must that needs be, which he prepareth for pure, refined, spiritual, glorified ones! and which he will bestow only upon his dearly beloved children, whom he hath chosen out, to make his mercy on them glorified and admired! As far as our perfected glorified bodies will excel this frail and corruptible flesh, so far will the glory of the New Jerusalem exceed all the present glory of the creatures. The change upon our Mansion, will be proportionable to the change upon ourselves. Arise then, O my soul, by these steps, in thy Contemplation! and let thy thoughts of that glory (were it possible) as far in sweetness exceed thy thoughts of the excellencies below: Fear not to go out of this body, and this world, when thou must make so happy a change as this; but say, as Zuingerus when he was dying [ I am glad, and even leap for joy, that at last the time is come wherein that, even that mighty Jehovah, whose Majesty in my search of Nature I have admired, whose Goodness I have adored, whom in faith I have desired, whom I have sighed for, will now show himself to me face to face.] And let that be the unfeigned sense of thy heart, which Camerarius left in his Will should be written on his Monument; Vita mihi mors est, mors mihi vita nova est ; Life is to me a Death, Death is to me a new Life.

Moreover, how wonderful and excellent are the works of Providence even in this life? to see the great God to engage himself, and set a work his Attributes for the safety and advancement of a few humble, despicable, praying persons! O what a joyful time will it then be, when so much Love and Mercy, and Wisdom, and Power, and Truth shall be manifested and glorified in the Saints glorification?

How delightful is it to my soul, to review the workings of Providence for myself? and to read over the Records and Catalogues of those special mercies wherewith my life hath been adorned and sweetened? How oft have my prayers been heard, and my tears regarded? and my groaning troubled soul relieved? and my Lord hath bid me, Be of good cheer? He hath healed me, when in respect of means I was uncurable: He hath helped me when I was helpless: In the midst of my supplications hath he eased and revived me: He hath taken me up from my knees, and from the dust where I have lain in sorrow and despair, even the cries which have been occasioned by distrust, hath he regarded; what a support are these experiences to my fearful unbelieving heart? These clear Testimonies of my Fathers Love, do put life into my afflicted drooping spirit.

O then, what a blessed day will that be, when I shall have all mercy, perfection of mercy, nothing but mercy, and fully enjoy the Lord of Mercy himself! When I shall stand on the shore, and look back upon the raging Seas which I have safely passed! when I shall in safe and full possession of glory, look back upon all my pains and troubles and fears and tears, and upon all the mercies which I here received; & then shall behold the glory enjoyed there, which was the End of all this! O what a blessed view will that be! O glorious prospect which I shall have on the celestial mount Zion! Is it possible that there should be any defect of joy? or my heart not raised, when I am so raised? If one drop of lively faith were mixed with these considerations, O what work they would make in my breast! and what a Heaven-ravished heart, should I carry within me! Faine would I believe; Lord help my unbelief.

Yet further, consider O my soul, How sweet have the very ordinances been unto thee? What raptures hast thou had in prayer and under heavenly Sermons? What gladness in days of thanksgiving, after eminent deliverances to the Church or to thyself? What delight do I find in the sweet society of the Saints? To be among my humble faithful neighbors and friends? To join with them in the frequent worship of God? To see their growth and stability and soundness of understanding? To see those daily added to the Church which shall be saved? O then what delight shall I have, to see the perfected Church in Heaven? and to join with these and all the Saints in another kind of worship then we can here conceive of? How sweet is it to join in the high praises of God in the solemn assemblies? How glad have I been to go up to the house of God? Especially after long restraint by sickness, when I have been as Hezekiah, released, and readmitted to join with the people of God and to set forth the praises of my great deliverer? How sweet is my work in Preaching the Gospel, and inviting sinners to the marriage feast of the Lamb? and opening to them the treasures of free Grace? Especially when God blesseth my endeavors with plenteous success, and giveth me to see the fruit of my labors: even this alone hath been a greater joy to my heart, that if I had been made the Lord of all the riches on earth.

