The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. I. USE. VI. Reproving our Expectations of Rest on Earth.

SECT. I.* 1.1

DOth this Rest remain? How great then is our sin and folly, to seek and expect it here? Where shall we finde the Christian that de∣serves not this Reproof? Surely we may all cry guilty to this accusation. We know not how to enjoy convenient Houses, Goods, Lands and Revenues; but we seek Rest in these enjoyments. We seldom, I fear, have such sweet and heart contenting thoughts of God, and Glory, as we have of our earthly delights. How much Rest do the volup∣tuous seek, in Buildings Walks, Apparel, Ease, Recreations, Sleep, pleasing Meats and Drinks, merry Company, Health and Strength, and long Life? Nay, we can scarce enjoy the necessary Means that God hath appointed for our Spiritual good, but we are seeking Rest in them. Do we want Minister, Godly Society, or the like helps? O, think we, if it were but thus and thus with us, we were

well. * 1.2 Do we enjoy them? O, how we settle upon them, and bless our selves in them, as the rich fool in his wealth? Our Books, our Preachers, Sermons, Friends, Abilities for Duty? do not our hearts hug them, and quiet themselves in them, even more then in God? Indeed, in words we disclaim it, and God hath usually the preheminence in our tongues, and professions; but its too appa∣rent, that its otherwise in our hearts, by these Discoveries. First, Do we not desire these more violently, when we want them, then we do the Lord himself? Do we not cry out more sensibly, O, my Friend, my Goods, my Health! then, O my God! Do we not miss Ministry, and Means more passionately, then we miss our God? Do we not bestir our selves more to obtain and enjoy these, then we do to recover our communion with God? Secondly, Do we not delight more in the Possession of these, then we do in the fruition of God himself? Nay, be not those mercies and duties, most pleasant to us, wherein we stand at greatest distance from God? We can read, and study, and confer, preach and hear, day after day, without much weariness, because in these we have to do with Instruments and Creatures; but in secret Prayer, and con¦versing with God immediately, where no Creature interposeth; how dull? how heartless and weary are we? Thirdly, And if we lose Creatures or Means, doth it not trouble us more then our loss of God? If we lose but a friend, or health, &c. all the Town will hear of it; but we can miss our God, and scarce bemoan our misery. Thus its apparent, we exceedingly make the Creature our Rest. Is it not enough, that they are sweet delights, and refresh∣ing helps in our way to Heaven; but they must also be made our Heaven it self? Christian Reader, I would as willingly make thee sensible of this sin, as of any sin in the world, if I could tell how to do it: For the Lords greatest quarrel with us, is in this point. Therefore I most earnestly beseech thee, to press upon thine own Conscience, these following Considerations.

* 1.3SECT. II.

1. IT is gross Idolatry to make any Creature or Means, our Rest. To ••ettle the Soul upon it, and say, Now I am well, upon the bare enjoyment of the Creature; what is this, but to make it our god? Certainly, to be the Souls Rest, is Gods own Prerogative.

And as it is palpable Idolatry to place our Rest in Riches and Honors; so it is but a more spiritual and refined Idolatry, to take up our Rest in excellent Means, in the Churches prosperity, and in its Reformation. When we would have all that out of God, which is to be had onely in God; what is this but to turn away from him to the Creature, and in our hearts to deny him? when we fetch more of our comfort, and delight from the thoughts of prosperity, and those mercies which here we have at a distance from God, then from the fore-thoughts of our everlasting Blessed∣ness in him. Nay, when the thoughts of that day, when we must come to God, is our greatest trouble, and we would do any thing in the world to escape it; but our enjoyment of Creatures, though absent from him, is the very thing our souls desire. When we had rather talk of him, then come to enjoy him; and had rather go many miles to hear a powerful Sermon of Christ and Heaven, then to enter and possess it. O, what vile Idolatry is this? when we dispute against Epicures, Academicks, and all Pagans, how earnestly do we contend; That God is the chief Good, and the fruition of him our chief Happiness? what clear Arguments do we bring to evince it? but do we beleeve our selves? or are we Christians in judgment, and Pagans in affection? or do we give our senses leave to be the chusers of our Happiness, while Reason and Faith stand by? O Christians, how ill must our dear Lord needs take it, when we give him cause to complain, as sometime he did of our fellow Idolaters. Jer. 50.6. That we have been lost sheep, and have forgotten our Resting place. When we give him cause to say, Why my people can finde rest in any thing, rather then in me! They can finde delight in one another, but none in me; they can rejoyce in my Creatures and Ordinances, but not in me: yea, in their very labors and duty, they seek for rest, and not in me; they had rather be any where, then be with me: Are these their gods? have these delivered, and redeemed them? will these be better to them, then I have been, or then I would be? If your selves have but a wife, a husband, a son, that had rather be any where, then in your company, and is never so merry, as when furthest from you, would you not take it ill your selves? Why so must our God needs do. For what do we but lay these things in one end of the bal∣ance, and God in the other, and foolishly in our choice, prefer them before him?* 1.4 As Elkanah said to Hannah, Am not I better to

thee, then ten sons? So when we are longing after Creatures, we may hear God say, Am not I better then all the Creatures to thee?

* 1.5SECT. III.

* 1.62. COnsider how thou contradictest the end of God, in giving these things. He gave them to help thee to him, and dost thou take up with them in his stead? He gave them that they might be comfortable refreshments in thy journey; and wouldst thou now dwell in thy Inn, and go no further? Thou dost not onely contradict God herein, but losest that benefit which thou mightest receive by them, yea, and makest them thy great hurt and hinder∣ance. Surely, it may be said of all our Comforts and all Ordinan∣ces, and the blessedst enjoyments in the Church on Earth, as God said to the Israelites of his Ark, Numb. 10.33. The Ark of the Covenant went before them, to search out for them a Resting place. So do all Gods mercies here. They are not that Rest (as John pro∣fesseth he was not the Christ) but they are voices crying in this Wilderness, to bid us prepare; for the Kingdom of God, our true Rest, is at hand. Therefore to Rest here, were to turn all Mercies clean contrary to their own ends, and our own advant∣ages, and to destroy our selves with that which should help us.

* 1.7SECT. IV.

3. COnsider whether it be not the most probable way to cause God; either, first, to deny these Mercies which we desire; or secondly, to take from us those which we do enjoy; or thirdly, to imbitter them at least, or curse them to us. Certainly, God is no where so jealous as here: If you had a servant, whom your own wife loved better then she did your self, would you not both take it ill of such a wife, and rid your house of such a servant? You will not suffer your childe to use a knife, till he have wit to do it without hurting him. Why so, if the Lord see you begin to settle in the world, and say, Here I will rest; no wonder if he soon in his jealously unsettle you. If he love you, no wonder if he take that from you, wherewith he sees you about to destroy your selves. It hath been my long observation of many,

That when they have attempted great works, and have just finished them, or have aimed at great things in the world, and have just obtained them, or have lived in much trouble and unsettlement, and have just overcome them, and begin with some content to look upon their condition, and rest in it; they are usually neer to death or ruine. You know the story of the fool in the Gospel: When a man is once at this language, Soul take thy ease, or rest; the next news usually is, Thou fool, this night, or this moneth, or this yeer, shall they require thy soul, and then whose shall these things be? O, what house is there, where this fool dwelleth not? Dear Chri∣stian friends, you to whom I have especially relation, Let you and I consider, whether this be not our own case. Have not I after such an unsettled life, and after almost five yeers living in the weary con∣dition of war, and the unpleasing life of a Souldier, and after so many yeers groaning under the Churches unreformedness, and the great fears that lay upon us, and after so many longings, and pray∣ers for these days: Have I not thought of them with too much con∣tent? and been ready to say, Soul take thy rest? Have not I com∣forted my self more, in the fore-thoughts of enjoying these, then of coming to Heaven, and enjoying God? What wonder then, if God cut me off, when I am just sitting down in this supposed Rest? and hath not the like been your condition? Many of you have been Souldiers, driven from house and home, endured a life of trouble and blood, been deprived of Ministry and Means, longing to see the Churches setling: Did you not reckon up all the Comforts you should have at your return? and glad your hearts with such thoughts, more then with the thoughts of your coming to Heaven? Why what wonder if God now somewhat cross you, and turn some of your joy into sadness? Many a servant of God hath been destroyed from the Earth, by being overvalued and overloved. I pray God you may take warning for the time to come, that you rob not your selves of all your mercies. I am perswaded, our discontents, and murmurings with an unpleasing condition, and our covetous desires after more, are not so pro∣voking to God, nor so destructive to the sinner, as our too sweet enjoying, and Rest of Spirit in a pleasing State. If God have crossed any of you, in Wife, Children, Goods, Friends, &c. either by taking them from you, or the comfort of them, or the benefit and blessing, Try whether this above all other, be not the cause; for

wheresoever your desires stop, and you say, Now I am well; that condition you make your god, and engage the jealousie of God against it. Whether you be friends to God, or enemies, you can never expect that God should wink at such Idolatrie, or suffer you quietlie to enjoy your Idols.

* 1.8SECT. V.

4. COnsider, if God should suffer thee thus to take up thy Rest here, it were one of the forest plagues, and greatest curses that could possibly befall thee: It were better for thee, if thou never hadst a day of ease, or content in the world; for then weariness might make thee seek after the true Rest: But if he should suffer thee to sit down and rest here, where were thy rest when this deceives thee? A restless wretch thou wouldst be through all eternitie.* 1.9 To have their portion in this life, and their good things on the Earth, is the lot of the most miserable perish∣ing sinners. And doth it become Christians then to expect so much here? Our Rest is our Heaven; and where we take our Rest, there we make our Heaven: And wouldst thou have but such a Heaven as this? Certainly, as Sauls Messengers found but Michols man of Straw, when they expected David: So wilt thou finde but •• Rest of Straw, of Wind, of Vanitie, when thou most needest Rest. It will be but as a handful of water to a man that's drowning, which will help to destroy, but not to save him. But that is the next.

* 1.10SECT. VI.

5. COnsider, thou seekest Rest where it is not to be found; and so wilt lose all thy labor; and (if thou proceed) thy souls eternal Rest too. I think I shall easily evince this, by these clear demonstrations following.

First, Our Rest is onely in the full obtaining of our ultimate end: But that is not to be expected in this life; therefore, neither is rest to be here expected. Is God to be enjoyed in the best Re∣formed Church, in the purest and powerfullest Ordinances here, as he is in Heaven? I know you will all confess, he is not: How little of God (not onely the multitude of the blinde world, but

sometimes) the Saints themselves do enjoy, even under the most excellent Means; let their own frequent complainings testifie. And how poor comforters are the best Ordinances and Enjoyments, without God, the truly Spiritual Christian knows. Will a stone rest in the Air in the midst of its fall, before it comes to the Earth? No, because its center is its end. Should a Traveller take up his rest in the way? No, because his home is his journeys end. VVhen you have all that Creatures and Means can afford, have you that you sought for? Have you that you beleeved, pray, suffer for? I think you dare not say so. VVhy then do we once dream of rest∣ing here? VVe are like little Children strayed from home; and God is now fetching us home; and we are ready to turn into any house, stay, and play with every thing in our way, and sit down on every green bank; and much ado there is to get us home.

Secondly, As we have not yet obtained our end, so are we in the midst of labors and dangers; and is there any resting here? VVhat painful work doth lie upon our hands? Look to our Bre∣thren, to godly, to ungodly, to the Church, to our souls, to God; and what a deal of work in respect of each of these, doth lie be∣fore us? and can we rest in the midst of all our labors? Indeed, we may take some refreshing, and ease our selves sometimes in our troubles; if you will call that Rest: But thats not the setling Rest we now are speaking of; we may rest on Earth, as the Ark is said to have rested in the midst of Jordan, Josh. 3.13. A short and small Rest, no question; or as the Angels of Heaven are desired to turn in, and rest them on Earth, Gen. 18.4. They would have been loath to have taken up their * 1.11 dwelling there. Should Israel have setled his Rest in the VVilderness, among Serpents, and enemies, and weariness, and famine? Should Noah have made the Ark his home, and have been loth to come forth when the waters were faln? Should the Marriner chuse his dwelling on the Sea? and settle his rest in the midst of Rocks and Sands, and raging Tempests?

though he may adventure through all these, for a Commodity of worth; yet I think he takes it not for his rest. Should a Souldier rest in the midst of fight? when he is in the very thickest of his enemies? and the instruments of death compass him about? I think he cares not how soon the battle is over: And though he may adventure upon war for the obtaining of peace, yet I hope he is not so mad, as to take that instead of Peace. And are not Christi∣ans such Travellers, such Marriners, such Souldiers? Have we not fears within, and troubles without? are we not in the thickest of continual dangers? we cannot eat, drink, sleep, labor, pray, hear, confer, &c. but in the midst of snares and perils? and shall we sit down and rest here? O Christian, follow thy work, look to thy dangers, hold on to the end, win the field, and come off the ground, before thou think of a setling rest. I read indeed that Peter on the mount, when he had seen a glimpse of Glory, said, Its good for us to be here. But sure when he was on the Sea, in the midst of waves, he doth not then say, Its good to be here▪ No, then he hath other language, Save Master, we perish. And even his desires to rest on the Mount, are noted in Scripture to come from hence, He knew not what he said: It was on Earth, though with Christ in his transfiguration. And I dare say the like of thee, when ever thou talkest of resting on Earth, Thou knowst not what thou sayest. I read that Christ when he was on the Cross, comforted the converted thief with this, This day shalt thou be with me in Paradise: But if he had onely comforted him with telling him, That he should rest there on that Cross, would he not have taken it for a derision? Me thinks it should be ill resting in the midst of sicknesses and pains, persecution and distresses: One would think it should be no con∣tentful dwelling for Lambs among Wolves. The wicked have some slender pretence for their sin in this kinde; they are among their friends, in the midst of their portion, enjoying all the Happiness that they are like to enjoy: But is it so with the godly? Surely, the world is at best, but a stepmother to them; nay, an open ene∣my. But if nothing else would convince us; yet sure the remain∣ders of sin which doth so easily beset us, should quickly satisfie a beleever, That here is not his rest. What, a Christian, and Rest in a state of sinning? it cannot be: Or do they hope for a perfect freedom here? that's impossible. I say therefore to every one that thinketh of rest on Earth, as Micah, chapter 2. verse 10.

Arise ye, depart, this is not your Rest▪ because it is polluted.

Thirdly, The nature of all these things may convince you, That they cannot be a Christians true rest. They are too poor to make us such; and too low to raise us to happiness; and too empty to fill our souls; and too base to make us blessed; and of too short continuance, to be our eternal contents. They cannot subsist them∣selves, without support from Heaven; how then can they give sub∣sistence to our souls? Sure if prosperity, or whatsoever we can here desire, be too base to make us gods of, then are they too base to be our rest.

Fourthly, That which is the Souls true rest, must be sufficient to afford it perpetual satisfaction: But all things below do delight us onely with fresh variety. The content which any Creature afford∣eth, doth wax old and abate after a short enjoyment: We pine away for them, as Amnon for his sister; and when we have satis∣fied our desire, we are weary of them, and loath them. If God should rain down Angels food, after a while our souls would loath that dry Manna. The most dainty fare, the most costly clothing would not please us, were we tied to them alone. The most sump∣tuous house, the softest bed, were we confined to them, would be but a prison. One recreation pleaseth not long; we must have supply of new, or our delights will languish, nay, our delight in our society and friendship, especially if carnal, is strongest while fresh. And in the Ordinances of God themselves, (so far as we delight in them for themselves and not for God) if novelty sup∣port not, our delight grows dull. If we hear still the same Minister; or if in Preaching and Praying, he use oft the same expressions; or if he Preach oft the same Sermon? how dull grows our devoti∣on, though the matter be never so good, and at first did never so highly please us? If we read the most excellent and pleasing Books, the third or fourth reading is usually more heartless, then the first or second▪ Nay, in our general way of Christianity, our first god∣ly acquaintance, our first Preachers, our first Books, our first Duties, have too commonly our strongest affections. All Creatures are to us, as the flowers to the Bee. There is but little of that matter which affords them honey on any flower; and therefore they must have supply of fresh variety, and take of each a superficial taste, and so to the next yea, some having gone through variety of States, and ••asted of the pleasures of their own Countrey, do

travel for fresh variety abroad; and when they come home, they usually betake themselves to some solitary corner, and sit down, and cry with Salomon, Vanity and Vexation▪ And with David, I have seen an end of all perfection:* 1.12 And can this be a place of Rest for the soul?

Fifthly, Those that know the creature least, do affect it most; the more its known▪ the less ••t satisfieth: Those onely are taken with it, who can see no further then its outward beauty, not be∣holding its inward vanity; Its like a comely Picture, if you stand too neer it, it appears less beautiful; we are prone to over-admire the persons of men, places of Honor, and other mens happy condition, but it is onely while we do but half know them▪ stay but a while till we know them throughly, and have discovered the evil as well as the good, and the defects, as well as the perfections, and then do we cease our admiration.

* 1.13SECT. VII.

6. TO have creatures and means without God, who is their end, is so far from being our happiness, that its an aggra∣vation of our misery▪ even as to have food without strength▪ and starve in the midst of plenty, and as Pharoahs Kine, to devour all, and be fear still▪ What the better were you, if you had the best Mi∣nister on Earth▪ the best Society, the purest Church, and there∣withall the most plentiful Estate, but nothing of God? If God should say, Take my Creatures, my VVord, my Servants, my Ordinances, but not my Self; would you take this for a happiness? If you had the Word of God, and not the VVord which is God▪ Or * 1.14 the Bread of the Lord, and not the Lord, which is the true Bread? or could cry with the Jews, The Temple of the Lord, and had not the Lord of the Temple? This were a poor happiness. Was Capernaum the more happy, or the more miserable, for see∣ing the mighty works which they had seen, and hearing the words of Christ which they did hear?* 1.15 Surely, that which aggravates our sin and misery, cannot be our Rest.

7. If all this be nothing, do but consult with Experience, both other mens and your own, too many thousands and millions have made trial, but did ever one of these finde a sufficient Rest for his soul on this earth? Delights I deny not but they have found, and

imperfect temporary content, but Rest and Satisfaction they ne∣ver found: And shall we think to finde that which never man could finde before us? Ahabs Kingdom is nothing to him, except he had also Naboaths Vineyard; and did that satisfie him, think you, when he obtained it? If we had conquered to our selves the whole world, we should perhaps do as Alexander is Fabled to have done, Sit down and weep because there is never another world to Conquer. If I should send you forth as Noahs Dove, to go through the earth, to look for a Resting place, you would return with a confession, that you can finde none: Go ask Honor, Is there Rest here? Why, you may as well rest on the top of the tempestuous Mountains, or in Etnaes flames, or on the Pinnacle of the Temple. If you ask Riches, Is there Rest here? Even such as is in a bed of Thorns; or were it a bed of Down, yet must you arise in the mor∣ning, and leave it to the next Guest that shal succeed you: Or if you enquire of worldly Pleasure and ease, can they give you any tidings of true Rest? Even such as the fish or bird hath in the Net, or in swal∣lowing down the deceitful bait; when the pleasure is at the sweetest, death is the nearest: It is just such a content and happiness, as the exhilarating vapors of the winde do give to a man that is drunk; it causeth a merry and cheerful heart, it makes him forget his wants and miseries, and conceive himself the happiest man in the world, till his sick vomitings have freed him of his disease, or sleep have asswaged and subdued those vapors which deluded his fantasie, and perverted his Understanding, and then he awakes a more unhappy man then ever he was before. Such is the Rest and Happiness that all worldly pleasures doth afford. As the Phantasie may be de∣lighted in a pleasant dream, when all the senses are captivated by sleep; so may the flesh or sensitive appetite, when the reasonable soul is captivated by security, but when the morning comes, the de∣lusion vanisheth; and where is the pleasure and happiness then? Or if you should go to Learning, to purest, plentifullest, powerfullest Ordinances, or compass sea and land to finde out the perfectest Church, and holiest Saints, and enquire whether there your soul may rest: You might haply receive from these indeed an Olive-branch of Hope, as they are means to your Rest, and have relation to eternity; but in regard of any satisfaction in themselves, you would remain as restless as ever before. O how well might all these answer many of us,* 1.16 with that indignation, as Jacob did Rachel, Am

I instead of God? Or as the King of Israel said of the Messengers of the King of Assyria,* 1.17 when he required him to restore Naaman to health, Am I God, to kill, and to make alive, that this man sends to me to recover a man of his Leprosy? So may the highest perfections on earth say, Are we God, or in stead of God, that this man comes to us to give a soul Rest? Go take a view of all estates of men in the world, and see whether any of them have found this Rest. Go to the Husbandman, and demand of him, behold his circular end∣less labours, his continual care and toyl, and weariness, and you will easily see, that there is no Rest; Go to the Tradesman, and you shall finde the like: If I should send you lower, you would judg your labor lost: Or go to the conscionable painful Minister, and there you will yet more easily be satisfied, for though his spending, killing, endless labors are exceeding sweet, yet is it not because they are his Rest, but in reference to his peoples, and his own eternal Rest, at which he aims, and to which they may con∣duce. If you should ascend to Magistracy, and enquire at the Throne, you would finde ther's no condition so restless, and your hearts would even pitty poor Princes and Kings. Doubtless, neither Court, nor Countrey, Towns, or Cities, Shops, or Fields, Trea∣suries, Libraries, Soli••a••iness, Society, Studies, or Pulpits can afford any such thing as this Rest: If you could enquire of the dead of all Generations; or if you could ask the living through all Domi∣nions, they would all tell you, here's no Rest; and all Mankinde may say, All our days are sorrow, and our labor is grief, and our hearts take not rest, Eccles. 2.23. Go to Genevah, go to New England, finde out the Church which you think most hapyy, and we may say of it, as lamenting Jeremy of the Church of the Jews, Lam. 1.3. She dwelleth among the Heathen, she findeth no rest, all her Persecutors overtake her. The holiest Prophet, the blessedst Apostle would say▪ as one of the most blessed did, 2 Cor. 7.5. Our flesh had no rest, without were fightings, within were fears: If neither Christ nor his Apostles, to whom was given the earth and the fulness thereof, had rest here, why should we expect it?

Or if other mens experiences move you not, do but take a view of your own: Can you remember the estate than did fully satisfie you? Or if you could, will it prove a lasting state? For my own part, I have run through seve••al places and states of life, and though I never had the necessities which might occasion discontent, yet did

I never finde a setlement for my soul; and I believe we may all say of our Rest,* 1.18 as Paul of our Hopes, If it were in this life onely, we were of all men most miserable. Or if you will not credit your past experience, you may try in your present or future wants: when Conscience is wounded, God offended, your bodies weakned, your friends afflicted, see if these can yield you Rest. If then either Scripture, or Reason, or the Experience of your selves and all the world will satisfie us, we may see there is no resting here. And yet how guilty are the generality of Professors of this sin! How many halts and stops do we make, before we will make the Lord our Rest! How must God even drive us, and fire us out of every con∣dition, lest we should sit down and Rest there! If he give us Prosperity, Riches, or Honor, we do in our hearts dance before them, as the Israelites before their Calf, and say, These are thy Gods, and conclude it is good being here. If he imbitter all these to us by Crosses, how do we strive to have the Cross re∣moved, and the bitterness taken away, and are restless till our con∣dition be sweetned to us, that we may sit down again, and rest where we were? If the Lord, seeing our perversness, shall now proceed in the cure, and take the creature quite away, then how do we labor, and care, and cry, and pray, that God would restore it, that if it may be, we may make it our Rest again? And while we are deprived of its actual enjoyment, and have not our for∣mer Idoll to delight in, yet rather then come to God, we delight our selves in our hopes of recovering our former state, and as long as there is the least likelihood of obtaining it, we make those very hopes our Rest: if the poor by laboring all their dayes, have but hopes of a fuller estate when they are old (though a hundred to one they dye before they have obtained i••, or certainly at least immediatly after) yet do they labor with patience, and rest themselves on these Expectations. Or if God do take away both present injoyments, and all hopes of ever recover∣ing them, how do we search about, from creature to crea∣ture, to finde out something to supply the room, and to settle upon in stead thereof? Yea, if we can finde no supply, but are sure we shall live in poverty, in sickness, in disgrace, while we are on earth, yet will we rather settle in this misery, and make a Rest of a wretched Being, then we will leave all and come to God. A man would think, that a multitude of poor people, who

beg their bread, or can scarce with their hardest labor have suste∣nance for their lives, should easily be driven from Resting here, and willingly look to heaven for Rest; and the sick who have not a day of ease, nor any hope of recovery le••t them: But O the cursed aversness of these souls from God▪ We will rather account our misery our happiness, yea that which we daily groan under as in∣tolerable, then we will take up our happiness in God. If any place in hell were tolerable, the soul would rather take up its Rest there, then come to God. Yea when he is bringing us over to him, and hath convinced us of the worth of his wayes and ser∣vice, * 1.19 the last deceit of all is here; we will rather settle upon those wayes that lead to him, and those ordinances which speak of him, and those gifts which flow from him, then we will come clean over to himself. Christian, marvel not that I speak so much of Resting in these: Beware least it should prove thy own case; I suppose thou art so far convinced of the vanity of Riches, and Honor, and carnal pleasure, that thou canst more easily dis∣claim these (and its well if it be so) but for thy more spiritual mercies in thy way of profession, thou lookest on these with less suspicion, and thinkest they are so neer to God, that thou canst not delight in them too much, especially seeing most of the world despise them▪ or delight in them too little. But do not the en∣crease of these mercies dull thy longings after heaven? If all were according to thy desire in the Church, wouldst thou not sit down and say, I am well; Soul, take thy Rest, and think it a judgment to be removed to heaven? Surely if thy delight in these excel not thy delight in God, or if thou wouldst gladly leave the most happy condition on earth, to be with God, then art thou a rare man, a Christian indeed. Many a one of us were more willing to go to heaven in the former dayes of persecution, when we had no hopes of seeing the Church reformed, and the Kingdom delivered: But now we are in hopes to have all things almost as we desire, the case is altered, and we begin to look at heaven as strangely and sadly, as if it would be to our loss to be removed to it. Is this the right use of Reformation? Or is this the way to have it continued or per∣fected? should our deliverances draw our hearts from God? O, how much better were it, in every trouble▪ to fetch our chief argu∣ments of comfort, from the place where our chiefest Rest remains; and when others comfort the poor with hopes of wealth, or the

sick with hopes of health and life, let us comfort our selves with the hopes of heaven. So far rejoyce in the creature, as it comes from God, or leads to him, or brings thee some report of his love; So far let thy soul take comfort in ordinances, as God doth accompany them with quickning or comfort, or gives in himself unto thy soul by them. Still remembring, when thou hast even what thou dost desire, yet this is not Heaven; yet these are but the first fruits. Is it not enough that God alloweth us all the comforts of travellers, and accordingly to rejoyce in all his mercies, but we must set up our staff, as if we were at home? While we are present in the body,* 1.20 we are absent from the Lord; and while we absent from him, we are absent from our Rest. If God were as willing to be absent from us, as we from him, and if he were as loth to be our Rest, as we are loth to Rest in him, we should be left to an Eternal Restless seperation. In a word, as you are sensible of the sinfulness of your earthly discontents, so be you also of your irregular contents, and pray God to pardon them much more. And above all the plagues and judgments of God on this side hell, see that you watch and pray against this [Of settling any where short of Heaven, or reposing your souls to Rest on any thing below God.] Or else, when the bough which you tread on breaks, and the things which you Rest upon deceive you, you will perceive your labor all lost, and your sweetest contents to be preparatives to your w••, and your highest hopes will make you ashamed. Try, if you can perswade Satan to lea••e tempting, and the world to cease both troubling and seducing, and sin to cease inhabiting and acting, if you can bring the Glory of God from above, or remove the Court from Heaven to earth, and secure the continuance of this through Eternity▪ then settle your selves below, and say, Soul take thy rest here: But till then admit not such a thought.

CHAP. II. USE. VII. Reproving our unwillingness to Dye.

* 1.21SECT. I.

IS there a Rest remaining for the people of God? Why are we then so loth to dye, and to de∣part from hence that we may possesse this Rest? If I may judg of others hearts by my own, we are exceeding guilty in this point. We linger, as Lot in Sodome, till God being merciful to us, doth pluck us away against our wills. How rare is it to meet with a Christian, though of strongest parts and longest profes∣sion, that can dye with an unfeigned willingness! Especially if world∣ly calamity constrain them not to be willing! Indeed, we sometime set a good face on it, and pretend a willingness when we see there is no remedy; and that our unwillingness is only a disgrace to us, but will not help to prolong our lives: But if God had enacted such a law for the continuance of our lives on earth, as is enacted for the continuance of the Parliament, that we should not be dissolved till our own pleasure; and that no man should dye till he were truly

willing; I fear Heaven might be empty for the most of us, and if our worldly prosperity did not fade, our lives on earth would be very long, if not eternal. We pretend desires of being better pre∣••a••e•• and of doing God some greater service, and to that end we beg on yeer more, and another, and another, but still our promised preparation and service is as far to seek as ever before, and we remain as unwilling to dye, as we were when we begged our first R••p••••vall.* 1.22 If God were not more willing of our company, then we are of his, how long should we remain thus distant from him? And as we had never been sanctified if God had stayed till we were willing; so if he should refer it wholly to our selves, it would at least be long before we should be glorified. I confesse that Death of it self is not desirable; but the souls Rest with God is, to which death is the common passage. And because we are apt to make light of this sin, and to plead our common nature for to patronize it; let me here set before you its aggravations, and also propound some further considerations which may be use∣ful to you and my self against it.

SECT. II.* 1.23

ANd first consider, What a deal of gross infidelity doth lurk in the bowels of this sin? Either paganish unbelief of the truth of that eternal blessedness, and of the truth of the Scripture which doth promise it to us; or at least a doubting of our own interest, or most usually somewhat of both these. And though Christians are usually most sensible of the latter, and therefore complain most against it; yet I am apt to suspect the former to be the main radicall master sin, and of greatest force in this business. O, if we did but verily believe, that the promise of this glory is the word of God, and that God doth truly mean as he speaks, and is fully resolved to make it good; if we did verily believe, that there is indeed such blessedness prepared for believers▪ as the Scripture mentioneth; sure we should be as impatient of living, as we are now fearful of dying and should think every day a yeer till our last day should come: We should as hardly refrain from laying vio∣lent hands on our selvs, or from the neglecting of the means of our health and life, as we do now from overmuch carefulness and seek∣ing of life by unlawful means. If the eloquent oration of a Philoso∣pher

concerning the souls immortality and the life to come could make his affected hearer, presently to cast himself head long from the rock, as impatient of any longer delay; what would a serious Christians belief do, if Gods Law against self murder did not re∣strain? Is it possible that we can truly believe, that death will re∣move us from misery to such glory, and yet be loth to dye? If it were the doubts of our own interest, which did fear us; yet a true belief of the certainty and excellency of this Rest, would make us restless till our interest be cleared. If a man that is desperately sick to day, did believe he should arise sound the next morning; or a man to day in despicable poverty, had assurance that he should to morrow arise a prince; would they be afraid to go to bed? Or rather think it the longest day of their lives, till that desired night and morning come? The truth is, though there is much faith and Christianity in our mouths, yet there is much infidelity and pa∣ganisme in our hearts, which is the maine cause, that we are so loth to dye.

* 1.24SECT. III

3. ANd as the weakness of our Faith, so also the coldness of our Love is exceedingly discovered by our unwillingness to dye. Love doth desire the neerest conjunction, the fullest fru∣ition, and closest communion; Where these desires are absent, there is only a naked pretence of Love: He that ever felt such a thing as Love working in his brest, hath also felt these desires attend∣ing it. If we love our friend, we love his company: his presence is comfortable; his absence is troublesome: when he goes from us, we desire his return: when he comes to us, we entertain him with welcome, and gladness: when he dyes, we mourn, and usually over-mourn:* 1.25 to be separated from a faithful friend, is to us as the renting of a member from our bodyes; And would not our de∣sires after God be such, if we really loved him? Nay should it not be much more then such, as he is above all friends most lovely? The Lord teach us to look closely to our hearts, and take heed of self-de∣ceit in this point: For certainly what ever we pretend or conceit, if we love either Father, Mother, Husband, Wife, Childe, Friend, Wealth,* 1.26 or life more then Christ, we are yet none of his sincere Disciples. When it comes to the tryall, the question will not be,

Who hath preached most, or heard most, or talked most? but who hath loved most? when our account is given in, Christ will not take Sermons, Prayers, Fastings, no, nor the giving of our goods, nor the burning of our bodies in stead of love, 1 Cor. 13.1, 2,* 1.27 3, 4, 8, 13. & 16.22. Ephes. 6.24. And do we love him, and yet care not how long we are from him? If I be deprived of my bosom friend, me thinks I am as a man in a wilderness, solitary, and disconsolate: And is my absence from God, no part of my trou∣ble? and yet can I take him for my chiefest friend? If I delight but in some Garden, or Walk, or Gallery, I would be much in it: If I love my Books, I am much with them, and almost unweariedly poaring on them. The food which I love▪ I would often feed on; the clothes that I love, I would often wear; the recreations which I love, I would often use them; the business which I love, I would be much employed in: And can I love God, and that above all these; and yet have no desires to be with him? Is it not a far like∣lier sign of hatred then of love; when the thoughts of our appear∣ing before God, are our most grievous thoughts; and when we take our selves as undone, because we must die and come unto him? Surely, I should scarce take him for an unfeigned friend, who were as well contented to be absent from me, as we ordinarily are to be absent from God. Was it such a joy to Jacob to see the face of Joseph in Egypt? and shall we so dread the sight of Christ in glory? and yet say we love him? I dare not conclude, that we have no love at all, when we are so loth to die. But I dare say, were our love more, we should die more willingly. Yea, I dare say, Did we love God, but as strongly, as a worldling loves his wealth, or an ambitious man his honor, or a voluptuous man his pleasure; yea, as a drunkard loves his swinish delight, or an unclean person his bruitish lust: We should not then be so exceeding loth to leave the world, and go to God. O, if this holy flame of love were throughly kindled in our brests, in stead of our pressing fears, our dolorous complaints, and earnest prayers against death, we should joyn in Davids Wilderness-lamentations, Psal. 42.1, 2. As the Hart panteth after the water-brooks, so panteth my soul after thee, O God: My soul thirsteth for God, for the living God; when shall I come and appear before God? The truth is, As our knowledg of God, is exceeding dark, and our faith in him, exceeding feeble; so is our love to him but little, and therefore are our desires after him so dull.

* 1.28SECT. IV.

3. IT appears we are little weary of sinning, when we are so un∣willing to be freed by dying. Did we take sin for the great∣est evil, we should not be willing of its company so long; did we look on sin as our cruellest enemy, and on a sinful life, as the most miserable life; sure we should then be more willing of a change. But O, how far are our hearts from our doctrinal profession, in this point also! We preach and write, and talk against sin and call it all that naught is; and when we are called to leave it, we are loth to depart: We brand it with the most odious names that we can imagine, (and all far short of expressing its vileness;) but when the approach of death puts us to the tryal, we chuse a con∣tinuance with these abominations, before the presence and fruition of God.* 1.29 But as Nemon smote his Souldier for railing against Alexander his enemy, saying, I hired thee to fight against him, and not to rail against him: So may God smite us also, when he shall hear our tongues reviling that sin, which we resist so slothfully, and part with so unwillingly. Christians, seeing we are conscious that our hearts deserve a smiting for this, let us joyn together, to chide and smite our own hearts, before God do judg and smite them. O foolish sinful heart! Hast thou been so long a sink of sin, a cage of all unclean lusts, a fountain uncessantly streaming forth the bitter and deadly waters of transgression? and art thou not yet a∣weary? Wretched Soul! hast thou been so long wounded in all thy faculties? so grievously languishing in all thy performances? so fruitful a soyl for all iniquities? and art thou not yet more weary? Hast thou not yet transgressed long enough? nor long enough provoked thy Lord? nor long enough abused love? wouldst thou yet grieve the Spirit more? and sin against thy Savi∣ours blood? and more increase thine own wounds? and still lie under thy grievous imperfections? Hath thy sin proved so profit able a commodity? so necessary a companion? such a delightful employment? that thou dost so much dread the parting day? Hath thy Lord deserved this at thy hands? that thou shouldst chuse to continue in the Suburbs of ••ell, rather then live with him in light? and rather stay and drudg in sin, and abide with his and thy own professed enemy, then come away and dwell with God?

May not God justly grant thee thy wishes, and seal thee a lease of thy desired distance, and nail thy ear to these doors of misery, and exclude thee eternally from his glory? Foolish sinner! who hath wronged thee? God, or sin? who hath wounded thee, and caused thy groans? who hath made thy life so woful? and caused thee to spend thy days in dolor? is it Christ, or is it thy corrupti∣on? and art thou yet so loth to think of parting? shall God be willing to dwell with man? and the Spirit to abide in thy peevish heart? and that where sin doth straiten his room, and a cursed in∣mate inhabit with him, which is ever quarrelling and contriving against him? and shall man be loth to come to God, where is no∣thing but perfect Blessedness and Glory? Is not this to judg our selves unworthy of everlasting Life? If they in Acts 13.46. who put the Gospel from them, did judg themselves unworthy; do not we who flie from life and glory?

SECT. V.* 1.30

4. IT shews that we are insensible of the vanity of the Creature,* 1.31 and of the vexation accompanying our residence here, when we are so loth to hear, or think of a removal. VVhat ever we say against the world, or how grievous soever our complaints may seem; we either beleeve not, or feel not what we say, or else we should be answerably affected to it. VVe call the world our enemy, and cry out of the oppression of our Task-masters, and groan un∣der our sore bondage; but either we speak not as we think, or else we imagine some singular happiness, to consist in the possession of worldly things; for which, all this should be endured. Is any man loth to leave his prison? or to remove his dwelling from cruel enemies? or to scape the hands of murderous robbers? Do we take the world indeed for our prison? our cruel, spoyling▪ mur∣derous foe? and yet are we loth to leave it? Do we take this flesh for the clog of our spirits? and a vail thats drawn betwixt us and God? and a continual in dwelling traitor to our souls? and yet are we loth to lay it down?* 1.32 Indeed Peter was smitten by the Angel, before he arose and left his prison; but it was more from his igno∣rance of his intended deliverance, then any unwillingness to leave the place. I have read of Josephs long imprisonment; and Daniels casting into the Den of Lyons; and Jeremies sticking fast in the

Dungeon; and Jonahs lying in the belly of the VVhale; and David from the deep crying to God; but I remember not that any were loth to be delivered. I have read indeed, That they suffered cheerfully,* 1.33 and rejoyced in being afflicted, destitute and tormented; yea, and that some of them would not accept of deliverance: But not from any love to the suffering, or any unwillingness to change their condition; but because of the hard terms of their deliverance,* 1.34 and from the hope they had of a better resurrection. Though Paul and Sylas could sing in the stocks, and comfortably bear their cruel scourgings; yet I do not beleeve they were un∣willing to go forth; nor took it ill when God relieved them. At foolish wretched soul! Doth every prisoner groan for freedom? and every Slave desire his Jubilee? and every sick man long for health? and every hungry man for food? and dost thou alone ab∣hor deliverance? Doth the Seamen long to see the Land? doth the Husbandman desire the Harvest? and the laboring man to re∣ceive his pay? doth the traveller long to be at home? and the runner long to win the prize? and the Souldier long to win the field? And art thou loth to see thy labors finished? and to receive the end of thy Faith, and sufferings? and to obtain the thing, for which thou livest? Are all thy sufferings onely seeming? have thy gripes, thy griefs and groans, been onely dreams? if they were, yet methinks we should not be afraid of waking: Fearful dreams are not delightful. Or is it not rather the worlds delights, that are all meer dreams and shadows? Is not all its glory, as the light of a Glow-worm, a wandering fire, yielding but small directing light, and as little comforting heat in all our doubtful, and sorrow∣ful darkness? or hath the world In these its latter days, laid aside its ancient enmity? Is it become of late more kinde? hath it left its thorny renting nature? who hath wrought this great change? and who hath made this reconciliation? Surely, not the great Re∣conciler: He hath told us, in the world we shall have trouble, and in him onely, we shall have peace. VVe may reconcile our selves to the world (at our peril) but it will never reconcile it self to us. O foolish unworthy soul! who hadst rather dwell in this land of darkness, and rather wander in this barren wilderness, then be at rest with Jesus Christ! who hadst rather stay among the VVolves, and daily suffer the Scorpions stings, then to praise the Lord with the Hosts of Heaven! If thou didst well know what Heaven is, and what Earth is, it would not be so.