O how can my heart then conceive that joy, which I shall have in my admittance into the Celestial Temple, and into the Heavenly Host, that shall do nothing but praise the Lord forever: When we shall say to Christ, Here am I, and the children thou hast given me; and when Christ shall present us all to his Father, and all are gathered, and the Body completed! If the very Word of God were sweeter to Job then his necessary food; and to Jeremy, was the very joy and rejoicing of his heart; and to David, was sweeter then the Honey and Honicomb; so that he crieth out, O how I love thy Law! it is my meditation continually: and if thy Law had not been my delight, I had perished in my troubles. O then how blessed a day will that be, when we fully enjoy the Lord of this Word! and shall need these written precepts and promises no more! but shall instead of these love-letters, enjoy our beloved; and instead of these promises, have the happiness in possession; and read no book but the face of the glorious God! How far would I go to see one of those blessed Angels, which appeared to Abraham, to Lot, to John &c. Or to speak with Enoch or Elias or any Saint, who had lived with God? especially if he would resolve all my doubts, and describe to me the celestial habitacions? How much more desirable must it needs be to live with those blessed Saints and Angels, and to see and possess as well as they? It is written of Erastus, that he was so desirous to learn, that it would be sweet to him even to die, so he might but be resolved of those doubtful questions wherein he could not satisfy himself. How sweet then should it be to me to die, that I may not only be resolved of all my doubts, but also know what I never before did think of, and enjoy what before I never knew? It was a happy dwelling that the twelve Apostles had with Christ; to be always in his company, and see his face, and hear him open to them the mysteries of the Kingdom: But it will be another kind of happiness to dwell with him in Glory. It was a rare privilege of Thomas to put his fingers into his wounds to confirm his faith, and of John to be called the Disciple whom Jesus loved, on whose breast at supper he was wont to lean▪ But it will be another kind of privilege which I shall enjoy, when I shall see him in his glory, and not in his wounds; and shall enjoy a fuller sense of his Love then John then did; and shall have the most hearty entertainment that Heaven affordeth. • f they that heard Christ speak on earth, were astonished at his Wisdom and answers; and wondered at the gracious Words which proceeded from his mouth: How shall I be affected then to behold him in his Majesty?

Rowse up thyself yet O my soul, and consider: Can the foresight of this glory make others embrace the stake, and kiss the fagot▪ and welcome the cross, and refuse deliverance. And can it not make thee cheerful under lesser sufferings? Can it sweeten the flames to them? and can it not sweeten thy life, or thy sickness, or natural death? If a glimpse could make Moses his face to shine, and Peter on the mount so transported, and Paul so exalted, and John so wrapped up in the spirit? Why should it not somewhat revive me with delight? Doubtless it would, if my thoughts were more believing▪ Is it not the same Heaven which they and I must live in? Is not their God, their Christ, their Crown and mine the same? Nay how many a weak woman, or poor despised Christian have I seen, mean in parts, but rich in faith, who could rejoice and triumph in hope of this inheritance? And shall I look upon it with so dim an eye? So dull a heart? So dejected a countenance? some small foretastes also I have had myself (though indeed small and seldom thorough mine own belief) and how much more delightful have they been, then ever was any of these earthly things? The full enjoyment then will sure be sweet. Remember then this bunch of Grapes which thou hast tasted of: and by them conjecture the fruitfulness of the Land of Promise. A Grape in a wilderness cannot be like the plentiful Vintage.

Consider also, O my soul; What a beauty is there in the imperfect Graces of the spirit here? so great that they are called the Image of God: and can any created exceellencie have a more honorable title? Alas how small a part are these of what we shall enjoy in our perfect state? O how precious a mercy should I esteem it, if God would but take off my bodily infirmities, and restore me to any comfortable measure of health and strength, that I might be able with cheerfulness to go through his work? How precious a mercy then will it be; to have all my corruptions, quite removed, and my soul perfected; and my body also raised to so high a state, as I now can neither desire nor conceive? Surely as health of body, so health of soul doth carry an inexpressible sweetness along with it. Were there no reward besides, yet every gracious act is a reward and comfort. Never had I the least stirring of Love to God, but I felt a heavenly sweetness accompanying it: even the very act of loving was inexpressibly sweet. What a happy life should I here live, could I but love as much as I would? and as oft, and as long as I would? Could I be all love, and always loving! O my soul; what wouldst thou give for such a life! O had I such true and clear apprehensions of God; and such a true understanding of his words as I desire; Could I but trust him as fully in all my straits: Could I have that life which I would have in every duty: Could I make God my constant desire and delight; I would not then envy the world their honors or pleasures; nor change my happiness with a Caesar or Alexander. O my soul, what a blessed state wilt thou shortly be in, when thou shalt have far more of these then thou canst now desire? and shalt exercise all thy perfected graces upon God in presence and open sight, and not in the dark, and at a distance, as now.

And as there is so much worth in one gracious soul, so much more in a gracious society, and most of all in the whole body of Christ on earth: If there be any true beauty on earth, where should it be so likely as in the Spouse of Christ? It is her that he adorneth with his Jewels; and feasteth at his table; and keepeth for her always an open house and heart: he revealeth to her his secrets, and maintaineth constant converse with her: he is her constant guardian, and in every deluge incloseth her in his Ark: He saith to her, Thou art all beautiful, my beloved! And is his Spouse, while black, so comely? Is the afflicted, sinning, weeping lamenting, persecuted Church, so excellent? O what then will be the Church, when it is fully gathered and glorified? When it is ascended from the valley of tears to Mount Zion? When it shall sin no more: nor weep, nor groan, nor suffer anymore? The Stars, or the smalest candle are not darkened so much by the brightness of the Sun, as the excellencies of the first Temple will be by the celestial Temple. The glory of the old Jerusalem will be darkness and deformity to the glory of the New. It is said in Ezr. 3.12. that when the foundations of the second Temple were laid, many of the ancient men, who had seen the first house did weep, i.e. because the second did come so far short of it: what cause then shall we have to shout for joy, when we shall see how glorious the heavenly Temple is, and remember the meanness of the Church on earth?

But alas, what a loss am I at in the midst of my contemplations! I thought my heart had all this while followed after, but I see it doth not; And shall I let my Understanding go on alone? or my tongue run on without Affections? what life is in empty thoughts and words? Neither God nor I find pleasure in them.

Rather let me turn back again, and look, and find, and chide this lazy loitering heart, that turneth off from such a pleasant work as this: Where hast thou been, unworthy heart, while I was opening to thee the everlasting Treasures? Didst thou sleep? or wast thou minding something else? or dost thou think that all this is but a Dream or Fable? or as uncertain as the predictions of a presumptu • ous Astrologer? Or hast thou lost thy life and rejoicing power? Art thou not ashamed to complain so much of an uncomfortable life, and to murmur at God for filling thee with sorrows, when he offereth thee in vain the delights of Angels, and when thou treadest underfoot these transcendent pleasures? Thou willfully pinest away in grief, and art ready to charge thy Father with unkindness for making thee only a vessel of displeasure, a sink of sadness, a skinful of groans, a snow ball of tears, a channel for the waters of affliction to run in, the fuel of fears, and the carcass which cares do consume and prey upon, when in the mean time thou mightest live a life of Joy; Hadst thou now but followed me close, and believingly applied thyself to that which I have spoken, and drunk in but half the comfort that those words hold forth, it would have made thee revive and leap for joy, and forget thy sorrows and diseases and pains of the flesh: but seeing thou judgest thyself unworthy of comfort, it is just that comfort should be taken from thee.

Lord, whats the matter that this work doth go on so heavily? Did I think my heart had been so backward to rejoice? If it had been to mourn, and fear, and despair, it were no wonder: I have been lifting at this stone, and it will not stir, I have been pouring Aqua Vitae into the mouth of the dead: I hope, Lord, by that time it comes to heaven, this heart by thy Spirit will be quickened and mended, or else even those Joyes will scarce rejoice me.

But besides my darkness, deadness, and unbelief, I perceive there is something else that forbids my full desired Joyes: This is not the time and place where so much is given: The time is our Winter and not our Harvest; The place is called the Valley of tears; there must be great difference betwit the Way and the End, the Work and Wages, the small foretastes and full fruition.

But, Lord, Though thou hast reserved our Joyes for Heaven, yet hast thou not so suspended our Desires! They are most suitable and seasonable in this present life, therefore, O help me to desire till I may possess, and let me long when I cannot as I would rejoice: There is love in Desire, as well as in Delight; and if I be not empty of Love, I know I shall not long be empty of Delight.—