SECT. VI.* 1.35

5. THis unwillingness to dye, doth actually impeach us of high Treason against the Lord: Is it not a chusing of Earth be∣fore him? and taking these present things for our happiness? and consequently making them our very God? If we did indeed make God our God, that is, our End, our Rest, our Portion, our Trea∣sure; how is it possible but we should desire to enjoy him? It be∣hoves us the rather to be fearful of this, it being utterly incon∣sistent with saving Grace to value any thing before God, or to make the Creature our highest End: Many other sins foul and great may possibly yet consist with sincerity, but so, I am cer∣tain, cannot that. But concerning this I have spoke before.

SECT. VII.* 1.36

6. ANd all these defects being thus discovered, what a deal of dissembling doth it more over shew? We take on us to believe undoubtedly, the exceeding eternal weight of Glory: We call God our chiefest Good, and say, we love Him above all, and for all this we fly from Him, as if it were from Hell it self; would you have any man believe you, when you call the Lord your onely Hope, and speak of Christ as All in All, and talk of the Joy that is in Presence, and yet would endure the hardest life, rather then dye and come unto him? What self-contradiction is this, to talk so hardly of the world and flesh, to groan and complain of sin and suf∣fering, and yet fear no day more then that which we expect should bring our finall freedom? what shameless gross dissembling is this, to spend so many hours, and dayes, in hearing Sermons, reading Books, conferring with others, and all to learn the way to a place which we are loth to come to? To take on us all our life-time, to walk towards Heaven, to run, to strive, to fight for Heaven, which we are loth to come to? What apparent palpable hypocrysie is this, to lye upon our knees in publike and private, and spend one hour after another in prayer, for that which we would not have? If one should over-hear thee in thy daily devotions, crying out, Lord deliver me from this body of death, from this sin, this sickness, this poverty, these cares and feares, how long Lord shall I suffer these? and withall should hear thee praying

against death; can he believe thy tongue agrees with thy heart? except thou have so far lost thy reason, as to expect all this here; or except the Papists Doctrine were true, that we are able to ful∣fil the Law of God; or our late Perfectionists are truly enlightned, who think they can live and not sin: but if thou know these to be undoubtedly false, how canst thou deny thy gross dissembling?

* 1.37SECT. VIII.

7. COnsider, how do we wrong the Lord and his Promises, and disgrace his ways in the eyes of the world? As if we would actually perswade, them to question, whether God be true of his Word or no? whether there be any such glory as Scripture mentions? when they see those who have professed to live by Faith, and have boasted of their hopes in another world, and per∣swaded others to let go all for these hopes, and spoken disgrace∣fully of all things below, in comparison of these unexpressable things above; I say, when they see these very men so loth to leave their hold of present things, and to go to that glory which they talked and boasted of; how doth it make the weak to stagger? and confirm the world in their unbelief and sensuality? and make them conclude, sure if these Professors did expect so much glory, and make so light of the world as they seem, they would not them∣selves be so loth of a change. O how are we ever able to repai•• the wrong which we do to God and poor souls by this scandal? And what an honor to God? what a strengthning to Believers? what a conviction to Unbelievers would it be, if Christians in this did answer their professions, and chearfully welcome the news of Rest?

* 1.38SECT. IX.

8. IT evidently discovers that we have been careless loyterers, that we have spent much time to little purpose,* 1.39 and that we have neglected and lost a great many of warnings. Have we not had all our life time to prepare to die? So many years to make ready for one hour? and are we so unready and unwilling yet? VVhat have we done? why have we lived? that the business of our

lives is so much undone? Had we any greater matters to minde? Have we not foolishly wronged our souls in this? would we have wished more frequent warnings? How oft hath death entered the habitations of our neighbors? how oft hath it knockt at our own doors? we have first heard that such a one is dead, and then such a one, and such a one, till our Towns have changed most of their Inhabitants; And was not all this a sufficient war∣ning, to tell us that we were also Mortals, and our own turn would shortly come? Nay, we have seen death raging in Towns and Fields, so many hundred a day dead of the Pesti∣lence, so many thousands slam of the Sword and did we not know it would reach to us at last? How many distempers have vexed our bodies? frequent Languishings, consuming Weaknesses, wasting Feavers, here pain, and there trouble, that we have been forced to receive the sentence of death; and what were all these but so many Messengers, sent from God to tell us we must shortly dye, as if we had heard a lively voyce, bidding us, Delay no more, but make you ready: And are we unready and unwilling after all this? O care∣less dead hearted Sinners! unworthy neglecters of Gods War∣nings! faithless betrayers of our own souls.

All these hainous aggravations do lye upon this sin of unwilling∣ness to dye, which I have laid down to make it hateful to my own soul (which is too much guilty of it) as well as yours: And for a further help to our prevailing against it, I shall adjoyn these fol∣lowing Considerations.

SECT. X.* 1.40

1. COnsider, [not to dye] were [never to be happy.] To escape death, were to miss of blessedness: Except God should translate us as Henoch and Elias, which he never did before or since▪* 1.41 If our hopeth in Christ were in this life onely, we were then of all men most miserable. The Epicure hath more pleasure to his Flesh then the Christian; the Drunkard the Whoremaster, and the jovial Lads, do swagger it out with gallantry and mirth, when a poor Saint is mourning in a corner: yea, the very beasts of the field do eat and drink, and skip, & play, and care for nothing, when many a Christian dwels with sorrows: So that if you would not dye, and go to heaven, what would you have more then an Epicure, or a

beast?* 1.42 What doth it availe us to fight with beasts, as men, if it were not for our hopes of a life to come? Why do we pray, and fast, and mourn? why do we suffer the contempt of the world? why are we the scorn and hatred of all? if it were not for our hopes after we are dead? why are we Christians and not Pagans and Infidels, if we do not desire a life to come? why, Christian, wouldst thou lose thy faith? and lose thy labor, in all thy duties, and all thy sufferings? wouldst thou lose thy hope? and lose all the end of thy life? and lose all the blood of Christ? and be con∣tented with the portion of a worldling or a brute? If thou say No, to this, how canst thou then be loth to dye? As good old Milius said when he lay a dying,* 1.43 and was asked whether he were willing to dye or no; Illius est nolle mori, qui nolit ire ad Christum. A saying of Austins which he oft repeated, Let him be loth to dye, who is loth to be with Christ.

* 1.44SECT. XI.

2. COnsider, Is God willing by death to Glorifie us? and are we unwilling to dye that we may be glorified? would God freely give us heaven? and are we unwilling to receive it? As the Prince who would have taken the lame begger into his Coach, and he refused, said to him, Opitimè mereris qui in luto haere∣as. Thou well deservest to stick in the dirt, So may God to the refusers of Rest; You well deserve to live in trouble. Me thinks if a Prince were willing to make you his heir, you should scarce be unwilling to accept it. Sure the refusing of such a kindness, must needs discover ingratitude and unworthiness. As God hath re∣solved against them, who make excuses when they should come to Christ, Verily none of these that were bidden shall tast of my sup∣per: So is it just with him to resolve against us, who frame excuses when we should come to Glory.

SECT. XII.* 1.45

3. THe Lord Jesus was willing to come from heaven to earth for us;* 1.46 and shall be unwilling to remove from earth to heaven for our selves and him? Sure if we had been once possess∣ed of Heaven, and God should have sent ••s to earth again, as he did his Son for our sakes, we should then have been loth to remove indeed: It was another kinde of change then ours is, which Christ did freely submit unto; to cloath himself with the garments of flesh, and to take upon him the form of a servant, to come from the bosome of the Fathers Love, to bear his wrath which we should have borne. Shall he come down to our hell? from the height of glory to the depth of misery? to bring us up to his E∣ternal Rest? and shall we be after this unwilling? Sure Christ had more cause to be unwilling, he might have said, What is it to me if these sinners suffer? If they value their flesh above their spirits, and their lusts above my Fathers Love, if they needs will sell their souls for nought; who is it fit should be the loser? and who should bear the blame and curse? Should I whom they have wronged? must they wilfully transgress my Law? and I undergo their deserved pain? Is it not enough that I bear the trespasse from them, but I must also bear my Fathers wrath? and satisfie the Justice which they have wronged? Must I come down from Heaven to Earth, and cloth my self with humane flesh? be spit up∣on and scorned by man? and fast, and weep, and sweat, and suffer? and bleed and dye a cursed death? and all this for wretched wormes, who would rather hazard all they had, and venture their souls and Gods favor, then they would forbear but one forbiden morsel? Do they cast away themselves so slightly? and must I re∣deem them again so dearly? Thus we see that Christ had much to have pleaded against his coming down for man; and yet he plead∣ed none of this: He had reason enough to have made him unwill∣ing; and yet did he voluntarily condescend. But we have no reason against our coming to him: except we will reason against our hopes, and plead for a perpetuity of our own calamities. Christ came down to fetch us up: and would we have him loose his blood and labor, and go away again without us? Hath he bought our Rest at so dear a rate? Is our inheritance purchased with the blood

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of God? And are we after all this loth to enter? Ah Sirs, it was Christ and not we, that had cause to be loth. The Lord forgive and heal this foolish ingratitude.

* 1.47SECT. XIII.

4. COnsider; do we not combine with our most cruel, mortal foes? and jump with them in their most malitious de∣signe, while we are loth to dye and go to heaven? where is the height of all their malice? and whats the scope of all temptations? and whats the divels daily business? Is it not to keep our souls from God? And shall we be well content with this, and joyn with Satan in our desires? what though it be not those eternal torments? yet its the one half of Hell, which we wish to our selves, while we desire to be absent from Heaven and God. If thou shouldest take counsel of all thine enemies? If thou shouldest beat thy brains both night and day, in studying to do thy self a mischief? What greater then 〈◊〉〈◊〉, could it possibly be, To continue here on earth from God? Excepting only hell it self O what sport is this to Sathan? that his desires and thine should so concur? That when he sees he cannot get thee to Hell, he can so long keep thee out of Heaven, and make thee the earnest petitioner for it thy self? O gratifie not the Divel so much to thy own displeasure.

* 1.48SECT. XIV.

5. DO not our daily fears of death, make our lives a continual torment?* 1.49 The fears of death (as Erasmus saith) being a sorer evil then death it self. And thus, as Paul did dye daily in regard of preparation, and in regard of the necessary sufferings of his life: so do we in regard of the torments, and the useless suffer∣ings which we make our selves. Those lives which might be full of Joyes, in the daily contemplation of the life to come, and the sweet delightful thoughts of bliss; how do we fill them up with terrors, through all these causeless thoughts and fears? Thus do we consume our own comforts, and prey upon our tru••st plea∣sures. When we might lye down, and rise up, and walk abroad

with our hearts full of the Joyes of God; we continually fill them with perplexing fears. For he that fears dying, must be alwayes fearing, because he hath alwayes cause to expect it. And how can that mans life be comfortable, who lives in continuul fear, of loos∣ing his comforts?

SECT. XV.* 1.50

5. MOreover, all these are self-created sufferings: As if it were not enough to be the deservers,* 1.51 but we must also be the executioners of our own calamities! As if God had not inflicted enough upon us, but we must inflict more upon our selves▪ Is not death bitter enough to the flesh of it self, but we must double and treble and multiply its bitterness? Do we complain so much of the burden of our troubles, and yet daily add unto the weight? Sure the state of poor mortals is sufficiently calamitous; they need not make it so much worse. The sufferings laid upon us by God, do all lead to happy issues: the progress is, from suffering to patience, from thence to experience,* 1.52 and so to Hope, and at last to Glory. But the sufferings which we do make our selves, have usually issues answer∣able to their causes: The motion is Circular and endless, from sin to suffering, from suffering to sin, and so to suffering again, and so in infinitum. And not onely so, but they multiply in their course: every sin is greater then the former, and so every suffering also greater. This is the natural progress of them, which if mer∣cy do intercept, no thanks to us. So that except we think that God hath made us to be our own tormentors, we have small reason to nourish our fears of death.

SECT. XVI.* 1.53

7. COnsider further; they are all but useless unprofitable fears. As all our care cannot make one hair white or black,* 1.54 nor adde one cubit to our stature, so neither can our fear prevent our sufferings, nor delay our dying time an hour: Willing or unwill∣ing we must away. Many a mans fears have hastened his end, but no mans ever did avert it. Its true, a cau••e••one fear or care con∣cerning the danger after death, hath profited many; and is very usefull to the preventing of that danger▪ But for a member of

Christ, and an heir of Heaven, to be afraid of entering his own inheritance; this is a sinful useless fear.

SECT. XVII.

* 1.558. BUt though it be useless in respect of good, yet to Sathan is it very serviceable. Our ••ears of dying ensnare our souls and add strength to many temptations. Nay when we are called to dye for Christ, and put to it in a day of tryal, it may draw us to deny the known truth, and forsake the Lord God himself. You look upon it now as a small sin, a common frailty of humane na∣ture: But if you look to the dangerous consequents of it, me thinks it should move you to other thoughts. What made Peter deny his Lord? what makes Apostates in suffering times forsake the truth? and the green blade of unrooted faith, to wither before the heat of persecution? Fear of imprisoment and poverty may do much, but fear of death will do much more. When you see the Gibbet, or hear the sentence, if this fear of dying prevail in you, you'l strait begin to say as Peter, I know not the man. When you see the fa∣gots set, and fire ready, you'l say as that Apostate to the Martyr, O the fire is hot, and nature's frail, forgeting that the fire of hell is hotter. Sirs, as light as you make of it, you know not of what force these fears are to separate your souls from Jesus Christ. Have we not lately had frequent experience of it? How many thousand have fled in fight, and turned their back on a good cause, where they knew the honour of God was concerned, and their countreys welfare was the prize for which they fought, and the hopes of their posterity did lye at the sta••e, and all through un∣worthy fear of dying? Have we not known those, who lying un∣der a wounded conscience, and living in the practice of some known sin, durst scarce look the enemy in the face, because they durst not look death in the face? but have trembled and drawn back, and cryed, alas I dare not dye, If I were in the case of such or such, I durst dye. He that dare not dye, dare scarce fight valiant∣ly. Therefore we have seen in our late wars, that there is none more valiant then these two sorts.

1. Those who have conquered the fear of death by the power of Faith.

2. And those who have extinguisht it by desperate prophanness,

and cast it away through stupid security. So much fear as we have of death, usually so much cowardize in the cause of God: How∣ever its an evident temptation and snare. Beside the multitude of unbelieving contrivances, and discontents at the wise disposals of God, and hard thoughts of most of his providences, which this sin doth make us guilty of: Besides also it looseth us much precious time, and that for the most part neer our end. When time should be most precious of all to us; and when it should be imployed to better purpose, then do we vainly and sinfully wast it, in the fruit∣less issues of these distracting fears: So that you see how danger∣ous a snare these fears are, and how fruitful a parent of many evils.

SECT. XVIII.* 1.56

9. COnsider, what a competent time the most of us have had: Some thirty, some fourty, some fifty or sixty yeers. How many come to the grave younger, for one that lives to the shortest of these? Christ himself, as is generally thought, lived but * 1.57 thirty three yeers on earth. If it were to come, as it is past, you would think thirty yeers a long time. Did you not long ago in your threatning sickness, think with your selves, O, if I might enjoy but one seven yeers more, or ten yeers more! And now you have en∣joyed perhaps more then you then begged; and are you neverthe∣less unwilling yet? Except you would not die at all, but desire an immortality here on Earth; which is a sin inconsistent with the truth of Grace. If your sorrow be meerly this, That you are mortal; you might as well have lamented it all your lives: For sure you could never be ignorant of this. Why should not a man that would dye at all, be as well willing at thirty or fourty, if God see it meet, as at seventy or eighty? nay, usually when the longest day is come, men are as loth to depart as ever. He that looseth so many yeers, hath more cause to bewail his own neglect, then to complain of the shortness of his time; and were better lament the wickedness of his life, then the brevity. Length of time doth not conquer corruption; it never withers, nor decayes through age. Except we receive an addition of Grace, as well as Time, we naturally grow the older the worse. Let us then be contented with our allotted proportion: And as we are convinced, that we should

not murmure, against our assigned degree of wealth▪ of health, of honor, and other things here; so let us not be discontented with our allowed proportion of time. O, my Soul, depart in peace! Hast thou not here enjoyed a competent share? As thou wouldst not desire an unlimited state, in wealth and honor, so desire it not in point of time. Is it fit, that God or thou should be the sharer? If thou wert sensible how little thou deservest an hour of that pa∣tience which thou hast enjoyed, thou wouldst think thou hast had a large part. Wouldst thou have thy age called back again? ••a••st thou eat thy bread, and have it too? Is it not Divine Wisdom that sets the bounds? God will not let one have all the work, nor all the suffering, nor all the honor of the work: He will honor himself by variety of instruments; by various persons, and several ages, and not by one person or age: Seeing thou hast acted thine own part, and finished thine appointed course, come down con∣tentedly, that others may succeed; who must have their turns as well as thou. As of all other outward things, so also of thy time and life; thou mayest as well have too much, as too little: Onely of God, and eternal life, thou canst never enjoy too much, nor too long. Great receivings, will have great accounts: where the lease is longer, the fine and rent must be the greater. Much time hath much duty. Is it not as easie to answer for the receivings and the duties, of thirty yeers, as of an hundred? Beg therefore for Grace to improve it better; but be content with thy share of time.

* 1.58SECT. XIX.

10. COnsider, thou hast had a competency of the comforts of life, and not of naked time alone. God might have made thy life a misery; till thou hadst been as weary of possessing it, as thou art now afraid of loosing it. If he had denyed thee the benefits and ends of living, thy life would have been but a slender comfort. They in Hell have life as well as we, and longer far then they desire: God might have suffered thee to have consumed thy days in ignorance, or to have spent thy life to the last hour, before he brought thee home to himself, and given thee the saving Know∣ledg of Christ; and then thy life had been short, though thy time long. But he hath opened thine eyes in the morning of thy days,

and acquainted thee betimes with the trade of thy life. I know the best are but negligent loyterers, and spend not their time ac∣cording to its worth; but yet he that hath an hundred yeers time, and looseth it all, lives not so long as he that hath but twenty, and bestows it well. Its too soon to go to Hell at an hundred yeers old, and not too soon to go to Heaven at twenty. The means are to be valued in reference to their end: Thats the best means, which speediliest and surest obtaineth the end. He that hath en∣joyed most of the ends of life, hath had the best life, and not he that hath lived longest. You that are acquainted with the life of Grace▪ what if you live but twenty or thirty yeers? would you change it for a thousand yeers of wickedness? God might have let you have lived like the ungodly world, and then you would have had cause to be afraid of dying. We have lived in a place and time of light; in Europe, not in Asia, Africa or America; in England, not in Spain or Italy; in the Age when Knowledg doth most abound, and not in our forefathers days of darkness; we have lived among Bibles, Sermons, Books, and Christians. As one Ac••e of fruitful soyl, is better then many of barren Commons; as the possession of a Kingdom for one yeer, is better then a lease of a Cottage for twenty; so twenty or thirty yeers living in such a place, or age, as we, is better then Methuselahs age, in the case of most of the world besides. And shall we not then be contented with our proportion? If we who are Ministers of the Gospel, have seen abundant fruit of our labors; if God hath blessed our labors in seven yeers▪ more then some others in twenty or thirty; if God have made us the happy, (though unworthy) means, of converting and saving more souls at a Sermon, then some better men in all their lives; what cause have we to complain of the shortness of our time in the work of God? would unprofitable, unsuccessful preaching have been comfortable? will it do us good to labor to little purpose, so we may but labor long? If our desires of living, are for the service of the Church, as our deceitful hearts are still pretending, then 〈◊〉〈◊〉 if God honor us to do the more service, though in the lesser time, we have our desire. God will have each to have his share; when we have had ours, let us rest contented. Perswade then thy backward soul to its duty, and argue down these dreadful thoughts: Unworthy wretch! Hath thy Father allowed thee so large a part, and caused thy lot to fall

so well? and given thee thine abode in pleasant places? and fill∣ed up all thy life with mercies? and dost thou now think thy share too small? is not that which thy life doth want in length, made up in bredth, and weight, and sweetness? Lay all together, and look about thee, and tell me; how many of thy neighbors have more? how many in all the Town or Countrey, have had a better share then thou? why mightest not thou have been one of the thousands, whose carkasses thou hast seen scattered as Dung on the Earth? or why mightest not thou have been one thats useless in the Church? and an unprofitable burden to the place thou livest in? What a multitude of hours of consolation? of delightful Sabbaths? of pleasant studies? of precious companions? of won∣derous deliverances? of excellent opportunities? of fruitful la∣bors? of joyful tidings? of sweet experiences? of astonishing providences hath thy life partaked of? so that many a hundred who have each of them lived an hundred yeers, have not altoge∣ther enjoyed so much. And yet art thou not satisfied with thy lot? Hath thy life been so sweet, that thou art loth to leave it? is that the thanks thou returnest to him, who sweetned it to draw thee to his own sweetness? Indeed, if this had been all thy portion, I could not blame thee to be discontented: And yet let me tell thee too, That of all these poor souls, who have no other portion, but receive all their good things in this life, there is few or none even of them, who ever had so full a share as thy self. And hast thou not then had a fair proportion, for one that must shortly have Heaven besides? O foolish Soul! would thou wert as covetous after eternity, as thou art for a fading perishing life! and after the blessed presence of God, as thou art for continuance with Earth and Sin!* 1.59 Then thou vvouldst rather look through the windows, and cry through the lattises, Why is his chariot so long a coming? Why tarry the wheels of his chariots? Hovv long Lord! Hovv long!

* 1.60SECT. XX.

11. COnsider, vvhat if God should grant thy desire, and let thee live yet many yeers? but vvithal should strip thee of the comforts of life, and deny thee the mercies vvhich thou hast hitherto enjoyed? Would this be a blessing vvorth the begging

for? Might not God in judgment give thee life, as he gave the murmuring Israelites Quails? or as he oft times gives men riches and honor, when he sees them over-earnest for it? Might he not justly say to thee, Seeing thou hadst rather linger on earth, then come away and enjoy my presence; seeing thou art so greedy of life, take it, and a curse with it; never let fruit grow on it more, nor the Sun of comfort shine upon it, nor the dew of my blessing ever water it:* 1.61 Let thy table be a snare, let thy friends be thy sorrow; let thy riches be corrupted, and the rust of thy silver eat thy flesh. Go hear Sermons as long as thou wilt, but let never Sermon do thee good more; let all thou hearest make against thee, and increase the smart of thy wounded spirit: If thou love Preaching better then Heaven, go and preach till thou be aweary, but never profit soul more. Sirs, what if God should thus chastise our inordinate desires of living, were it not just? and what good would our lives then do us? Seest thou not some that spend their days on their cowch in groaning? and some in begging by the high-way sides? and others in seeking bread from door to door? and most of the world in laboring for food and rayment, and living onely that they may live, and loosing the ends and benefits of life? Why, what good would such a life do thee, were it never so long? when thy soul shall serve thee onely in stead of Salt, to keep thy body from stinking? God might give thee life, till thou art weary of living; and as glad to be rid of it, as Judas or Ahitophel; and make thee like many miserable Creatures in the world, who can hardly forbear laying violent hands on them∣selves. Be not therefore so importunate for life; which may prove a judgment, in stead of a blessing.

SECT. XXI.* 1.62

12. COnsider, how many of the precious Saints of God, of all ages and places, have gone before thee? Thou art not to enter an untrodden path, nor appointed first to break the Ice. Except onely Henoch and Elias, which of the Saints have scaped death? And art thou better then they? There are many millions of Saints dead, more then do now remain on Earth. What a number of thine own bosome friends, and intimate acquaintance, and companions in duty, are now there? and why shouldst thou be

so loth to follow? Nay, hath not Jesus Christ himself gone this way? hath he not sanctified the grave to us? and perfumed the dust with his own body? And art thou loth to follow him too? O rather let us say as Thomas,* 1.63 Let us also go, and die with him; or rather, let us suffer with him, that we may be glorified together with him.

Many such like Considerations might be added, as that Christ hath taken out the sting: How light the Saints have made of it; how cheerfully the very Pagans have entertained it, &c. But because all thats hitherto spoken, is also conducible to the same purpose, I pass them by. If what hath been said, will not perswade, Scrip∣ture and Reason have little force.

I have said the more on this subject, finding it so needful to my self and others; finding that among so many Christians, who could do and suffer much for Christ, there's yet so few that can willingly die; and of many who have somewhat subdued other corrupti∣ons; so few have got the conquest of this. This caused me to draw∣forth these Arrows from the quiver of Scripture, and spend them against it.

* 1.64SECT. XXII.

I Will onely yet Answer some Objections, and so conclude this Use.

1. Object. O, If I were but certain of Heaven, I should then never stick at dying.

Answ. 1. Search, for all that, whether some of the foremen∣tioned c••uses may not be in fault, as well as this.

2. Didst thou not say so long ago? Have you not been in this song this many yeers? if you are yet uncertain, whose fault is it? you have had nothing else to do with your lives, nor no greater matter then this to minde. Were you not better presently fall to the tryal; till you have put the Question out of doubt? Must God stay while you trifle? and must his patience be continued to cherish your negligence? If thou have played the loyterer, do so no longer. Go search thy soul, and follow the search close, till the•• come to a clear discovery. Begin to night, stay not till the next morning. Certainty comes not by length of time, but by the bless∣ing of the Spirit upon wise and faithful tryal. You may linger out

thus twenty yeers more, and be still as uncertain as now you are.

3. A perfect certainty may not be expected: we shall still be deficient in that as well as in other things: They who think the Apostle speaks absolutely, and not comparatively, of a perfect assurance in the very degree, when he mentions a Plerophory or Full assurance. I know no reason, but they may expect perfection in all things else, as well as this. VVhen you have done all, you will know this but in part. If your belief of that Scripture, which saith, Beleeve, and be saved, be imperfect; and if your knowledg, whether your own deceitful hearts do sincerely beleeve or not, be imperfect; or if but one of these tvvo be imperfect: the result or conclusion must needs be so too. If you vvould then stay till you are perfectly certain, you may stay for ever: if you have obtained assurance but in some degree, or got but the grounds for assurance said; it is then the speediest, and surest vvay, to desire rather to be quickly in Rest: For then, and never till then, vvill both the grounds and assurance be fully perfect.

4. Both your assurance, and the comfort thereof, is the gift of the Spirit, vvho is a free bestovver: And Gods usual time to be largest in mercy, is vvhen his people are deepest in necessity. A mercy in season, is the svveetest mercy. I could give you here a∣bundance of late examples, of those vvho have languished for assurance and comfort; some all their sickness, and some most of their lives; and vvhen they have been neer to death, they have received in abundance. Never fear death then through imperfecti∣ons of assurance; for thats the most usual time of all, vvhen God most fully and svveetly bestovvs it.

SECT. XXIII.* 1.65

OBject. 2. O, but the Churches necessities are great, and God hath made me useful in my place; so that the loss vvill be to many, or else, me thinks, I could vvillingly die.

Answ. This may be the case of some; but yet remember, the heart is deceitful: God is oft pretended, vvhen our selves are in∣••ended. But if this be it that sticks vvith thee indeed, consider, VVilt thou pretend to be vviser then God? doth not he knovv hovv ••o provide for his Church? Cannot he do his vvork vvithout thee?

or finde out instruments enough besides thee? Think not too high∣ly of thy self, because God hath made thee useful. Must the Church needs fall when thou art gone? Art thou the foundation on which its built? Could God take away a Moses, an Aaron, David, Elias, &c. and finde supply for all their places? and cannot he also finde supply for thine? This is to derogate from God too much, and to arrogate too much unto thy self. Neither art thou so merciful as God; nor canst love the Church so well as he: As his interest is infinitely beyond thine, so is his tender care and bounty. But of this before.

Yet mistake me not in all that I have said: I deny not but that it is lawful and necessary for a Christian upon both the foremen∣tioned grounds, to desire God to delay his death; both for a fur∣ther opportunity of gaining assurance, and also to be further ser∣viceable to the Church.* 1.66 But first, This is nothing to their case who are still delaying, and never willing; whose true discontents are at death it self, more then at the unseasonableness of dying. Secondly, Though such desires are sometimes lawful, yet must they be carefully bounded and moderated; to which end are the form∣er considerations. We must not be too absolute and peremptory in our desires; but cheerfully yield to Gods disposal. The rightest temper is that of Pauls, to be in a streight between two; desiring to depart,* 1.67 and be with Christ, and yet to stay while God will have us, to do the Church the utmost service. But alas, we are seldom in this streight: Our desires run out all one way, and that for the flesh, and not the Church: Our streights are onely for fear of dy∣ing; and not betwixt the earnest desires of dying, and of living.

* 1.68SECT. XXIV.

OBject. But is not death a punishment of God for sin? Doth not Scripture call it the King of fears? And Nature above all other evils abhor it?

* 1.69Answ. Ile not meddle with that which is controversal in this: Whether Death be properly a punishment, or not: But grant that in it self considered, it may be called Evil, as being naturally the dissolution of the Creature. Yet being sanctified to us by Christ, and being the season, and occasion of so great a Good, as is the

present possession of God in Christ; it may be welcomed with a glad submission, if not with desire. Christ affords us grounds enough to comfort us against this natural Evil: And therefore en∣dues us with the principle of Grace, to raise us above the reach of nature.

For all those low and poor Objections, as leaving House, Goods, and Friends, leaving our children unprovided, &c. I pass them over as of lesser moment, then to take much with men of Grace.

SECT. XXV.* 1.70

LAstly,* 1.71 Understand me in this also, That I have spoke all this to the faithful soul. I perswade not the ungodly from fearing death: Its a wonder rather, that they fear it no more; and spend not their days in continual horror, as is said before. Truly, but that we know a stone is insensible, and a hard heart is dead and stupid, or else a man would admire how poor souls can live in ease and quietness, that must be turned out of these bodies into ever∣lasting flames! Or that be not sure, at least, if they should die this night, whether they shall lodg in Heaven or Hell the next; espe∣cially when so many are called, and so few chosen; and the Righ∣teous themselves are scarcely saved? One would think such men should eat their bread with trembling; and the thoughts of their danger should keep them waking in the night; and they should fall presently a searching themselves; and enquiring of others, and crying to God, That if it were possible they might quickly be out of this danger, and so their hearts be freed from horror! For a man to quake at the thoughts of death, that looks by it to be dis∣possessed of his happiness, and knoweth not whether he is next to go; this is no wonder. But for the Saints to fear their passage by Death to Rest, this is an unreasonable hurtful Fear.

CHAP. III. Motives to a Heavenly Life.

* 1.72SECT. I.

WE have now by the guidance of the Word of the Lord, and by the assistance of his Spirit, shewed you the nature of the Rest of the Saints; and ac∣quainted you with some duties in relation thereto: We come now to the close of all, to press you to the great duty, which I chiefly intended, when I begun this subject; and have here reserved it to the last place, be∣cause I know hearers are usually of slippery memories; yet apt to retain the last that is spoken, though they forget all that went be∣fore. Dear friends, its pity that either you or I, should forget any thing of that which doth so neerly concern us, as this Eternal Rest of the Saints doth. But if you must needs forget something; let it be any thing else, rather then this; let it be rather all that I have hitherto said (though I hope of better) then this one ensuing Use.

Is there a Rest, and such a Rest remaining for us? Why then are our thoughts no more upon it? why are not our hearts continually there? why dwell we not there, in constant contemplation? Sirs, Ask your hearts in good earnest, what is the cause of this neg∣lect? are we reasonable in this? or, are we not? Hath the Eter∣nal God provided us such a Glory, and promised to take us up, to dwell with himself? and is not this worth the thinking on? Should not the strongest desires of our hearts be after it? and the daily

delights of our souls be there? Do we beleeve this? and can we yet forget and neglect it? Whats the matter? will not God give us leave to approach this light? or will he not suffer our souls to tast and see? Why then, what means all his earnest invitations? why doth he so condemn our earthly-mindedness? and command us to set our affections above? Ah vile hearts! If God were against it, we were likelier to be for it. When he would have us to keep our station, then we are aspiring to be like God, and are ready to invade the Divine Prerogatives: But when he commands our hearts to Heaven, then they will not stir an inch; like our Prede∣cessors, the sinful Israelites: When God would have them march for Canaan, then they mutiny, and will not stir; either they fear the Gyants, or the walled Cities, or want necessaries, or something hinders them▪ but when God bids them not to go▪ then will they needs be presently marching, and fight they will, though it be to their overthrow. If the fore-thoughts of glory were forbidden fruit, perhaps we should be sooner drawn unto them; and we should itch (as the Bethshemites) to be looking into this Ark. Sure I am, where God hath forbidden us to place our thoughts, and our delights, thither it is eas••y enough to draw them. If he say (Love not the World, nor the things of the World) we dote upon it never the less. We have love enough, if the world require it; and thoughts enough to pursue our profits. How delightfully and unweariedly, can we think of vanity? and day after day im∣ploy our mindes about the Creature? And have we no thoughts of this our Rest? How freely, and how frequently can we think of our pleasures, our friends, our labors, our flesh, our lusts, our common studies, or news? yea, our very miseries, our wrongs, our sufferings, and our seats? But vvhere is the Christian, vvhose heart is on his Rest? Why Sirs, vvhat is the matter? vvhy are vve not taken up vvith the vievvs of Glory? and our souls more ac∣customed to these delightful Meditations? Are vve so full of joy, that vve need no more? or is there no matter in Heaven, for our joyous thoughts? or rather are not our hearts carnal and blockish? Earth vvill to Earth▪ Had vve more Spirit, it vvould be othervvise with us. As the Jews use to cast to the ground the Book of Esther, before they read it, because the Name of God is not in it. And as Austin cast by Ciceroes writings, because they contained not the Name of Jesus: So let us humble and cast dovvn these sensual

hearts that have in them no more of Christ and Glory: As we should not own our duties any further then somewhat of Christ is in them, so should we no further own our hearts: And as we should delight in the creatures no further then they have reference to Christ and Eternity; so should we no further approve of our own hearts. If there were little of Christ and Heaven in our mouths, but the world were the onely subject of our speeches, then all would account us to be ungodly; why then may we not call our hearts ungodly, that have so little delight in Christ and Hea∣ven? A holy tongue will not excuse or secure a profane heart. Why did Christ pronounce his Disciples eyes and eares so blessed, but as they were the doors to let in Christ by his Works and Words into their hearts? O blessed are the eyes that so see, and the ears that so hear, that the heart is thereby raised to this blessed heavenly frame. Sirs, so much of your hearts as is empty of Christ and heaven, let it befilled with shame and sorrow, and not with ease.

* 1.73SECT. II.

* 1.74BUt let me turn my Reprehension to Exhortation, That you would turn this Conviction into Reformation. And I have the more hope, because I here address my self to men of Con∣science, that dare not wilfully disobey God, and to men whose Re∣lations to God are many and neer, and therefore methinks there should need the fewer words to perswade their hearts to him: Yea, because I speak to no other men, but onely them whose portion is there, whose hopes are there, and who have forsaken, all that they may enjoy this glory; and shall I be discouraged from perswading such to be heavenly-minded? why, fellow Christians; if you will not hear and obey, who will? well may we be discouraged to ex∣hort, the poor, blinde, ungodly world, and may say, as Moses, Exod. 6.12. Behold the Children of Israel have not hearkned unto me, how then shall Pharoah hear me? Who ever thou art therefore that readest these lines, I require thee, as thou tendrest thine Allegiance to the God of Heaven, as ever thou hopest for a part in this glory, that thou presently take thy heart to task: chide it for its wilful strangeness to God; turn thy thoughts from the pursuit of Vanity, bend thy soul to study Eternity, busie it about the life to come; habituate thy self to such contemplations, and let not those

thoughts be seldom and cursory, but settle upon them, dwell here, bathe thy soul in heavens Delights, drench thine affections in these rivers of pleasure, or rather in this sea of Consolation; and if thy backward soul begin to flag, and thy loose thoughts to fly a∣broad, call them back, hold them to their work, put them on, bear not with their lasiness, do not connive at one neglect; and when thou hast once in obedience to God tried this work, and fol∣lowed on till thou hast got acquainted with it, and kept a close guard upon thy thoughts till they are accustomed to obey, and till thou hast got some mastery over them, thou wilt then finde thy self in the suburbs of Heaven, and as it were in a new world, thou wilt then finde indeed, that there is sweetness in the work and way of God, and that the life of Christianity is a life of Joy; Thou wilt meet with those abundant consolations, which thou hast prayed, and panted, and groaned after, and which so few Christians do ever here obtain, because they know not this way to them, or else make not conscience of walking in it.