Rowse up thyself once more then, O my soul, and try and exercise thy spiritual Appetite; though thou art ignorant and unbelieving, yet art thou reasonable, and therefore must needs desire a Happiness and Rest: Nor canst thou sure be so unreasonable as to dream of attaining it here on earth: Thou knowest to thy sorrow that thou art not yet at thy Rest, and thy own feeling doth convince thee of thy present Unhappiness, and dost thou know that thou art restless, and yet art willing to continue so? Art thou neither happy in deed, nor in Desire? Art thou neither well, nor wouldest be well? when my flesh is pained, and languisheth under consuming sickness; how heartily and frequenly do I cry out, O when shall I be eased of this pain? when shall my decaying strength be recovered? Ther's no dissembling nor formality in these Desires and Groans. How then should I long for my final full recovery? There is no sickness nor pain, nor weeping, nor complaints. O when shall I arrive at that safe and quiet Harbor, where is none of these storms and waves and dangers? when I shall never more have a weary, restless night or day! Then shall not my life be such a medley or mixture of hope and fear, of joy and sorrow, as now it is; nor shall Flesh and Spirit be combating within me, nor my soul be still as a pitched Field, or a Stage of contention, where Faith and Unbelief, Affiance and Distrust, Humility and Pride, do maintain a continual distracting conflict: then shall I not live a dying life for fear of dying, nor my life be made uncomfortable with the fears of losing it. O when shall I be past these soul-tormenting fears and cares, and griefs, and passions! When shall I be out of this frail, this corruptible, ruinous body! This soul contradicting, ensnaring, deceiving flesh! When shall I be out of this vain, vexatious World! Whose pleasures are mere deluding dreams and shadows; whose miseries are real, numerous, and uncessant? How long shall I see the Church of Christ lie trodden under the feet of persecutors? or else as a ship in the hands of foolish guides (though the supreme Master doth moderate all for the best.) Alas, that I must stand by and see the Church, and Cause of Christ, like a Footbal in the midst of a crowd of Boys, tost about in contention from one to another; everyone running, and sweating with foolish violence, and laboring the downfall of all that are in his way, and all to get it into his own power, that he may have the managing of the work himself, and may drive it before him, which way he pleaseth; and when all is done, the best usage it may expect from them, is, But to be spurned about in the dirt, till they have driven it on to the Goal of their private interests, or deluded fancies! There is none of this disorder in the Heavenly Jerusalem ; there shall I find a Government without imperfection, and obedience without the least unwillingness, or rebellion; even a harmonious consent of perfected Spirits, in obeying and praising their Everlasting King. O how much better is it to be a Door-keeper there, and the least in that Kingdom, then to be the Conqueror or Commander of this tumultuous World? there will our Lord govern all immediately by himself, and not put the Reins in the hands of such ignorant Riders, nor govern by such foolish and sinful deputies, as the best of the sons of men now are. Dost thou so mourn for these inferior disorders, O my soul? and yet wouldst thou not be out of it? How long hast thou desired to be a Member of a more perfect, reformed Church? and to join with more holy, humble, sincere souls, in the purest and most Heavenly worship? Why, dost thou not see that on Earth thy desires fly from thee? Art thou not as a child that thinketh to travel to the Sun. when he seeth it rising or setting, as it were close to the Earth; but as he travelleth toward it, it seems to go from him; and when he hath long wearied himself, it is as far off as ever; for the thing he seeketh, is in another world. Even such hath been thy labor in seeking for so holy, so pure, so peaceable a Society, as might afford thee a contented settlement here. Those that have gone as far as America for satisfaction, have confessed themselves unsatisfied still. When wars, and the calamities attending them, have been over, I have said, Return now my soul unto thy Rest: But how restless a condition hath next succeeded? When God had given me the enjoyment of Peace, and Friends, and Liberty of the Gospel; and had settled me even as my own heart desired; I have been ready to say, Soul take thy ease and rest: But how quickly hath Providence called me Fool? and taught me to call my state by another name? When did I ever begin to congratulate my flesh its felicity, but God did quickly turn my tune? and made almost the same breath to end in groaning which did begin in laughter? I have thoughts ofttimes in the folly of my prosperity, [Now I will have one sweet draught of Solace and Content;] but God hath dropped in the Gall, while the Cup was at my mouth. We are still weary of the present condition, and desire a change; and when we have it, it doth not answer our expectation; but our discontent and restlessness is still unchanged. In time of peace, we thought that war would deliver us from our disquietments; and when we saw the Iron red hot, we catched it inconsiderately, thinking that it was Gold; till it burned us to the very bone, and so stuck to our fingers, that we scarce know yet whether we are rid of it, or not. In this our misery, we long for peace; and so long were we strangers to it, that we had forgot its name, and begun to call it REST or HEAVEN: But as soon as we are again grown acquainted with it, we shall better bethink us, and perceive our mistake. O, why am I then no more weary of this weariness? and why do I so forget my resting place? Up then, O my soul, in thy most raised and fervent desires! Stay not till this Flesh can desire with thee; its Appetite hath a lower and baser object. Thy Appetite is not sensitive, but rational; distinct from its; and therefore look not that Sense should apprehend thy blessed object, and tell thee what and when to desire. Believing Reason in the Glass of Scripture may discern enough to raise the flame: And though Sense apprehend not that which must draw thy desires, yet that which may drive them, it doth easily apprehend. It can tell thee, that thy present life is filled with distress and sorrows, though it cannot tell thee what is in the world to come. Thou needest not Scripture to tell thee, nor Faith to discern, that thy head aketh, and thy stomach is sick, thy bowels griped, and thy heart grieved; and some of these, or such like, are thy daily case. Thy friends about thee are grieved to see thy griefs, and to hear thy dolorous groans and lamentations; and yet art thou loath to leave this woeful life? is this a state to be preferred before the Celestial glory? or is it better to be thus miserable from Christ, then to be happy with him? or canst thou possibly be so unbelieving, as to doubt whether that life be any better then this? O my soul! do not the dullness of thy desires after Rest, accuse thee of most detestable ingratitude and folly? Must thy Lord procure thee a Rest at so dear a rate, and dost thou no more value it? Must he purchase thy Rest by a life of labor and sorrow, and by the pangs of a bitter, cursed death? and when all is done, hadst thou rather be here without it? Must he go before to prepare so glorious a Mansion for such a wretch; and art thou now loath to go and possess it? must his blood, and care, and pains be lost? O unthankful, unworthy foul! Shall the Lord of glory be willing of thy company, and art thou unwilling of his? are they fit to dwell with God, that had rather stay from him? Must he crown thee, and glorify thee against thy will? or must he yet deal more roughly with thy darling flesh? and leave thee never a corner in thy ruinous cottage for to cover thee, but fire thee out of all, before thou wilt away? Must every Sense be an inlet to thy sorrows? and every friend become thy scourge? and Jobs Messengers be thy daily intelligencers? and bring thee the Curranto's of thy multiplied calamities, before that Heaven will seem more desirable then this Earth? Must every joint be the seat of Pain? and every Member deny thee a room to rest in? and thy groans be indicted from the very heart, and bones, before thou wilt be willing to leave this flesh? Must thy heavy burdens be bound upon thy back? and thy so-intolerable Paroxysms become incessant? and thy intermittent agueish woes be turned into continual burning Fevers? Yea, must Earth become a very Hell to thee, before thou wilt be willing to be with God? O impudent soul, if thou be not ashamed of this! what is loathing, if this be love? Look about thee, O my soul; behold the most lovely Creature, or the most desirable State; and tell me, Where wouldst thou be, if not with God? Poverty is a burden, and riches a snare: Sickness is little pleasing to thee, and usually health as little safe; the one is full of sorrow, and the other of sin. The frowning World doth bruise thy heel; and the smiling World doth sting thee to the heart: When it seemeth ugly, it causeth loathing; when beauteous, it is thy bane; when thy condition is bitter, thou wouldst fain spit it out; and when delightful, it is but sugered misery and deceit: The sweetest poison doth oft bring the surest death. So much as the world is loved and delighted in, so much it hurteth and endangereth the lover; and if it may not be loved, why should it be desired? If thou be applauded, it proves the most contagious breath; and how ready are the sails of Pride to receive such winds? so that it frequently addeth to thy sin, but not one cubit to the stature of thy worth: And if thou be vilified, slandered or unkindly used, methinks this should not entice thy love! Never didst thou sit by the fire of prosperity and applause, but thou hadst with it the smoke that drew water from thy eyes; never hadst thou the Rose without the pricks; and the sweetness hath been expired, and the beauty faded, before the scars which thou hadst in gathering it, were healed. Is it not as good be without the honey, as to have it with so many smarting stings? The highest delight thou hast found in anything below, hath been in thy successful labors, and thy godly friends: And have these indeed been so sweet, as that thou shouldst be so loath to leave them? If they seem better to thee, then a life with God, it is time for God to take them from thee! Thy studies have been sweet, and have they not been also bitter? My mind hath been pleased, but my body pained; and the weariness of the flesh, hath quickly abated the pleasures of the Spirit. When by painful studies I have not discovered the truth, it hath been but a tedious way to a grievous end; discontent and trouble purchased by toilsome wearying labors▪ And if I have found out the truth (by Divine assistance) I have found but an exposed naked Orphan, that hath cost me much to take in and clothe, and keep; which (though of noble birth, yea, a Divine offspring, and amiable in mine eyes, and worthy I confess of better entertainment, yet) from men that knew not its descent, hath drawn upon me their envy, and furious opposition; and hath brought the blinded Sodomites (with whom I lived at some peace before) to crowd about me, and assault my doors, that I might prostitute my heavenly Guests to their pleasure, and again expose them, whom I had so gladly and lately entertained; yea, the very Tribes of Israel have been gathered against me, thinking that the Altar which I built for the interest of Truth, and Unity, and Peace, had been erected to the Introduction of Error and Idolatry: And so the increase of Knowledge, hath been the increase of Sorrow. My heart indeed is ravished with the beauty of naked Truth; and I am ready to cry out, [I have found it] or, as Aquinas, [ Conclisum est contra, &c. ] But when I have found it, I know not what to do with it. If I confine it to my own breast, and keep it secret to myself, it is as a consuming fire, shut up in my heart and bones. I am as the Lepers without Samaria, or as those that were forbidden to tell any man of the works of Christ, I am weary of forbearing, I cannot stay. If I reveal it to the world, I can expect but an unwelcome entertainment, and an ungrateful return: For they have taken up their standing in religious knowledge already, as if they were at Hercules Pillars, and had no further to go, nor anymore to learn: They dare be no wiser then they are already, nor receive anymore of Truth, then they have already received, lest thereby they should accuse their Ancestors and Teachers, of Ignorance and Imperfection, and themselves should seem to be mutable and inconstant, and to hold their opinions in Religion with reserves. The most precious Truth not apprehended, doth seem to be Error, and fantastic novelty: Every man that readeth, what I write, will not be at the pains of those tedious studies to find out the truth, as I have been; but think it should meet their eyes in the very reading. If the mere writing of Truth, with its clearest Evidence, were all that were necessary to the apprehension of it by others, then the lowest Scholar in the School might be quickly as good as the highest. So that if I did see more then others, to reveal it to the lazy prejudiced world, would but make my friends turn enemies, or look upon me with a strange and jealous eye. And yet Truth is so dear a friend itself (and he that sent it much more dear) that what ever I suffer I dare not stifle, or conceal it. O what then are these bitter sweet studies and discoveries, to the everlasting views of the face of the God of Truth? The Light that here I have, is but a knowing in part; and yet it costeth me so dear, that in a temptation I am almost ready to prefer the quiet silent night, before such a rough tempestuous day. But there I shall have Light and Rest together, and the quietness of the night without its darkness. I can never now have the Lightning without the Thunder, which maketh it seem more dreadful then delightful. And shouldst thou be loath then, O my soul, to leave this for the Eternal perfect Light? and to change thy Candle, for the glorious Sun? and to change thy Studies, and Preaching, and Praying, for the Harmonious Praises, and fruition of the Blessed God?