You see the work now before you: This, this is it that I would fain perswade your souls to practise: Beloved friends and Chri∣stian neighbors, who hear me this day, let me bespeak your con∣sciences in the name of Christ, and command you by the Autho∣rity I have received from Christ, that you faithfully set upon this weighty duty, and fix your eye more stedfastly on your Rest, and daily delight in the fore-thoughts thereof. I have perswaded you to many other duties, and (I bless God) many of you have obeyed, and I hope never to finde you at that pass, as to say when you per∣ceive the command of the Lord, that you will not be perswaded, nor obey; if I should, it were high time to bewail your misery: Why, you may almost as well say, we will not obey, as sit still and not obey. Christians, I beseech you, as you take me for your Teacher, and have called me thereto, so hearken to this Doctrine; if ever I shall prevail with you in any thing, let me prevail with you in this, to set your heart where you expect a Rest and Trea∣sure. Do you not remember, that when you called me to be your Teacher, you promised me under your hands, that you would faithfully and conscionably endeavor the receiving every truth, and obeying every command, which I should from the Word of God manifest to you? I now charge your promise upon you; I never delivered to you a more apparent Truth, nor prest

upon you a more apparent duty, then this? If I knew you would not obey, what should I do here preaching? Not that I desire you to receive it chiefly as from me, but as from Christ, on whose Mes∣sage I come. Me thinks, if a childe should shew you Scripture, and speak to you the Word of God, you should not dare to disobey it. Do not wonder that I perswade you so earnestly; though indeed if we were truly reasonable in spiritual things, as we are in com∣mon, it would be a real wonder that men should need so much perswasion, to so sweet and plain a duty; but I know the emply∣ment is high, the heart is earthly, and will still draw back, the temptations and hinderances will be many and great, and there∣fore I fear, before we have done, and laid open more fully the na∣ture of the Duty, that you will confess all these perswasions little enough; The Lord grant they prove not so too little, as to fail of success, and leave you as they finde you: Say not, we are unable to set our own hearts on heaven, this must be the work of God onely, and therefore all your Exhortation is in vain; for I tell you, though God be the chief disposer of your hearts, yet next under him you have the greatest command of them your selves, and a great power in the ordering of your own thoughts, and for de∣termining your own wills in their choice; though without Christ you can do nothing, yet under him you may do much, and must do much, or else it will be undone, and you undone through your neglect; Do your own parts, and you have no cause to distrust whe∣ther Christ will do his: Do not your own consciences tell you, when your thoughts fly abroad, that you might do more then you do to restrain them? and when your hearts lye flat, and neglect Eternity, and seldom minde the Joys before you that most of this neglect is wilful? If you be to study a set Speech, you can force your thoughts to the intended Subject; if a Minister be to study a Sermon, he can force his thoughts to the most saving Truths, and that without any speciall grace: might not a true Christian ther minde more the things of the life to come, if he did not neglect to exerci••e that authority over his own thoughts, which God hath given him? especially in such a work as this, where he may more confidently expect the assistance of Christ, who useth not to for¦sake his people in the work he sets them on. If a carnal Minister can make it his work, to study about Christ and heaven, through all his life time, and all because it is the trade he lives by, and knows

not how to subsist without it; why then, me thinks a spiritual Chri∣stian should study as constantly the Joys of heaven, because it is the very business he lives for, and that the place he must be in for ever: If the Cook can finde in his heart to labor and sweat about your meat, because it is the trade that maintains him, though perhaps he taste it not himself: Me thinks then, you for whom it is pre∣pared, should willingly bestow that daily pains, to taste its sweet∣ness, and feed upon it; and if it were about your bodily food, you would think it no great pains neither; a good stomack takes it for no great labor to eat and drink of the best till it be satisfied, nor needs it any great invitation thereto: Christians, if your souls were sound and right, they would perceive incomparably more delight and sweetness, in Knowing, Thinking, Believing, Loving, and Rejoycing in your future Blessedness in the fruition of God, then the soundest stomack findes in its food, or the strongest senses in the enjoyment of their objects; so little painful would this work be to you, and so little should I need to press you to it: its no great pains to you to think of a friend, or any thing else that you dearly love, and as little would it be to think of Glory, if your love and delight were truly there: if you do but see some Jewel, or Trea∣sure, you need not long exhortations to stir up your desires, the very sight of it is motive enough; if you see the fire when you are cold, or see a house in a stormy day, or see a safe harbor from the tempestuous seas, you need not be told what use to make of it: the sight doth presently direct your thoughts: you think, you look, you long, till you do obtain it. Why should it not be so in the present case? Sirs, one would think, to shew you this Crown and Glory of the Saints, should be motive enough to make you desire it; to shew you that Harbor where you may be safe from all dangers, should soon teach you what use to make of it, and should bend your daily studies towards it; but because I know while we have fl••sh about us, and any remnants of that car∣nal minde, which is enmity to God, and to this noble work, that all motives are little enough; And because my own, and others sad experiences tell me how hardly the best are drawn to a constancy and faithfulness in this duty; I vvill here lay down some moving Considerations, vvhich if you vvill but vouchsafe to ponder throughly, and deliberately vveigh vvith an impartial judgment, I doubt not but they vvill prove effectuall vvith your hearts, and

make you resolve upon this excellent duty. I pray you friends, let them not fall to the ground, but take them up, and try them, and if you finde they concern you, make much of them, and obey them accordingly.

* 1.75SECT. III.

1. COnsider, a heart set upon heaven, will be one of the most unquestionable evidences of thy sincerity, and a clear dis∣covery of a true work of saving grace upon thy soul. You are much in enquiring after Marks of sincerity, and I blame you not, its dangerous mistaking when a mans salvation lies upon it: You are oft asking, How shall I know that I am truly sanctified? Why, here is a mark that will not deceive you, if you can truly say that you are possessed of it; Even, a heart set upon Heaven. Would you have a sign infall••ble, not from me, or from the mouth of any man, but from the mouth of Jesus Christ himself, which all the e∣nemies of the use of Marks, can lay no exception against? Why here is such a one, Mat. 6.21. Where your treasure is, there will your hearts be also. Know once assuredly where your heart is, and you may easily know that your treasure is there: God is the Saints Treasure and happiness: Heaven is the place where they must ful∣ly enjoy him: A heart therefore set upon heaven, is no more, but a heart set upon God, desiring after this full enjoyment: And surely a heart set upon God through Christ, is the truest evidence of saving grace. External actions are easiest discovered; but those of the heart are the surest evidences. When thy learning will be no good proof of thy grace; when thy knowledg, thy duties and thy gifts will fail thee, when Arguments from thy tongue and thy hand may be confuted; yet then will this Argument from the bent of thy heart prove thee sincere. Take a poor Christian that can scarce speak true English about Religion, that hath a weak understanding, a failing memory, a stammering tongue; yet his heart is set on God, he hath chosen him for his Portion, his thoughts are on E∣ternity, his desires there, his dwelling there; he cryes out, O that I were there; he takes that day for a time of imprisonment, wherein he hath not taken one refreshing view of Eternity: I had rather dye in this mans condition, and have my soul in his souls case; then in the case of him that hath the most eminent gifts, and is most admired for parts and dutie, whose heart is not thus taken

up with God. The man that Christ will finde out at the last day, and condemn, for want of a wedding Garment, will be he that wants this frame of heart: The question will not then be, How much you have known, or professed, or talked? but, How much have you loved, and where was your heart? Why then, Christians, as you would have a sure testimony of the love of God, and a sure proof of your title to Glory, labor to get your hearts above. God will acknowledg that you really love him, and take you for faith∣ful friends indeed, when he sees your hearts are set upon him. Get but your hearts once truly in Heaven, and without all question your selves will follow. If sin and Satan keep not thence your affections, they will never be able to keep away your persons.

SECT. IIII.* 1.76

2. COnsider, A heart in Heaven is the highest excellency of your spirits here, and the noblest part of your Christian disposition: As there is not only a difference between men and beasts, but also among men, between the Noble and the Base: so there is not only a common excellency, whereby a Christian differs from the world, but also a peculiar nobleness of spirit, whereby the more excellent differ from the rest: And this lyes especially in a higher and more heavenly frame of spirit.* 1.77 Only man of all in∣ferior creatures, is made with a face directed heaven-ward: but other creatures have their faces to the earth. As the Noblest of Creatures, so the Noblest of Christians, are they that are set most direct for Heaven. As Saul is called a choice and goodly man,* 1.78 higher by the head then all the company: so is he the most choice and goodly Christian, whose head and heart is thus the highest. Men of noble birth and spirits, do mind high and great affairs, and not the smaller things of low poverty: Their discourse is, of the councels and matters of State, of the Government of the Common-wealth, and publike things; and not of the Countrey-mans petty imployments. O, to hear such an hea∣venly Saint, who hath fetcht a journey into heaven by faith, and hath been wrapt up to God in his contemplations, and is newly come down from the veiws of Christ, what discoveries he will make of those Superior regions! What ravishing expressions drop from his lips! How high and sacred is his discourse! Enough to

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make the ignorant world astonished,* 1.79 and say, Much study hath made them mad: And enough to convince an understanding hearer, that have seen the Lord; and to make one say, No man could speak such words as these, except he had been with God▪ this, This is the noble Christian. As Bucholcers hearers concluded, when he had preached his last Sermon, being carried between two into the Church, because of his weakness, and there most admirably dis∣coursed of the Blessedness of souls departed this life, Caeteros concio naetores a Bucholcero semper omnes, illo autem die etiam ipsum a sese superatum, That Bucholcer did ever excel other preachers, but that day he excelled himself: so may I conclude of the heavenly Christi∣an,* 1.80 He ever excelleth the Rest of men, but when he is neerest Hea∣ven he excelleth himself. As those are the most famous mountains that are highest; and those the fairest trees that are talest, and those the most glorious Pyramides and buildings whose tops do reach neerest to Heaven: so is he the choisest Christian, whose heart is most frequently, and most delightfully there. If a man have lived neer the King, or have travelled to see the Sultan of Persia, or the great Turk; he will make this a matter of boasting, and thinks himself one step higher then his private neighbors that live at home. What shall we then judg of him that daily travels as far as Heaven, and there hath seen the King of Kings? That hath fre∣quent admittance into the Divine presence, and feasteth his soul upon the tree of life? For my part, I value this man before the ablest, the richest, the most learned in the world.

* 1.81SECT. V.

3. COnsider, A heavenly minde is a joyful minde: This is the neerest and the truest way to live a life of comfort: And without this you must needs be uncomfortable. Can a man be at the fire, and not be warm? or in the Sun-shine, and not have light? Can your heart be in Heaven, and not have comfort? The coun∣treys of Norway, Island, and all the Northward, are cold and fro∣zen, because they are farther from the power of the Sun: But in Egypt, Arabia, and the Southern parts, it is far otherwise, where they live more neer its powerful rayes. What could make such frozen uncomfortable Christians, but living so far as they do from heaven? And what makes some few others so warm in comforts,

but their living higher then others do? and their frequent access so neer to God? When the Sun in the Spring draws neer our part of the earth, how do all things congratulate its approach? The earth looks green & casteth off her mourning habit: the trees shoot forth; the plants revive, the pretty birds, how sweetly sing they? the face of all things smile upon us, and all the creatures below reioyce. Beloved friends, if we would but try this life with God, and would but keep these hearts above, what a Spring of joy would be within us? and all our graces be fresh and green? How would the face of our souls be changed? and all that is within us rejoyce? How should we forget our winter sorrows? and with∣draw our souls from our sad retirements? How early should we rise (as those birds in the spring) to sing the praise of our Great Cre∣ator. O Christian, get above: Believe it, that Region is warmer then this below. Those that have been there, have found it so, and those that have come thence have told us so: And I doubt not but that thou hast sometime tryed it thy self. I dare appeal to thy own experience, or to the experience of any soul that knows what the true Joys of a Christian are: When is it that you have largest comforts? Is it not after such an exercise as this, when thou hast got up thy heart, and converst with God, and talkt with the in∣habitants of the higher world, and veiwed the mansions of the Saints and Angels, and filled thy soul with the forethoughts of Glory? If thou know by experience what this practice is, I dare say thou knowest what spiritual Joy is. David professeth that the light of Gods countenance would make his heart more glad then theirs that have Corn, and VVine, and Oyl, Psal. 4.6, 7. & Act. 2.28. out of Psal. 16. Thou shalt fill me full of Joy with thy countenance. If it be the countenance of God that fills us with Joy; then sure they that draw neerest, and most behold it, must needs be fullest of these Joyes. Sirs, if you never tryed this Art, nor lived this life of heavenly contemplation, I never wonder that you walk uncomfortably, that you are all complaining, and live in sorrows, & know not what the Joy of the Saints means: Can you have comfort from God, and never think of him? Can Heaven rejoyce you, when you do not re••member it? Doth any thing in the world glad you, when you think not on it? Must not every thing first enter your judgment and consideration, before it can delight your heart and affection? If you were possest of all the treasure of the earth; if you had title

to the highest dignities and dominions, and never think on it, sure it would never rejoyce you. Whom should we blame then, that we are so void of consolation, but our own negligent unskilful hearts? God hath provided us a Crown of Glory, and promised to set it shortly on our heads and we will so much as think on it: He holdeth it out in the Gospel to us, and biddeth us, Behold and Rejoyce; & we will not so much as look at it: And yet we complain for want of Com∣fort. What a perverse course is this, both against God and our own Joyes? I confesse, though in fleshly things, the presenting of a com∣forting object, is sufficient to produce an answerable delight, yet in spirituals we are more disabled: God must give the Joy it self, as well as afford us matter for Joy: But yet withal, it must be remem∣bred, that God doth work upon us as men, and in a rational way doth raise our comforts: He enableth and exciteth us to minde and study these delightful objects, and from thence to gather our own comforts, as the Bee doth gather her honey from the flowers: There∣fore he that is most skilful and painful in this gathering Act, is usual∣ly the fullest of this spiritual sweetness. Where is the man that can tell me from experience, that he hath had solid and usual Joy, in any other way but this? and that God worketh it immediatly on his affections, without the means of his understanding and considering? It is by beleeving that we are filled with Joy & Peace, Rom. 15.13. and no longer then we continue our believing.* 1.82 It is in hope that the Saints Rejoyce, yea, in this hope of the glory of God, Rom. 5.2. and no longer then they continue hoping. And here let me warn you of a dangerous snare, an opinion which will rob you of all your com∣fort: some think, if they should thus fetch in their own comfort by believing and hoping, and work it out of Scripture promises, and extract it by their own thinking and studying, that then it would be a comfort only of their own hammering out (as they say) and not the genuine Joy of the Holy Ghost. A desperate mistake, raised up∣on a ground that would overthrow almost all duty, as well as this: which is, their setting the workings of Gods Spirit, and their own spirits in opposition, when their spirits must stand in subordination to Gods: They are conjunct causes, cooperating to the producing of one and the same effect. Gods Spirit worketh our comforts, by setting our own spirits awork upon the promises, and raising our thoughts to the place of our comforts. As you would delight a co∣vetuous man by shewing him gold, or a voluptuous man with flesh∣ly

delights; so God useth to delight his people, by taking them, as it were, by the hand, and leading them into Heaven, and shewing them himself, and their Rest with him. God useth not to cast in our Joys while we are idle, or taken up with other things. It is true, he some∣time doth it suddenly, but yet usually in the foresaid order, leading it into our hearts by our judgment and thoughts: And his sometime sudden extraordinary casting of comforting thoughts into our hearts, should be so far from hindring our endeavors in a meditate∣ing way, that it should be a singular motive to quicken us to it; even as a tast given us of some cordial or choiser food, will make us desire and seek the Rest. God feedeth not Saints as birds do their young, bringing it to them, and putting it into their mouths, while they lye still in the nest, and only gape to receive it. But as he giveth to man the fruits of the earth, the increase of their land in Corn and wine, while we plow, and sow, and weed, and water, and dung, and dress, and then with patience expect his blessing: so doth he give the joys of the soul. Yet I deny not, that if any should so think to work out his own comforts by meditation, as to attempt the work in his own strength, and not do all in subordination to God; nor per∣ceive a necessity of the Spirits assistance; the work would prove to be like the workman, and the comfort he would gather would be like both, even meer vanity: Even as the husband mans labor without the sun, and rain, and blessing of God.

So then you may easily see, that close meditation on the matter and cause of our Joy, is Gods way to procure solid Joy. For my part, if I should finde my joy of another kinde, I should be very prone to doubt of its sincerity. If I finde a great deal of comfort in my heart, and know not how it came thither, nor upon what rational ground it was raised, nor what considerations do feed and continue it, I should be ready to question, how I know whether this be from God? And though, as the Cup in Benjamins sack, it might come from Love, yet it would leave me but in fears and amazement, because of the uncertainty. As I think our love to God, should not be like that of fond lovers, who love violently, but they know not why: so I think a Christians Joy, should be a grounded rational Joy, & not to rejoyce & know not why. Though perhaps in some extraordinary case, God may cast in such an extraordinary kinde of joy, yet I think its not his usual way. And if you observe the spirits of most forlorn, uncom∣fortable, despairing Christians, you shall finde the Reason to be,

their ungrounded expectation of such unusual kinde of joys:* 1.83 and accordingly are their spirits variously tossed, and most unconstantly tempered: Sometime when they meet with such Joys (or at least think so,) then they are cheerful and lifted up, but because these are usually short-lived Joys, therefore they are strait as low as hell; and ordinarily that is their more lasting temper. And thus they are tossed as a vessel at sea, up and down, but still in extream: whereas, alas, God is most constant, Christ the same, Heaven the same, and the Promise the same, and if we took the right course for fetching in our comfort from these, sure our comforts would be more setled and constant, though not always the same. Who∣ever thou art therefore that Readest these lines, I intreat thee in the name of the Lord, and as thou valuest the life of constant Joy, and that good conscience, which is a continual feast; that thou wouldest but seriously set upon this work, and learn this Art of Heavenly-mindedness, and thou shalt finde the increase a hundred fold, and the benefit abundantly exceed thy labor. But this is the misery of mans Nature; Though every man naturally abhorreth sorrow, and loves the most merry and joyful life, yet few do love the way to Joy, or will endure the pains by which it is obtained; they will take the next that comes to hand, and content themselves with earthly pleasures, rather then they will ascend to heaven to seek it, and yet when all is done, they must have it there, or be without it.

* 1.84SECT. VI.

4. COnsider, A heart in heaven will be a most excellent preser∣vative against temptations, a powerful means to kill thy corruptions, and to save thy conscience from the wounds of sin: God can prevent our sinning, though we be careless, and keep off the temptation which we would draw upon our selves; and some∣time doth so; but this is not his usual course, nor is this our safest way to escape. When the minde is either idle, or ill imployed, the devil needs not a greater advantage; when he finds the thoughts let out on Lust, Revenge, Ambition, or Deceit, what an oppor∣tunity hath he to move for Execution, and to put on the Sinner to practise what he thinks on? Nay, if he finde the minde but empty, there's room for any thing that he will bring in; but when he finds the heart in heaven, what hope that any of his motions should take? Let him entice to any forbidden course, or shew us the baite

of any pleasure, the soul will return Nehemiaes Answer, I am doing a great work, and cannot come, Neh. 6.3. Several ways will this preserve us against Temptations. First, By keeping the heart imploy∣ed. Secondly, By clearing the Understanding, and so confirming the Will. Thirdly, By prepossessing the Affections with these highest delights. Fourthly, And by keeping us in the way of Gods blessing.

First, By keeping the heart employed; when we are idle, we tempt the devil to tempt us; as it is an encouragement to a Thief, to see your doors open, and no body within; and as we use to say, Careless persons make Theeves: or as it will encourage an High∣way Robber, to see you unweaponed; so may it encourage Sathan, to find your hearts idle; but when the heart is taken up with God, it cannot have while to hearken to Temptations, it cannot have while to be lustful and wanton, ambitious or worldly: If a poor man have a suit to any of you, he will not come when you are taken up in some great mans company or discourse, thats but an ill time to speed.

If you were but busied in your lawful Callings, you would not be so ready to hearken to Temptations, much less if you were busied above with God: Will you leave your Plow and Harvest in the Field? or leave the quenching of a fire in your houses, to run vvith children a hunting of Butterflies? vvould a Judg be per∣swaded to rise from the Bench, vvhen he is sitting upon life and death, to go and play among the Boys in the streets? No more will a Christian vvhen he is busie vvith God, and taking a survey of his eternal Rest, give ear to the alluring charms of Sathan, Non vacat exiguis, &c. is a Character of the truly prudent man; the children of that Kingdom should never have vvhile for trifles; but especial∣ly vvhen they are imployed in the affairs of the Kingdom; and this employment is one of the Saints chief preservatives against tempta∣tions: For as Gregory saith,* 1.85 Nunquam Dei amor otiosus est; opera∣tur enim magna, si est: Si verò operari renuit, non est amor; The Love of God is never idle; it vvorketh great things vvhen it truly is; and vvhen it vvill not vvork, it is not love. Therefore being still thus working, it is still preserving.

Secondly, A heavenly minde is the freest from sin, because it is of clearest understanding in spiritual matters of greatest concern∣ment. A man that is much in conversing above, hath truer and livelyer apprehensions of things concerning God and his soul, then any reading or learning can beget: Though perhaps he may be ig∣norant

in divers controversies, and matters that less concern salva∣tion, yet those truths vvhich must stablish his soul, and preserve him from temptation, he knows far better then the greatest Schol∣ars; he hath so deep an insight into the evil of sin, the vanity of the creature, the brutishness of fleshly sensual delights, that temptati∣ons have little power on him, for these earthly vanities are Satans baites, which though they may take much with the undiscerning world, yet with the clear-sighted, they have lost their force. In vain, saith Salomon, the net is spread in the sight of any bird, Pro. 1.17. And usually in vain doth Satan lay his snares to entrap the soul that plainly sees them; when a man is on high, he may see the further; we use to set our discovering Centinels on the highest place that's neer unto us, that he may discern all the motions of the Enemy; In vain doth the Enemy lay his Ambuscado's when we stand over him on some high Mountain, and clearly discover all he doth: When the heavenly-minde is above with God, he may far easier from thence discern every danger that lyes below, and the whole method of the devil in deceiving; Nay, if he did not discover the snare, yet were he likelier far to escape it then any others that con∣verse below: A net or baite that's laid on the ground, is unlike∣ly to catch the bird that flyes in the Air: while she keeps above, she's out 〈◊〉〈◊〉 of the danger, and the higher the safer; so is it with us; Sathans temptations are laid on the earth, earth is the place, and earth the ordinary baite: How shall these ensnare the Christi∣an, who hath left the earth, and walks with God? But alas, we keep not long so high, but down we must to the earth again, and then we are taken.

If conversing with wise and learned men, is the way to make one wise and learned, then no wonder if he that converseth with God, become wise: If men that travel about the earth, do think to re∣turn home with more experience and wisdom,* 1.86 how much more he that travels to heaven? As the very Air and Climate that we most abide in, do work our bodies to their own temper; no won∣der if he that is much in that sublime and purer Region, have a purer soul, and quicker sight; and if he have an understanding full of light, who liveth with the Sun, the Fountain, the Father of light; as certain herbs and meats we feed on, do tend to make our sight more clear, so the soul that's fed with Angels food, must needs have an•• understanding much more clear, then they that dwel and

feed on earth. And therefore you may easily see, that such a man is in far less danger of temptations, and Satan will hardlier beguile his soul; even as a wise man is hardlier deceived then fools and children. Alas, the men of the world, that dwell below, and know no other conversation but earthly, no wonder if their un∣derstandings be darkned,* 1.87 and they be easily drawn to every wickedness; no wonder if Satan take them captive at his will, and leade them about, as we see a Dog leade a blinde man with a string; The foggy Air and Mists of earth do thicken their sight; the smoak of worldly cares and business, blindes them, and the dungeon which they live in, is a land of darkness: How can Worms & Moles see, whose dwelling is alwayes in the earth? while this dust is in mens eyes, no wonder if they mistake gain for godliness, sin for grace, the world for God, their own wils for the Law of Christ, and in the issue hell for heaven; if the people of God will but take notice of their own hearts, they shall finde their experiences con∣firming this that I have said. Christians, do you not sensibly per∣ceive, that when your hearts are seriously fixt on heaven, you pre∣sently become wiser then before? Are not your understandings more solid? and your thoughts more sober? have you not truer ap∣prehensions of things then you had? For my own part, if ever I be wise, it is when I have been much above, and seriously studied the life to come: Me thinks I finde my understanding after such con∣templations, as much to differ from what it was before, as I before differed from a Fool or Idiot; when my understanding is weakned, and befool'd with common imployment, and with conversing long with the vanities below; me thinks, a few sober thoughts of my Fathers house, and the blessed provision of his Family in Heaven, doth make me (with the Prodigal) to come to my self again: Surely, when a Christian withdraws himself from his earthly thoughts, and begins to converse with God in heaven, he is as Nebuchadnezzar,* 1.88 taken from the beasts of the field to the Throne, and his understanding returneth to him again. O when a Christian hath had but a glimpse of Eternity, and then looks down on the world again, how doth he befool himself for his sin! for neg∣lects of Christ! for his fleshly pleasures! for his earthly cares! How doth he say to his Laughter, Thou art mad! and to his vain Mirth, What dost thou? How could he even tear his very flesh, and take revenge on himself for his folly! how verily doth

he think that there is no man in Bedlam so truly mad, as wiful sin∣ners, and lazy betrayers of their own souls, and unworthy sleighters of Christ and glory!

This is it that makes a dying man to be usually wiser then other men are, because he looks on Eternity, as neer, and knowing he must very shortly be there, he hath more deep and heart-piercing thoughts of it, then ever he could have in health and prosperity; Therefore it is, that the most deluded sinners that were cheated with the world, and bewitched with sin, do then most ordinarily come to themselves, so far as to have a righter judgment then they had; and that many of the most bitter enemies of the Saints, would give a world to be such themselves, and would fain dye in the condition of those whom they hated; even as wicked Balaam, when his eyes are opened, to see the perpetual blessed∣ness of the Saints, will cry out, O that I might dye the death of the righteous, and that my last end might be like his: As Witches when they are taken, and in prison, or at the Gallows, have no power left them to bewitch any more; so we see commonly the most ungodly men, when they see they must dye, and go to ano∣ther world, their judgments are so changed, and their speech so changed, as if they were not the same men, as if they were come to their wits again, and Sin and Satan had power to bewitch them no more: Yet let the same men recover, and lose their apprehension of the life to come, and how quickly do they lose their understandings with it? In a word, those that were befool'd with the world and the flesh, are far wiser when they come to die, and those that were wise before, are now wise indeed. If you would take a mans judgment about Sin, or Grace, or Christ, or Heaven, go to a dying man, and ask him which you were best to chuse? ask him, whether you were best be drunk or no? or be lustful, or proud, or revengeful or no, ask him, whether you were best pray, and in∣struct your Families, or no? or to sanctifie the Lords Day, or no? though some to the death may be desperately hardned, yet for the most part, I had rather take a mans judgment then, about these things, then at any other time. For my own part, if my judgment be ever solid, it is when I have the seriousest apprehensions of the life to come; nay, the sober mention of death sometimes, will a little compose the most distracted understanding. Sirs, do you not think (except men are stark devils) but that it would be a harder matter

to intice a man to sin, when he lyes a dying, then it was before? If the devil or his Instruments should then tell him of a cup of Sack, of merry company, of a Stage-play, or Morrice-Dance, do you think he would then be so taken with the motion? If he should then tell him of Riches, or Honors, or shew him a pair of Cards, or Dice, or a Whore, would the temptation, think you, be as strong as before? would he not answer, Alas, whats all this to me, who must presently appear before God, and give account of all my life, and straitways be in another world? Why Chri∣stian, if the apprehension of the neerness of Eternity will work such strange effects upon the ungodly, and make them wiser then to be deceived so easily as they were wont to be in time of health; O then what rare effects would it work vvith thee, and make thee scorn the baits of sin, if thou couldst always dwell in the views of God; and in lively thoughts of thine everlasting state? Surely, a believer, if he improve his faith, may ordinarily have truer and more quickning apprehensions of the life to come, in the time of his health, then an unbeliever hath at the hour of his death.

Thirdly, Furthermore, A Heavenly minde is exceedingly for∣tified against temptations, because the affections are so throughly prepossessed with the high delights of another world. Whether Satan do not usually by the sensitive Appetite prevail with the Will, without any further prevailing with the Reason, then meer∣ly to suspend it, I will not now dispute: But doubtless when the soul is not affected with good, though the Understanding do ne∣ver so clearly apprehend the Truth, it is easie for Satan to entice that soul. Meer speculations, (be they never so true) which sink not into the affections, are poor preservatives against temptations. He that loves most, and not he that onely knows most, will easilyest resist the motions of sin. There is in a Christian a kinde of spiritual taste, whereby he knows these things, besides his meer discuisive reasoning power: The Will doth as sweetly relish goodness, as the Understanding doth Truth; and here lyes much of a Christians strength: If you should dispute with a simple man, and labor to perswade him that Suger is not sweet, o•• that Wormwood is not bitter; perhaps you might by Sophistry over-argue his meer Rea∣son, but yet could you not perswade him against his sense; whereas a man that hath lost his taste, is easilyer deceived for all his reason; So is it here; when thou hast had a fresh delightful taste

of heaven, thou wilt not be so easily perswaded from it; you cannot perswade a very childe to part with his Apple, while the taste of its sweetness is yet in his mouth. O that you would be perswaded to try this course, to be much in feeding on the hidden Manna, and to be frequently tasting the delights of heaven. Its true, it is a great way off from our Sense, but Faith can reach as far as that. How would this raise the resolutions? and make thee laugh at the fooleries of the world? and scorn to be cheated with such childish toyes? Reader, I pray thee tell me in good sadness, dost thou think, if the devil had set upon Peter in the Mount, when he saw Christ in his Transfiguration, and Moses and Elias talking with him, would he so ••asily have been drawn to deny his Lord? what, with all that glory in his eye? No, the devil took a greater advantage, when he had him in the High Priests Hall, in the midst of danger and evil company, when he had forgotten the sight on the Mount, and then he prevails: So if he should set upon a believing soul, when he is taken up in the Mount with Christ, what would such a soul say? Get th••e behinde me Satan, wouldst thou perswade me from hence with trifling pleasures? and steal my heart from this my Rest? wouldst thou have me sell these joyes for nothing? Is there any honor or delight like this? or can that be profit which loseth me this? some such answer would the soul return. But alas, Satan staies till we are come down, and the taste of heaven is out of our mouthes, and the glory we saw is even forgotten, and then he ea∣sily deceives our hearts: What if the devil had set upon Paul, when he was in the third Heaven, and seeing those unutterable things? could he then do you think, have perswaded his heart, to the plea∣sures, or profits, or honors of the world? If his prick in the flesh, which he after received, were not affliction, but temptation, sure it prevailed not, but sent him to heaven again for preserving grace; Though the Israelites below may be enticed to Idolatry, and from eating and drinking to rise up to play, yet Moses in the Mount with God will not do so; and if they had been where he was, and had but seen what he there saw, perhaps they would not so easily have sinned: If ye give a man Aloes after Honey, or some loathsome thing when he hath been feeding on junkets, will he not soon perceive, and spit it out? O if we could keep the taste of our soul continually delighted with the sweetness above, with what disdain should we spit out the baits of sin?

Fourthly, Besides, whilst the heart is set on heaven, a man is un∣der Gods protection, and therefore if Satan then assault him, God is more engaged for his defence, and will doubtless stand by us, and say, My grace is sufficient for thee: when a man is in the way of Gods blessing, he is in the less danger of sins enticing.

So that now upon all this, let me intreat thee, Christian Reader, If thou be a man that is haunted with temptation (as doubless thou art, if thou be a man,) if thou perceive thy danger, and wouldst fain escape it; O use much this powerful remedy, keep close with God by a heavenly minde; learn this Art of diversion, and when the temptation comes, go straite to heaven, and turn thy thoughts to higher things; thou shalt finde this a surer help then any other resisting whatsoever: As men will do with scolding women, let them alone and follow their business, as if they heard not what they said, and this will sooner put them to silence, then if they answered them word for word; so do by Satans temptations, it may be he can overtalk you, and over-wit you in dispute, but let him alone, and study not his temptations, but follow your business above with Christ, and keep your thoughts to their Heavenly im∣ployment, and you will this way sooner vanquish the temptation, then if you argued or talk'd it out with the Tempter: not but that sometime its most convenient to over-reason him, but in ordina∣ry temptations to known sin, you shall finde it far better to follow this your work, and neglect the allurements, and say as Grynaeus (out of Chrysost.) when he sent back Pistorius letters, not so much as opening the Seal, Inhonestum est, honestam matronam cum meri∣trice litigare; Its an unseemly thing for an honest Matrone, to be scolding with a Whore: so its a dishonest thing for a Son of God, in apparent cases to stand wrangling with the devil, and to be so far at his beck, as to dispute with him at his pleasure, even as oft as he will be pleased to tempt us. Christian, If thou remember that of Solomon, Prov. 15.24. thou hast the summ of what I intend, The way of life is above to the wise, to avoide the path of hell beneath; and withall remember Noahs example, Gen. 6.9. Noah was a just man, and perfect in his generation,* 1.89 (and no wonder for) Noah walked with God; So I may say to thee, even as God to Abraham, Walk before God, and thou wilt be upright, Gen. 17.1.

* 1.90SECT. VII.

5. COnsider, The diligent keeping of your hearts on heaven, will preserve the vigor of all your graces, and put life into all your duties. Its the heavenly Christian, that is the lively Christi∣an. Its our strangeness to Heaven that makes us so dull: Its the end that quickeneth to all the means: And the more frequently and clearly this end is beheld, the more vigorous will all our mo∣tion be. How doth it make men unweariedly labor, and fearelesly venture, when they do but think of the gainful prize? How will the Souldier hazard his life? and the Marriner pass through storms and waves? how cheerfully do they compass sea and land, and no difficulty can keep them back, when they think of an uncertain pe∣rishing treasure. O, what life then would it put into a Christians en∣deavors, if he would frequently forethink of his everlasting Trea∣sure? We run so slowly, and strive so lazily, because we so little minde the prize. When a Christian hath been tasting the hidden Manna, and drinking of the streams of the Paradise of God; what life doth this Ambrosia and Nectar put into him? How fervent will his spirit be in prayer, when he considers that he prayes for no less then Heaven? If Henoch, Elias, or any of the Saints, who are now in Heaven, and have partaked of the vision of the living God, should be sent down to the earth again to live on the tearmes as we now do, would they not strive hard? and pray earnestly, rather then lose that blessed Rest? No wonder, for they would know what it is they pray for. Its true, we cannot know it here so throughly as they: yet if we would but get as high as we can, and study but that which may now be known, it would strangely alter both our spirits and our duties. Observe but the man who is much in heaven, and you shall see he is not like other Christians: There is somewhat of that which he hath seen above, appeareth in all his duty and conversation: Nay, take but the same man, immediatly when he is returned from these views of Bliss, and you shall easily perceive that he excels himself, as if he were not indeed the same as before: If he be a Preacher, how heavenly are his Sermons? what clear descriptions? what high expressions? what savory passages hath he of that Rest? If he be a private Christian, what heaven∣ly conference? what heavenly prayers? what a heavenly carriage

hath he? May you not even hear in a preachers Sermons, or in the private duties of another, when they have been most above? When Moses had been with God in the mount, he had derived so much glory from God; that made his face to shine, that the people could not behold him. Beloved friends, if you would but set upon this employment, even so would it be with you: men would see the face of your conversation shine, and say, surely he hath been with God. As the body is apt to be changed into the temper of the air it breaths in, and the food it lives on; so will your spirits receive an alteration according to the objects which they are exercised a∣bout: If your thoughts do feed on Christ and heaven, you will be heavenly; if they feed on Earth, you will be earthly. Its true, a heavenly Nature goes before this heavenly imployment; but yet the work will make it more heavenly: There must be life, before we can feed, but our life is continued and increased by feeding. Therefore, Reader, let me here inform thee, That if thou lie com∣plaining of deadness and dulness, that thou canst not love Christ, nor rejoyce in his Love; that thou hast no life in prayer, nor any other duty; and yet never tryedst this quickning course, or at least art careless and unconstant in it: Why, thou art the cause of thy own complaints; thou deadest and dullest thine own heart; thou deniest thy self that life which thou talkst of? Is not thy life hid with Christ in God?* 1.91 Whither must thou go, but to Christ, for it? and whither is that, but to Heaven, where he is? Thou wilt not come to Christ,* 1.92 that thou maist have life? If thou wouldst have light and heat, why art thou then no more in the Sunshine? If thou wouldst have more of that Grace which flows from Christ, why art thou no more with Christ for it? Thy strength is in Heaven, and thy life in Heaven, and there thou must daily fetch it, if thou wilt have it. For want of this recourse to heaven, thy soul is as a candle that is not lighted, and thy duties as a sacrifice which hath no fire. Fetch one coal daily from this Altar, and see if thy offering will not burn. Light thy candle at this flame, and feed it daily with Oyl from hence, and see if it will not gloriously shine: Keep close to this reviving fire, and see if thy affections will not be warm. Thou bewailest thy want of love to God, (and well thou maist, for its a hainous crime, a killing sin) why, lift up thy eye of Faith to Heaven, behold his beauty, contemplate his excellencies, and see whether his amiableness will not fire thy affections, and his

perfect goodness ravish thy heart. As the eye doth incense the sensual affections, by its overmuch gazing on alluring objects; so doth the eye of our Faith in meditation, inflame our affections to∣wards our Lord, by the frequent gazing on that highest beauty. Whoever thou art, that art a stranger to this imployment, be thy parts and profession never so great, let me tell thee, Thou spendest thy life but in trifling or idleness; thou seemest to live, but thou art dead: I may say of thee, as Seneca of idle Varia, Scis latere, vivere nescis; Thou knowest how to lurk in idleness, but how to live, thou knowest not. And as the same Seneca would say, when he passed by that sluggards dwelling, Ibi fit••s est Varia; so may it be said of thee: There lies such a one, but not there lives such a one; for thou spendest thy days liker to the dead, then the living. One of Draco's Laws to the Athenians was, That he who was con∣vict of* 1.93 idleness should be put to death: Thou dost execute this on thy own soul, whilest by thy idleness thou destroyest its liveli∣ness.

Thou maist many other ways exercise thy parts, but this is the way to exercise thy Graces: They all come from God as their Fountain, and lead to God as their ultimate End, and are exer∣cised on God as their chiefest Object; so that God is their All in All. From Heaven they come, and heavenly their nature is, and to Heaven they will direct and move thee. And as exercise maintain∣eth appetite, strength, and liveliness to the body, so doth it also to the soul. Vse limbs, and have limbs, is the known Proverb. And use Grace and Spiritual Life in these heavenly exercises, and you shall finde it quickly cause their increase. The exercise of your meer abilities of Speech will not much advantage your graces; but the exercise of these heavenly soul exalting gifts, will uncon∣ceivably help to the growth of both. For as the Moon is then most full and glorious, when it doth most directly face the Sun; so will your souls be both in gifts and graces, when you do most neer∣ly view the face of God. This will feed your tongue with matter, and make you abound and overflow, both in Preaching, Praying, and Conferring. Besides, the fire which you fetch from Heaven for your Sacrifices, is no false or strange fire: As your liveliness will be much more, so will it be also more sincere. A man may have a great deal of fervor in Affections and Duties, and all prove but common and unsound, when it is raised upon common Grounds,

and motives; your zeal will partake of the nature of those things by which it is acted; The zeal therefore which is kindled by your meditations on Heaven, is most like to prove a heavenly zeal, and the liveliness of the Spirit which you fetch from the face of God, must needs be the Divinest and sincerest life: Some mens fervency is drawn onely from their Books, and some from the pricks of some stinging affliction, and some from the mouth of a moving Minister, and some from the encouragement of an attentive Auditory; but he that knows this way to heaven, and it derives it daily from the pure Fountain, shall have his soul revived with the water of Life, and enjoy that quickning which is the Saints peculiar: By this Faith thou maist offer Abels Sacrifice, more excellent then that of common men, and by it obtain winess that thou art righteous, God testifying of thy gifts, (that they are sincere,) Heb. 11.4. when others are ready, as Baals Priests, to beat themselves, and cut their flesh, because their sacrifice will not burn; then if thou canst get but the spirit of Elias, and in the chariot of Contemplati∣on, canst soar aloft, till thou approachest neer to the quickning Spirit, thy soul and sacrifice will gloriously flame, though the flesh and the world should cast upon them the water of all their opposing enmity. Say not now, How shall we get so high? or how can mor∣tals ascend to heaven? For Faith hath wings, and Meditation is its chariot, Its office is to make absent things, as present. Do you not see how a little piece of Glass, if it do but rightly face the Sun, will so contract its beames and heat, as to set on fire that which is behinde it, which without it would have received but little warmth? Why, thy Faith is as the Burning-glass to thy Sacrifice, and Medita∣tion sets it to face the Sun onely take it not away too soon, but hold it there awhile, and thy soul will feel the happy effect. The slanderous Jews did raise a foolish tale of Christ, that he got into the Holy of Holies, and thence stole the true name of God; and lest he should lose it cut a hole in his thigh, and sewed it therein; and by the vertue of this, he raised the dead, gave sight to the blinde, cast out divels, and performed all his Miracles. Surely, if we can get into the Holy of Holies, and bring thence the Name and Image of God, and get it closed up in our hearts: this would enable us to work wonders; every duty we performed would be a wonder, and they that heard, would be ready to say, Never man spake as this man speaketh. The Spirit would possess us, as those flaming tongues, and make us every one

to speak, (not in the variety of the confounded Languagues, but) in the primitive pure Language of Canaan, the wonderful Works of God. We should then be in every duty, whether Prayer, Ex∣hortation, or brotherly reproof, as Paul was at Athens, his Spirit (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was stirred within him;* 1.94 and should be ready to say, as Jeremy did, Jer. 20.9. His word was in my heart, as a burning fire shut up in my bones; and I was weary with forbearing, and I could not stay.