Nor will thy loss be greater in the change of thy company, then of thine employment. Thy friends here have been indeed thy delight: And have they not been also thy vexation, and thy grief? They are gracious; and are they not also sinful? they are kind and loving; and are they not also peevish, froward, and soon displeased? they are humble; but withal, alas, how proud! they will scarce endure to hear plainly of their disgraceful faults; they cannot bear undervaluing, or disrespect; they itch after the good thoughts, and applause of others; they love those best, that highliest esteem them: The missing of a courtesy, a supposed slighting or disrepect; the contradicting of their words or humors, a difference in opinion, yea, the turning of a straw, will quickly show thee the pride, and the uncertainty of thy friend. Their graces are sweet to thee, and their gifts are helpful; but are not their corruptions bitter, and their imperfections hurtful? Though at a distance they seem to thee most Holy and Innocent; yet when they come nearer thee, and thou hast thoroughly tried them, alas, what silly, frail, and froward pieces are the best of men! Then the knowledge which thou didst admire, appeareth clouded with ignorance; and the virtues that so shined as a Glow-worm in the night, are scarcely to be found when thou seekest them by day-light. When temptations are strong, how quickly do they yield? what wounds have they given to Religion by their shameful falls? Those that have been famous for their Holiness, have been as infamous for their notorious heinous wickedness; those that have been thy 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 dearest bosom friends, that have prayed and conferred with thee, and helped thee toward Heaven, and by their fervor, forwardness, and heavenly lives, have shamed thy coldness, and earthliness, and dullness; whom thou hast singled out, as the choicest, from a world of professors; whom thou madest the daily companions and delights of thy life; are not some of them fallen to Drunkenness, and some to Whordome, some to Pride, Perfidiousness and Rebellion, and some to the most damnable Heresies and Divisions? And hath thy very heart received such wounds from thy friends? and yet art thou so loath to go from them to thy God? Thy friends that are weak are little useful or comfortable to thee: and those that are strong are the abler to hurt thee; and the best if not heedfully used, will prove the worst. The better and keener thy knife is, the sooner and deeper will it cut thy fingers, if thou take not heed. Yea, the very number of thy friends is a burden and trouble to thee: everyone supposeth he hath some interest in thee, yea the interest of a friend, which is not a little: and how insufficient art thou to satisfy all their expectations? When it is much if thou canst answer the expectations of one. If thou were divided among so many, as each could have but little of thee, so thyself and God (who should have most) will have none. And almost everyone that hath not more of thee then thou canst spare for all, is ready to censure thee as unfriendly, and a neglecter of the duty or respects which thou owest them: And shouldst thou please them all, the gain will not be great; nor art thou sure that they will again please thee.