Christian Reader, Art thou not thinking when thou seest a lively beleever, and hearest his soul-melting Prayers, and soul-ravish∣ing discourse, O how happy a man is this! O that my soul were in this blessed plight! Why, I here direct and advise thee from God: Try this forementioned course, and set thy soul conscion∣ably to this work, and thou shalt be in as good a case: Wash thee frequently in this Jordan, and thy Leprous dead soul will revive, and thou shalt know that there is a God in Israel, and that thou mayst live a vigorous and joyous life, if thou wilfully cast not by this duty, and so neglect thine own mercies. If thou be not a lazy reserved hypocrite, but dost truly value this strong and active frame of Spirit; shew it then by thy present attempting this hea∣venly exercise. Say not now, but thou hast heard the way to obtain this life into thy soul, and into thy duties: If thou wilt yet neg∣lect it, blame thy self. But alas, the multitude of Professors come to a Minister, just as Naaman came to Elias; they ask us, How shall I know I am a childe of God? How shall I overcome a hard heart? and get such strength and life of Grace? But they expect that some easie means should do it; and think we should cure them with the very Answer to their Question, and teach them a way to be quickly well; but when they hear of a daily trading in Heaven, and the constant Meditation on the joyes above: This is a greater task then they expected, and they turn their backs, as Naaman on Elias, or the young man on Christ, and few of the most conscionable will set upon the duty: Will not Preaching, and Praying, and Conference serve (say they) without this dwel∣ing still in Heaven? Just as Countrey people come to Physitians; when they have opened their case, and made their moan, they look he should cure them in a day or two, or with the use of some cheap and easie Simple; but when they hear of a tedious Method of Physick, and of costly Compositions, and bitter Potions; they will

hazard their lives with some sotish Empirick, who tells them an easier and cheaper way, yea, or venture on death it self, before they will obey such difficult counsel. Too many that we hope well of, I fear will take this course here: If we could give them life, as God did, with a word, or could heal their souls, as Charmers do their bodies, with easie stroaking, and a few good words, then they would readily hear and obey. I entreat thee Reader, beware of this folly; fall to the work; the comfort of Spiritual Health will countervail all the trouble of the Duty. It is but the flesh that repines and gain-sayes, which thou knowest was never a friend to thy soul: If God had set thee on some grievous work, shouldst thou not have done it for the life of thy soul? How much more when he doth but invite thee Heaven-ward to himself?

SECT. VIII.* 1.95

6. COnsider, The frequent believing views of Glory, are the most precious cordial in all Afflictions. First, To sustain our spirits, and make our sufferings far more easie. Secondly, To stay us from repining, and make us bear with patience and joy: And thirdly, to strengthen our resolutions, that we forsake not Christ for fear of trouble. Our very Beast will carry us more chearfully in travel, when he is coming homeward, where he expect∣eth Rest. A man will more quietly endure the lancing of his sores, the cutting out the Stone, when he thinks on the ease that will afterwards follow. What then will not a beleever endure, when he thinks of the Rest, to which it tendeth? What if the way be never so rough? can it be tedious, if it lead to Heaven? O sweet sickness! * 1.96 Sweet Reproaches! Imprisonments! or Death! Which is accompanied with these tastes of our future Rest! This doth keep the suffering from the soul, so that it can work upon no more but our fleshly outside; even as Alexipharmical Medicines preserve the heart, that the contagion reach not the vital spirits. Surely, our sufferings trouble not the minde, according to the degrees of bodily pain; but as the soul is more or less fortified with this pre∣serving Antidote. Beleeve it, Reader, thou wilt have a doleful sickness, thou wilt suffer heavily, thou wilt die most sadly, if thou have not at hand the foretasts of Rest. For my own part (if thou regard the experience of one that hath often tryed) had it not been

for that little (alas too little) taste which I had of Rest, my suffer∣ings would have been grievous, and death more terrible. I may say as David, Psal. 27.13. I had fainted, unless I had beleeved to see the goodness of the Lord in the Land of the living. And as the same David, Psal. 142.4, 5. I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cryed unto thee, O Lord, I said, Thou art my re∣fuge, and my portion in the Land of the living. I may say of the promise of this Rest, as David of Gods Law; Vnless this had been my delight, I had perished in mine affliction, Psal. 119.92. One thing (saith he) I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to enquire in his Temple. For in time of trouble he shall hide me in his Pavilion; in the secret of his Tabernacle he shall hide me, he shall set me up upon a rock. And then shall mine head be lifted up above mine enemies round about me; therefore shall I offer in that his Tabernacle sacrifices of joy, and sing, yea, sing praises unto the Lord, Psal. 27.4, 5, 6. Therefore as thou wilt then be ready with David to pray, Be not far from me, for trouble is neer, Psal. 22.11. So let it be thy own chiefest care, not to be far from God and Heaven, when trouble is neer; and thou wilt then finde him to be unto thee, a very present help in trouble, Psal. 46.1. Then though the figtree should not blossom, neither should fruit be in the Vines, the labor of the Olive should fail, and the fields should yield no meat, the stock should be cut off from the fold, and there were no heard in the stalls: Yet thou mightest rejoyce in the Lord, and joy in the God of thy Salvation, Hab▪ 3.17, 18. All suffer∣ings are nothing to us, so far as we have the foresight of this salva∣tion. No bolts, nor bars, nor distance of place, can shut out these sup∣porting joyes; because they cannot confine our faith and thoughts, although they may confine our flesh. Christ and Faith are both Spiritual; and therefore prisons and banishments cannot hinder their entercourse. Even when persecution and fear hath shut the doors, Christ can come in, and stand in the midst, and say to his Disciples, Peace be unto you. And Paul and Silas can be in Heaven, even when they are locked up in the inner prison, and their bodies scourged, and their feet in the stocks. No wonder if there be more mirth in their stocks, then on Herods throne; for there was more of Christ and Heaven. The Martyrs finde more Rest in the

flames, then their persecutors can in their pomp and tyranny; be∣cause they foresee the flames they scape, and the Rest which that fiery Chariot is conveying them too. It is not the place that gives the Rest, but the presence and beholding of Christ in it. If the Son of God will walk with us in it,* 1.97 we may walk safely in the midst of those flames, which shall devour those that cast us in. Why then Christian, keep thy soul above with Christ; be as little as may be out of his company, and then all conditions will be alike to thee. For that is the best estate to thee, in which thou possessest most of him. The morall arguments of a Heathen Philosopher may make the burden somewhat lighter; but nothing can make us soundly joy in tribulation, except we can fetch our joy from Heaven. How came Abraham to leave his Country, and follow God he knew not whither? Why, because he looked for a City that hath foun∣dations, whose builder and maker is God, Heb. 11.8, 9, 10. What made Moses chuse affliction with the people of God, rather then to enjoy the pleasures of sin for a season? and to esteem the re∣proach of Christ greater riches then the treasures of Aegypt? Why, because he had respect to the recompence of Reward. Heb. 11.24, 25, 26. What made him to forsake Aegypt, and not to fear the wrath of the King? Why, he endured, as seeing him who is invisi∣ble, ver. 27. How did they quench the violence of fire? And out of weakness were made strong,* 1.98 &c. Why would they not accept deliverance when they were tortured? Why, they had their eye on a better Resurrection which they might obtain. Yea, it is most evident that our Lord himself did fetch his encouragement to suf∣ferings from the fore-sight of his glory: For to this end he both dyed, and rose, and revived, that he might be Lord both of the dead and living, Rom. 14.9. Even Jesus the author and finisher of our faith for the joy that was set before him, endured the Cross, despi∣sing the shame, and is set down at the right hand of the Throne of God. Heb. 12.2. Who can wonder that pain and sorrow, poverty and sickness should be exceeding grievous to that man who cannot reach to see the end? Or that Death should be the King of terrors to him, who cannot see the life beyond it? He that looks not on the end of his sufferings, as well as on the suffering it self, he needs must lose the whole consolation: And if he see not the quiet fruit of righteousness, which it afterward yieldeth, it cannot to him be joyous, but grievous, Heb. 12.11. This is the noble advantage of

faith; it can look on the means and end together. This also is the reason why we oft pitty our selves more then God doth pitty us, though we love not our selves so much as he doth: and why we would have the Cup to pass from us, when he will make us drink it up. We pitty our selves with an ignorant pitty, and would be saved from the Cross, which is the way to save us. God sees our glory as soon as our suffering, and sees our suffering as it conduceth to our glory; he sees our Cross and our Crown at once, and there∣fore pittyeth us the less, and will not let us have our wils. Sirs, be∣lieve it, this is the great reason of our mistakes, impatience, and censuring of God; of our sadness of spirit at sickness, and at death, because we gaze on the evill it self, but fix not our thoughts on whats beyond it. We look only on the blood, and ruine, and dan∣ger in our wars: but God sees these, with all the benefits to Souls, Bodies, Church, State, and Posterity, all with one single view. We see the Ark taken by the Philistines, but see not their god falling before it, and themselves returning it home with gifts. They that saw Christ only on the Cross, or in the Grave, do shake their heads, and think him lost: but God saw him dying, buryed, rising, glo∣rified, and all this with one view. Surely faith will imitate God in this, so far as it hath the glass of a promise to help it. He that sees Joseph only in the pit, or in the prison, will more lament his case, then he that sees his dignity beyond it. Could old Jacob have seen so far, it might have saved him a great deal of sorrow. He that sees no more then the burying of the Corn under ground, or the thresh∣ing, the winnowing, and grinding of it, will take both it and the labour for lost; but he that foresees its springing and increase, and its making into bread for the life of man, will think otherwise. This is our mistake: we see God burying us under ground, but we foresee not the spring, when we shall all revive: we feel him thresh∣ing, and winnowing, and grinding us, but we see not when we shall be served to our Masters table. If we should but clearly see Heaven, as the end of all Gods dealings with us, surely none of his dealings could be so grievous. Think of this, I intreat thee, Reader, If thou canst but learn this way to Heaven, and get thy soul ac∣quainted there, thou needest not be unfurnished of the choisest Cordials, to revive thy spirits in every affliction; thou knowest where to have them when ever thou wantest: thou mayst have ar∣guments at hand to answer all that the devil or flesh can say to thy

discomfort. Oh, if God would once raise us to this life, we should finde, that though heaven and sin are at a great distance; yet hea∣ven and a prison, or remotest banishment, heaven and the belly of a Whale in the Sea, heaven and a Den of Lions, a consuming sick∣ness, or invading death, are at no such distance. But as Abraham so far off saw Christs day, and rejoyced, so we in our most forlorn estate, might see that day when Christ shall give us Rest, and there∣in rejoyce. I beseech thee Christian, for the honor of the Gospel, and for the comfort of thy soul, that thou be not to learn this hea∣venly Art, when in thy greatest extremity thou hast most need to use it. I know thou expectest suffering dayes, at least thou lookest to be sick and dye: thou wilt then have exceeding need of conso∣lation; why, whence dost thou think to draw thy comforts? If thou broach every other vessel, none will come: its only heaven that can afford thee store; the place is far off, the well is deep; and if then thou have not wherewith to draw, nor hast got thy soul acquainted with the place; thou wilt finde thy self at a fearfull loss. Its not an easie, nor a common thing, even with the best sort of men, to die with Joy. As ever thou wouldst shut up thy dayes in peace, and close thy dying eyes with comfort, dye daily; live now above, be much with Christ, and thy own soul, and the Saints about thee shall bless the day that ever thou tookst this Councell. When God shall call thee to a sick bed, and a grave, thou shalt per∣ceive him saying to thee, as Isa. 26.20. Come my people, enter into thy Chambers, and shut thy doors about thee, hide thy self as it were for a little moment, untill the indignation be overpast. Its he that with Stephen doth see heaven opened, and Christ sitting at the right hand of God, who will comfortably bear the storm of stones, Acts 7.56. Thou knowest not yet what tryals thou mayst be called to; The Clouds begin to rise again, and the times to threaten us with fearfull darkness; Few Ages so prosperous to the Church, but that still we must be saved, so as by fire, 1 Cor. 3.15. and go to heaven by the old road. Men that would fall if the storm should shake them, do frequently meet with that which tryes them. Why, what wilt thou do if this should be thy case? Art thou fitted to suffer imprisonment, or banishment? to bear the loss of goods and life? How is it possible thou shouldst do this, and do it cordially, and chearfully, except thou hast a tast of some greater good, which thou lookest to gain by losing these? will the Merchant throw his

goods overboard till he sees he must otherwise lose his life? And wilt thou cast away all thou hast, before thou hast felt the sweetness of that Rest, which else thou must lose by saving these? Nay, and it is not a speculative knowledg which thou hast got onely by Reading or Hearing of heaven, which will make thee part with all to get it; as a man that onely heares of the sweetness of pleasant food, or reads of the melodi∣ous sounds of Musick, this doth not much excite his desires; but when he hath tried the one by his taste, and the other by his ear, then he will more lay out to get them; so if thou shouldst know onely by the hearing of the ear, what is the glory of the inheritance of the Saints, this would not bring thee through sufferings and death; but if thou take this Trying tasting course, by daily exerci∣sing thy soul above, then nothing will stand in thy way, but thou wouldest on till thou were there, though through fire and water: What State more terrible then that of an Apostate? when God hath told us, If any man draw back, his soul shall have no pleasure in him, Heb. 10.38. Because they take not their pleasure in God, and fill not themselves with the delights of his wayes, and of his heavenly paths, which drop fatness, Psal. 65.11. Therefore do they prove back∣sliders in heart, and are filled with the bitterness of their own wayes, Prov. 14.14.

Nay, If they should not be brought to trial, and so not actually deny Christ, yet they are still interpretatively such, because they are such in disposition, and would be such in action, if they were put to it. I assure thee, Reader, for my part, I cannot see how thou wilt be able to hold out to the end, if thou keep not thine eye up∣on the recompence of reward, and use not frequently to taste this cordially; or the less thy diligence is in this, the more doubtful must thy perseverance needs be; for the Joy of the Lord is thy strength, and that Joy must he fetcht from the place of thy Joy; and if thou walk without thy strength, how long dost thou think thou art like to endure?

* 1.99SECT. IX.

7. COnsider, It is he that hath his conversation in heauen, who is the profitable Christian to all about him? with him you may take sweet counsel, and go up to the celestial House of God.

When a man is in a strange Countrey, far from home, how glad is he of the company of one of his own Nation? how delightful is it to them to talk of their Countrey, of their acquaintance, and the ••••••airs of their home? why, with a heavenly Christian thou maist have such discourse, for he hath been there in the Spirit, and can tell thee of the Glory and Rest above. VVhat pleasant discourse was it to Joseph to talk with his Brethren in a strange Land; and to enquire of his Father, and his brother Benjamin? Is it not so to a Christian to talk with his Brethren that have been above, and en∣quire after his Father, and Christ his Lord? when a worldling will talk of nothing but the world, and a Politician of nothing but the affairs of the State, and a meer Scholar of Humane learning, and a common Professor, of Duties, and of Christians: the Heavenly man will be speaking of Heaven, and the strange Glory which his Faith hath seen, and our speedy and blessed meeting there. I confess, to discourse with able men, of clear Understandings and piercing Wits, about the controverted difficulties in Religion, yea, about some Criticisms in Languages and Sciences, is both pleasant and profit∣able; but nothing to this Heavenly discourse of a Beleever. O, how refreshing and savory are his expressions? how his words do peirce, and melt the heart? how they transform the hearers into other men? that they think they are in Heaven all the while? How doth his Do∣ctrine drop as the Rain, and his Speech distil as the gentle Dew? as the small Rain upon the tender Herb? and as the showers upon the Grass? while his tongue is expressing the Name of the Lord, and ascribing greatness to his God? Deut. 32.2, 3. Is not his feeling, sweet discourse of Heaven, even like that box of precious oyntment, which being opened to pour on the head of Christ, doth fill the house with the pleasure of its perfume? All that are neer may be refresh∣ed by it. His words are like the precious oyntment on Aarons head, that ran down upon his beard, and the skirts of his Garments; Even like the dew of Hermon, and as the dew that descendeth from the Celestial Mount Zion, where the Lord hath commanded the bless∣ing, even life for evermore, Psal. 133.3. This is the man who is as Job, When the Candle of God did shine upon his head; and when by his light, he walked through darkness: When the secret of God was upon his Tabernacle; and when the Almighty was yet with him: Then the ear that heard him, did bless him; and the eye that saw him, gave witness to him, Job 29.3, 4, 5, 11. Happy

the people that have a Heavenly Minister: Happy the children and servants that have a Heavenly Father or Master: Happy the man that hath Heavenly Associates; if they have but hearts to know their happiness. This is the Companion, who will watch over thy ways; who will strengthen thee when thou art weak; who will chear thee when thou art drooping, and comfort thee with the same comforts, wherewith he hath been so often comforted him∣self, 2 Cor. 1.4. This is he that will be blowing at the spark of thy Spiritual Life, and always drawing thy soul to God; and will be saying to thee, as the Samaritan woman, Come and see one that hath told me all that ever I did; one that hath ravished my heart with his beauty; one that hath loved our souls to the death: Is not this the Christ? Is not the knowledg of God and Him, Eternal life? Is not it the glory of the Saints to see his Glory? If thou come to this mans house, and sit at his Table, he will feast thy soul with the dainties of Heaven; thou shalt meet with a bet∣ter then Plato's Philosophical feast, even a taste of that feast of fat things, Of wines on the lees, of fat things full of marrow, of wine on the lees well refined, Isai. 25.6. That thy soul may be satisfied as with marrow and fatness, and thou maist praise the Lord with joy∣ful lips, Psal 63.5. If thou travel with this man on the way, he will be directing and quickning thee in thy Journey to Heaven; If thou be buying or selling, or trading with him in the world, he will be counselling thee to lay out for the inestimable Treasure. If thou wrong him, he can pardon thee, remembring that Christ hath not onely pardoned greater offences to him, but will also give him this unvaluable portion; If thou be angry, he is meek, considering the meekness of his heavenly Pattern; or if he fall out with thee, he is soon reconciled, when he remembreth that in heaven you must be everlasting friends: This is the Christian of the right stamp; this is the servant that is like his Lord, these be the innocent that save the Iland, and all about them are the better where they dwell. O Sirs, I fear the men I have described are very rare, even among the Religious; but were it not for our own shameful negligence, such men we might all be: What Families! what Towns! what Commonwealths! what Churches should we have, if they were but composed of such men! but that is more desirable then hopeful, till we come to that Land which hath no other inhabitants, save what are incomparably beyond this: Alas, how empty are

the speeches, and how unprofitable the society of all other sorts of Christians in comparison of these! A man might perceive by his Divine Song, and high Expressions, Deut. 32. and 33. that Moses had been oft with God, and that God had shewed him part of his Glory. Who could have composed such spiri∣tual Psalms, and poured out praises as David did, but a man after Gods own heart? and a man that was neer the heart of God, and (no doubt) had God also neer his heart? Who could have preached such spiritual Doctrine, and dived into the precious mysteries of Salvation, as Paul did, but one who had been called with a light from heaven, and had been rapt up into the third heavens, in the Spirit, and there had seen the unutterable things? If a man should come down from heaven amongst us, who had lived in the possession of that blessed State, how would men be desirous to see or hear him? and all the Countrey far and neer would leave their business and crowd about him: happy would he think himself that could get a sight of him; how would men long to hear what reports he would make of the other world? and what he had seen? and what the blessed there enjoy? would they not think this man the best companion, and his discourse to be of all most profit∣able? Why sirs! Every true believing Saint shall be there in person, and is frequently there in Spirit, and hath seen it also in the Glass of the Gospel: Why then do you value their company no more? and why do you enquire no more of them? and why do you relish their discourse no better? Well; for my part I had rather have the fellowship of a Heavenly minded Christian, then of the most learned Disputers, or Princely Commanders.

SECT. X.* 1.100

8. COnsider, There is no man so highly honoreth God, as he who hath his conversation in Heaven; and without this we deeply dishonor him. Is it not a disgrace to the Father, when the Children do feed on Husks, and are cloathed in rags, and ac∣company with none but Rogues and Beggers? Is it not so to our Father, when we who call our selves his Children, shall feed on Earth, and the garb of our souls be but like that of the naked

World? and when our hearts shall make this clay and dust their more familiar and frequent company, who should always stand in our Fathers presence, and be taken up in his own Attendance? Sure, it beseems not the Spouse of Christ, to live among his Scul∣lions and Slaves, when they may have daily admittance into his presence Chamber; he holds forth the Scepter, if they will but enter. Sure, we live below the rates of the Gospel, and not as becometh the Children of a King, even of the great King of all the World. We live not according to the height of our Hopes, nor according to the plenty that is in the Promises, nor accord∣ing to the provision of our Fathers house, and the great prepara∣tions made for his Saints. It is well we have a Father of tender Bowels, who will own his Children, even in dirt and rags: It is well the foundation of God stands sure, and that the Lord know∣eth who are his; or else he would hardly take us for his own, so far do we live below the honor of Saints: If he did not first challenge his interest in us, neither our selves, nor others could know us to be his people. But O, when a Christian can live above, and rejoyce his soul in the things that are unseen; how doth God take himself to be honored by such a one? The Lord may say, Why this man beleeves me; I see he can trust me, and take my Word: He rejoyceth in my promise, before he hath possession; he can be glad and thankful for that which his bodily eyes did never see: This mans rejoycing is not in the flesh; I see he loves me, because he mindes me; his heart is with me, he loves my pre∣sence; and he shall surely enjoy it in my Kingdom for ever. Be∣cause thou hast seen (saith Christ to Thomas) thou hast beleeved; but blessed are they that have not seen, and yet have beleeved, John 20.29. How did God take himself honored by Caleb and Joshuah, when they went into the promised Land, and brought back to their Brethren a taste of the Fruits, and gave it commend∣ation, and encouraged the people? And what a promise and re∣compence do they receive, Numb. 14.24, 30. For those that honor him, he will honor, 1 Sam. 2.30.

SECT. XI.* 1.101

9. COnsider, If thou make not conscience of this duty of dili∣gent keeping thy heart in Heaven. First, thou disobeyest the flat commands of God. Secondly, Thou losest the sweetest parts of Scripture. Thirdly, And dost frustrate the most gratious discoveries of God.

God hath not left it as a thing indifferent, and at thy own choice, whether thou wilt do it or not; He hath made it thy duty as well as the means of thy comfort, that so a double bond might tie thee not to forsake thy own mercies. Col 3 1, 2. If ye then be risen with Christ, seek those things which are above; set your affections on things above, not on things on earth. The same God that hath commanded thee to believe, and to be a Christian, hath commanded thee to set thy affections above: The same God that hath forbidden thee to murder, to steal, to commit adultery, incest, or Idolatry, hath for∣bidden thee the neglect of this great duty; and darest thou wil∣fully disobey him? Why makest thou not conscience of the one as well as of the other? Secondly, besides, thou losest the most comfortable passages of the VVord. All those most glorious descriptions of heaven, all those discoveries of our future blessed∣ness, all Gods Revelations of his purposes towards us, and his fre∣quent and pretious promises of our Rest, what are they all but lost to thee? Are not these the stars in the Firmament of the Scripture? and the most golden lines in that Book of God? Of all the Bible, Me thinks thou shouldest not part with one of those Promises or Predictions, no not for a world. As Heaven is the perfection of all our mercies, so the Promises of it in the Gospel, are the very soul of the Gospel. That VVord wh••ch was sweeter to David then the honey and the honey comb, and to Jeremy the Joy and rejoycing of his heart, Jer. 15.16. The most pleasant part of this thou losest. Thirdly, Yea, thou dost frustrate the preparations of Christ for thy Joy, and makest him to speak in vain. Is a com∣fortable word from the mouth of God, of so great worth, that all the comforts of the world are nothing to it? and dost thou neg∣lect and overlook so many of them? Reader, I intreat thee to ponder it, why God should reveal so much of his Counsel, and tell us before hand of the Joyes we shall possess, but onely that he would have us know it for our Joy? If it had not been to make comfortable our present life, and fill us with the delights of our

foreknown blessedness, he might have kept his purpose to himself, and never have let us know it till we come to enjoy it, nor have revealed it to us till death had discovered it, what he meant to do with us in the world to come; yea when we had got possession of our Rest, he might still have concealed its Eternity from us, and then the fears of losing it again, would have bereaved us of much of the sweetness of our Joyes. But it hath pleased our Father to open his Counsel, and to let us know the very intent of his heart, and to acquaint us with the eternal extent of his Love, and all this that our Joy may be full, and we might live as the heirs of such a Kingdom: And shall we now over-look all, as if he had revealed no such matter? Shall we live in earthly cares and sorrows, as if we knew of no such thing? And rejoyce no more in these discove∣ries, then if the Lord had never writ it? If thy Prince had sealed thee but a Patent of some Lordship, how oft wouldst thou be casting thine eye upon it? and make it thy daily delight to study it, till thou shouldst come to possess the dignity it self? And hath God sealed thee a Patent of Heaven, and dost thou let it lye by thee, as if thou hadst forgot it? O that our hearts were as high as our Hopes, and our Hopes as high as these infallible Pro∣mises!

* 1.102SECT. XII.

10. COnsider, It is but equal that our hearts should be on God, when the heart of God is so much on us. If the Lord of Glory can stoop so low, as to set his heart on sinful dust, sure one would think we should easily be perswaded, to set our hearts on Christ and Glory, and to ascend to him in our daily affections, who vouchsafeth to condescend to us! O, If Gods delight were no more in us, then ours is in him, what should we do? what a case were we in? Christian, dost thou not perceive that the Heart of God is set upon thee? and that he is still minding thee with tender Love, even when thou forgettest both thy self and him? Dost thou not finde him following thee with daily mercies, moving upon thy soul, providing for thy body, preserving both? Doth he not bear thee continually in the arms of Love? and promise that all shall work together for thy good? and suit all his dealings to thy greatest advantage? and give his Angels charge over thee? And

canst thou finde in thy heart to cast him by? and be taken up with the Joyes below? and forget thy Lord, who forgets not thee? Fye upon this unkinde ingratitude! Is not this the sin that Isaiah so solemnly doth call both heaven and earth to witness against? The Ox knoweth his owner,* 1.103 and the Ass his Masters Crib, but Israel doth not know, my People doth not consider: If the Ox or Ass do straggle in the day, they likely come to their home at night; but we will not so much as once a day, by our serious thoughts ascend to God. When he speaks of his own respects to us, hear what he saith, Isai. 15.16. When Zion saith, The Lord hath forsaken me, my Lord hath forgotten me: Can a woman forget her sucking childe, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee: Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. But when he speaks of our thoughts to him, the case is otherwise, Jer. 2.32. Can a Maid forget her Ornaments, or a Bride her Attire? yet my People have forgotten me days without number. As if he should say, you would not forget the cloathes on your backs, you will not forget your braveries and vanities, you will not rise one morning, but you will remember to cover your nakedness; And are these of more worth then your God? or of more concernment then your eternal life? and yet you can forget these day after day. O brethren, give not God cause to expostulate with us, as Isai. 65.11. Ye are they that have forsaken the Lord, and that forget my holy Mountain; But rather admire his minding of thee, and let it draw thy minde again to him, and say as Job 7.17. What is man, that thou shouldest magnifie him? and that thou shouldest set thy heart upon him? and that thou shouldest visit him every morning, and try him every mo∣ment? ver. 18. So let thy soul get up to God, and visit him every morning, and thy heart be towards him every moment.

SECT. XIII.

11. COnsider;* 1.104 Should not our interest in Heaven, and our Rela∣tion to it, continually keep our hearts upon it? Besides that excellency which is spoken of before. VVhy there our Father keeps his court; Do we not call him our Father which art in Hea∣ven: Ah ungratious unworthy children, that can be so taken up in their play below, as to be mindless of such a Father! Also there is

Christ our Head, our Husband, our Life: and shall we not look to∣wards him, and send to him, as oft as we can, till we come to see him face to face? If he were by Transubstantiation in the Sacra∣ments or other ordinances, and that as gloriously as he is in Heaven, then there were some reason for our lower thoughts: But when the Heavens must receive him till the restitution of all things; let them also receive our hearts with him. There also is our Mother, For Jerusalem which is above is that mother of us all, Gal. 4.26. And there are multitudes of our elder Brethren: There are our friends and our ancient acquaintance, whose society in the flesh we so much delighted in, and whose departure hence we so much lamented: And is this no attractive to thy thoughts? If they were within thy reach on earth, thou wouldst go and visit them; and why wilt thou not oftner visit them in Spirit? and rejoyce beforehand to think of thy meeting them there again? Saith old Bullinger, Socrates gaudet sibi moriendū esse, propterea quod Homerum, Hesiodum & alios praestantissimos viros se visurum crederet; quanto magis ego gaudeo qui certus sum me visurum esse Christum servatorem meum, aeter∣num Dei filium, in assumtâ carne, & praeterea tot sanctissimos & exi∣mios Patriarchas? &c. Socrates rejoyced that he should die, because he believed he should see Homer, Hesiod, and other excellent men; how much more do I rejoyce, who am sure to see Christ my Saviour, the eternal Son of God, in his assumed flesh; and besides, so many holy and excellent men? When Luther desired to dye a Martyr, and could not obtain it, he comforted himself with these thoughts, and thus did write to them in prison, Vestra vincula mea sunt, vestri carceres & ignes mei sunt, dum confiteor & praedico vobisque simul compatior & congratulor; Yet this is my comfort, your Bonds are mine, your Prisons and Fires are mine, while I confess and Preach the Doctrine for which you suffer, and while I suffer and congratulate with you in your sufferings: Even so should a Be∣liever look to heaven, and contemplate the blessed state of the Saints, and think with himself, Though I am not yet so happy as to be with you, yet this is my daily comfort, you are my Brethren and fellow Members in Christ, and therefore your joyes are my joyes, and your glory by this neer relation is my glory, especially while I believe in the same Christ, and hold fast the same Faith and Obedience, by which you were thus dignified; and also while I re∣joyce in Spirit with you, and in my daily meditations congratulate

your happiness. Moreover, our house and home is above. For we know if this earthly house of our Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Why do we then look no oftner towards it? and groan not earnestly, desiring to be clothed upon with our house which is from Heaven? 2 Cor. 5.1, 2. Sure, if our home were far meaner, we should yet remember it, because it is our home: You use to say, Home is homely, be it never so poor; and should such a home then be no more remembred? If you were but banished into a strange Land, how frequent thoughts would you have of home? how oft would you think of your old companions? which way ever you went, or what company soever you came in, you would still have your hearts, and desires there; you would even dream in the night, that you were at home, that you saw your Father, or Mother, or Friends, that you were talking with Wife, or Children, or Neigh∣bors: And why is it not thus with us in respect of Heaven? Is not that more truly, and properly our home, where we must take up our everlasting abode, then this, which we are looking every hour, when we are separated from, and shall see it no more? VVe are strangers, and that is our Countrey, Heb. 11 14, 15. VVe are heirs, and that is our Inheritance; even an Inheritance, incorrupti∣ble and undefiled, that fadeth not away, reserved in Heaven for us, 1 Pet. 1.4. VVe are here in continual distress, and want, and there lies our substance; even that better and more enduring sub∣stance, Heb. 10.34. VVe are here fain to be beholden to others, and there lies our own perpetual Treasure, Matth. 6.20, 21. Yea, the very Hope of our souls is there; all our hope of relief from our distresses; all our hope of happiness, when we are here miser∣able; all this hope is laid up for us in Heaven, whereof we hear in the true VVord of the Gospel, Col. 1.5. VVhy, beloved Christians, have we so much interest, and so seldom thoughts? have we so near relation, and so little affection? are we not ashamed of this? Doth it become us to be delighted in the company of strangers, so as to forget our Father, and our Lord? or to be so well pleased with those that hate and grieve us, as to forget our best and dearest friends? or to be so besotted with borrowed trifles, as to forget our own possession and treasure? or to be so taken up with a strange place, as not once a day to look toward home? or to fall so in love with tears and wants, as to forget our eternal Joy, and

Rest? Christians, I pray you think whether this become us? or whether this be the part of a wife or thankful man? why here thou art like to other men, as the heir under age, who differs not from a servant; but there it is that thou shalt be promoted, and fully estated in all that was promised. Surely, God useth to plead his propriety in us, and from thence to conclude to do us good; even because we are his own people, whom he hath chosen out of all the world: And why then do we not plead our interest in him, and thence fetch Arguments to raise up our hearts, even be∣cause he is our own God, and because the place is our own posses∣sion? Men use in other things to over-love, and over-value their own, and too much to minde their own things: O, that we could minde our own inheritance! and value it but half as it doth de∣serve!

* 1.105SECT. XIIII.

12. LAstly consider, There is nothing else thats worth the set∣ing our hearts on. If God have them not, who, or what shall have them? if thou minde not thy Rest, what wilt thou minde? As the Disciples said of Christ, (John 4.32, 33.) hath any man given him meat to eat, that we know not of? So say I to thee; Hast thou found out some other God, or Heaven, that we know not of? or something that will serve thee in stead of Rest? Hast thou found on Earth an Eternal happiness? where is it? and what is it made of? or who was the man that found it out? or who was he that last enjoyed it? where dwelt he? and what was his name? or art thou the first that hast found this treasure? and that ever discovered Heaven on Earth? Ah wretch! trust not to thy discoveries, boast not of thy gain, till experience bid thee boast, or rather take up with the experience of thy forefathers, who are now in the dust, and deprived of all, though sometime they were as lusty and jovial as thou. I would not advise thee to make ex∣periments at so dear rates, as all those do that seek after happiness below; least when the substance is lost, thou finde too late, that thou didst catch but at a shadow; least thou be like those men, that will needs search out the Philosophers stone, though none could effect it that went before them; and so buy their experience with the loss of their own estates and time, which they might have had

at a cheaper rate, if they would have taken up with the experi∣ence of their Predecessors. So I would wish thee not to disquiet thy self, in looking for that which is not on Earth; least thou learn thy experience with the loss of thy soul•• which thou mightest have learned at easier terms, even by the warnings of God in his VVord, and loss of thousands of souls before thee. It would pity a man to see, that men will not beleeve God in this, till they have lost their labor, and Heaven, and all: Nay, that many Christians, who have taken Heaven for their resting place, do lose so many thoughts needlesly on Earth; and care not how much they oppress their spirits, which should be kept nimble and free for higher things. As Luther said to Melancthon, when he over-pressed him∣self with the labors of his Ministery; so may I much more say to thee, who oppressest thy self with the cares of the world. Vellem te adhuc decies plus obrui: Adeo me nihil tui miseret, qui toties monitus, ne onerares teipsum tot oneribus, & nihil audis, omnia benè monita contemnis.* 1.106 Erit cum sero stultum tuum hunc zelum frustra damnabis; quo jam ardes solus omnia portare, quasi ferrum aut saxum sis. it were no matter, if thou wert oppressed ten times more; so little do I pity thee; who being so often warned, that thou shouldst not load thy self with so many burdens, dost no whit re∣gard it, but contemnest all these wholsom warnings: Thou wilt shortly when it is too late, condemn this thy foolish forwardness, which makes thee so desirous to bear all this, as if thou wert made of Iron or Stone. Alas, that a Christian should rather delight to have his heart among these thorns and bryars, then in the bosom of his crucified, glorified Lord! Surely, if Satan should take thee up to the Mountain of Temptation, and shew thee the Kingdoms, and glory of the world; he could shew thee nothing thats worthy thy thoughts, much less to be preferred before thy Rest. Indeed so far as duty and necessity requires it, we must be content to minde the things below; but who is he that contains himself within the compass of those limits? And yet if we bound our cares and thoughts, as diligently as ever we can, we shall finde the least to be bitter and burdensom; even as the least VVasp hath a sting, and the smallest Serpent hath his poyson. As old Hiltenius said of Rome, Est proprium Romane potestatis ut sit ferreum, & licet digiti minorentur ad parvitatem acus, tamen manent ferrei: It is proper to the Romane power to

be of iron, and though the fingers of it be diminished to the smalness of a needle, yet they are iron still; The like may I say of our earthly cares, It is their property to be hard and troublous, and so they will be when they are the least: Verily, if we had no higher hopes then whats on earth, I should take man for a most silly crea∣ture, and his work and wages, all his travel and his felicity, to be no better then dreams and vanity, and scarce worth the minding or mentioning, especially to thee a Christian should it seem so, whose eyes are opened by the Word and Spirit, to see the emp∣tiness of all these things, and the pretious worth of the things a∣bove: O then be not detained by these silly things, but if Satan present them to thee in a temptation, send them away from whence they came; as Pellicanus did send back the silver bowl (which the Bishop had sent him for a token) with this answer, Astricti sunt quotquot Tyguri cives & inquilini, bis singulis annis, solenni juramento, ne quis eorum ullum munus ab ullo principe acci∣piat; All that are Citizens and Inhabitants of Tigurum, are so∣lemnly sworn twice a yeer, not to receive any gift from any Prince abroad; so say thou, we the Citizens and Inhabitants of heaven, are bound by solemn and frequent Covenants, not to have our hearts enticed or entangled, with any forraign honors or delights, but only with those of our own Countrey: If thy thoughts should like the laborious Bee, go over the world from flower to flower, from creature to creature, they would bring thee no Honey or sweetness home, save what they gathered from their relations to Eternity.

Object. But you will say perhaps, Divinity is of larger extent, then onely to treat of the life to come, or the way thereto; there are many controversies of great difficulty, which therefore require much of our thoughts, and so they must not be all of heaven.

Answ. For the smaller controversies which have vexed our Times, and caused the doleful divisions among us, I express my minde as that of Graserus, Cum in visitatione aegrotorum, & ad emi∣grationem ex hac vita beatam praeparatione daeprehendisset, controver∣sias illas Theologicas, quae scientiam quidem inflantem pariunt, con∣scientias vero fluctuantes non sedant, quaeque hodie magna animorum contentione agitantur, & magnos tumultus in rebuspub. excitant, nullum prorsus usum habere, quinimo conscientias simpliciorum non aliter ac olim in Papatu humana figmenta intricare; Caepit ab eis toto

animo abhorrere, & in publicis concionibus tantum ca proponere, quae ad fidem salvificam in Christum accendendam, & ad pietatem veram juxta verbum Dei exercendam, veramque consolationem in vita & morte praestandam faciebant; When he had found in his visiting the sick, and in his own preparations for well dying, that the Contro∣versies in Divinity (which beget a swelling knowledg, but do not quiet troubled consciences, and which are at this day agitated with such contention of spirits, and raise such tumults in Com∣monwealths) are indeed utterly useless, yea and moreover, do intangle the consciences of the simple, just as the humane inventi∣ons in Popery formerly did; he begun with full bent of minde to shun or abhor them, and in his publike Preaching to propound onely those things which tended to the kindling a true faith in Je∣sus Christ, and to the exercise of true godliness according to the Word of God,* 1.107 and to the procuring of true consolation, both in life and at death. I can scarce express my own minde more plain∣ly, then in this Historians expressions of the minde of Graserus. While I had some competent measure of health, and look't at death as at a greater distance, there was no man more delighted in the study of controversie; but when I saw dying men have no minde on't, and how unsavory and uncomfortable such conference was to them, and when I had oft been neer to death my self, and found no delight in them, further then they confirmed, or illu∣strated the Doctrine of eternal Glory, I have minded them ever since the less: Though every Truth of God is pretious, and it is the sin and shame of Professors that are no more able to defend the Truth, yet should all our study of controversie be still in rela∣tion to this perpetual Rest, and consequently be kept within its bounds, and with most Christians, not have the twentieth part of our time or thoughts: Who that hath tried both studies, doth not cry out, as Summerhard was wont to do of the Popish School Divinity, Quis me miserum tandem liberabit ab ista rixosa Theolo∣gia? Who will once deliver me wretch from this wrangling kinde of Divinity? And as its said of Bucholcer, Cum eximiis a Deo dotibus esset decoratus, in certamen tamen cum rabiosis illius seculi Theologis descendere noluit. Desii (inquit) disputare, caepi supputare: quoniam illud dissipationem, hoc collectionem significaet. Vidit enim ab iis controversias moveri, quas nulla unquam amoris Dei sein∣tilla calefecerat: vidit ex diuturnis Theologorum rixis, utilitatis

nihil, detrimenti plurimum in ecclesias redundâsse. i. e. Though he was adorned by God with excellent gifts, yet would he never enter into contention with the furious Divines of that age. I have ceased (saith he) my Disputations, and now begin my Supputation; for that signifieth Dissipation, but this Col∣lection: For he saw, that those men were the movers of Con∣troversies, who had never been warmed with one spark of the love of God; he saw, That from the continual brawls of Di∣vines, no benefit, but much hurt did accrue to the Churches; and it is worth the observing which the Historian addes, Quapropter omnis ejus cura in hoc erat, ut auditores fidei suae com∣missos, doceret bene vivere & beate Mori; Et annotatum in ad∣versariis amici ejus repererunt, permultos in extremo agone consti∣tutos, gratias ipsi hoc nomine egisse, quod ipsius ductu servatorem suum Jesum agnovissent, cujus in cognitione pulchrum vivere, mori vero longe pulcherrimum ducerent. Atque haud scio annon hoc ipsum longe Bucholcero coram Deo sit gloriosius futurum, quam si aliquet contentiosorum libellorum myriadas posteritatis memoriae con∣secrasset. i. e. Therefore this was all his care, That he might teach his hearers, committed to his charge, To live well, and die happily: And his friends found noted down in his Papers, a great many of persons, who in their last agony, did give him thanks for this very reason, That by his direction they had come to the knowledg of Jesus their Saviour; in the knowledg of whom, They esteemed it sweet to live, but to die far more sweet. And I cannot tell, whether this very thing will not prove more glorious to Bucholcer before God, then if he had consecrated to the memory of posterity, many Myriads of contentious writings. And as the study of con∣troversies is not the most pleasant, nor the most profitable; so much less the publike handling of them: For do it with the great∣est meekness, and ingenuity, yet shall we meet with such unrea∣sonable men, as the said Bucholcer did, Qui arrepta ex aliquibus voculis calumniandi materia, haereseos insimulare & traducere opti∣mum virum non erubescerent; Frustra obtestante ipso, dextrè data, dextrè acciperent. i. e. Who taking occasion of reproach from some small words, were not ashamed to traduce the good man, and accuse him of Heresie; while he in vain obtested with them, that they should take in good part, what was delivered with a good intention. Siracides saith in Ecclesiasticus, Chapter 26. That a

scolding woman shall be sought o••t for to drive away the enemies; but experience of all ages tells us to our sorrow, That the wrang∣ling Divine is their chiefest in let, and no such Scarcrow to them at all.

So then its clear to me, That there is nothing worth our mind∣ing, but Heaven, and the way to Heaven.

All the Question will be about the affairs of Church and State? Is not this worth our minding? to see what things will come to? and how God will conclude our differences?

Answ. So far as they are considered as the providences of God, and as they tend to the setling of the Gospel, and Govern∣ment of Christ, and so to the saving of our own, and our posteri∣ties souls, they are well worth our diligent observation; but these are onely their relations to eternity. Otherwise I should look up on all the stirs and commotions in the world, but as the busie gad∣ing of a heap of Ants, or the swarming of a nest of Wasps or Bees: The spurn of a mans foot destroyes all their labor; or as an Enterlude or Tragedy of a few hours long: They first quarrel, and then fight, and let out one anothers blood, and bring them∣selves more speedily, and violently to their graves; which how∣ever they could not long have delayed, and so come down, and the Play is ended: And the next generation succeeds them in their madness, and make the like bustle in the world for a time; and so they also come down, and lie in the dust. Like the Roman Gladiatores, that would kill one another by the hundreds, to make the beholders a solemn shew; or as the young men of Joab and Abner, that must play before them, by stabbing one another to the heart, and fall down and dye, and there is an end of the sport. And is this worth a wise mans observance?

Surely, our very bodies themselves, for which we make all this ado in the world, are very silly pieces: Look upon them (not as they are set out in a borrowed bravery) but as they lie rotting in a ditch, or a grave; and you will say, they are silly things indeed. Why then, sure all our dealings in the world, our buyings and sell∣ings, and eating and drinking, our building and marrying, our wealth and honors, our peace and our war, so far as they relate not to the life to come, but tend onely to the support and pleasing of this silly flesh, must needs themselves be silly things, and not worthy the frequent thoughts of a Christian: For the Means (as such) is meaner then their end.

And now doth not thy Conscience say as I say, That there is nothing but Heaven, and the way to it, that is worth thy mind∣ing?

* 1.108SECT. XV.

THus I have given thee these twelve Arguments to consider of, and if it may be, to perswade thee to a heavenly minde: I now desire thee to view them over, read them deliberately, and read them again, and then tell me, Are they Reason, or are they not? Reader, stop here while thou answerest my Question: Are these Considerations weighty, or not? are these Arguments con∣vincing, or not? Have I proved it thy duty, and of flat necessity, to keep thy heart on things above, or have I not? Say, Yea, or Nay, man! If thou say Nay; I am confident thou contradictest thine own Conscience, and speakest against the light that is in thee, and thy Reason tells thee thou speakest falsly: If thou say Yea, and acknowledg thy self convinced of the duty; bear wit∣ness then, that I have thine own confession: That very tongue of thine shall condemn thee, and that confession be pleaded against thee, if thou now go home, and cast this off, and wilfully neglect such a confessed duty; and these twelve Considerations shall be as a Jury to convict thee, which I propounded, hoping they might be effectual to perswade thee. I have not yet fully laid open to you, the nature and particular way of that duty, which I am all this while perswading you to; that is the next thing to be done: All that I have said hitherto, is but to make you willing to perform it. I know the whole work of mans salvation, doth stick most at his own will: If we could once get over this block well, I see not what could stand before us. Be soundly willing, and the work is more then half done. I have now a few plain Directions to give you, for to help you in doing this great work; but alas, its in vain to mention them, except you be willing to put them in practice. What sayeth thou Reader, Art thou willing, or art thou not? wilt thou obey, if I shew thee the way of thy Duty? However, I will set them down, and tender them to thee, and the Lord perswade thy heart to the Work.

CHAP. IV. Containing some Hinderances of a Heavenly Life.

SECT. I.* 1.109

THe first task that I must here set thee, consists in the avoiding of some dangerous * 1.110 hinderances, which otherwise will keep thee off from this work, as they have done many a thousand souls before thee. If I shew thee briefly where the Rocks and Gulf do lie, I hope thou wilt beware. If I stick up a mark at every quicksand, I hope I need to say no more, to put thee by it. Therefore as thou valuest the comforts of a Heavenly conversation, I here charge thee from God, to beware most carefully of these impediments.

1. The first is, The living in a known unmortified sin. Observe this. O, what havock this will make in thy soul! O, the joyes that this hath destroyed! The blessed Communion with God, that this hath interrupted! The ruines it hath made amongst mens graces! The soul-strengthning duties that this hath hindred! And above all others, it is especially an enemy to this great duty.

Christian Reader, I desire thee in the fear of God, stay here a little, and search thy heart: Art thou one that hast used violence with thy conscience? Art thou a wilful neglecter of known du∣ties? either publike, private, or secret? Art thou a slave to thine appetite, in eating or ••rinking? or to any other commanding sense? Art thou a proud Seeker of thine own esteem? and a man that must needs have mens good opinion, or else thy minde is all in a combustion? Art thou a wilfully peevish and passionate per∣son? as if thou wert made of Tinder or Gun powder, ready to take fire at every word, or every wry look, or every supposed sleighting of thee? or every neglect of a complement or curtesie? Art thou a knowing deceiver of others in thy dealing? or one that hast set thy self to rise in the world? not to speak of greater sins, which all take notice of: If this be thy case, I dare say, Heaven and thy Soul are very great strangers: I dare say, thou art seldom in Heart with God; and there is little hope it should ever be bet∣ter, as long as thou continuest in these transgressions: These beams in thine eyes, will not suffer thee to look to Heaven; these will be a cloud between thee and God. When thou dost but attempt to study Eternity, and to gather comforts from the life to come, thy sin will presently look thee in the face, and say, These things belong not to thee: How shouldst thou take comfort from Heaven, who takest so much pleasure in the lusts of thy flesh? O, how this will damp thy joyes! and make the thoughts of that day, and state, to become thy trouble, and not thy delight! Every wilful sin that thou livest in, will be to thy comforts as water to the fire; when thou thinkest to quicken them, this will quench them; when thy heart begins to draw neer to God, this will presently come in thy minde, and cover thee with shame, and fill thee with doubting. Be∣sides (which is most to the point in hand) it doth utterly indispose thee and disable thee to this work: When thou shouldst wind up thy heart to Heaven, alas, its byassed another way; it is intangled in the lusts of the flesh, and can no more ascend in Divine Meditation, then the bird can flie, whose wings are clipt, or that is intangled in the Lime-twigs, or taken in the snare. Sin doth cut the very sinews of the soul; therefore, I say of this heavenly life, as Master Bolton saith of Prayer, Either it will make thee leave sinning, or sin will make thee leave it; and that quickly too: For these cannot con∣tinue together. If thou be here guilty, who readest this, I require

thee sadly to think of this folly. O man! what a life dost thou lose! and what a life dost thou chuse! what daily delights dost thou sell, for the swinish pleasure of a stinking lust! what a Christ! what a glory, dost thou turn thy back upon, when thou art going to the embracements of thy hellish pleasures! I have read of a Gallant addicted to uncleanness, who at last, meeting with a beau∣tiful Dame, and having enjoyed his fleshly desires of her, found her in the morning to be the dead body of one that he had former∣ly sinned with, which had been acted by the devil all night, and left dead again in the morning. Surely all thy sinful pleasures are suche. The devil doth animate them in the darkness of the night; but when God awakes thee, at the farther, at death, the deceit is vanished, and nothing left but a carkass to amaze thee, and be a spectacle of horror before thine eyes. Thou thinkest thou hast hold of some choice delight, but it will turn in thy hand (as Moses rod) into a Serpent; and then thou wouldst fain be rid of it, if thou knewest how; and wilt ••••ie from the face of it, as thou dost now embrace it: And shall this now dream thee from the high de∣lights of the Saints? If Heaven and Hell can meet together, and if God can become a lover of sin, the•••• maist them live in thy sin, and in the tastes of glory, and maist have a conversation in Hea∣ven, though thou cherish thy corruption. If therefore thou finde thy self guilty, never doubt on it, but this is the cause that estrangeth thee from Heaven: And take heed, least it keep out thee, as it keeps out thy heart; and do not say, but thou wast bid, Take heed. Yea, if thou be a man that hitherto hast escaped, and knowest no raigning sin in thy soul; yet let this warning move thee to prevention, and stir up a dread of this danger in thy spirit. As Hu••nius writes of himself, That hearing the mention of the unpardonable sin against the Holy Ghost, it stirred up such fears in his spirit, that made him cry out. What if this should be my case? and so rouzed him to prayer and tryal. So think thou, though thou yet be not guilty, what a sad thing it were, if ever this should prove thy case: And therefore watch.

* 1.111SECT. II.

2. A Second hinderance carefully to be avoided, is, An Earthly minde: For you may easily conceive, that this cannot stand with an Heavenly minde. God and Mammon Earth and Heaven, cannot both have the delight of thy heart. This makes thee like Anselmne's Bird, with a stone tyed to the foot, which as oft as she took flight, did pluck her to the Earth again.* 1.112 If thou be a man that hast fancied to thy self, some content or happiness to be found on Earth, and beginnest to taste a sweetness in gain, and to aspire after a fuller and a higher estate, and hast hatched some thriving projects in thy brain, and art driving on thy rising design; Beleeve it, thou art marching with thy back upon Christ, and art posting apace from this Hea∣venly life. Why, hath not the World that from thee, which God hath from the Heavenly? When he is blessing himself in his God, and rejoycing in hope of the glory to come; then thou art blessing thy self in thy prosperity, and rejoycing in hope of thy thriving here: When he is solacing his soul in the views of Christ, of the Angels and Saints, that he shall live with for ever; then art thou comforting thy self with thy wealth, in looking over thy Bills and Bonds, in viewing thy Money, thy Goods, thy Cattel, thy Buildings, or large Possession; and art recreating thy minde in thinking of thy hopes; of the favor of some great ones, on whom thou dependest; of the pleasantness of a plentiful and commanding state; of thy larger provision for thy children after thee; of the rising of thy house, or the obeisance of thine inferiors: Are not these thy morning and evening thoughts, when a gracious soul is above with Christ? Dost thou not delight, and please thy self with the daily roll∣ing these thoughts in thy minde, when a gracious soul should have higher delights? If he were a fool by the sentence of Christ, that said, Soul take thy rest, thou hast enough laid up for many yeers: What a fool of fools art thou, that knowing this, yet takest not warning, but in thy heart speakest the same words? Look them over seriously, and tell me, what difference between this fools expressions, and thy affections? I doubt not, but thou hast more wit then to speak thy minde just in his lan∣guage;

but, man, remember, thou hast to do with the searcher of hearts. It may be thou holdst on in thy course of duty, and prayest as oft as thou didst before; it may be thou keepest in with good Ministers, and with godly men, and seemest as forward in Religion as ever: But what is all this to the purpose? Mock not thy soul, man; for God will not so be mocked. What good may yet re∣main in thee, I know not; but sure I am, thy course is dangerous, and if thou follow it on, will end in dolor. Methinks I see thee befooling thy self, and tearing thy hair, and gnashing thy teeth, when thou hearest thy case laid open by God: Thou fool, this night shall they require thy soul from thee; and then whose are all these things? Certainly, so much as thou delightest and restest on Earth; so much is abated of thy delights in God. Thine earth∣ly minde may consist with thy profession and common duties; but it cannot consist with this Heavenly duty. I need not tell thee all this, if thou wouldst deal impartially, and not be a trai∣tor to thy own soul; thou knowest thy self how seldom and cold, how cursory and strange thy thoughts have been of the joyes here∣after, ever since thou didst trade so eagerly for the world. Me∣thinks I even perceive thy conscience stir now, and tell thee plain∣ly, that this is thy case; hear it, man; O, hear it now; least thou hear it in another maner when thou wouldest be full loth. O the cursed madness of many that seem to be religious! who thrust themselves into multitude of employments, and think they can never have business enough, till they are loaded with labors, and clogged with cares, That their souls are as unfit to converse with God, as a man to walk with a mountain on his back; and till he hath even transformed his soul almost into the nature of his drossie carkass, and made it as unapt to soare aloft, as his body is to leap above the Sun: And when all is done, and they have lost that Heaven they might have had upon Earth, they rake up a few rotten arguments to prove it lawful, and then they think that they have salved all; though these sots would not do so for their bodies, nor forbear their eating, or drinking, or sleeping, or sporting, though they could prove it lawful so to do; though indeed they cannot prove it lawful neither. They miss not the pleasures of this Heavenly Life, if they can but quiet their Consciences, while they fasten upon lower and baser plea∣sures. For thee, O Christian, who hast tasted of these pleasures;

I advise thee, as thou valuest their enjoyment, as ever thou wouldst taste of them any more, take heed of this gulf of An earthly minde: For if once thou come to this, that thou wilt be rich, thou fallest into temptation, and a snare, and into divers foolish and hurtful lusts;* 1.113 it is Saint Pauls own words, 1 Tim 6.9. Set not thy minde, as Saul, on the Asses, when the Kingdom of Glory is before thee. Keep these things as thy upper Garments, still loose about thee, that thou maist lay them by, when ever there is cause: But let God and Glory be next thy heart, yea, as the very blood and spirits, by which thou livest; Still remember that of the Spirit, The friend∣ship of the World, is enmity with God: Whosoever therefore will be a friend of the World, is the enemy of God, Jam. 4.4. And 1 John 2.15. Love not the world, nor the things in the world: If any man love the world, the love of the Father is not in him. This is plain dealing; and happy he that faithfully receives it.

* 1.114SECT. III.

3. A Third hinderance, which I must advise thee to beware, is. The company of ungodly and sensual men. Not that I would disswade thee from necessary converse, or from doing them any office of Love; especially not from endeavouring the good of their souls, as long as thou hast any opportunity or hope: Nor would I have thee conclude them to be Dogs and Swine, that so thou maist evade the duty of Reproof: Nor yet to judg them such at all, as long as there is any hope of better, or before thou art certain they are such indeed; much less can I approve of the practice of those, who, because the most of the world are naught, do therefore conclude men Dogs or Swine, before ever they faithfully and lovingly did admonish them, yea, or perhaps before they have known them, or spoke with them; and hereupon they will not communicate with them in the Lords Supper, but separate from them into distinct Congregations; I perswade thee to no such ungodly separation: As I never found one word in Scripture,

where either Christ or his Apostles denied admittance to any man that desired to be a Member of the Church, though but onely pro∣sessing to Repent and Believe; so neither did I ever there finde that any but convicted Hereticks, or scandalous ones (and that for the most part▪ after due admonition) were to be avoided or de∣barred our fellowship. And whereas it is urged, That they are to prove their interest to the priviledges which they lay claim to, and not we to disprove it; I Answer, if that were granted, yet their meer professing to Repent and Believe in Christ, is a sufficient evidence of their interest to Church member-ship, and admittance thereto by Baptism (supposing them not admitted before:) and their being Baptized persons, or members of the universal visible Church (into which it is that they are Baptized) is sufficient evi∣dence of their interest to the Supper, till they do by Heresie or Scandal blot that Evidence;* 1.115 which Evidence if they do produce, yea though they are yet weak in the Faith of Christ, who is he that dare refuse to receive them? And this, after much doubting, dispute, and study of the Scriptures, I speak as confidently, as almost any truth of equal moment; So plain is the Scripture in this point, to a man that brings his Understanding to the model of Scripture, and doth not bring a model in his brain, and reduce all he reades to that model. The door of the visible Church, is incomparably wider then the door of heaven; and Christ is so tender, so boun∣tiful, and forward to convey his grace, and the Gospel so free an offer and invitation to all, that surely Christ will keep no man off; if they will come quite over in spirit to Christ, they shall be wel∣come; If they will come but onely to a visible Profession, he will not deny them admittance there, because they intend to go no further, but will let them come as neer as they will, and that they come no further shall be their own fault; and so it is not his readi∣ness to admit such, nor the openness of the door of his visible Church that makes men Hypocrites, but their own wickedness; Christ will not keep such out among Infidels, for fear of making Hypocrites; but when the net is drawn unto the shore, the fishes shall be separated, and when the time of Harvest comes, then the Angels shall gather out of his Kingdom all things that offend, and them that work iniquity, Matth. 13.41. There are many Saints (or sanctified men) that yet shall never come to heaven, who are onely Saints by their separation from Paganism, into fellowship

with the visible Church, but not Saints in the strictest sense, by se∣paration from the ungodly, into the fellowship of the mystical body of Christ, Heb. 10 29. Deut. 7.6. and 14, 2, 21. and 26.19. and 28.9. Exod. 19.6. 1 Cor. 7.13, 14. Rom. 11.16. Heb. 3.1. compared with ver. 12. 1 Cor. 3.17. and 14.33. 1 Cor. 1.2. compared with 11.20, 21, &c. Gal. 3.26. compared with Gal. 3.3, 4. and 4.11. and 5.2, 3▪ 4. Joh. 15.2.

Thus far I have digressed by way of Caution, that you may not think that I disswade you from lawful converse; but it is the un∣necessary society of ungodly men, and too much familiarity with unprofitable companions, though they be not so apparently un∣godly, that I disswade you from. There are many persons, whom we may not avoid, or excommunicate out of the Church, no nor out of our private society, judicially, or by way of penalty to them, whom yet we must exclude from our too much familiarity in way of prudence for preservation of our selves: It is not onely the open prophane, the swearer, the drunkard, and the enemies of godliness, that will prove hurtful companions to us, though these indeed are chiefly to be avoided; but too frequent society with dead-hearted Formalists, or persons meerly civil and moral, or whose conference is empty, unsavory, and barren, may much di∣vert our thoughts from heaven, and do our selves a great deal of wrong; as meer idleness and forgetting God, will keep a soul as certainly from Heaven, as a profane, licentious, fleshly life: so also will the usuall company, of such idle, forgetful, negligent per∣sons, as surely keep our hearts from heaven, as the company of men more dissolute and profane. Alas, our dulness and backward∣ness is such, that we have need of the most constant and powerful helps: A clod, or a stone that lyes on the earth, is as prone to arise and fly in the Air, as our hearts are naturally to move toward heaven: you need not hold nor hinder the earth and Rocks to keep them from flying up to the skies; it is sufficient that you do not help them: And surely if our spirits have not great assistance, they may easily be kept from flying aloft, though they never should meet with the least impediment: O think of this in the choice of your company; when you spirits are so powerfully disposed for heaven, that you need no help to lift them up; but as the flames you are alwayes mounting upward, and carrying with you all thats in your way; then you may indeed be less careful of our company;

but till then as you love the delights of a heavenly life, be careful herein: As its reported of a Lord that was neer to his death, and the Doctor that prayed with him read over the Letany, For all wo∣men labouring with childe, for all sick persons and young children, &c. From lightning and tempest, from plague, pestilence and famine; from battel, murder, and sudden death, &c. Alas, saith he, what is this to me, who must presently dye? &c. So maist thou say of such mens conference, who can talk of nothing but their Callings and vanity; Alas, whats this to me who must shortly be in Rest, and should now be refreshing my soul with its foretastes? what will it advantage thee to a life with God, to hear where the Fair is such a day, or how the Market goes, or what wea∣ther is, or is like to be, or when the Moon changeth, or what news is stirring? why, this is the discourse of earthly men. What will it conduce to the raising of thy heart God-ward, to hear that this is an able Minister, or that an able Christian, or that this was an excellent Sermon, or that is an excellent book? to hear a violent arguing, or tedious discourse, of Baptism, Cere∣monies, the power of the Keyes, the order of Gods Decrees, or other such controversies of great difficulty and less importance? Yet this for the most part, is the sweetest discourse, that thou art like to have, of a formal, speculative, dead-hearted Professor. Nay, if thou hadst newly been warming thy heart, in the contempla∣tion of the blessed Joys above, would not this discourse benum thine affections, and quickly freez thy heart again? I appeal to the Judgment of any man that hath tryed it, and maketh observati∣ons on the frame of his spirit. Men cannot well talk of one thing, and minde another, especially things of such differing natures. You young men who are most lyable to this temptation, think sadly of what I say: Can you have your hearts in Heaven on an Ale-house bench, among your roaring, singing, swaggering com∣panions? or when you work in your Shops with none but such,* 1.116 whose ordinary language is oaths, or filthiness, or foolish talking, or jesting? Nay, let me tell you thus much more; that if you choose such company when you might have better, and finde most delight and content in such, you are so far from a Heavenly con∣versation, that as yet you have no title to heaven at all, and in that estate shall never come there: For were your Treasure there, your heart would not be on things so distant, Mat. 6.21. In a word,

our company will be part of our happiness in heaven, and its a sin∣gular part of our furtherance to it, or hinderance from it. And as the creatures living in the several Elements, are commonly of the temperature of the Element they live in, as the fishes cold and moist like the water, the worms cold and dry as the earth, and so the rest: So are we usually like the society which we most con∣verse in. He that never found it hard, to have a heavenly minde in earthly company, it is certainly because he never tryed.

* 1.117SECT. IIII.

4. A Fourth hinderance to a heavenly conversation is, Too fre∣quent disputes about lesser truths; and especially when a mans Religion lyes only in his opinions; a sure sign of an unsan∣ctified soul. If sad examples be doctrinal to you, or the Judgments of God upon us be regarded, I need to say the lesse upon this parti∣cular. Its legibly written in the faces of thousands; It is visible in the complexion of our diseased nation; This facies Hypocritica is our facies Hipocratica: He that hath the least skill in Physiognomy, may see that this complexlon is mortal, and this picture-like, shad∣dow-like visage affordeth our state a sad prognostick. You that have been my companions in Armies and Garrisons, in Cities and Countreyes, I know have been my companions in this observation, That they are usually men least acquainted with a Heavenly life, who are the violent disputers about the circumstantials of Religi∣on: He whose Religion is all in his opinions, will be most fre∣quently and zealously speaking his opinions; And he whose Religi∣on lyes in the Knowledg and love of God in Christ, will be most delightfully speaking of that time when he shall enjoy God and Christ. As the body doth languish in consuming fevers, when the native heat abates within, and an unnatural heat inflaming the ex∣ternal parts succeeds; so when the zeal of a Christian doth leave the internals of Religion, and fly to ceremonials, externals or inferior things, the soul must needs consume and languish. Yea though you were sure your opinions were true, yet when the chiefest of your zeal is turned thither, and the chiefest of your conference there laid out, the life of grace decays within, & your hearts are turned from this heavenly life. Not that I would perswade you to undervalue the least truth of God, nor that I do acknowledg the hot disputers of

the times, to have discovered the truth above their Brethren; but in case we should grant them to have hit on the Truth; yet let e∣very Truth in our thoughts and speeches have their due proporti∣on, and I am confident the hundreth part of our time and our con∣ference, would not be spent upon the now common Theams▪ For as there is an hundred truths of far greater consequence, which do all challenge the precedencie before these, so many of those Truths alone, are of an hundred times neerer concernment to our souls, and therefore should have an answerable proportion in our thoughts. Neither is it any excuse for our casting by these great fundamental Truths, because they are common and known already: For the chief improvment is yet behind;* 1.118 and the soul must be daily refreshed with the Truth of Scripture, and the goodness of that which it offereth and promiseth, as the body must be with its daily food; or else the known Truths that lye Idle in your Heads, will no more nourish, or comfort or save you, then the bread that lies still in your Cupboards will feed you. Ah he is a rare and pretious Christian, who is skilled in the improving of well known truths. Therefore let me advise you that aspire after this Joyous Life; spend not too much of your thoughts, your time, your zeal, or your speeches upon quarrels that less concern your souls; But when hypocrits are feeding on huskes or shels, or on this heated food which will burn their lips, far sooner then warm and streng∣then their hearts; then do you feed on the Joys above. I could wish you were all understanding men, able to defend e∣very truth of God; and to this end that you would read and study controversie more: and your understanding and stability in these dayes of tryal, is no small part of my comfort and encouragment: But still I would have the chiefest to be chiefly studyed; and none to shoulder out your thoughts of Eternity: The least controvert∣ed points are usually most weighty, and of most necessary frequent use to our souls.

For you, my neighbors and friends in Christ, I bless God that I

have so little need to urge this hard upon you, or to spend my time and speeches in the Pulpit, on these quarrels, as I have been neces∣sitated to my discontent for to do elsewhere: I rejoyce in the wis∣dome and goodness of our Lord, who hath saved me much of this labor. 1. Partly by his tempering of your spirits to sincerity. 2. Partly by the doleful, yet profitable, example of those few that went out from us, whose former and present condition of spirit, makes them stand as the pillar of Salt, for a continual terror and warning to you, and so to be as useful, as they were like to be hurtful. 3. Partly by the confessions and bewailings of this sin, that you have heard from the mouth of the * 1.119 Dying, advising you to beware of changing your fruitful society, for the company of deceivers. I do unfeignedly rejoyce in these providences, and bless the Lord who thus establisheth his Saints. Study well those pre∣cepts of the Spirit, Rom. 14.1. Him that is weak in the faith, re∣ceive, but not to doubtful disputations. 2 Tim. 2.23. But foolish and unlearned questions, avoid, knowing that they do gender strifes. And the servant of the Lord must not strive. Tit. 3.9. But avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain, 1 Tim. 6.3, 4, 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railing▪ evil surmi∣sings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: From such withdraw thy self.

* 1.120SECT. V.

5. AS you value the comforts of a heavenly Life, take heed of a proud and lofty spirit. There is such an Antipathy between this sin and God, that thou wilt never get thy heart neer him, nor get him neer thy heart, as long as this prevaileth in it. If it cast the Angels from heaven that were in it, it must needs keep thy heart estranged from it: If it cast our first parents out of Pa∣radise, and separated between the Lord and us, and brought his curse on all the creatures here below; it must needs then keep our hearts from Paradise, and increase the cursed seperation from our God. Believe it, hearers, a proud heart and a Heavenly heart, are exceeding contrary. Entercourse with God will keep men low

and that lowliness will further their entercourse: when a man is used to be much with God, and taken up in the study of his glo∣rious attributes, he abhors himself in dust and ashes: and that self-abhorrance is his best preparative, to obtain admittance to God a∣gain. Therefore after a soul-humbling day, or in times of trouble, when the soul is lowest, it useth to have freest access to God, and savour most of the life above: He will bring them into the wil∣derness, and there he will speak comfortably to them, Hos. 2.14. The delight of God is in a humble soul even him that is contrite and trembleth at his word; and the delight of a Humble soul is in God:* 1.121 and sure where there is mutual delight, there will be freest admittance, and heartiest welcome, and most frequent converse. Heaven would not hold God and the proud Angels together; but a humble soul he makes his dwelling: and surely if our dwelling be with him, and in him, and his dwelling also be with us and in us, there must needs be a most neer and sweet familiarity▪ But the soul that is proud cannot plead this priviledg; God is so far from dwelling in it, that he will not admit it to any neer access, but looks upon it afar off. Psal. 138.6. The proud he resisteth (and the proud resisteth him) but to the humble he gives this and o∣ther Graces. 1 Pet. 5.5. A proud minde is a high minde in con∣ceit, self-esteem, and carnal-aspiring: A heavenly minde is a high minde indeed,* 1.122 in Gods esteem, and in higher (yet holy) aspiring, These two sorts of high-mindedness, are more adverse to one another, then a high minde and a low: As we see that most wars and bloodshed is between Princes and Princes, and not between a Prince and a Plowman. A low spirit and a humble, is not so contrary to a high and heavenly, as is a high and a proud. A grain of Mustard Seed may come to be a tree; A small Acorn may be a great Oake. The sail of the windmil that is now down, may presently be the highest of all; A Subject that is low may be raised high, and he that is high may be yet higher, as long as he stands in subordination to his Prince, who is the fountain of honor but if he break out of that subordination, and become a com∣petitor, or will assume and arrogate honor to himself; he will finde this prove the falling way. A man that is swelled in a Dropsie with winde or water, is as far from a sound well fleshed constitution,* 1.123 as he that is in a consuming Atrophy. Well then; art thou a man of worth in thine own eyes? and very tender of

thine esteem with others? Art thou one that much valuest the applause of the people? and feelest thy heart tickled with delight when thou hearest of thy great esteem with men? and much de∣jected when thou hearest that men sleight thee? Do thou love those best who most highly honour thee? and doth thy heart bear a grudg at those that thou thinkest do undervalue thee, and entertain mean thoughts of thee,* 1.124 though they be otherwise men of godliness and honesty? Art thou one that must needs have thy humors fulfilled? and thy judgment must be a rule to the Judg∣ments of others? and thy word a law to all about thee? Art thou ready to quarrel with every man, that lets fall a word in deroga∣tion from thy honor? Are thy passions kindled if thy word or will be crossed? Art thou ready to judg humility to be sordid baseness? and knowest not how to stoop and submit? and wilt not be brought to shame thy self, by humble confession, when thou hast sinned against God, or injured thy brother? Art thou one that honourest the godly that are rich? and thinkest thy self somebody if they value and own thee? but lookest strangely at the godly poor, and art almost ashamed to be their companion? Art thou one that canst not serve God in a low place, as well as in a high? and thinkest thy self the fittest for offices and honors? and lovest Gods service when it stands with preferment? Hast thou thine eye and thy speech much on thy own deservings? and are thy boastings restained more by wit then by humility? * 1.125 Dost thou delight in opportunities of setting forth thy parts? and lov∣est to have thy name made publike to the world? and wouldst fain leave behinde thee some monument of thy worth, that poste∣rity may admire thee when thou art dead and gone? Hast thou witty circumlocutions to commend thy self, while thou seemest to debase thy self, and deny thy worth? Dost thou desire to have all mens eyes upon thee? and to hear men observing thee, say, This is he? Is this the end of thy studies and learning, of thy la∣bors and duties, of seeking degrees and titles and places, that thou maist be taken for somebody abroad in the world? Art thou un∣acquainted with the deceitfulness and wickedness of thy heart? or knowest thy self to be vile only by reading and by hear-say, but not by experience and feeling of thy vileness? Art thou readier to de∣fend thy self and maintain thine innocency, then to accuse thy self, or confess thy fault? Canst thou hardly hear a close reproof,

and dost digest plain dealing with difficulty and distaste? Art thou readier in thy discourse to teach then to learn? and to dictate to others, then to hearken to their instructions? Art thou bold and confident of thy own opinions, and little suspitious of the weak∣ness of thy understanding? but a sleighter of the judgments of all that are against thee? Is thy spirit more disposed to command and govern, then it is to obey and be ruled by others? Art thou ready to censure the Doctrine of thy Teachers, the actions of thy Rulers? and the persons of thy brethren? and to think, if thou were a Judg, thou wouldst be more just, or if thou were a Minister thou wouldst be more fruitful in Doctrine, and more faithful in overseeing? Or if thou hadst had the managing of other mens business, thou wouldst have carried it more honestly and wisely? If these Symtomes be undeniably in thy heart, beyond doubt thou art a proud person. I will not talk of thy following the fashions, of thy bravery and comportment, thy proud gestures, and arrogant speeces, thy living at a rate above thy abilities: Perhaps thy in∣competency of estate, or thy competency of wit, may suffice to restrain these unmanly fooleries; perhaps thou maist rather seem sordid to others, and to live at a rate below thy worth, and yet if thou be guilty of the former accusations, be it known to thee, thou art a person abominably proud, it hath seized on thy heart, which is the principall Fort; there's too much of hell abiding in thee, for thee to have any acquaintance at heaven; thy soul is too like the devil, for thee to have any familiarity with God: A proud man is all in the flesh, and he that will be heavenly must be much in the Spirit. Is it likely that the man whom I have here described, hath either will or skill to go out of Himself, and out of the Flesh, as it were, and out of the world, that so he may have freedom for con∣verse above? A proud man make himself his God, and admires and sets up himself as his Idol; how then can he have his affections set on God? As the humble godly man, is the Zealot in forward worshipping of God, so the Ambitious man is the great zealot in Idolatry; for what is his Ambition, but a more hearty and earnest desire after his Idol, then the common and calmer Idolaters do reach? And can this man possibly have his heart in heaven? Its possible his invention and memory may furnish his tongue both with humble and heavenly expressions, but in his spirit the•••• is no more heaven then there is humility.

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I intreat you Readers, be very jealous of your souls in this point; There's nothing in the world will more estrange you from God. I speak the more of it, because it is the most common and dange∣rous sin in Morality, and most promoting the great sin of Infideli∣ty: you would little think (yea, and the owners do little think) what humble carriage, what exclaiming against pride, what moan∣ful self-accusing may stand with this divelish sin of pride: O Chri∣stian, if thou wouldest live continually in the presence of thy Lord, lie in the dust, and he will thence take thee up; descend first with him into the grave, and thence thou maist ascend with him to glory. Learn of him to be meek and lowly,* 1.126 and then thou maist taste of this Rest to thy soul. Thy soul else will be as the troubled Sea, still casting out mire and dirt, which cannot rest: And in stead of these sweet delights in God, thy pride will fill thee with perpetual disquietness.* 1.127 It is the humble soul that forgets not God, and God will not forget the humble, Psal. 10.12. and 9.12. As he that humbleth himself as a little childe, shall hereafter be greatest in the Kingdom of God, Matth. 18.4. So shall he now be greatest in the forecastes of the Kingdom: For as whosoever exalteth himself shall be abased; so he that humbleth himself shall be (in both these respects) exalted, Matth. 23.12. God therefore dwelleth with him that is humble and contrite, to revive the Spirit of such with his presence, Isai. 57.15. I conclude with that coun∣sel of James and Peter, Humble your selves therefore in the sight of the Lord, and he shall (now in the Spirit) lift you up, Jam. 4 10. and in due time shall (perfectly) exalt you,* 1.128 1 Pet. 5.6. And when others are cast down, then shalt thou say, There is lifting up, and he shall save the humble person, Job 22.29.

* 1.129SECT. VI.

6. ANother impediment to this Heavenly Life, is, Wilful lazi∣ness, and slothfulness of Spirit: And I verily think for knowing men, there is nothing hinders more then this. O, if it were onely the exercise of the Body, the moving of the Lips, the bending of the Knee; then it were an easie work indeed, and men would as commonly step to Heaven, as they go a few miles to visit a friend; yea, if it were to spend most of our days in numbering Beads, and repeating certain words and Prayers, in

voluntary humility, and neglecting the body, after the command∣ments and doctrines of men, (Col. 2.21, 22, 23.) yea, or in the out∣ward part of duties commanded by God, yet it were comparative∣ly easie: Further, if it were onely in the exercise of parts and gifts, though we made such performance our daily trade, yet it were easie to be heavenly-minded. But it is a work more difficult then all this: To separate thoughts and affections from the world; to force them to a work of so high a nature; to draw forth all our graces in their order, and exercise each on its proper object; to hold them to this, till they perceive success and till the work doth thrive and prosper in their hands! This, this is the difficult task. Reader, Heaven is above thee, the way is upwards. Dost thou think, who art a feeble, short-winded sinner, to travel daily this steep ascent, without a great deal of labor and resolution? Canst thou get that earthly heart to Heaven, and bring that backward minde to God, while thou liest still, and takest thine ease? If ly∣ing down at the foot of the Hill, and looking toward the top, and wishing we were there, would serve the turn, then we should have daily travellers for Heaven.* 1.130 But the Kingdom of Heaven suffereth violence, and the violent take it by force: There must be violence used to get these first fruits, as well as to get the full possession. Dost thou not feel it so, though I should not tell thee? Will thy heart get upwards, except thou drive it? Is it not like a dull and jadish horse, that will go no longer, then he feels the spur? Dost thou finde it easie to dwell in the delights above? Its true, the work is exceeding sweet, and no condition on Earth so desireable; but therefore it is that our hearts are so backward, especially in the beginning, till we are acquainted with it. O how many hundred Professors of Religion, who can easily bring their hearts to or∣dinary duties, as Reading, Hearing, Praying, Conferring; could never yet in all their lives, bring them, and keep them to a heaven∣ly contemplation, one half hour together! Consider here, Read∣er, as before the Lord, whether this be not thine own case. Thou hast known that Heaven is all thy hopes; thou knowest thou must shortly be turned hence, and that nothing below can yield thee rest; thou knowest also, that a strange heart, a seldom and careless thinking of Heaven, can fetch but little comfort thence; and dost thou not yet for all this, let slip thy opportunities, and lie below in dust, or meer duties, when thou shouldst walk above, and live

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with God? Dost thou not commend the sweetness of heavenly life, and judg those the excellentest Christians that use it; and yet didst never once try it thy self? But as the sluggard that stretched himself on his bed, and cryed, O that this were working! So dost thou talk, and trifle, and live at thy ease, and say, O that I could get my heart to Heaven! This is to lie a bed and wish, when thou shouldst be up and doing. How many a hundred do read Books, and hear Sermons, in expectation to hear of some easie course, or to meet with a shorter cut to comforts, then ever they are like to finde in the Word! And if they can hear of none from the Preachers of Truth, they will snatch it with rejoycing from the Teachers of Falshood; and presently applaud the excellency of the doctrine, because it hath fitted their lazy temper; and think there is no other doctrine will comfort the soul, because it will not comfort it with hearing, and looking on. They think their Venison is best, though accompanied with a lie, because it is the easiest catched, and next at hand, and they think will procure the chiefest blessing, (and so it may, if God be as subject to mistake as blinde Isaac.) And while they pretend enmity onely to the impos∣sibilities of the Law, they oppose the easier conditions of the Gospel, and cast off the burden that is light also, and which all must bear that will finde rest to their souls; and in my judgment, may as fitly be stiled enemies to the Gospel * 1.131, as enemies to the Law (from whence they receive their common title.) The Lord of light, and Spirit of comfort, shew these men in time, a surer way for lasting comfort. The delusions of many of them are strong, and ungrounded comforts they seem to have store, I can

judg it to be of no better a kinde, because it comes not in the Scripture way: They will some of them profess, That when they meditate and labor for comfort themselves, they either have none, or at least but humane, and of a lower kinde; but all the com∣forts that they own and value, are immediatly injected without their pains: So do I expect my comforts to come in, in Heaven, but till then, I am glad if they will come with labor, and the Spirit will help me to suck them from the brests of the promise, and to walk for them daily to the face of God. It was an established Law among the Argi, That if a man were perceived to be idle and lazy, he must give an account before the Magistrate, how he came by his victuals and maintenance: And sure, when I see these men lazy in the use of Gods appointed means for comfort, I cannot but question how they come by their comforts: I would they would examine it throughly themselves; for God will require an account of it from them. Idleness, and not improving the Truth in painful duty, is the common cause of mens seeking comfort from Error; even as the people of Israel, when they had no com∣fortable answer from God, because of their own sin and neglect, would run to seek it from the Idols of the Heathens: So when men-were falshearted to the Truth, and the Spirit of Truth did deny them comfort, because they denied him sincere obedience; there∣fore they will seek it from a lying spirit.