Awake then, O my drowsy soul, and look above this world of sorrows! Hast thou born the yoke of afflictions from thy youth, and so long felt the smarting rod, and yet canst no better understand its meaning? Is not every stroke to drive thee hence? and is not the voice of the rod like that to Elijah, What dost thou here? Up and away. Dost thou forget that sure prediction of thy Lord, In the world ye shall have trouble; but in me ye shall have peace? The first thou hast found true by long experience: and of the later thou hast had a small foretaste; but the perfect peace is yet before, which till it be enjoyed cannot be clearly understood.

Ah my dear Lord, I feel thy meaning; its written in my flesh; its engraven in my bones: My heart thou aimest at, thy rod doth drive; thy silken cord of love doth draw; and all to bring it to thyself: And is that all, Lord? is that the worst? Can such a heart be worth thy having? Make it so Lord, and then it is thine; Take it to thyself, and then take me. I can but reach it toward thee, and not unto thee: I am too low; and it is too dull; This clod hath life to stir, but not to rise, Legs it hath, but wings it wanteth. As the feeble child to the tender mother, it looketh up to thee, and stretcheth out the hands, and fain would have thee take it up. Though I cannot so freely say [My heart is with thee, my soul longeth after thee] yet can I say, I long for such a longing heart. The twins are yet a striving in my bowels: The spirit is willing; the flesh is weak, the spirit longs, the flesh is loath. The flesh is unwilling to lie rotting in the earth: The soul desires to be with thee. My spirit crieth, Let thy Kingdom come, or else let me come unto thy Kingdom; but the flesh is afraid least thou shouldest hear my prayer, and take me at my word. What frequent contradictions dost thou find in my requests? because there is such contradiction in myself. My prayers plead against my prayers; and one part begs a denial to the other. No wonder if thou give me such a dying life, when I know not whether to ask for life or death. With the same breath do I beg for a reprival and removal: And the same groan doth utter my desires and my fears. My soul would go, my flesh would stay. My soul would fain be out, my flesh would have thee hold the door. O blessed be thy Grace that makes advantage of my corruptions, even to contradict and kill themselves. For I fear my fears, and sorrow for my sorrows, and groan under my fleshly groans: I loath my loathness, and I long for greater longings; And while my soul is thus tormented with fears and cares, and with the tedious means for attaining my desires, it addeth so much to the burden of my troubles, that my wearyness thereby is much increased, which makes me groan to be at Rest. Indeed, Lord, my soul itself also is in a straight, and what to choose I know not well; but yet thou knowest what to give: To depart and be with thee, is Best; but yet to be in the flesh seems needful. Thou knowest I am not weary of thy work, but of sorrow and sin I must needs be weary: I am willing to stay while thou wilt here employ me, and to dispatch the work which thou hast put into my hands: till these strange thoughts of thee be somewhat more familiar, and thou hast raised me into some degree of acquaintance with thyself; But I beseech thee, stay no longer when this is done. Stay not till sin shall get advantage, and my soul grow earthly by dwelling on this earth, and my desires and delights in thee grow dead; But while I must be here, let me be still amending and ascending, make me still better, and take me at the best. I dare not be so impatient of living, as to importune thee to cut off my time, and urge thee to snatch me hence unready; because I know my everlasting state doth so much depend on the improvement of this life. Nor yet would I stay when my work is done; and remain here sinning when my brethren are triumphing: I am drowning in tears while they swim in joys: I am weeping, while they are singing; I am under thy feet, while they are in thy bosom: Thy footsteps bruise and break this worm, while those Stars do shine in the Firmament of glory: Thy frowns do kill me, while they are quickened by thy smiles: They are ever living, and I am daily dying; Their joys are raised by the knowledge of their endlesness, my griefs are enlarged by still expecting more; while they possess but one continued pleasure; I bear the successive assaults of fresh calamities; One billow falls in the neck of another, and when I am rising up from under one, another comes and strikes we down. Yet I am thy child as well as they; Christ is my head as well as theirs: why is there then so great a distance? How differently dost thou use us when thou art Father to us all? They sit at thy table, whilst I must stand without the doors. But I acknowledge the equity of thy ways: Though we all are children, yet I am the Prodigal; and therefore meeter in this remote country to feed on husks, while they are always with thee and possess thy glory. Though we all are members, yet not the same: they are the tongue and fitter to praise thee; They are the hands and fitter for thy service, I am the feet and therefore meeter to tread on earth, and move in dirt; but unfit to stand so near the head as they. They were once themselves in my condition; and I shall shortly be in theirs. They were of the lowest form, before they came to the highest; They suffered before they reigned; They came out of great tribulation, who now are standing before thy throne: And shall not I be content to come to the crown as they did? and to drink of their cup, before I sit with them in the Kingdom? The blessed souls of David, Paul, Austin, Calvin, Perkins, Bayne, Parker, Ames, Bradshaw, Dod, Preston, Stoughton, Sibbes, with all the spirits of the just made perfect, were once on earth as I am now, as far from the sight of thy face and glory; as deep in sorrows; as weak and sick and full of pains as I; Their souls were longer imprisoned in corruptible flesh: I shall go but the way that they all did go before me: Their house of clay did fall to dust, and so must mine. The world they are now in, was as strange to them before they were there, as it is to me. And am I better then all these precious souls? I am contented therefore, O my Lord, to stay thy time, and go thy way, so thou wilt exalt me also in thy season, and take me into thy barn when thou seest me ripe. In the mean time, I may desire, though I may not repine; I may look over the hedge, though I may not break over; I may believe and Wish, though not make any sinful hast; I am content to wait, but not to lose thee; And when thou seest me too contented with thine absence, and satisfying and pleasing myself here below; O quicken up then my dull desires, and blow up the dying spark of love: And leave me not till I am able unfeignedly to cry out, As the heart panteth after the brooks, and the dry land thirsteth for the water streams, so thirsteth my soul after thee O