A multitude also of professors there are, that come and enquire for Marks and signs, How shall I know whether my heart be sin∣cere? and they think the bare naming of some mark, is enough to discover; but never bestow one hour in trying themselves by the marks they hear. So here, they ask for directions for a Hea∣venly Life▪ and if the hearing, and knowing of these directions, will serve, then they will be heavenly Christians; But if we set them to task, and shew them their work, and tell them, they cannot have these delights on easier tearmes; then, here they leave us, as the young man left Christ with sorrow (How our comforts are only in Christ, and yet this labor of ours is necessary thereto, I have shewed you already in the beginning of this book; and therefore still refer you thither, when any shall put in that objection.) My advice to such a lazie sinner is this: As thou art convict that this work is necessary to thy comfortable living, so resolvedly set up∣on it: If thy heart draw back, and be undisposed; force it on

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with the command of Reason; and if thy Reason begin to dispute the work, force it with producing the command of God; and quicken it up with the consideration of thy necessity, and the other Motives before propounded: And let the enforcements that brought thee to the work, be still in thy minde to quicken thee in it. Do not let such an incomparable treasure lye before thee, while thou lyest still with thy hand in thy bosom: Let not thy life be a continual vexation, which might be a continual delightful feasting, and all because thou wilt not be at the pains. When thou hast once tasted of the sweetness of it, and a little used thy heart to the work, thou wilt finde the pains thou takest which thy backward flesh, abundantly recompensed in the pleasures of thy spirit. Only ••it not still with a disconsolate spirit, while comforts grow before thine eyes, like a man in the midst of a Garden of Flowers, or de∣lightful Medow, that will not rise to get them that he may partake of their sweetness. Neither is it a few formal lazy running thoughts, that will fetch thee this consolation from above: No more then a few lazy formal words will prevail with God in stead of fervent prayer. I know Christ is the fountain, and I know this, as every other gift, is of God: But yet if thou ask my advice, How to obtain these waters of consolation? I must tell thee, There is something also for thee to do: The Gospel hath its conditions, and work; though not such impossible ones as the Law; Christ hath his yoak and his burden,* 1.132 though easie, and thou must come to him weary, and take it up, or thou wilt never finde Rest to thy soul. The well is deep, and thou must get forth this water, before thou canst be refreshed and delighted with it, What answer would you give a man that stands by a Pump, or draw-Well, and should ask you, How shall I do to get out the water? Why, you must draw it up, or labor at the Pump, and that not a motion or two, but you must pump till it comes, and then hold on till you have enough. Or if a man were lifting at a heavy weight; or would move a stone to the top of a mountain, and should ask you, How he should get it up? Why what would you say, but that he must put to his hands, and put forth his strength? And what else can I say to you, in direct••ing you to this Art of a Heavenly Life, but this? You must deal roundly with your hearts, and drive them up; and spur them on; and follow them close till the work be done, as a man will do a lazy unfaithful servant, who will do nothing longer then your eye

is on him; or as you will your horse or ox at his labor, who will not stir any longer then he is driven; And if your heart lye down in the midst of the work; force it up again till the work be done, and let it not prevaile by its lazy pol••••es. I know so far as you are spiritual, you need not all this striving and violence; but that is but in part, and in part you are carnal; and as long as it is so, there is no talk of ease. Though your renewed 〈◊〉〈◊〉 do delight in this work▪ yea no delight on earth so great 〈…〉〈…〉 so far as it is freshly and unrenewed, will draw back and rest, and necessitate your industry. It was the Parthians custome, the none must give their children any meat in the morning, before th•• saw the sweat on their faces, with some labor. And you shall finde this to be Gods most usual course, not to give his children the tastes of his delights, till they begin to sweat in seeking after them▪ Therefore lay them both together, and judg whether a heavenly 〈◊〉〈◊〉 or thy carnal ease be better? and as a wise man make thy choice accord∣ingly. Yet this let me say to encourage thee; Thou need••st not expend thy thoughts more then thou now dost; it is but only to employ them better; I press thee not to busie thy minde much more then thou dost; but to busie it upon better and more pleasant objects. As Socrat••s said to a lazy fellow that would fain go up to Olympus,* 1.133 but that it was so far off; Why, saith he, walk but as far every day, as thou d••st up and down about thy house, and in so many dayes thou wilt be at Olympus,. So say I to thee, Imploy but so many serious thoughts every day, upon the excellent glory of the life to come, as thou now imployest on thy necessary affairs in the world; nay, as thou daily losest on vanities and impertinen∣cies, and thy heart will be at heaven in a very short s••ace.

To conclude this, As I have seldom known Christians perplexed with doubts of their estate, for want of knowing right evidences to try by, so much as for want of skil and diligence in using them▪ so have I seldom known a Christian, that wants the joyes of this heavenly Life, for want of being told the means to get it, but for want of a heart to set upon the work, and painfully to use the means they are directed to. It is the field of the slothful that is overgrown with weeds, Pro. 24.30, 31, 32, 33, 34. And the desires of the slothful killeth his [Joyes] because his hands refuse to labor, Prov. 21.25. whiles he lyes wishing, his soul lyes starving. He saith, There is a Lyon (there's difficulty) in the way, and turneth himself

on the bed of his ease as a nor turneth on the hinges; he bideth his hand in his bosome, and it gr••••veth him to bring it to his 〈◊〉〈◊〉 (though it be ••o feed himself with the food of life,) Prov. 26•• 13, 14, 15, 16. whats this, b•••• espising the feast prepared? and setting light by the dear••bough pleasures? and consequently by the pre∣tious blood that bough them? and throwing away our own con∣solations? For the S••rit hath told us, That he also that is slothful in his work, is bro••••••r to him that is a great waster▪ Prov. 18.9. Apply this to th•• spiritual Work, and study well the meaning of it.

* 1.134SECT. VII.

7. ITs alo a dangerous and secret hinderance, to content our sel••es with the meer preparatives to this heavenly Life, while we are ••tter strangers to the life it self: when we take up with the meer studies of heavenly things, and the notions and thoughts of the•• in our brain, or the talking of them with one another, as if this were all that makes us heavenly people: Ther's none in more danger of this snare, then those that are much in publike duty, especially Preachers of the Gospel. O how easily may they be de∣ceived here, while they do nothing more then read of heaven, and study of heaven, and preach of heaven, and pray, and talk of hea∣ven? what is not this the heavenly Life? O that God would re∣veal to our hearts the danger of this snare▪ Alas, all this is but meer preparation: This is not the life we speak of, but its indeed a neces∣sary help thereto. I intreat every one of my Brethren in the Mi∣nistry, that they search, and watch against this Temptation: Alas, this is but gathering the materials, and not the erecting of the building it self; this is but gathering our Manna for others, and not eating and digesting our selves; as he that sits at home may study Geography, and draw most exact descriptions of Countreys, and yet never see them, nor travel toward them: so may you de∣scribe to others the joyes of heaven, and yet never come neer it in your own hearts; as a man may tell others of the sweetness of meat which he never tasted, or as a blinde man by learning may dispute of light and of colours▪ so may you study and preach most heavenly matter, which y•••• never sweetned your own spirits, and set forth to others that heavenly Light, wherewith your own souls were ne∣ver

illightened, and bring that fire for the hearts of your people, that never once warmed your own hearts: If you should study of nothing but heaven while you lived, and preach of nothing but hea∣ven to your people, yet might your own hearts be strangers to it; What heavenly passages had Balaam in his Prophesies?* 1.135 yet little of it (its like) in his spirit; Nay, we are under a more subtil temp∣tation then any other men, to draw us from this heavenly life; If our imployments did lye at a greater distant from heaven, and did take up our thoughts upon worldly things, we should not be so apt to be so contented and deluded; but when we finde our selves imployed upon nothing else, we are easier drawn to take up here: Studying and preaching of heaven is likes to an heavenly Life, then thinking and talking of the world is, and the likeness is it that is like to deceive us: This is to dye the most miserable death, even to famish our selves, because we have bread on our tables, which is worse then to famish when we cannot get it, and to die for thirst while we draw water for others; thinking it enough that we have daily to do with it, though we never drink it to our souls refreshing. All that I will say to you more of this, shall be in the words of my godly and ••udicious friend * 1.136 Mr. George A••••ot, which I will transcribe, lest you have not the Book at hand in his Vindiciae Sabathi, pag. 147, 148, 149.

And here let me in a holy Jealous••e annex an Exhortation to some of the Ministers of this Land (for blessed be God it needs not to all) that they would carefully provide, and look that they do not build the Tabernacle on the Lords Day; I mean, that they rest not in the Opus operatum of their holy imployments, and bu∣sying themselves about the carnall part of holy things, in putting off the studying of their Sermons, or getting them by heart, (ex∣cept it be to work them upon the heart, and not barely commit them to memory) till that day, and so though they take care to build the Tabernacle of Gods Church, yet they in the mean time neglect the Temple of their own hearts in serving God in the Spirit, and not in the Letter or outward performance onely: But it were well if they would gather and prepare their Manna, seeth it, and bake it the day before, that when the Sabbath came they might have nothing to do, but to chew and concoct it into their own spirits, and so spiritually in the experience of their own hearts (not heads) dish it out to their hearers, which would be a

happy means to make them see better fruit of their labors: for commonly that which is not ••o••ally delivered, is notionally recei∣ved, and that which is spiritually and powerfully delivered in the evidence of the Spirit, is spiritually and savingly received, for spirit begets spirit, as fire begets fire, &c. It is an easie thing to take great pains in the outward part, or performance of holy things, which oft proves a snare, causing the neglect of the spirit of the inner man; for many are great laborers in the Work of the Lord, that are starvelings in the Spirit of the Lord, satisfying themselves in a Popish peace of conscience in the deed doing, in stead of Joy in the Holy Ghost, bringing indeed meat to their Guests, but through haste or laziness eating none themselves, or like Taylors, make cloathes for other men to weare; so they, never assaying their own points how they 〈…〉〈…〉 may suit with their own spirits; but think it is their duty to ••each, and other mens duty to do. So far the Author.

CHAP. V. Some general helps to a Heavenly Life.

* 1.137SECT. I.

HAving thus shewed thee the blocks in thy way▪ and told thee what hinderances will resist thee in the Work: I shall now lay thee down some positive helps, and conclude with a Directory to the 〈◊〉〈◊〉 in duty it self. But first, I expect that thou resolve a∣gainst the forementioned impediments, that thou read them seri∣ously, and avoid them faithfully▪ or else thy labor will be all in vain; thou dost but go about to reconcile Light and Darkness▪

Christ and Belial, and to conjoyn Heaven and Hel in thy spirit; thou maist sooner bring down Heaven to earth, then do this. I must tell thee also that I here expect thy promise, faithfully to set upon the helps which I shall prescribe thee, and that the Reading of them will not bring heaven into thy heart, but in their constant practice the Spirit will do it; It were better for thee I had never written them, and thou hadst never seen this Book, nor read them, if thou do not buckle thy self to the duty.

As thou valuest then the delights of these foretastes of Heaven, make conscience of performing these following duties.

SECT. II.* 1.138

1. KNow Heaven to be the onely Treasure, and labor to know also what a Treasure it is; be convinced once that thou hast no other happiness, and then he convinced what happi∣ness is there; If thou do not soundly believe it to be the chiefest good, thou wilt never set thy heart upon it; and this conviction must sinke into thy affections▪ for if it be onely a notion, it will have little operation: And sure we have reason enough to be ea∣sily convinced of thi••••s, as you may see in what hath been spoken already. Read over the Description and Nature of this Rest, in the beginning of this Book, and the Reasons against thy Resting below, in Chapter First, and conclude, That this is the onely Hap∣piness: As long as your judgments do undervalue it, your affections must needs be cold towards it. If your judgments do mistake Blear-eyed Leah, for Beautiful Rachel, so will your affections also mistake them: If Evah do once suppose she sees more worth in the forbidden fruit, then in the love and fruition of God, no won∣der if it have more of her heart then God; If your judgments once prefer the delights of the Flesh, before the delights in the Presence of God, its impossible then your hearts should be in heaven; as it is the ignorance of the emptiness of things below, that makes men so overvalue them, so it is ignorance of the high delights a∣bove, which is the cause that men so little minde them: If you see a purse of gold, and believe it to be but Stones or Counters, it will not intice your affections to it; it is not a things excellency in it self, but its an excellency known, that provokes desire; If an ig∣norant man see a Book containing the secrets of Arts or

Sciences, yet he values it no more then a common piece, because he knows not what is in it, but he that knows it, doth highly value it, his very minde is set upon it, he can pore upon it day and night, he can forbear his meat, and drink, and sleep to read it: As the Jews enquired after Elias,* 1.139 when Christ tells them, that verily Elias is already come, and ye knew him not, but did unto him whatsoe∣ver ye listed; so men enquire after Happiness and Delight, when it is offered to them in the promise of Rest, and they know it not, but trample it under foot; and as the Jews killed the Messiah, while they waited for the Messiah, and that because they did not know him (For had they known him they would not have crucified the Lord of Glory,* 1.140 Acts 13.27. 1 Cor. 2.8.) So doth the world cry out for Rest, and busily seek for Delight and Happiness, even while they are neglecting and destroying their Rest and Happiness, and this because they throughly know it not; for did they know throughly what it is, they could not so sleight the everlasting Treasure.

* 1.141SECT. II.

2. LAbor as to know Heaven to be the onely happiness, so al∣so to be thy happiness. Though the knowledg of excel∣lency and suitableness may stir up that love, which worketh by desire; yet there must be the knowledg of our interest or proprie∣ty, to the setting awork of our love of complacency. We may confess Heaven to be the best condition, though we despair of en∣joying it; and we may desire, and seek it, if we see the obtainment to be but probable and hopeful: But we can never delightfully rejoyce in it, till we are somewhat perswaded of our title to it. What comfort is it to a man that is naked, to see the rich attire of others? or to a man that hath not a bit to put in his mouth, to see a feast which he must not taste of? What delight hath a man that hath not a house to put his head in, to see the sumptuous buildings of others? Would not all this rather increase his anguish, and make him more sensible of his own misery? So for a man to know the excellencies of Heaven, and not to know whether he shall ever enjoy them, may well raise desire, and provoke to seek it, but it will raise but little joy and content. Who will set his heart on another mans possessions? If your houses, your goods, your cattel, your children, were not your own, you would less minde them, and delight less in them. O therefore Christians, rest not

till you can call this Rest your own; sit not down without assu∣rance; get alone, and question with thy self; bring thy heart to the bar of tryal; force it to answer the interrogatories put to it; set the conditions of the Gospel, and qualifications of the Saints on one side, and thy performance of those conditions, and the qualifications of thy soul on the other side; and then judg how neer they resemble: Thou hast the same word before thee, to judg thy self by now, by which thou must be judged at the great day: Thou art there before told the questions that must then be put to thee▪ put these questions now to thy self: Thou mayst there read the very Articles, upon which thou shalt be tryed; why try thy self by those Articles now. Thou mayst there know beforehand, on what terms men shall be then acquit and condemned; why try now whether thou art possessed of that which will acquit thee, or whether thou be upon the same terms with those that must be con∣demned; and accordingly acquit or condemn thy self: Yet be sure thou judg by a true touchstone, and mistake not the Scriptures description of a Saint, that thou neither acquit nor condemn thy self upon mistakes. For as groundless hopes do tend to confusion, and are the greatest cause of most mens damnation; so groundless doubtings do tend to discomforts, and are the great cause of the disquieting of the Saints. Therefore lay thy grounds of tryal safely, and advisedly; proceed in the work deliberately and me∣thodically; follow it to an issue resolutely and industriously; suffer not thy heart to give thee the ••lip, and get away be∣fore a judgment, but make it stay to hear its sentence: If once or twice, or thrice, will not do it, nor a few days of hearing bring it to issue, follow it on with unwearied diligence, and give not over till the work be done, and till thou canst 〈◊〉〈◊〉 knowingly off or on; either thou art, or art not, a member of Christ; either that thou hast, or that thou hast not yet title to this Rest. Be sure thou rest not in wilful uncertainties. If thou canst no•• dispatch the work well thy self, get the help of those that are skilful; go to thy Minister, if he be a man of experience; or go to some able experi∣enced friend, open thy case faithfully, and wish them to deal plain∣ly: And thus continue till thou hast got assurance. Not but that some doubtings may still remaine; but yet thou maist have so much assurance as to master them, that they may not much inter∣rupt thy peace. If men did know Heaven to be their own inhe∣ritance,

we should less need to perswade their thoughts unto it, or to press them to set their delight in it. O if men did truly know, that God is their own Father, and Christ their own Redeemer and Head, and that those are their own Everlasting habitations, and that there it is that they must abide and be happy for ever; how could they chuse but be ravished with the forethoughts thereof? If a Christian could but look upon Sun, and Moon and Stars, and reckon all his own in Christ, and say, These are the portion that my Husband doth bestow, These are the blessings that my Lord hath procured me, and things incomparably greater then these; what holy raptures would his spirit feel? The more do they sin against their own comforts, as well as against the Grace of the Gospel, who are wilful maintainers of their own doubtings, and plead for their unbelief, and cherish distrustful thoughts of God, and scandalous injurious thoughts of their Redeemer who repre∣sent the Covenant, as if it were of works and not of grace, and re∣present Christ as an enemy, rather then as a Savior; as if he were glad of advantages against them, and were willing that they should keep off from him and dye in their unbelief; when he hath called them so oft, and invited them so kindly, and born the hell that they should bear. Ah wretches that we are! that be keeping up Jealousies of the Love of our Lord, when we should be rejoyc∣ing and bathing our souls in his love! That can question that love, which hath been so fully evidenced! and doubt still, whether he that hath stooped so low, and suffered so much, and taken up a na∣ture and office of purpose, be yet willing to be theirs who are willing to be his! As if any man could chose Christ, be∣fore Christ hath chosen him! or any man could desire to have Christ, more then Christ desires to have him! or any man were more willing to be happy, then Christ is to make him happy! Fie upon these injurious (if not blasphemous) thoughts! If ever thou have harboured such thoughts in thy brest; or if ever thou have uttered such words with thy tongue, spit out that venome, vomit out that rancor, cast them from thee, and take heed how thou ever entertainest them more. God hath written the names of his people in heaven, as you use to write your names in your own books, or upon your own Goods, or set your Marks on your own sheep: And shall we be attempting to rase them out, and to write our names on the doors of hell? But blessed be our

God,* 1.142 whose foundation is sure, and who keepeth us by his mighty power through Faith unto salvation, 1 Pet. 1.5. Well then; this is my second advice to thee, that thou follow on the work of self-examination, till thou hast got assurance that this rest is thy own; and this will draw thy heart unto it; and feed thy spirits with fresh delights, which else will be but tormented so much the more, to think that there is such Rest for others, but none for thee.

SECT. III.* 1.143

3. ANother help to sweeten thy soul with the foretasts of Rest, is this; Labor to apprehend how neer it is, Think seriously of its speedy approach That which we think is neer at hand, we are more sensible of, then that which we behold at a distance. When we hear of war or famin in another country, it troubleth not so much: or if we hear it prophesied of a long time hence, so if we hear of plenty a great way off, or of a golden age that shall fall out, who knows when; this never rejoyceth us. But if Judgments or Mercies begin to draw neer, then they affect us, If we were sure we should see the golden Age, then it would take with us. When the plague is in a Town but twenty miles off, we do not fear it; nor much prehaps, if it be but in another street: but if once it come to the next door, or if it seaze on one in our own family; then we begin to think on it more feelingly; It is so with mercies as well as Judgments. VVhen they are far off, we talk of them as marvells; but when they draw close to us, we re∣joyce in them as Truths. This makes men think on Heaven so in∣sensibly, because they conceit it at too great a distance: They look on it as twenty, or thirty, or fourty yeers off; and this is it that duls their sense. As wicked men are fearless and senseless of judg∣ment, because the sentence is not speedily executed, Eccles. 8.11. So are the godly deceived of their comforts, by supposing them fur∣ther off then they are. This is the danger of putting the day of death far from us; VVhen men will promise themselves longer time in the world, then God hath promised them; and judg of the length of their lives by the probabilities they gather from their Age,* 1.144 their health, their constitution and temperature; this makes them look at heaven as a great way off. If 〈◊〉〈◊〉 the rich fool in the

Gospel had not expected to have lived many yeers, he would sure have thought more of providing for Eternity, and less of his pre∣sent store and possessions; And if we did not think of staying many yeers from Heaven, we should think on it with far more pier∣cing thoughts. This expectation of long life, doth both the wick∣ed and the godly a great deal of wrong. How much better were it to receive the sentence of death in our selves, and to look on E∣ternity as neer at hand?* 1.145 Surely, Reader, thou standest at the door, and hundreds of diseases are ready waiting, to open the door and let thee in. Is not the thirty, or fourty years of thy life that is past quickly gone? Is it not a very little time when thou lookest back on it? And will not all the rest be shortly so too? Do not dayes and nights come very thick? Dost thou not feel that building of flesh to shake? and perceive thy house of clay to totter? Look on thy glass, and see how it runs: Look on thy watch, how fast it getteth? what a short moment is between us and our Rest? what a step is it from hence to Everlastingness? While I am thinking, and writing of it, it hasteth neer; and I am even entring into it be∣fore I am aware. While thou art reading this, it p••steth on and thy life will be gone as a tale that is told. Mayst thou not easily foresee thy dying time? and look upon thy self as ready to de∣part? Its but a few dayes till thy friends shall lay thee in the grave, and others do the like for them. If you verily believed you should dye to morrow, how seriously would you think of Hea∣ven to night? The condemned prisoner knew before that he 〈◊〉〈◊〉 dye, and yet he was then as Jovial as any: but when he hears the sentence, and knows he hath not a week to live, then how it sinkes his heart within him? So that the true apprehensions of the neerness of Eternity doth make mens thoughts of it to be quick and pierc∣ing; and put life into their fears and sorrowes, if they are unfitted, and into their desires and Joyes if they have assurance of its glory. When the Witches Samuel had told Saul, By to morrow this time thou shalt be with me; this quickly worked to his very heart, and laid him down as dead on the earth. And if Christ should say to a believing soul,* 1.146 By to morrow this time thou shalt be with me, this would be a working word indeed, and would bring him in spi∣rit to Heaven before. As Melanchton was wont to say of his un∣certain station, because of the persecution of his enemies, Ego jam sum hic, Dei beneficio, 40. annos et nunquam potui dicere aut certus

esse, me per unam septimanam mansurum esse. i. e. I have now been here this fourty yeers, and yet could never say, or be sure, that I shall tarry here for one week: so may we all say of our abode on earth: As long as thou hast continued out of heaven, thou canst not say, thou shalt be out of it one week longer. Do but suppose that you are still entring in it, and you shall finde it will much help you more seriously to minde it.

SECT. IV.

4. ANother help to this Heavenly Life, is, To be much in se∣rious discoursing of it, especially with those that can speak from their hearts, and are seasoned themselves with an hea∣venly nature. Its pitty, (saith Mr. Bolton) that Christians should ever meet together, without some talk of their meeting in Hea∣ven, or the way to it before they part: Its pitty so much pretious time is spent among Christians, in vain discourses, foolish janglings, and useless disputes, and not a sober word of Heaven among them; Methinks we should meet together of purpose, to warm our spirits with discoursing of our Rest. To hear a Minister or private Chri∣stian set forth that blessed Glorious State, with power and life from the Promises of the Gospel; Methinks should make us say, as the two Disciples,* 1.147 Did not our hearts burn within us, while he was opening to us the Scripture? while he was opening to us the win∣dows of Heaven?* 1.148 If a Felix, or wicked wretch will tremble, when he hears his judgment powerfully denounced, why should not the believing soul be revived, when he hears his Eternal Rest revealed? Get then together, fellow Christians, and talk of the affairs of your Country and Kingdom, and comfort one another with such words, 1 Thess. 4.18. If Worldlings get together, they will be talking of the World; when Wantons are together, they will be talking of their Lusts, and wicked men can be delighted in talking of wicked∣ness; and should not Christians then delight themselves in talking of Christ? and the heirs of heaven in talking of their Inheritance? This may make our hearts revive within us, as it did Jacobs to hear the Message that called him to Goshen, and to see the Chariots that should bring him to Joseph O that we were furnished with skil and resolution, to turn the stream of mens common discourse, to these more sublime and pretious things! And when men begin to

talk of things unprofitable, that we could tell how to put in a word for heaven,* 1.149 and say (as Peter of his bodily food) Not so, for I eat not that which is common and unclean; this is nothing to my eternal Rest: O the good that we might both do, and receive by this course! If it had not been needful to deter us from un∣fruitful conference, Christ would not have talked of giving an ac∣count of every idle word at judgment;* 1.150 say then as David, when you are in conference,* 1.151 Let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chiefest mirth, And then you shall finde the truth of that,* 1.152 Prov. 15.4. A wholsom tongue is a Tree of Life.

* 1.153SECT. V.

5. ANother help to this Heavenly Life, is this. Make it thy bu∣siness in every duty, to winde up thy affections neerer Heaven. A mans attainments and receivings from God, are an∣swerable to his own desires and ends; that which he sincerely seeks, he findes; Gods end in the institution of his Ordinances, was, that they be as so many stepping stones to our Rest, and as the staires by which (in subordination to Christ) we may daily ascend unto it in our affections: Let this be thy end in using them, as it was Gods end in ordaining them, and doubtless they will not be unsuccessful; though men be personally far asunder, yet they may even by Let∣ters have a great deal of entercourse. How have men been re∣joyced by a few lines from a friend, though they could not see him face to face? what gladness have we when we do but read the expressions of his Love? or if we read of our friends prosperity and welfare? Many a one that never saw the fight, hath triumphed and shouted, made Bonefires, and rung Bels, when he hath but heard and read of the Victory; and may not we have entercourse with God in his Ordinances, though our persons be yet so far re∣mote? May not our spirits rejoyce in the reading those lines, which contain our Legacy and Charter for heaven? with what Gladness may we read the expressions of Love? and hear of the state of our Celestial Country? with what triumphant shoutings may we applaud our Inheritance, though yet we have not the hap∣piness to behold it? Men that are separated by sea and land, can yet by the meer entercourse of Letters, carry on both great and

gainful trades, even to the value of their whole estate; and may not a Christian in the wise improvement of duties, drive on this happy trade for Rest? Come not therefore with any lower ends to duties: Renounce Formality, Customariness, and Applause. When thou kneelest down in secret or publike prayer, let it be in hope to get thy heart neerer God before thou risest off thy knees; when thou openest thy Bible or other Books, let it be with this hope, to meet with some passage of Divine truth, and some such blessing of the Spirit with it, as may raise thine affections neerer Heaven, and give thee a fuller taste thereof: when thou art setting thy foot out at thy door, to go to the publike Ordinance and Worship, say, I hope to meet with somewhat from God, that may raise my affections before I returne; I hope the Spirit will give me the meeting, and sweeten my heart with those celestial delights, I hope that Christ will appear to me in that way, and shine about me with light from heaven, and let me hear his instructing and re∣viving voyce, and causa the scales to fall from mine eyes, that I may see more of that glory▪ then I ever yet saw; I hope before I return to my house, my Lord will take my heart in hand, and bring it within the view of Rest, and set it before his Fathers presence, that I may return as the Shepherds, from the heavenly Vision, glorify∣ing and praising God, for all the things that I have heard and seen, Luke 2.20. and say, as those that behold his Miracles, We have seen strange things to day: Luke 5.26. Remember also to pray for thy Teacher, that God would put some Divine Message into his mouth, which may leave a heavenly relish on thy spirit.

If these were our ends, and this our course when we set to duty, we should not be so strange as we are to heaven.

When the Indian first saw the use of Letters by our English, they thought there was sure some spirit in them, that men could so con∣verse together by a paper; If Christians would take this course in their duties, they might come to such holy fellowship with God, and see so much of the Mysteries of the Kingdom, that it would make the standers by, admire what is in those Lines, what is in that Sermon? what is in this praying? that fils his heart so full of joy▪ and that so transports him above himself, Certainly God would not fail us in our duties, if we did not fail our selves, and then experience would make them sweeter to us.

* 1.154SECT. VI.

6. ANother help is this, Make an advantage of every object thou seest, and of every passage of Divine providence, and of every thing that befals in thy labor and calling, to minde thy soul of its approaching Rest. As all providences and creatures are means to our Rest, so do they point us to that as their end. Every creature hath the name of God and of our final Rest written upon it; which a considerate believer may as truly discern, as he can read upon a post or hand in a cross way, the name of the Town or City which it points to. This spiritual use of creatures and providences, is Gods great End in bestowing them on man; And he that overlooks this End, must needs rob God of his chiefest praise, and deny him the greatest part of his thanks. The Relati∣on that our present mercies have to our great Eternal mercies, is the very quintessence and spirits of all these mercies. Therefore do they loose the very spirits of their mercies, and take no∣thing but the huskes and bran, who do overlook this Relation, and draw not forth the sweetness of it in their contemplations. Gods sweetest dealings with us at the present, would not be half so sweet as they are, if they did not intimate some further sweetness. As our selves have a fleshly and a spiritual substance, so have our mer∣cies a fleshly and spiritual use, and are fitted to the nourishing of both our parts. He that receives the carnal part and no more, may have his body comforted by them, but not his soul. It is not all one to receive six pence meerly as six pence, and to receive it in earnest of a thousand pound; though the sum be the same, yet I trow the relation makes a wide difference. Thou takest but the bear ear∣nest, and overlookest the maine sum, when thou receivest thy mer∣cies, and forgettest thy crown. O therefore that Christians were skilled in this Art! You can open your Bibles, and read there of God and of Glory: O learn to open the creatures, and to open the several passages of providence, and to read of God and Glory there. Certainly by such a skilful industrious improvement, we might have a fuller tast of Christ and Heaven, in every bit of bread that we eat, and in every draught of Beer that we drink, then most men have in the use of the Sacrament. If thou prosper in the world, and thy labor succeed, let it make thee more sensible of thy perpetual pros∣perity:

If thou be weary of thy labors, let it make thy thoughts of Rest more sweet: If things go cross & hard with thee in the world, let it make thee the more earnestly desire that day, when all thy sorrows and sufferings shall cease: Is thy body refreshed with food or sleep? Remember thy unconceivable refreshings with Christ. Dost thou hear any news that makes the glad? Remember what glad tydings it will be, to hear the sound of the trump of God, and the absolving sentence of Christ our Judg. Art thou delight∣ing thy self in the society of the Saints? Remember the Everlast∣ing amiable fraternity, thou shalt have with perfected Saints in Rest. Is God communicating himself to thy spirit? Why remem∣ber that time of thy highest advancement, when thy Joy shall be full, as thy communion is full. Dost thou hear the raging noise of the wicked? and the disorders of the vulgar? and the confusions in the world? like the noise in a crowd, or the roaring of the waters? Why think of the blessed agreement in Heaven, and the melodi∣ous harmony in that Quire of God. Dost thou hear or feel the tempest of wars? or see any cloud of blood arising? Remember the day when thou shalt be housed with Christ, where there is no∣thing but calmness and amiable union, and where we shall solace our selves in perfect Peace, under the wings of the Prince of Peace for ever. Thus you may see, what advantages to a Heavenly Life, every condition and creature doth afford us, if we had but hearts to apprehend and improve them: As its said of the Turkes, that they'l make bridges of the dead bodyes of their men, to passe over the trenches or ditches in their way: So might Christians of the very ruines and calamities of the times, and of every dead body or misery that they see, make a bridge for the passage of their thoughts to their Rest. And as they have taught their Pigeons which they call carriers in divers places, to bear letters of enter∣course from friend to friend, at a very great distance: so might a wise industrious Christian get his thoughts carried into Hea∣ven, and receive, as it were, returns from thence again, by creatures of slower wing then Doves, by the assistance of the Spi∣rit the Dove of God. This is the right Daedalian flight: and thus we may take from each bird a feather, and make us wings, and fly to Christ.

* 1.155SECT. VII.

7. ANother singular help is this, Be much in that Angelical work of Praise. As the most heavenly Spirits will have the most heavenly imployment, so the more heavenly the imployment, the more will it make the Spirit heavenly: Though the heart be the Fountain of all our actions, and the actions will be usually of the quality of the heart; yet do those actions by a kinde of re∣flexion, work much on the heart from whence they spring: The like also may be said of our speeches. So that the work of prai∣sing God, being the most heavenly work, is likely to raise us to the most heavenly temper. This is the work of those Saints and An∣gels, and this will be our own everlasting work; if we were more taken up in this imployment now, we should be liker to what we shall be then. When Aristotle was asked what he thought of Musick? he answers, Jovem neque canere, neque citharam pulsare, That Jupiter did neither sing, nor play on the Harp; thinking it an unprofitable art to men, which was no more delightful to God. But Christians may better argue from the like ground, that singing of praise is a most profitable duty, because it is so delightful, as it were, to God himself, that he hath made it his peoples Eternal work; for they shall sing the Song of Moses, and the Song of the Lamb. As Desire, and Faith, and Hope, are of shorter con∣tinuance, then Love and Joy; so also Preaching, and Prayer, and Sacraments, and all means for confirmation, and expression of Faith and Hope, shall cease, when our Thanks and Praise, and tri∣umphant expressions of Love and Joy shall abide for ever.

The liveliest embleme of Heaven that I know upon Earth, is, When the people of God in the deep sense of his excellency and bounty, from hearts abounding with Love and Joy, do joyn together both in heart and voice, in the cheerful and melodious singing of his praises.

Those that deny the lawful use of singing the Scrip∣ture Psalms in our times, do disclose their unheavenly unexperi∣enced hearts, I think, as well as their ignorant understandings. Had they felt the heavenly delights, that many of their Brethren in such duties have felt, I think they would have been of another minde: And whereas they are wont to question, whether such de∣lights be genuine, or any better then carnal or delusive? Surely,

the very rellish of Christ and Heaven that is in them, the example of the Saints in Scripture, whose spirits have been raised by the same duty, and the command of Scripture for the use of this means, one would think should quickly decide the controversie. And a man may as truly say of these delights, as they use to say of the testimony of the Spirit, That they witness-themselves to be of God, and bring the evidence of their heavenly parentage along with them. And whereas they allow onely extemporate Psalms, im∣mediately dictated to them by the Spirit: When I am convinced, that the gift of extemporate singing, is so common to the Church, that any man who is spiritually merry can use it, Jam. 5.13. And when I am convinced, that the use of Scripture Psalms, is abolished, or prohibited, then I shall more regard their judgment. Certainly, as large as mine acquaintance hath been with men of this Spirit, I never yet heard any one of them sing a Psalm ex tempore, that was better then Davids; yea, or that was tolerable to a judicious hearer, and not rather a shame to himself and his opinion. But sweet experience will be a powerful Argument, and will teach the sincere Christian to hold fast his exercise of this soul-raising duty.

Little do we know how we wrong our selves, by shutting out of our prayers the praises of God, or allowing them so narrow a room as we usually do, while we are copious enough in our Con∣fessions and Petitions. Reader, I entreat thee remember this: Let praises have a larger room in thy duties: Keep ready at hand matter to feed thy praise, as well as matter for Confession and Petition. To this end, study the excellencies and goodness of the Lord, as frequently as thy own necessities and vileness; study the mercies which thou hast received, and which are promised, both their own proper worth, and their aggravating circumstances, as often as thou studiest the sins thou hast committed. O let Gods praise be much in your mouths,* 1.156 for in the mouths of the upright his praise is comely, Psal. 33.1. Seven times a day did David praise him. Psal. 119.164. Yea, his praise was continually of him, Psal. 71.6. As he that offereth praise, glorifieth God, Psal. 50.23. So doth he most rejoyce and glad his own soul. Psal. 98.4. Offer therefore the sacrifice of praise continually.* 1.157 Heb. 13.15. In the midst of the Church, let us sing his praise. Heb. 2.12. Praise our God, for he is good, sing praises unto his Name, for it is pleasant.

Psal. 135.3. and 147.1. Yea, let us rejoyce and triumph in his praise, Psal. 106.47.

Do you think that David had not a most heavenly Spirit, who was so much imployed in this heavenly work? Doth it not some∣time, very much raise your hearts, when you do but seriously read that divine Song of Moses, Deut. 32. And those heavenly itera∣ted praises of David, having almost nothing sometime, but praise in his mouth? How much more would it raise and refresh us, to be skilled and accustomed in the work our selves? I confess, to a man of a languishing body, where the heart doth faint, and the spirits are feeble, the cheerful praising of God is more difficult, because the body is the souls instrument; and when it lies unstring∣ed, or untuned, the musick is likely to be accordingly but dull. Yet a spiritual cheerfulness there may be within, and the heart may praise, if not the voice. But where the body is strong, the spirits lively, the heart cheerful, and the voice at command, what ad∣vantage have such for this heavenly work? with what alacrity and vivacity may they sing forth praises? O the madness of healthful youth that lay out this vigor of body and minde, upon vain de∣lights and fleshly lusts, which is so fit for the noblest work of man! And O the sinful folly of many of the Saints, who drench their spirits in continual sadness, and wast their days in complaints and groans, and fill their bodies with wasting diseases, and so make themselves both in body and minde, unfit for this sweet and hea∣venly work! That when they should joyn with the people of God in his praises, and delight their souls in singing to his Name; they are questioning their worthiness, and studying their miseries, or raising scruples about the lawfulness of the duty, and so rob God of his praise, and themselves of their solace. But the greatest destroyer of our comfort in this duty, is our sticking in the carnal delight thereof, and taking up in the tune and melody, and suffer∣ing the heart to be all the while idle, which must perform the chief∣est part of the work, and which should make use of the melody, for its reviving and exhilerating.

SECT. VIII.* 1.158

8. IF thou wouldest have thy heart in Heaven, keep thy soul still possessed with true believing thoughts of the exceeding, in∣finite love of God. Love is the attractive of love. No mans heart will be set upon him that hates him, were he never so excel∣lent; nor much upon him, that doth not much love him. There is few so vile, but will love those that love them, be they never so mean. No doubt it is the death of our heavenly life, to have hard and doubtful thoughts of God; to conceive of him as a hater of the Creature (except onely of obstinate Rebels,) and as one that had rather damn us, then save us, and that is glad of an oppor∣tunity to do us a mischief, or at least hath no great good will to us▪ This is to put the Blessed God into the similitude of Satan. And who then can set his heart and love upon him? When in our vile unbelief and ignorance, we have drawn the most ugly picture of God in our imaginations, then we complain, that we cannot love him, and delight in him. This is the case of many thousand Christians. Alas, that we should thus belie and blaspheme God, and blast our own joyes, and depress our spirits! Love is the very essence of God.* 1.159 The Scripture tells us, That God is Love; it tell∣eth us, That Fury dwelleth not in him; that he delighteth not in the death of him that dieth, but rather, that he repent and live. Much more hath he testified his love to his chosen; and his full re∣solution effectually to save them. O, if we could always think of God, but as we do of a friend; as of one that doth unfeignedly love us, even more then we do our selves; whose very heart is set upon us to do us good, and hath therefore provided us an ever∣lasting dwelling with himself, it would not then be so hard to have our hearts still with him! Where we love most heartily, we shall think most sweetly, and most freely: And nothing will quicken our love more then the belief of his love to us. Get therefore a truer conceit of the loving Nature of God, and lay up all the experi∣ences, and discoveries of his love to thee; and then see if it will not further thy heavenly-mindedness.

* 1.160SECT. IX.

9. ANother thing I would advise you to, is this, Be a careful observer of the drawings of the Spirit, and fearful of quenching its motions, or resisting its workings; If ever thy soul get above this earth, and get acquainted with this living in heaven, the Spirit of God must be to thee as the Chariot to Elijah; yea, the very living principle by which thou must move and ascend. O then grieve not thy Guide,* 1.161 quench not thy Life, knock not off thy Cha∣riot-wheels; if thou do, no wonder if thy soul be at a loss, and all stand still, or fall to the earth; you little think how much the life all your Graces, and the happiness of your souls doth depend upon your ready and cordial Obedience to the Spirit;* 1.162 When the Spirit urgeth thee to secret prayer, and thou refusest obedience; when he forbids thee thy known transgressions, and yet thou wilt go on; when he telleth thee, which is the way, and which not, and thou wilt not regard, no wonder if heaven and thy soul be strange: if thou wilt not follow the Spirit while it would draw thee to Christ, and to thy duty, how should it lead thee to heaven, and bring thy heart into the presence of God? O what supernatural help! what bold access shall that soul finde in its approaches to the Almighty, that is accustomed to a constant obeying of the Spirit! And how backward, how dull, and strange, and ashamed, will he be to these addresses, who hath long used to break away from the Spirit that would have guided him: Even as stiffe, and unfit, will they be for this Spiritual motion, as a dead man to natural. I be∣seech thee, Christian Reader, learn well this lesson, and try this course; let not the motions of thy body onely, but also the very thoughts of thy heart, be at the Spirits be••k. Dost thou not feel sometimes a strong impulsion, to retire from the world, and draw neer to God? O do not now disobey, but take the offer, and ho••se up sail while thou mayst have this blessed gale. When this wind blows strongest, thou goest fastest, either forward or backward. The more of this Spirit we resist, the deeper will it wound; and the more we obey, the speedier is our pace: As he goes heaviest that hath the wind in his face, and he easiest that hath it in his back.

SECT. X.* 1.163

10. LAstly, I advise as a further help to this heavenly work. That thou neglect not the due care for the health of thy body, and for the maintaining a vigorous cheerfulness in thy spirits; nor yet over-pamper and please thy flesh. Learn how to carry thy self with prudence to thy body. It is a useful servant, if thou give it its due, and but its due: It is a most devouring tyrant, if thou give it the mastery, or suffer it to have what it unreasonably desireth. And 〈◊〉〈◊〉 as a blunted Knife, as a Horse that is lame, as thy Ox that is famished, if thou injuriously deny it what is necessary to its sup∣port. When we consider how frequently men offend on both ex∣treams, and how few use their bodies aright, we cannot wonder if they be much hindered in their heavenly conversing. Most men are very slaves to their sensitive appetite, and can scarce deny any thing to the flesh, which they can give it on easie rates, without much shame, or loss, or grief. The flesh thus used, is as unfit to serve you, as a wilde colt to ride on. When such men should converse in Heaven, the flesh will carry them to an Alehouse, or to their sports, to their profits, or credit, or vain company; to wanton practices, or sights, or speeches, or thoughts: It will thrust a whore, or a pair of Cards, or a good bargain into their mindes, in stead of God. Look to this specially, you that are young, and healthful, and lusty: As you love your souls, remember that in Rom. 13.14. which con∣verted Austin, Make not provision for the flesh, to fulfil its desires; and that Rom. 8.4, 5, 6, 7, 8, 12, 13, 14. Some few others do much hinder their heavenly joy, by over rigorous denying the body its necessaries, and so making it unable to serve them. But the most by forfeiting and excess; do overthrow and disable it. You love to have your knife keen, and every instrument you use in order: when your horse goes lustily how cheerfully do you travel? As much need hath the soul of a sound and cheerful body. If they who abuse their bodies, and neglect their health, did wrong the flesh onely, the matter were small, but they wrong the soul also: As he that spoils the house, doth wrong the inhabitant. When the body is sick, and the spirits do languish, how heavily move we in these Meditations, and Joyes? Yet where God denieth this mercy, we may the better bear it, because he oft occasioneth our benefit by the denial.

CHAP. VI. Containing the Description of the great Duty of Heavenly Contemplation.

* 1.164SECT. I.

THough I hope what is already spoken be not un∣useful, and that it will not by the Reader be cast aside, yet I must tell you, that the main thing intended is yet behinde, and that which I aimed at when I set upon this Work. I have observed the Maxime, that my principal end be last in ex∣ecution, though it was first in my intention. All that I have said, is but for the preparation to this: The Doctrinal part is but to instruct you for this; the rest of the Uses are but in∣troductions to this; The Motives I have laid down, are but to make you willing for this; The Hinderances I mentioned, were but so many blocks in the way to this; The general Helps which I last delivered, are but the necessary Attendants of this: So that, Reader, If thou neglect this that follows, thou dost frustrate the main end of my design, and makest me lose (as to thee) the chief of my labor. I once more intreat thee therefore, as thou art a man that makest conscience of a revealed duty, and that darest not wil∣fully resist the Spirit, as thou valuest the high delights of a Saint, and the soul ravishing exercise of heavenly Contemplation, as all my former moving Considerations seem reasonable to thee, and as thou art faithful to the peace and prosperity of thine own soul, that thou diligently study these Directions following, and that

thou speedily and faithfully put them into practice: Practice is the end of all sound Doctrine, and all right Faith doth end in duty: I pray thee therefore, rosolve before thou readest any further, and 〈…〉〈…〉 here as before the Lord, that if the following Advice be wholsome to thy soul, thou wilt conscionably follow it, and seri∣ously set thy self to the Work, and that no laziness of spirit shall take thee off, nor lesser business interrupt thy course, but that thou wilt approve thy self a Doer of this Word, and not an idle hearer onely. Is this thy promise? and wilt thou stand to it? Resolve man, and then I shall be encouraged to give thee my Advice; if I spread not before thee a delicious feast, if I set thee not upon as gainful a trade, and put not into thy hand as delightful an imployment as ever thou dealt'st with in all thy life, then cast it away, and tell me I have deceived thee, onely try it throughly and then judg; I say a∣gain, if in the faithful following of this prescribed course, thou dost not finde an increase of all thy graces, and dost not grow beyond the stature of common Christians, and art not made more service∣able in thy place,* 1.165 and more pretious in the eyes of all that are discerning; if thy soul enjoy not more fellowship with God, and thy life be not fuller of pleasure and solace, and thou have not com∣fort readier by thee at a dying hour, when thou hast greatest need, then throw these Directions back in my face, and exclaim against me as a deceiver for ever. Except God should leave thee uncom∣fortable for a little season, for the more glorious manifestation of his Attributes and thy integrity, and single thee out as he did Job, for an example and mirror of constancy and patience, which would be but a preparative for thy fuller comfort. Certainly God will not forsake this his own Ordinance thus conscionably performed, but will be found of those that thus diligently seek him. God hath, as it were, appointed to meet thee in this way: Do not thou fail to give him the meeting, and thou shalt finde by experience that he will not fail

SECT. II.* 1.166

THe duty which I press upon thee so earnestly, I shall now de••scribe and open to thee: for I suppose by this time thou art ready to enquire What is this so highly extolled work?* 1.167 Why, it

is, The set and solemn acting of all the powers of thy soul upon this most perfect object [Rest] by Meditation.

I will a little more fully explain the meaning of this description, that so the duty may lye plaine before thee. 1. The general title that I give to this duty is [Meditation] Not as it is precisely distinguish∣ed from Cogitation, Consideration and Contemplation, but as it is taken in the larger and usual sense, for Cogitation on things spiritu∣al, and so comprehending consideration and contemplation.

That Meditation is a duty of Gods ordaining, not only in his written Law, but also in nature it self, I never met with the man that would deny: But that it is a duty constantly and conscionably practised even by the godly, so far as my acquaintance extends, I must, with sorrow, deny it: It is in word confessed to be a Duty by all, but by the constant neglect denyed by most. And (I know not by what fatal customary security it comes to passe, that) men that are very tender conscienc't towards most other duties, yet do as easily overslip this, as if they knew it not to be a duty at all: They that are presently troubled in minde, if they omit but a Sermon, a Fast, a Prayer in publique or private, yet were never troubled that they have omitted Meditation perhaps all their life time to this very day: Though it be that duty by which all other duties are im∣proved, and by which the soul digesteth Truths, and draweth forth their strength for its nourishment and refreshing. Certainly I think, that as a man is but half an hour in chewing and taking into his stomack, that meat which he must have seven or eight hours at least to digest;; so a man may take into his understanding and memory more Truth in one hour, then he is able well to digest in many. A man may eat too much, but he cannot digest too well: Therefore God commandeth Joshua, That the book of the Law depart not out of his mouth, but that he Meditate therein day and night, that he may observe to do according to that which is written therein, Josh. 1.8. As Digestion is the turning of the raw food into chyle, and blood, and spirits, and flesh: So Meditation right∣ly mannaged, turneth the Truths received and remembred, into warm affection, raised resolution, and holy and upright conversa∣tion. Therefore what good those men are like to get by Ser∣mons or providences, who are unacquainted with, and unaccustom∣ed to this work of Meditation, you may easily judge. And why so much preaching is lost among us, and professors can run from Ser∣mon

to Sermon, and are never weary of hearing or reading, and yet have such languishing starved souls; I know no truer nor greater cause, then their ignorance, and unconscionable neglect of Meditation. If a man have the Lientery, that his meat pass from him as he took it in; or if he vomit it up as fast as he eates it, what strength and vigor of body and senses is this man like to have? Indeed he may well eat more then a sounder man, and the small abode that it makes in the stomack, may refresh it at the present, and help to draw it out a lingering, lan∣guishing, uncomfortable, unprofitable life: And so do our hear∣ers that have this disease; perhaps they hear more then otherwise they needed; and the clear discovery and lively delivery of the Truth of God, may warm and refresh them a little, while they are hearing, and perhaps an hour or two after; and it may be it may linger out their Grace, in a languishing, uncomfortable, unprofit∣able life: But if they did hear one hour and meditate seven, if they did as constantly digest their Sermons as they hear them, and not take in one Sermon before the former is well concocted, they would finde another kinde of benefit by Sermons, then the ordina∣ry sort of the forwardest Christians do. I know many carnal persons do make this an Argument against frequent preaching and hearing, who do it meerly from a lothing of the word, and know far less how to Meditate, then they know how understandingly to hear: Only they pretend Meditation against often hearing, because that beeing a duty of the minde, you cannot so easily discern their o∣mission of it. These are sick of the Anorexia and Apepsy, they have neither appetite nor digeston: the other of the Boulimos, they have appetite, but no digestion.

SECT. III.* 1.168

2. BUt because Meditation is a general word, and it is not all Meditation that I hear intend; I shall therefore lay thee down the difference, whereby this Meditation that I am urging thee to, is discerned from all other sorts of Meditation. And the difference is taken from the Act, and from the object of it.

1. From the Act, which I call [The set and solemn acting of all the powers of the soul.]

1. I call it the [Acting of them] for it is▪ Action that we are di∣recting you in now, and not relations or dispositions yet these al∣so are necessarily presupposed: It must be a soul that is qualified for the work, by the supernatural renewing grace of the spirit, which must be able to perform this Heavenly exercise. Its the work of the Living, and not of the dead. Its a work of all others most spiritual and sublime, and therefore not to be well perform∣ed by a heart that's meerly carnal and terrene. Also they must ne∣cessarily have some relation to heaven, before they can familiarly there converse: I suppose them to be the sons of God, when •• perswade them to love him: and to be of the family of God, ye•• the spouse of his Son, when I perswade them to press into his pre∣sence, and to dwell with him: I suppose them to be such as have title to Rest, when I perswade them to rejoyce in the Meditation of Rest. These therefore being all presupposed, are not the duty here intended and required: But it is the bringing of their san∣ctified dispositions into Act, and the delightful reveiwing of thei•• high relations: Habits and Powers are but to enable us to Action To say [I am able to do this, or I am disposed to do it] doth nei••ther please God, nor advantage our selves, except withal we really do it. God doth not regenerate thy soul, that it may be able to know him, and not know him▪ or that it may be able to believe and yet not believe; or that it may be able to love him and yet not love him: But he therefore makes thee able to know to believe, and love, that thou mayest indeed both know, believe and love him. What good doth that power which is not reduced into Act? Therefore I am not now exhorting thee, to be an able Christian, but to be an Active Christian, according to the degree of that ability which thou hast. As thy store of money, or food, o•• rayment, which thou lettest lye by thee and never usest, doth the•• no good, but to please thy fancy, or raise thee to an esteem in the eyes of others; so all thy gifts, and powers, and habits which lye still in thy soul, and are never Acted, do profit or com∣fort thee little or nothing, but in satisfying thy fancy, and raising thee to the repute of an able man, so far as they are discernable to the standers by.

SECT. IV.* 1.169

1. I Call this Meditation [The acting of the powers of the Soul] meaning the soul as Rational, to difference it from the co∣gitations of the soul as Sensitive; the Sensitive soul hath a kinde of Meditation by the common sense, the Phantasie, and Estimation: The fleshly man mindeth the things of the flesh:* 1.170 If it were the work of the Ear, or the Eye, or the Tongue, or the Hands, which I am setting you on, I doubt not but you would more readily take it up; but it is the work of the soul, for bodily exercise doth here profit but little. The soul hath its labor and its ease, its business and its idleness, its intention and remission, as well as the body: And diligent students are usually as sensible of the labor and wea∣••••ness of their spirits and brain, as they are of that of the members of the body. This action of the soul, is it I perswade thee to.

SECT. V.* 1.171

3. I Call it the acting of [All] the powers of the soul, To dif∣ference it from the common Meditation of Students, which is usually the meer imployment of the Brain. It is not a bare thinking, that I mean, nor the meer use of Invention or Memory; but a business of a higher and more excellent nature: when Truth is apprehended only as Truth, this is but an unsavory and loose appre∣hension; but when it is apprehended as Good, as well as True, this is a fast and delightful apprehending: As a man is not so prone to live according to the Truth he knows, except it do deeply affect him, so neither doth his soul enjoy its sweetness, except Speculati∣on do pass to Affection: The Understanding is not the whole soul, and therefore cannot do the whole work; As God hath made several parts in man, to perform their several Offices for his nou∣rishing and life, so hath he ordained the faculties of the soul to perform their several Offices for his spiritual life; the Stomack must chy lisy and prepare for the Liver, the Liver and Spleen must sanguify and prepare for the Heart and Brain, and these must beget the vital and animal spirits &c. so the Understanding must take in Truths, and prepare them for the Will, and it must receive them, and commend them to the Affections: The best digestion is in the

bottome of the Stomack; the Affections are as it were the bot∣tome of the soul, and therefore the best digestion is there: While Truth is but a speculation swimming in the Brain, the Soul hath not half received it, nor taken fast hold of it; Christ and Heaven hath various Excellencies, and therefore God hath formed the soul with a power of divers wayes of apprehending, that so we might be capable of enjoying those divers Excellencies in Christ, even as the creatures having their severall uses, God hath given us several senses, that so we might enjoy the delights of them all: What the better had we been for the pleasant oderiferous flowers and perfumes, if we had not possessed the sense of Smelling? or what good would Language or Musick have done us, if God had not given us the sense of hearing? or what delight should we have found in meats or drinks, or sweetest things, if we had been de∣prived of the sense of tasting? Why so, what good could all the glory of Heaven have done us? or what pleasure should we have had, even in the goodness and perfection of God himself, if we had been without the affections of Love and Joy, whereby we are capable of being delighted in that Goodness? so also, what be∣nefit of strength or sweetness, canst thou possible receive by thy Meditations on Eternity, while thou dost not exercise those Affe∣ctions, which are the senses of the soul, by which it must receive this sweetness and strength?

This is it that hath deceived Christians in this business; They have thought that Meditation is nothing but the bare thinking on Truths, and the rolling of them in the Understanding and Memory? when every School-Boy can do this, or persons that hate the things which they think on.

* 1.172Therefore this is the great task in hand, and this is the work that I would set thee on; to get these Truths from thy head to thy heart, and that all the Sermons which thou hast heard of Heaven, and all the notions that thou hast conceived of this Rest, may be turned in∣to the blood and spirits of Affection, and thou maist feel them re∣vive thee, and warm thee at the heart, and maist so think of heaven as heaven should be thought on.

There are two accesses of Contemplation (saith Bernard) one in Intellection, the other in Affection, one in Light, the other in Heat, one in Acquisition, the other in Devotion. If thou shouldst study of nothing but Heaven while thou livest, and shouldst have

thy thoughts at command, to turn them hither on every occasion, and yet shouldst proceed no further then this; this were not the Meditation that I intend, nor would it much advantage or better thy soul; as it is thy whole soul that must possess God hereafter, so must the whole in a lower measure possess him here. I have shewed you in the beginning of this Treatise, how the soul must enjoy the Lord in Glory, to wit, by knowing, by loving, and joying in him; why, the very same way must thou begin thy enjoyment here.

So much as thy Understanding and Affections are sincerely acted upon God, so much dost thou enjoy him: And this is the happy Work of this Meditation. So that you see, here is some∣what more to be done, then barely to remember and think of Heaven; as Running, and Ringing, and Moving, and such like labors, do not onely stir a hand or a foot, but do strain and ex∣ercise the whole body, so doth Meditation the whole soul.

As the Affections of Sinners are set on the world, and turned to Idols, and faln from God, as well as the Understanding; so must the Affections of men be reduced to God, and taken up with him, as well as the Understanding; and as the whole was filled with sin before, so the whole must be filled with God now; as St. Paul saith of Knowledg, and Gifts, and Faith to remove mountains, that if thou have all these without Love,* 1.173 Thou art but as sounding Brass, or as a tinkling Cymbal; so I may say of the exercise of these, If in this work of Meditation, thou do exercise Knowledg, and Gifts, and Faith of Miracles, and not exercise Love, and Joy, thou dost nothing, thou playest the childe and not the man, the Sinners part, and not the Saints, for so will Sinners do also: If thy Meditation tends to fill thy Note-Book with notions and good sayings concerning God, and not thy heart with longings after him, and delight in him, for ought I know thy Book is as much a Christian as thou. Mark but Davids description of the blessed man, Psal. 1.3. His delight is in the * 1.174 Law of the Lord, and therein doth he meditate day and night.

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* 1.175SECT. VI.

4. I Call this Meditation [Set and Solemn] to difference it from that which is Occasional and Cursory. As there is Prayer, which is solemn, (when we set our selves wholly to the duty) and Prayer, which is sudden and short, commonly called, Ejaculations, (when a man in the midst of other business doth send up some brief request to God;) so also there is Meditation solemn, (when we apply our selves onely to that work;) and there is Meditation which is short and cursory, (when in the midst of our business we have some good thoughts of God in our mindes.) And as solemn Prayer is either, First, See, (when a Christian observing it as a standing duty, doth resolvedly practise it in a constant course;) or secondly, Occasional, (when some unusual occasion doth put us upon it at a season extraordinary;) so also Meditation admits of the like distinction. Now, though I would perswade you to that Meditation which is mixt with your common labors in your call∣ings; and to that which special occasions do direct you to; yet these are not the main thing which I here intend: But that you would make it a constant standing duty, as you do by Hearing, and Praying, and Reading the Scripture; and that you would so∣lemnly set your selves about it, and make it for that time your whole work, and intermix other matters no more with it, then you would do with prayer, or other duties. Thus you see, as it is differ∣enced by its act, what kinde of Meditation it is that we speak of, viz. It is the set and solemn acting of all the powers of the Soul.

* 1.176SECT. VII.

THe second part of the Difference is drawn from its object, which is [Rest] or the most blessed estate of man, in his everlasting enjoyment of God in Heaven. Meditation hath a large field to walk in, and hath as many objects to work upon, as there are matters, and lines, and words in the Scripture, as there are known Creatures in the whole Creation, and as there are par∣ticular discernable passages of Providence, in the Government of the persons and actions, through the world: But the Meditati∣on

that I now direct you in, is onely of the end of all these, and of these as they refer to that end: It is not a walk from Mountains to Valleys, from Sea to Land, from Kingdom to Kingdom, from Planet to Planet: But it is a walk from Mountains and Valleys, to the Holy Mount Zion; from Sea and Land, to the Land of the Living; from the Kingdoms of this world, to the Kingdom of Saints; from Earth to Heaven; from Time to Eternity: It is a walking upon Sun, and Moon, and Stars; it is a walk in the Gar∣den, and Paradise of God▪ It may seem far off; but spirits are quick; whether in the body, or out of the body, their motion is swift: They are not so heavy, or dull, as these earthly lumps; nor so slow of motion, as these clods of flesh. I would not have you cast off your other Meditations; but surely, as Heaven hath the preheminence in perfection, so should it have the preheminence also in our Meditation. That which will make us most happy when we possess it, will make us most joyful when we meditate upon it; especially, when that Meditation is a degree of Possessi∣on, if it be such affecting Meditation as I here describe.

You need not here be troubled with the fears of the world, lest studying so much on these high matters, should craze your brains, and make you mad, unless you will go mad with delight, and joy, and that of the purest and most solid kinde: If I set you to meditate as much on Sin and Wrath, and to study nothing but Judgment and Damnation, then you might justly fear such an issue. But its Heaven and not Hell, that I would perswade you to walk in; its Joy and not Sorrow, that I perswade you to exercise. I would urge you to look upon no deformed object, but onely upon the ravishing glory of Saints, and the unspeakable excellencies of the God of glory, and the beams that stream from the face of his Son. Are these such sadding, and madding thoughts? will it distract a man to think of his onely happiness? will it distract the miserable to think of mercy? or the captive and prisoner, to fore∣s•••• deliverance? or the poor to think of riches and honor ap∣proaching? Neither do I perswade your thoughts to matters of great difficulty, or to study thorny and knotty controversies of Heaven, or to search out things beyond your reach: If you should thus set your wit and invention upon the Tenters, you might be quickly distracted or distempered indeed. But it is your Affections, more then your wits and inventions, that must be used

in this heavenly employment we speak of: They are Truths which are commonly known and professed, which your souls must draw forth and feed upon. The Resurrection of the body, and the Life everlasting, are Articles of your Creed, and not nicer controver∣sies. Me thinks it should be liker to make a man mad, to think of living in a world of wo, to think of abiding in poverty and sick∣ness, among the rage of wicked men, then to think of living with Christ in bliss: Me thinks, if we be not mad already, it should sooner distract us, to hear the Tempests and roaring Waves, to see the Billows, and Rocks, and Sands, and Gulfs, then to think of arriving safe at Rest. But Wisdom is justified of all her children; Knowledg hath no enemy,* 1.177 but the ignorant. This heavenly course was never spoke against by any, but those that never either knew it or used it. I more fear the neglect of men that do approve it, then the opposition or Arguments of any against it. Truth looseth more by loose friends, then by sharpest enemies.

CHAP. VII. Concerning the fittest time and place for this con∣templation, and the preparation of the heart unto it.

* 1.178SECT. I.

THus I have opened to you the nature of this duty, and by this time I suppose you pa••tly apprehend what it is, that I so press upon you; which when it is opened more particularly, you will more fully discern. I now proceed to direct you in the work; where I shall first shew you how you must set upon it; and second∣ly, how you must behave your self in it; and thirdly, how you

shall shut it up. And here I suppose thee to be a man that dost conscionably avoyd the forementioned hinderances, and consci∣onably use the forementioned helps, or else it is in vain to set thee a higher lesson, till thou hast first learned that: Which if thou have done, I then further advise thee: First, Somewhat concerning the time and season; secondly, somewhat concerning the place; and thirdly, somewhat concerning the frame of thy Spirit.

And first for the time, I advise thee, that as much as may be, it may be set and constant. Proportion out such a part of thy time to the work.

Stick not at their scruple, who question the stating of times as superstitious: If thou suit out thy time to the advantage of the work, and place no more Religion in the time it self, thou needest not to fear lest this be superstition. As a workman in his shop will have a set place for every one of his Tools and Wares, or else when he should use it, it may be to seek: So a Christian should have a set time for every ordinary duty, or else when he should practise it, its ten to one but he will be put by it. Stated time is a hedg to duty, and defends it against many temptations to omission. God hath stated none but the Lords day himself, but he hath left it to be stated, and determined by our selves, according to every mans condition and occasions, least otherwise his Law should have been a burden, or a snare. Yet hath he left us general rules, which by the use of Reason, and Christian Prudence, may help us to determine of the fittest times. Its as ridiculous a question of them that ask us, [Where Scripture commands us to pray so oft, or at such hours, privately or in families?] as if they askt, [Where the Scripture commands, that the Church-House, (or Temple) stand in such a place? or the Pulpit in such a place? or my seat in such a place? or where it commands a man to read the Scriptures with a pair of Spectacles, &c.] Most that I have known to break this bond of duty, and to argue against a stated time, have at last grown careless of the duty it self, and shewed more dislike against the work, then the time. If God give me so much money or wealth, and tell me not in Scripture, how much such a poor man must have, nor how much my family, nor how much in cloaths, and how much in ex∣pences; is it not lawful, yea and necessary that I make the divi∣sion my self, and allow to each the due proportion? So if God do bestow on me a day or a week of time, and give me such and

such work, to do in this time, and tell me not how much I shal allot to each work; Certainly, I must make the division my self, and cut my coat according to my cloth, and proportion it wisely and carefully too, or else I am like to leave something undone. Though God hath not told you, at what hour you shall rise in the morning, or what hours you shall eat and drink, yet your own Reason, and experience will tell you, that ordinarily you should observe a stated time. Neither let the fear of customariness and formality deter you from this. That Argument hath brought the Lords Supper from once a week to once a quarter, or once a yeer; and it hath brought family-duties with too many of late, from twice a day to once a week, or once a moneth; and if it were not, that man being proud, is naturally of a Teaching humor, and addicted to works of popularity and ostentation, I beleeve it would dimin∣ish Preaching as much: And will it deal any better with secret duties? especially this of Holy Meditation? I advise thee there∣fore, if well thou maist, to allow this duty a stated time, and be as constant in it, as in Hearing and Praying: Yet be cautious in un∣derstanding this. I know this will not prove every mans duty; some have not themselves, and their time at command, and there∣fore cannot set their hours; such are most servants, and many chil∣dren of poor or carnal parents; and many are so poor, that the ne∣cessity of their Families wil deny them this freedom. I do not think it the duty of such, to leave their labors for this work, at certain set times, no nor for Prayer, or other necessary worship: No such duty is at all times a duty, Affirmatives specially. Positives binde not semper & ad semper. When two duties come together, and cannot both be performed, it were then a sin to perform the lesser. Of two duties we must chuse the greater, though of two sins we must chuse neither. I think such persons were best to be watchful, to redeem time as much as they can, and take their vacant oppor∣tunities as they fall, and especially to joyn Meditation and Prayer, as much as they can, with the very labors of their callings. There is no such enmity between laboring and meditating, or praying in the Spirit, but that both may conveniently be done together▪ Yet I say (as Paul in another case) if thou canst be free, use it ra∣ther: Those that have more time a spare from worldly necessaries, and are Masters to dispose of themselves, and their time, I still ad∣vise, That they keep this duty to a stated time. And indeed, it

were no ill husbandry, nor point of folly, if we did so by all other duties: If we considered of the ordinary works of the day, and ••••ited out a fit season, and proportion of time to every work, and fixed this in our memory and resolution, or wrote it in a Table, and kept in our Closets, and never brake it, but upon unexpected, or extraordinary cause. If every work of the day, had thus its ap∣pointed time, we should be better skilled, both in redeeming time, and performing duty.

SECT. II.* 1.179

2. I Advise thee also, concerning thy time for this duty, That as it be stated, so it be frequent; Just how oft it should be, I cannot determine, because mens several conditions may vary it: But in general,* 1.180 that it be frequent the Scripture requireth, when it mentioneth meditating continually, and day and night. Circum∣stances of our condition, may much vary the circumstances of our duties. It may be one mans duty to hear or pray oftner then an∣others; and so it may be in this Meditation. But for those that can conveniently omit other business, I advise, That it be once a day at least. Though Scripture tell us not, how oft in a day we should eat or drink, yet prudence and experience will direct us, to twice or thrice a day, according to the temper and necessities of our bodies. Those that think they should not tie themselves to order or number of duties, but should then onely meditate or pray, when they finde the Spirit provoking them to it, do go upon uncertain and unchristian grounds. I am sure, the Scripture provokes us to frequency, and our necessity secondeth the voice of Scripture; and if through my own neglect, or resistance of the Spirit, I do not finde it so to excite and quicken me, I dare not therefore dis∣obey the Scripture, nor neglect the necessities of my own soul * 1.181. I should suspect that Spirit which would turn my soul from con∣stancy in duty; if the Spirit in Scripture bid me meditate or pray. I dare not forbear it, because I finde not the Spirit within me, to second the command: if I finde not incitation to duty before, yet I may finde assistance, while I wait in performance. I am afraid of laying my corruptions upon the Spirit, or blaming the want of the Spirits assistance, when I should blame the backwardness of my own heart; nor dare I make one corruption a plea for

another; nor urge the inward rebellion of my Nature, as a Reason for the outward disobedience of my life: And for the healing of my natures backwardness, I more expect, that the Spirit of Christ should do it in a way of duty, (which I still finde to be his ordinary season of working) then in a way of disobedi∣ence, and neglect of duty. Men that fall on duty according to the frame of their spirits onely, are like our ignorant vulgar, (or if you will, like the Swine) who think their appetite should be the onely rule of their eating: When a wise man judgeth both of quantitie and qualitie, by Reason and Experience; least when his appetite is depraved, he should either surfet or famish. Our Appetite is no sure rule for our times of duty, but the Word of God in general, and our Spiritual Reason, Ex∣perience, Necessitie, and convenience in particular, may truly direct us.

Three Reasons especially should perswade thee to frequency in this Meditation on Heaven.

1. Because seldom conversing with him will breed a strangeness betwixt thy soul and God: Frequent society breeds familiarity, and familiarity increaseth love and delight, and maketh us bold and confident in our addresses. This is the main end of this duty, that thou maist have acquaintance and fellowship with God there∣in. Therefore if thou come but seldom to it, thou wilt keep thy self a stranger still, and so miss of the end of the work. O, when a man feels his need of God, and must seek his help in a time of necessity, when nothing else can do him any good, you would little think what an encouragement it is, to go to a God that we know, and are acquainted with. O, saith the heavenly Christian, I know both whither I go, and to whom; I have gone this way many a time before now: It is the same God that I daily conversed with; it is the same way that was my daily walk: God knows me well enough, and I have some knowledg of him. On the other side, What a horror and discouragement to the soul it will be, when it is forced to flie to God in streights, to think: Alas, I know not whither to go; I never went the way before; I have no acquaint∣ance at the Court of Heaven: My soul knows not that God, that I must speak to; and I fear he will not know my soul! But especially when we come to die, and must immediately appear be∣fore this God, and expect to enter into this Eternal Rest, then the

difference will plainly appear: Then what a joy will it be to think, I am going to the place that I daily conversed in; to the place from whence I tasted so frequent delights; to that God whom I have met in my Meditations so oft. My heart hath been at Heaven before now, and tasted the sweetness that hath oft revived it; and (as Jonathan by his honey) if mine eyes were so illightened,* 1.182 and my minde refreshed, when I tasted but a little of that sweetness, what will it be when I shall feed on it freely? On the other side, what a terror must it be to think, I must die, and go I know not whi∣ther; from a place where I am acquainted, to a place where I have no familiarity, or knowledg. O, Sirs, it is an unexpressible horror to a dying man, to have strange thoughts of God and Heaven: I am perswaded there is no cause so common, that makes death even to godly men unwelcome and uncomfortable. Therefore I per∣swade thee to frequency in this duty, That seldomness breed not estrangedness from God.

2. And besides that, seldomness will make thee unskilful in the work, and strange to the duty, as well as to God. How un∣handsomly and clumsily do men set their hands to a work that they are seldom imployed in! Whereas frequency will habituate thy heart to the work, and thou wilt better know the way which thou daily walkest; yea, and it will be more easie and delightful also: The Hill which made thee pant and blow at the first going up, thou maist run up easily when thou art once accustomed to it. The heart which of it self, is naturally backward, will contract a greater unwillingness through disuse: And as an untamed Colt not used to the hand, it will hardly come to hand, when thou shouldst use it.

3. And lastly, Thou wilt lose that heat and life by long in∣termissions, which with much ado thou didst obtain in duty. If thou eat but a meal in two or three days, thou wilt lose thy strength as fast as thou gettest it; if in holy Meditation thou get neer to Christ, and warm thy heart with the fire of Love; if thou then turn away, and come but seldom, thou wilt soon return to thy former coldness. If thou walk or labor, till thou hast got thee heat, and then sit idle all day after, wilt thou not surely lose thy heat again? especially, it being so spiritual a work, and so against the bent of nature, we shall be still inclining to our natural temper.

If water that is heated be long from the fire, it will return to its coldness, because that is its natural temper. I advise thee there∣fore that thou be as oft as may be in this soul-raising duty, least when thou hast long rowed hard, against the stream or tide, and winde, the boat should go further down by thy intermission, then it was got up by all thy labor; And least when thou hast been long rolling thy stony heart towards the top of the hill, it should go faster down when thou dost slack thy diligence. Its true, the inter∣mixed use of other duties, may do much to the keeping thy heart above, especially secret prayer; but Meditation is the life of most other duties: and the veiws of heaven is the Life of Medi∣tation.

* 1.183SECT. III.

3. COncerning the Time of this duty, I advise thee that thou chuse the most seasonable Time. All things are beautiful and excellent in their season. Unseasonableness may lose thee the fruit of thy labor; It may rise up disturbances and difficulties in the work; Yea it may turn a duty to a sin: when the seasonable∣ness of a duty doth make it easie, doth remove impediments, doth embolden us to the undertaking, and doth ripen its fruit.

The seasons of this duty are either first, extraordinary or secondly, ordinary.

1. The ordinary season for your daily performance, cannot be particularly determined by man: Otherwise God would have de∣termined it in his word; But mens conditions of imployment, and freedom, and bodily temper are so various, that the same may be a seasonable hour to one, which may be unseasonable to another. If thou be a servant, or a hard laborer, that thou hast not thy self, nor thy time at command, thou must take that season which thy business will best afford thee: Either as thou sittest in the shop at thy work, or as thou travellest on the way, or as thou lyest waking in the night. Every man best knows his own time, even when he hath least to hinder him of his business in the world. But for those whose necessities tye them not so close, but that they may well lay aside their earthly affaires, and chuse what time of the day they will, My advice to such is, that they carefully observe the temper

of their body and minde, and mark when they finde their spirits most active, and fit for contemplation, and pitch upon that as the stated time. Some men are freest for all duties when they are fasting, and some are then unfittest of all. Some are fit for duties of humiliation at one season and for duties of exaltation at ano∣ther. Every man is the meetest judg for himself. Only give me leave to tender you my observation, which time I have alway found fittest for my self,* 1.184 and that is, The evening, from Sun setting to the twilight: and sometime in the night when it is warm and clear. Whether it be any thing from the temperature of my body, I know not: But I conjecture that the same time would be seasonable to most tempers; for several natural reasons, which I will not now stand to mention. Neither would I have mentioned my own ex∣perience in this, but that I was encouraged hereunto by finding it suit with the experience of a better and wiser man then my self, and that is Isaac: for it is said in Gen. 24.63. That he went to Me∣ditate in the field at the eventide: and his experience I dare more boldly recommend unto you then my own. And as I remember Doctor Hall in his excellent Treatise of Meditation, gives you the like account of his own experience.

SECT. IIII.* 1.185

2. THe Lords day is a time exceeding seasonable for this exer∣cise. When should we more seasonably contemplate on Rest, then on that day of Rest which doth typ••fie it to us? Nei∣ther do I think that typifying use is ceased, because the Antitype is not fully yet come. However it being a day appropriated to Worship and spiritual duties, me thinks we should never exclude this duty which is so eminently spiritual. I think verily this is the chiefest work of a Christian Sabbath, and most agreeable to the intent of its positive institution. What fitter time to converse with our Lord, then on that day, which he hath appropriated to such imployment,* 1.186 and therefore called it, The Lords Day? What fitter day to ascend to heaven, then that on which our Lord did a∣rise from earth, and fully triumph over death and hell, and take possession of Heaven before us? The fittest temper for a true be∣liever, is to be in the spirit on the Lords Day: This was Saint Johns

temper on that day. And what can bring us to this ravishment in the spirit, but the spiritual beholding of our ravishing glory? Surely though an outward ordinance may delight the ear, or tickle the fancy, yet it is the viewes of God that must ravish the soul. There is a great deal of difference betwixt the receiving of the word with joy, Mat. 13.20. and being in the spirit on the Lords Day, Rev. 1 10.

Two sorts of Christians I would entreat to take notice of this especially.

1. Those that spend the Lords day only in publique worship; either through the neglect of this spiritual duty of Meditation, or else by their overmuch exercise of the publique, allowing no time to private duty: Though there be few that offend in this last kinde, yet some there are, and a hurtful mistake to the soul it is. They will grow but in gifts, and common accomplishments▪ if they exercise but their gifts in outward performances.

2. Those that have time on the Lords day, for idleness, and vain discourse; and finde the day longer then they know how well to spend: Were these but acquainted with this duty of contempla∣tion, they would need no other recreation nor pastime; they would think the longest day short enough, and be sorry that the night hath shortned their pleasure.