God; when shall I come and appear before the living God? Till my daily conversation be with thee in Heaven, and from thence I may longingly expect my Savior: Till my affections are set on things above, where Christ is reigning and my life is hid: Till I can walk by Faith and not by sight; willing rather to be absent from the body and present with the Lord. What interest hath this empty world in me? and what is there in it that may seem so lovely, as to entice my desires and delight from thee, or make me loath to come away? when I look about me with a deliberate undeceived eye; me thinks this world's a howling wilderness, and most of the inhabitants are untamed hideous monsters. All its beauty I can wink into blackness, and all its mirth I can think into sadness; I can drown all its pleasures in a few penitent tears, and the wind of a sigh will scatter them away. When I look on th • m without the spectacles of flesh, I call them nothing, as being vainty, or worse then nothing, as vexation. O let not this flesh so seduce my soul, as to make it prefer this weary life before the Joyes that are about thy Throne! And though Death of itself be unwelcome to Nature, yet let thy Grace make thy Glory appear to me so desirable, that the King of Terrors may be the Messenger of my Joy; O let not my soul be ejected by violence, and dispossessed of its Habitation against its will, but draw it forth to thy Self by the secret power of thy Love, as the Sun-shine in the Spring draws forth the creatures from their Winter Cells; meet it half way, and entice it to thee, as the Loadstone doth the Iron, and as the greater flame doth attract the less: Dispel therefore the Clouds that hide from me thy Love, or remove the Scales that hinder mine Eyes from beholding Thee; for only the beams that stream from thy Face, and the foresight or taste of thy great Salvation can make a soul unfeignedly to say, Now Let thy Servant depart in peace ; Reading and Hearing will not serve, my meat is not sweet to my Ear, or to my Eye, it must be a taste or feeling that must entice away my soul: Though arguing is the means to bend my will, yet if thou bring not the matter to my hand, and by the influence of thy Spirit make it not effectual, I shall never reason my soul to be willing to depart. In the Winter, when its cold and dirty without, I am loath to leave my Chamber and fire; but in the Summer, when all is warm and green, I am loath to be so confined; show me but the Summer fruits and pleasures of thy Paradise, and I shall freely quit my earthly Cell. Some pleasure I have in my Books, my friends, and in thine Ordinances; till thou hast given me a taste of something more sweet, my soul will be loath to part with these: The Traveler will hold his Cloak the faster when the winds do bluster, and the storms assault him, but when the Sun shines hot, he will cast it off as a burden; so will my soul, when thou frownest, or art strange, be lother to leave this garment of flesh; but thy smiles would make me leave it as my prison; but it is not thy ordinary discoveries that will here suffice; as the work is greater, so must be thy help: O turn these fears into strong desires, and this loathness to die, into longings after thee! while I must be absent from thee, let my soul as heartily groan under thine absence, as my pained body doth under its want of health: And let not those groans be counterfeit or constrained, but let them come from a longing, loving heart, unfeignedly judging it best to depart and be with Christ: And if I have anymore time to spend on earth, let me live as without the world in thee, as I have sometime lived as without thee in the world. O suffer me not to spend in strangeness to thee another day of this my Pilgrimage! while I have a thought to think, let me not forget thee; while I have a tongue to move, let me mention thee with delight; while I have a breath to breathe, let it be after thee, and for thee; while I have a knee to bend, let it bow daily at thy Footstool: and when by sickness thou confinest me to my Couch, do thou make my bed, and number my pains, and put all my tears into thy Bottle. And as when my spirit groaned for my sins, the flesh would not second it, but desired that which my spirit did abhor; so now, when my flesh doth groan under its pains, let not my spirit second it, but suffer the flesh to groan alone, and let me desire that day which my flesh abhorreth, that my friends may not with so much sorrow wait for the departure of my soul, as my soul with joy shall wait for its own departure, and then let me die the death of the Righteous, and let my last end be as his, even a removal to that Glory that shall never end: Send forth thy Convoy of Angels for my departing soul, and let them bring it among the perfected spirits of the Just, and let me follow my dear friends that have died in Christ before me; und when my friends are weeping over my Grave, let my spirit be reposed with thee in Rest; and when my Corps shall lie there rotting in the dark, let my soul be in the Inheritance of the Saints in Light: And O thou that numberest the very hairs of my head, do thou number all the days that my body lies in the dust; and thou that writest all my members in thy Book, do thou keep an account of all my scattered bones: and hasten, O my Savior, the time of thy return, send forth thine Angels, and let that dreadful, joyful Trumpet sound; delay not, lest the living give up their hopes; delay not, lest earth should grow like hell, and lest thy Church by division be crumbled all to dust, and dissolved by being resolved into individual unites: Delay not, lest thine enemies get advantage of thy Flock, and lest Pride and Hypocrisy, and Sensuality, and Unbelief should prevail against thy little Remnant, and share among them thy whole Inheritance, and when thou comest thou find not Faith on the earth. Delay not, lest the Grave should boast of Victory; and having learned Rebellion of its guest, should plead prescription, and refuse to deliver thee up thy due: O hasten that great Resurrection Day! when thy command shall go forth, and none shall disobey; when the Sea and Earth shall yield up their Hostages, and all that slept in the Graves shall awake, and the dead in Christ shall first arise; when the seed that thou sowedst corruptible, shall come forth incorruptible; and Graves that received but rottenness, and retained but dust, shall return thee glorious Stars and Suns; therefore dare I lay down my carcass in the dust, entrusting it, not to a Grave, but to Thee: and therefore my flesh shall rest in Hope, till thou raise it to the possession of the Everlasting REST. Return, O Lord, how long? O let thy Kingdom come! Thy desolate Bride saith, Come; for thy Spirit within her saith, Come, who teacheth her thus to pray with groanings after thee, which cannot be expressed; The whole Creation saith, Come, waiting to be delivered from the bondage of Corruption into the glorious liberty of the Sons of God: Thy Self hast said, Surely