Whether this day be of positive Divine Institution, and so to us Christians of necessary observation, is out of my way to handle here: I refer those that doubt, to what is in Print on that subject, especially Master George Abbot against Broad, and (above all) Master Cawdrey and Master Palmer their Sabbatum Redivivum. Its an encouragment to the doubtful, to finde the generality of its rati∣onal opposers, to acknowledg the usefulness, yea necessity of a stat∣ed day, and the fitness of this above all other days. I would I could perswade those that are convinced of its morality, to spend a greater part of it in this true spirituality. But we do in this as in most things else; think it enough that we believe our duty, as we do the articles of our faith, and let who will put it in practice. VVe will dispute for duty, and let others perform it: As I have known some drunkards upon the Ale bench will plead for godly men, while themselves are ungodly: So do too many for the observa∣tion of the Lords day, who themselves are unacquainted with this spiritual part of its observation. Christians, let heaven have some

more share in your Sabbaths, where you must shortly keep your everlasting Sabbath. As you go from stair to stair till you come to the top, so use your Sabbaths as steps to glory, till you have pass∣sed them all, and are there arived. Especially you that are poor men, and servants, that cannot take time in the week as you de∣sire, see that you well improve this day: Now your labor lies not ••o much upon you, now you are unyoaked from your common business; Be sure as your bodyes Rest from their labors, that your spirits seek after Rest with God. I admonish also those that are possessed with the censorious divel, that if they see a poor Christian walking privately in the fields on the Lords Day, they would not Pharisaically conclude him a Sabbath breaker, till they know more: It may be he takes it as the opportunest place, to withdraw himself from the world to God; Thou seest where his body walkes, but thou seest not where he is walking in the spirit. Hannah was censured for a woman drunk, till Eli heard her speak for her self; and when he knew the truth, he was ashamed of his censure. The silent spiritual worshipper is most lyable to their censure, because he gives not the world an account of his worship.

Thus I have directed thee to the fittest season for the ordinary performance of this heavenly work.

SECT. V.* 1.187

2. FOr the extraordinary performance,* 1.188 these following are sea∣sonable times. 1. When God doth extraordinarily revive and enable thy spirit. When God hath kindled thy spirit with fire from above, it is that it may mount aloft more freely. It is a choice part of a Christians skill, to observe the temper of his own spirit, and to observe the gales of grace, and how the spirit of Christ doth move upon his. VVithout Christ we can do nothing. Therefore let us be doing, when he is doing: and be sure not to be out of the way, nor asleep when he comes. The sails of the wind∣mill stir not without the wind: therefore they must set them a go∣ing when the wind blowes: Be sure that thou watch this wind and tide, if thou wouldst have a speedy voyage to Heaven. A little labor will set thy heart a going at such a time as this, when another time thou mayest study and take pains to little purpose. Most

Christians do sometime finde a more then ordinary reviving and activeness of spirit; take this as sent from heaven to ••alse thee thi∣ther: And when the spirit is lifting thy heart from the earth▪ be sure thou then lift at it thy self. As when the Angel came to Peter in his prison and Irons, and smo••e him on the side, and raised him up say∣ing, Arise up quickly, gird thy self, ••inde on thy sandals▪ and cast thy garment about thee, and follow me; And Peter arose and followed till he was delivered, Act. 12.7.8, &c. So when the spirit finds thy heart in prison and Irons, and smites it, and bids thee, Arise quickly and follow me, be sure thou then arise, and follow, and thou shal•• finde thy chains fall off, and all doors will open, and thou wilt be at Heaven before thou art aware.

* 1.189SECT. VI.

2. WHen thou art cast into perplexing troubles of minde, through suffering, or fear, or care, or temptations, then is it seasonable to address thy self to this duty. VVhen should we take our cordials but in our times of fainting? When is it more seasonable to walk to heaven, then when we know not in what corner on earth to live with comfort? or when should our thoughts converse above, but when they have nothing but grief to converse with below? Where should. Noahs Dove be but in the Arke,* 1.190 when the waters do cover all the earth; and she cannot finde Rest for the sole of her foot? What should we think on but our fathers house, when we want even the husks of the world to feed on? Surely God sends thee thy afflictions to this very pur∣pose. Happy thou poor man, if thou make this use of thy poverty: and thou that art sick, if thou so improve thy sickness. It is seasonable to go to the Promised Land, when our burdens and taskes are in∣creased in Egypt; and when we endure the dolors of a greivous wilderness. Believe it, Reader, if thou knewest but what a cordial in thy griefs and care, the serious views of glory are, thou wouldst less fear these harmles troubles, and more use that preserving revi∣ving Remedy: I would not have thee, as Mountebanks, take poy∣son first, and then their Antidote to shew its power; so to create thy affliction to try this remedy: But if God reach thee forth the bitterest cup, drop in but a little of the Tastes of Heaven, and I

warrant thee it will sufficiently sweeten it to thy spirit; If the case thou art in, seem never so dangerous, take but a little of this An∣tidote of Rest, and never fear the pain or danger. I will give thee to confirm this, but the Example of David, and the Opinion of Paul, and desire thee throughly to consider of both. In the multi∣tude of my thoughts within me (saith David) thy comforts delight my soul, Psal. 94.19. As if he should say, I have multitudes of sadding thoughts that crowd upon me, thoughts of my sins, and thoughts of my foes, thoughts of my dangers, and thoughts of my pains; yet in the midst of all this crowd, one serious thought of the com∣forts of thy Love, and especially of the comfortable life in Glory, doth so dispel the throng, and scatter my cares, and disperse the clouds that my troubles had raised, that they do even revive and delight my soul. And Paul when he had cast up his full ac∣counts, gives thee the sum in Rom. 8▪ 18. For I reckon that the suf∣ferings of this present time, are not worthy to compared with the glory which shall be revealed in us: Study these words well, for every one of them is full of life. If these true sayings of God, were truly and deeply fixt in thy heart, and if thou couldst in thy sober Medi∣ditation, but draw out the comfort of this one Scripture, I dare them it would sweeten the bitterest cross, and in a sort make thee forget thy trouble (as Christ saith,* 1.191 A woman forgets her travail for joy that a man is born into the world) yea, and make thee re∣joyce in thy tribulation. I will add but one Text more, 2 Cor 4.16.17. For which cause we faint not, but though our outward man perish, yet the inward is renewed day by day, For our light affliction which is but for a moment, worketh for us a far more exceeding eternal weight of glory; While we look not at the things which are seen, but the things which are not seen; For the things which are seen are temporal, but the things which are not seen are eternal.

SECT. VII.* 1.192

3. ANother fit Season for this heavenly duty is, When the Mes∣sengers of God do summon us to die; when either our gray hairs, or our languishing bodies, or some such like forerunners of death, do tell us that our change cannot be far off; when should we most frequently sweeten our souls, with the believing thoughts of another life, then when we finde that this is almost ended? and

when Flesh is raising fears and terrors? Surely no men have greater need of supporting joyes, then dying men; and those joyes must be fetcht from our eternal joy. Men that have earthly pleasures in their hands, may think they are well, though they taste no more, but when a man is dying and parting with all other pleasures, he must then fetch his pleasure from Heaven, or have none; when health is gone, and friends lye weeping about our beds, when houses, and lands, and goods, and wealth cannot afford us the least relief, but we are taking our leave of earth for ever, except a hole for our bodies to rot in; when we are daily expecting our final day, its now time to look to heaven, and to fetch in comfort and support from thence; and as heavenly delights are sweetest, when they are unmixed and pure, and have no earthly delights conjoyned with them, so therefore the delights of dying Christians are oft∣times the sweetest that ever they had: Therefore have the Saints been generally observed to be then most Heavenly when they were neerest dying; what a Prophetical blessing hath Jacob for his sons, when he lay a dying? And so Isaac? what a heavenly Song! what a Divine Benediction doth Moses conclude his life withal, Deut. 32. & 33. Nay, as our Saviour increased in Wisdome and Knowledg, so did he also in their blessed expressions, and still the last, the sweetest, what a heavenly prayer? what heavenly advice doth he leave his Disciples when he is about to leave them? when he saw he must leave the world and go to the Father, how doth he weane them from worldly expectations? How doth he minde them of the Mansions in his Fathers House? and remember them of his coming again to fetch them thither? and open the union they shall have with him, and with each other? and promise them to be with him to behold his Glory? There's more worth in those four Chapters, John 14.15.16.17. then in all the Books in the world beside; When Blessed Paul was ready to be offered up, what heavenly Exhorta∣tion doth he give the Philippians? what advice to Timothy? what counsel to the Elders of the Ephesian Church? Acts 20. How neer was S. John to heaven in his banishment in Patmos, a little before his translation to Heaven? what heavenly discourse hath Luther in his last sickness? How close was Calvin to his Divine studies in his very sickness, that when they would have disswaded him from it, He answers, Vultisne me otiosum a domino apprehendi? What, would you have God finde me idle? I have not lived idly, and shall I

dye idly? The like may be said of our famous Reignolds. When ex∣cellent Bucholcer was neer his end, he wrote his Book De Consol••∣ti••ne Decumbentium. Then it was that Tossianus wrote his Vade mecum. Then Doctor Preston was upon the Attribut••s of God; And then Mr Bolton was on the Joyes of Heaven. It were end less to enumerate the eminent examples of this kinde. It is the general temper of the spirits of the Saints, to be then most Heavenly when they are neerest to Heaven. As we use to say of the old and the weak, that they have one foot in the grave already, so may we say of the godly, when they are neer their Rest, they have one foot (as it were) in Heaven already; When should a Traveller look homewards with joy, but when he is come within the sight of his home? Its true, the pains of our bodies, and the fainting of our spirits may somewhat abate the liveliness of our joy, but the mea∣sure we have, will be the more pure and spiritual, by how much the less it is kindled from the Flesh. O that we who are daily languish∣ing, could learn this daily heavenly conversing! and could say as the Apostle in the forecited place, 2 Cor. 4.16, 17, 18! O that every gripe that our bodies feel, might make us more sensible of future ease! and that every weary day and hour might make us long for our eternal rest! That as the pulling down of one end of the ballance is the lifting up of the other, so the pulling down of our bodies might be the lifting up of our souls! that as our souls were usually at the worst when our bodies were at the best, so now they might be at the best when our bodies are at the worst▪ why should we not think thus with our selves? why every one of these gripes that I feel are but the cutting of the stitches for the ripping off mine old attire, that God may cloathe me with the glory of his Saints; Had I rather live in these rotten raggs, then be at the trouble and pains to shift me? Should the Infant desire to stay in the womb, be∣cause of the straitness and pains of the passage? or because he knows not the world that he is to come into? nor is acquainted with the fashions or inhabitants thereof? Am I not neerer to my desired rest, then ever I was? If the remembrance of these griefs will increase my joy, when I shall look back upon them from above; why then should not the remembrance of that joy abate my griefs, when I look upwards▪ to it from below? And why should the present feeling of these dolors so much diminish the foretasts of Glory, when the remembrance of them will then increase it? All these

gripes and woes that I feel, are but the farewell of sin and sorrows: As Nature useth to struggle hard a little before death, and as the devil cast the man to the ground and tore him, when he was going out of him, Mark 9.26. so this tearing and troubling which I now feel, is but at the departure of sin and misery; for as the effects of Grace are sweetest at last, so the effects of sin are bitterest at the last, and this is the last that ever I shall taste of it: when once this whirlwind and earthquake is past, the still voyce will next succeed; and God onely will be in the voyce, though sin also was in the earthquake and whirlwinde.

Thus Christian, as every pang of sickness should minde the wicked of their eternal pangs, and make them look into the bottom of hell, so should all thy wo and weakness minde thee of thy neer ap∣proaching joy, and make thee look as high as heaven: and (as a Ball) the harder thou art smitten down to earth; the higher shouldst thou rebound up to heaven. If this be thy case who readest these lines, (and if it be not now, it will be shortly) if thou lye in consuming painful sickness, if thou perceive thy dying time draw on, O where should thy heart be now but with Christ? Me∣thinks thou shouldst even behold him, as is were, standing by thee, and shouldst bespeak him as thy Father, thy Husband, thy Physiti∣an, thy Friend! Methinks thou shouldst even see, as it were, the Angels about thee waiting to perform their last office to thy soul, as thy friends wait to perform theirs to thy body; Those Angels which disdained not to bring the soul of a scabbed Begger to heaven, will not think much to conduct thee thither. O look upon thy sickness, as Jacob did on Josephs Chariots, and let thy spirit revive within thee, and say, It is enough, that Joseph, that Christ, is yet alive, for because he lives I shall live also, Joh. 14.19. As thou art sick and needest the daintiest food, and choicest Cor∣dials, so here are choices then the world affords, here is the food of Angels and glorified Saints; here is all the joyes that heaven doth yield, even the Vision of God, the sight of Christ, and what∣soever the blessed there possess; This Table is spread for thee to feed on in thy sickness, these dainties are offered thee by the hand of Christ: He hath written thee the Receipt in the Promises of the Gospel, He hath prepared thee all the ingredients in Heaven, onely put forth the hand of Faith, and feed upon them, and rejoyce & live; The Lord saith to thee, as he did to Elias, Arise and eat, because

the journey is too great for thee, 1 Kings 19.7. Though it be not long, yet the way is foul: I counsel thee therefore that thou obey his voyce, and arise and eat, and in the strength of that meat thou maist walk till thou come to the Mount of God; Dye not in the ditch of horror or stupidity;* 1.193 but (as the Lord said to Moses) Go up into the Mount, and see the Land that the Lord hath promised, and dye in the Mount; And as old Simeon when he saw Christ in his in∣fancy in the Temple, so do thou behold him in the Temple of the New Jerusalem as in his Glory, and take him in the arms of thy Faith, and say, Lord now lettest thou thy servant depart in peace, for mine eye (of Faith) hath seen thy salvation; As thou wast never so neer to Heaven as now, so let thy spirit be neerer it now then ever.

So you have seen which is the fittest season for this duty:* 1.194 I should here advise thee also of some times unseasonable; but I shall onely add this one Caution; The unseasonable urging of the most spiritual duty, is more from the Tempter then from the Spirit of God: When Satan sees a Christian in a condition wherein he is unable and unfit for a duty, or wherein he may have more advan∣tage against us by our performance of it, then by our omitting it, he will then drive on as earnestly to duty, as if it were the very spirit of Holiness: that so upon our omitting or ill performance, he may have somewhat to cast in our teeth and to trouble us with. And this is one of his wayes of deceiving, when he transformes himself into an Angel of Light. It may be when thou art on thy knees in prayer, thou shalt have many good thoughts will come into thy minde: or when thou art hearing the word, or at such un∣seasonable times: Resist these good thoughts as coming from the devil, for they are formally evil, though they are materially good; Even good thoughts in themselves may be sinful to thee. It may be when thou shouldst be diligent in thy necessary la∣bors, thou shalt be moved to cast aside all, that thou mayest go to Meditation or to Prayer; These motions are usually from the spirit of delusion: The spirit of Christ doth nothing unseasonably: God is not the God of confusion but of order.

* 1.195SECT. VIII.

* 1.196THus much I thought necessary to advise thee concerning the time of this duty. It now followes that I speak a word of the fittest place. Though God is every where to be found by a faith∣ful soul; Yet some places are more convenient for a duty then others.

1. As this is a Private and spiritual duty, so it is most coveni∣ent that thou retire to some private place. Our spirits had need of every help, and to be freed from every hinderance in the work: And the quality of these circumstances, though to some they may seem small things, doth much conduce to our hinderance or our help. * 1.197 Christ himself thought it not vain to direct in this cir∣cumstance of private duty, Mat. 6.4, 6, 18, If in private prayer we must shut our door upon us, that our Father may hear us in secret; so is it also requisite in this Meditation. How oft doth Christ himself depart to some mountain, or wilderness, or other so∣litary place? For occasional Meditation I give thee not this advise, but for this daily set and solemn duty, I advise, that thou withdraw thy self from all society, yea though it were the society of godly men, that thou mayest a while enjoy the society of Christ: If a student cannot study in a crowd, who exerciseth only his invention and memory, much lesse when thou must exercise all the powers of thy soul, and that upon an object so far above nature: When thy

eyes are filled with the persons and actions of men, and thine ears with their discourse; its hard then to have thy thoughts and affecti∣ons free for this duty. Though I would not perswade thee to Pythagoras his Cave, nor to the Hermets Wilderness, nor to the Monks Cell; yet I would advise thee to frequent solitariness, that thou mayest sometimes confer with Christ and with thy self, as well as with others. We are fled so far from the solitude of superstition, that we have cast off the solitude of contemplative devotion. Friends use to converse most familiarly in private, and to open their Secrets, and let out their affections most freely. Publike con∣verse is but common converse. Use therefore (as Christ himself did, Mark 1.35.) to depart sometimes into a solitary place, that thou maist be wholly vacant for this great employment. See Mat. 14.23. Mark 6.47. Luke 9.18▪ 36. John 6.15, 16. We seldom read of Gods appearing by himself, or his Angels, to any of his Prophets or Saints in a throng; but frequently when they were alone.

And as I advise thee to a place of retiredness; so also that thou observe more particularly, what place and posture best agreeth with thy spirit: Whether within doors, or without; whether sit∣ing still, or walking. I beleeve Isaacs example in this also, will di∣rect us to the place and posture, which will best suit with most, as it doth with me, viz. His walking forth to meditate in the field at the eventide. And Christs own example in the places forecited; gives us the like direction. Christ was used to a solitary Garden, that even Judas when he came to betray him, knew where to finde him, John 18.1, 2. And though he took his Disciples thither with him, yet did he separate himself from them for more Secret de∣votions, Luke 22.41. And though his meditation be not directly named but onely his praying yet it is very clearly implied, Matth. 26.38, 39. His soul is first made sorrowful with the bitter medita∣tions on his death and sufferings, and then he poureth it out in prayer, Mark 14.34. So that Christ had his accustomed place, and consequently accustomed duty, and so must we: Christ hath a place that is solitary, whither he retireth himself even from his own Disciples, and so must we: Christs meditations do go further then his thought; they affect, and p••erce his heart and soul, and so must ours. Onely there is a wide difference in the object: Christ meditates on the suffering that our sins had deserved, that the wrath

of his Father even passed through his thoughts upon all his soul; But the meditation that we speak of, is on the glory he hath pur∣chased; that the love of the Father, and the joy of the Spirit, might enter at our thoughts, and revive our affections, and over∣flow our souls. So that as Christs meditation was the sluce or flood∣gate, to let in Hell to overflow his Affections: so our meditation should be the sluce to let in Heaven into our affections.

* 1.198SECT. IX.

SO much concerning the Time and Place of this duty. I am next to advise thee somewhat concerning the preparations of thy heart. The success of the work doth much depend on the frame of thy heart. When mans heart had nothing in it that might grieve the Spirit, then was it the delightful habitation of his Maker. God did not quit his residence there, till man did expel him by unworthy provocations. There grew no strangeness, till the heart grew sinful, and too loathsom a dungeon for God to delight in. And were this soul reduced to its former innocency, God would quickly return to his former habitation; yea, so far as it is renewed and repaired by the Spirit, and purged of its lusts, and beautified with his Image; the Lord will yet acknowledg it his own, and Christ will manifest himself unto it, and the Spirit will take it for his Temple, and Residence. So far as the soul is qualified for con∣versing with God, so far it doth actually (for the most part) enjoy him. Therefore with all diligence keep thy heart; for from thence are the issues of life, Prov 4.23.

More particularly, when thou fettest on this duty, First, Get thy heart as clear from the world as thou canst; wholly lay by the thoughts of thy business, of thy troubles, of thy enjoyments, and of every thing that may take up any room in thy soul. Get thy soul as empty as possibly thou canst, that so it may be the more capable of being filled with God. It is a work (as I have said) that will require all the powers of thy soul, if they were a thousand times more capacious and active then they are; and therefore you have need to lay by all other thoughts and affections, while you are busied here. If thou couldst well perform some outward duty with a piece of thy heart, while the other is absent, yet this above

all I am sure thou canst not. Surely, if thou once address thy self to the business indeed, thou wilt be as the covetous man at the heap of Gold; that when he might take as much as he could carry away, lamented that he was able to bear no more: So when thou shalt get into the Mount in contemplation, thou wilt finde there, as much of God and Glory, as thy narrow heart is able to contain; and almost nothing to hinder thy full possession, but onely the uncapableness of thy own Spirit. O then (wilt thou think) that this understanding were larger, that I might conceive more! that these affections were wider to contain more! it is more my own unfitness, then any thing else, which is the cause, that even this place is not my Heaven! God is in this place, and I know it not. This Mount is full of the Angels of God, but mine eyes are shut and cannot see them. O the words of love that Christ hath to speak! O the wonders of love that he hath to shew! But, alas, I cannot bear them yet! Heaven is here ready at hand for me, but my un∣capable heart is unready for Heaven! Thus wouldst thou lament, that the deadness of thy heart doth hinder thy joyes; even as a sick man is sorry that he wants a stomack, when he sees a feast be∣fore him.

Therefore, Reader, seeing it is much in the capacity, and frame of thy heart, how much thou shalt enjoy of God in this con∣templation; be sure that all the room thou hast be empty: and (if ever) seek him here with all thy soul: Thrust no•• Christ into the stable, and the manger, as if thou hadst better guests for the chiefest rooms. Say to all thy worldly business and thoughts, as Christ to his Disciples, Sit you here, while I go and pray yonder, Matth. 26.36. Or as Abraham when he went to sacrifice Isaac, left his servants and Ass below the Mount, saying, Stay you here, and I and the Lad, will go yonder and worship, and come again to you: So say thou to all thy worldly thoughts, Abide you below, while I go up to Christ, and then I will return to you again. Yea, as God did terrifie the people with his threats of death, if any one should dare to come to the Mount, when Moses was to receive the Law from God; so do thou terrifie thy own heart, and use violence against thy intruding thoughts, if they offer to accompany thee to the Mount of Contemplation. Even as the Priests thrust Vzziah the King out of the Temple, where he presumed to burn incense, when they saw the Leprosie to arise upon him; so do thou thrust

these thoughts from the Temple of thy heart, which have the badg of Gods prohibition upon them. As you will beat back your dogs, yea, and leave your servants behinde you, when your selves are ad∣mitted into the Princes presence; so also do by these. Your selves may be welcome, but such followers may not.

* 1.199SECT. X.

2. BE sure thou set upon this work, with the greatest seriousness that possibly thou canst. Customariness here, is a killing sin. There is no trifling in holy things; God will be sanctified of all that draw neer him. These spiritual, excellent, soul-raising duties, are the most dangerous, if we miscarry in them, of all. The more they advance the soul, being well used, the more they destroy it, being used unfaithfully: As the best meats corrupted, are the worst. To help thee therefore to be serious when thou settest on this work; First, Labor to have the deepest apprehensions of the pre∣sence of God, and of the incomprehensible Greatness of the Ma∣jesty which thou approachest. If Rebecca vail her face at her ap∣proach to Isaac; if Esther must not draw neer, till the King hold forth the Scepter; if dust and worms-meat must have such respect, Think then with what reverence thou shouldst approach thy Maker: think thou art addressing thy self to him, that made the Worlds with the word of his mouth; that upholds the Earth as in the palm of his hand; that keeps the Sun, and Moon, and Hea∣vens in their courses; that bounds the raging Sea with the Sands, and saith,* 1.200 Hitherto go, and no farther: Thou art going about to converse with him, before whom the Earth will quake, and Devils tremble; before whose bar thou must shortly stand, and all the world with thee, to receive their doom. O think, I shall then have lively apprehensions of his Majesty; my drowsie spirits will then be wakened, and my stupid unreverence be laid aside: Why should I not now be rouzed with the sense of his Greatness, and the dread of his Name possess my soul?

Secondly, Labor to apprehend the greatness of the work, which thou attemptest, and to be deeply sensible both of its weight and height; of its concernment and excellency. If thou were pleading for thy life at the bar of a Judg, thou wouldst be serious; and yet that were but a trifle to this: If thou were engaged in such a work

as David was against Goliah, whereon the Kingdoms deliverance did depend, in it self considered, it were nothing to this. Suppose thou were going to such a wrestling as Jacobs; suppose thou were going to see the sight, which the three Disciples saw in the Mount: How seriously! how reverently wouldst thou both approach and behold? If the Sun do suffer any notable Eclipse, how seriously do all run out to see it? If some Angel from Heaven should but appoint to meet thee, at the same time and place of thy contem∣plations, how dreadfully, how apprehensively wouldst thou go to meet him? Why, consider then with what a Spirit thou shouldst meet the Lord; and with what seriousness and dread thou shouldst daily converse with him: When Manoah had seen but an Angel, he cryes out, We shall surely die, because we have seen God, Judg 13.22.

Consider also, the blessed Issue of the work, if it do succeed; it will be an admission of thee into the presence of God, a begin∣ing of thy Eternal Glory on Earth; a means to make thee live above the rate of other men, and admit thee into the next room to the Angels themselves; a means to make thee live and die, both joyfully and blessedly: So that the prize being so great, thy preparations should be answerable. There is none on Earth that live such a life of joy and blessedness, as those that are acquainted with this Heavenly conversation: The joyes of all other men are but like a childes play, a fools laughter, as a dream of health to the sick, or as a fresh pasture to a hungry Beast. It is he that trades at Heaven, that is the onely gainer; and he that neglecteth it, that is the onely loser. And therefore how seriously should this work be done!

CHAP. VIII. Of Consideration, the instrument of this Work; and what force it hath to move the Soul.

* 1.201SECT. I.

HAving shewed thee how thou must set upon this work, I come now to direct thee in the work it self, and to shew thee the way which thou must take to perform it. All this hath been but to set the Instrument (thy heart) in tune; and now we are come to the Musick it self: All this hath been but to get thee an appetite; it follows now, That thou approach unto the Feast; that thou sit down, and take what is offered, and delight thy soul, as with marrow and fatness. Who∣ever you are, that are children of the Kingdom, I have this message to you from the Lord,* 1.202 Behold, the dinner is prepared; the Oxen and fatlings are killed: Come, for all things are now ready. Heaven is before you; Christ is before you; the exceeding Eternal weight of Glory is before you: Come therefore, and feed upon it: Do not make light of this invitation, (Matth. 22.5.) nor put off your own mercies with excuses; (Luke 14.18.) what ever thou art, Rich or poor, though in Alms-houses or Hospitals though in High∣ways or Hedges, my Commission is, if possible, to compel you to come in;* 1.203 And blessed is he that eateth bread in the Kingdom of God, Luke 14.15. The Manna lyeth about your Tents; walk forth into

the Wilderness, gather it up, take it home, and feed upon it: so that the remaining Work is onely to direct you, how to use your hands and mouth to feed your stomack, I mean, how to use your ••nderstandings for the warming of your Affections, and to fire your Hearts by the help of your Heads. And herein it will be ne∣cessary that I observe this Method; First, to shew you what in∣strument it is that you must work by. Secondly, VVhy, and how this way of working is like to succeed and attain its end. Thirdly, VVhat powers of the soul should here be acted, and what are the particular Affections to be excited, and what objective Considera∣tions are necessary thereto, and in what order you should proceed. Fourthly, By what acts you must advance to the height of the work. Fifthly, VVhat advantages you must take, and what helps you must use for the facilitating your success. Sixthly, In what particulars you must look narrowly to your hearts through the whole: And I will be the briefer in all, left you should lo••e my meaning in a crowd of words, or your thoughts be carried from the VVork it self, by an over-long and tedious Explication of it.

SECT. II.* 1.204

1. THe great Instrument that this Work is done by, is Ratio∣cination, Reasoning the case with your selves, Discourse of minde, Cogitation, or Thinking, or, if you will, call it Conside∣ration. I here suppose you to know the things to be considered, and therefore shall wholly pass over tha•• Meditation of Students, which tends onely to Speculation or Knowing; They are known Truths that I perswade you to consider; for the grossly ignorant that know not the Doctrine of everlasting Life, are, for the pre∣sent, uncapable of this duty.

Mans soul as it receives and retains the Idea's or Shapes of things, so hath it a power to chuse out any of these deposited Idea's, and draw them forth, and act upon them again and again; even as a Sheep can fetch up his meat for rumination; otherwise nothing would affect us, but while the sense is receiving it, and so we should be somewhat below the Bruits. This is the power that here you must use: To this choice of Idea's or subjects for your Co∣gitation, there must necessarily concur the act of the Will, which indeed must go along in the whole Work; for this must be a vo∣luntary,

not a forced Cogitation; Some men do consider whether they will or no, and are not able to turn away their own thoughts, so will God make the wicked consider of their sins when he shall set them all in order before them, Psal. 50.21.22. And so shall the damned consider of Heaven, and of the excellency of Christ whom they once despised, and of the eternal joyes which they have fool∣ishly lost. But this forced Consideration, is not that I mean, but that which thou dost willingly and purposely chose; but though they will be here requisite, yet still Consideration is the instrument of the Work.

* 1.205SECT. III.

2. NExt let us see what force Consideration hath for the mo∣ving of the affections, and for the powerful imprinting of things in the heart.

Why, First, Consideration doth, as it were, open the door, be∣tween the Head and the Heart: The Understanding having re∣ceived Truths, layes them up in the Memory, now Consideration is the conveyer of them from thence to the Affections: There's few men of so weak Understanding or Memory, but they know and can remember that which would strangely work upon them, and make great alterations in their spirits, if they were not locked up in their brain, and if they could but convey them down to their hearts: Now this is the great work of Consideration. O what rare men would they be, who have strong heads, and much learning, and knowledge, if the obstructions between the Head and the Heart were but opened! and their Affections did but correspond to their Understandings! why, if they would but bestow as much time and pains in studying the goodness and the evil of things, as they be∣stow in studying the Truth and Falshood of Enunciations, it were the readiest way to obtain this; he is usually the best Scholar, who hath the quick, the clear, and the tenacious apprehension; but he is usually the best Christian, who hath the deepest, piercing, and affecting Apprehension: He is the best Scholar who hath the readiest passage from the Ear to the Brain, but he is the best Chri∣stian, who hath the readiest passage from the Brain to the Heart; now Consideration is that on our parts that must open the passage,

though the Spirit open as the principal cause; inconsiderate men are stupid and senseless.

SECT. IV.* 1.206

2. MAtters of great weight, which do neerly concern us, are aptest to work most effectually upon the Heart; now Meditation draweth forth these working Objects, and presents them to the Affections in their worth and weight: The most de∣lectable Object doth not please him that sees it not, nor doth the joyfullest news affect him that never hears it; now Considera∣tion presents before us those Objects that were as absent, and brings them to the Eye, and the Ear of the soul: Are not Christ and Glory, think you, affecting Objects? would not they work won∣ders upon the soul if they were but clearly discovered? and strange∣ly transport us, if our apprehensions were any w••it answerable to their worth! why, by Consideration it is that they are presented to us. This is the Prospective Glass of the Christian, by which he can see from Earth to Heaven.

SECT. V.* 1.207

3. AS Consideration draweth forth the weightiest Objects, so it presenteth them in the most affecting way, and presseth them home with enforcing Arguments. Man is a Rational Creature, and apt to be moved in a Reasoning way, especially when Reasons are evident and strong: Now Con∣sideration is a reasoning the case with a mans own heart; and what a multitude of Reasons both clear and weighty, are always at hand for to work upon the heart? VVhen a Believer would reason his heart to this heavenly work, how many Arguments do offer themselves? from God, from the Redeemer, from every one of the Divine Attributes, from our former Estate, from our pre∣sent Estate, from Promises, from Seals, from Earnest, from the Evil we now suffer, from the Good we partake of, from Hell, from Heaven? every thing doth offer it self to promote our joy; now Meditation is the Hand to draw forth all these; as when you are weighing a thing in the Ballance, you lay on a little more, and a little more till it weigh down; so if your Affections do hang in a dull indifferency, why, due Meditation will add Reason after

Reason till the scales do turn: Or as when you are buying any thing of necessity for your use, you bid a little more and a little more till at last you come to the sellers price: so when Medita∣tion is perswading you to Joy, it will first bring one Reason, and then another, till it have silenced all your distrust and sorrows, and your cause to rejoyce lyes plain before you. If another mans reasons will work so powerfully with us, though we are uncertain whether his heart do concur with his speeches, and whether his intention be to inform us or deceive us; how much more should our own Reasons work with us, when we are acquainted with the right in∣tentions of our own hearts? Nay how much more rather should Gods Reasons work with us, which we are sure are neither fallaci∣ons in his intent, nor in themselves? seeing he did never yet de∣ceive, nor was ever deceived? Why now Meditation is but the Reading over and repeating Gods reasons to our hearts, and so disputing with our selves in his Arguments and terms: And is not this then likely to be a prevailing way? What Reasons doth the prodigal plead with himself, why he should return to his fathers house? And as many and strong have we to plead with our affecti∣ons, to perswade them to our Fathers Everlasting habitations. And by Consideration it is that they must all be set a work.

* 1.208SECT. VI.

4. MEditation putteth reason in its Authority and prehemi∣nence. It helpeth to deliver it from its captivity to the senses, and setteth it again upon the throne of the soul. When Reason is silent, it is usually subject: For when it is asleep, the senses domineer: Now consideration wakeneth our reason from its sleep; till it rowse up it self as Sampson, and break the bonds of sensuality wherewith it is fettered: and then as a Gyant refreshed with wine, it bears down the delusions of the flesh before it. What strength can the Lyon put forth when he is asleep? What is the King more then another man, when he is once deposed from his throne and authority? When men have no better Judg then the flesh; or when the joyes of heaven go no further then their fan∣tasie, no wonder if they work but as common things: sweet things to the eye, and beautiful things to the ear, will work no more then bitter and deformed: every thing worketh in its own place,

and every sense hath its proper object: Now it is spiritual reason excited by Meditation, and not the fantasie or fleshly sense, which must favor and judg of those superior Joyes. Consideration exalt∣eth the objects of faith, and disgraceth comparatively the objects of sense. The most inconsiderate men are the most sensual men.

SECT. VII.* 1.209

5. MEditation also putteth reason into his strength. Reason is at the strongest when it is most in action: Now Medi∣tation produceth reason into Act. Before it was as a standing wa∣ter, which can move nothing else when it self moveth not: but now it is as the speedy stream which violently bears down all be∣fore it. Before it was as the still and silent air, but now it is as the powerful motion of the wind, and overthrows the opposition of the flesh and the devil. Before it was as the stones which lay still in the brook; but now when Meditation doth set it awork, it is as the stone out of Davids sling, which smites the Goliah of our un∣belief in the forehead. As wicked men continue wicked, not be∣cause they have not reason in the principle, but because they bring it not into Act and use, so godly men are uncomfortable and sad, not because they have no causes to rejoyce, nor because they have not reason to discern those causes; but because they let their reas∣on and faith lye asleep, and do not labor to set them a going, nor stir them up to action by this work of Meditation. You know that our very dreams will deeply affect: What fears! What sor∣rowes! What Joy will they stir up? How much more then would serious Meditation affect us?

SECT. VIII.* 1.210

6. MEditation can continue this Discou••sive imployment: That may be accomplished by a weaker motion conti∣nued, which will not by a stronger at the first attempt. A plaister that is never so effectual to cure, must yet have time to do its work, and not to be taken off as soon as its on. Now Meditation doth hold the plaister to the sore: It holdeth Reason and Faith to their

work, and bloweth the fire till it throughly burn. To run a few steps will not get a man heat, but walking an hour together may: So though a sudden occasional thought of Heaven, will not raise our affections to any spiritual heat; yet Meditation can continue our thoughts, and lengthen our walk till our hearts grow warm.

And thus you see what force Meditation or consideration hath, for the effecting of this great elevation of the soul, whereto I have told you it must be the Instrument.

CHAP. IX. What Affections must be Acted, and by what Conside∣rations and objests, and in what order.

* 1.211SECT. I.

THirdly, To draw yet neerer 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 joyn all these together, because though in themselves they are distinct things, yet in the practice they all concurre 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 rela∣tive and Modal considerations: According to these several consi∣derations

of the objects, the soul it self is distinguished into its seve∣ral faculties, powers, and capacities▪ That as God hath given man five senses to partake of the five distinct excellencies of the ob∣jects of sense; so he hath diversifyed the soul of man either into faculties, powers or ways of acting, answerable to the various qua∣lifications 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 con∣sideration under the Distinction of True and Good, accordingly the primary * 1.212 Distinction concerning the soul, is into the facul∣ties 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 knowledg (which also admits of divers distinctions according to several ways of demonstration, which I am loth here to puzzle you with) Sometime it is received from the Testimony of others, which receiving we call belief. When any thing else would obscure it, or stands up in competition with it; then we weigh their several evi∣dences, 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 pre∣sented 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 on∣ly as good in it self, 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 admira∣tion at its excellency. If it appeare evil to us, then we Nill it. But if it appear both good in it self, and to us, or suitable, then it pro∣voketh

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 attain∣ing, 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 it self 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-appre∣hension of that which we expect) yet even this also exciteth our Joy. And this Joy is the perfection of all the rest.

* 1.213SECT. II.

SO that by this time, I suppose you see, both what are the ob∣jects that must move our affections, and what powers of the soul apprehend these objects: you see also, I doubt not, what af∣fections 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: some one sentence concern∣ing those Eternal Joyes, may afford you matter for many yeers Me∣ditation; yet it will be a point of our wisdom here, to have al∣ways 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 abund∣ance 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 further∣ance.

SECT. III.* 1.214

2. WHen you have fetcht 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 belong∣ing 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 de∣termination, Is there happiness in all this? or not? Is not here e∣nough to make me blessed? Can he want any thing, who fully possesseth God? Is there any thing 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 Argu∣ments of the world and flesh in one end, and the Arguments for the preheminence of Glory in the other end, and judg 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 de∣cide 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 com∣petition.

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

* 1.215SECT. IV.

3. BUt the great work (which you may either promise or sub∣joyn 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 unbe∣lief 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 it self: 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 con∣ceive 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 maist have but little belief, that Scripture is Gods Word, and that both in regard of the habit, and the act. Its one thing, not to beleeve Scripture to be true; and another thing, positively to beleeve 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 be∣leeve, 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 throughly perswaded, That every Word in the Scripture concerning the unconceivable joyes of the Kingdom, and the un∣expressible 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 our selves 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 perswaded, 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,* 1.216 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 be∣lief would work. Not that every one 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 Meditati∣on. 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 con∣firming 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 Argu∣ments 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 beleeve, 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 Pro∣mise to our selves. 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 Gods offer,

and urging it upon all; and that he hath excepted from the con∣ditional Covenant, no man in the world; nor will exclude any from Heaven, who will accept of his offer. Study also the graci∣ous disposition of Christ, and his readiness to entertain, and wel∣come all that will come: Study all the Evidences of his love, which appeared in his sufferings; in his preaching the Gospel; in his condescention to sinners; in his easie conditions; in his exceed∣ing patience; and in his urgent invitations: Do not all these dis∣cover his readiness to save? did he ever yet manifest himself un∣willing? remember also his faithfulness to perform his engage∣ments. Study also the Evidences of his Love in thy self; look over the works of his Grace in thy soul: If thou do not finde the degree which thou desirest, yet deny not that degree which thou findest; look after the sincerity, more then the quantity. Re∣member 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 testi∣monies 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 pro∣vidence, 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 signes) yet lay them altogether, and then think with thy self, Whether all these, do not testifie the good will of the Lord, concerning thy salvation? and may not well be pleaded against thine unbelief? And whether thou maist not conclude with Sampsons Mother, when her husband thought they should surely die, If the Lord were pleased to kill us, he would not have re∣ceived an offering at our hands, neither would he have shewed us all these things; nor would, as at this time, have told us such things as these, Judg. 13.22, 23.

SECT. V.* 1.217

••. 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 de∣termined, 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 Judg∣ment, 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 registred 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; shew it the Promise, and that which it assureth: Thou needest not look on Heaven through a multiplying Glass; open but one Case∣ment, that Love may look in: Give it but a glimpse of the back parts of God, and thou wilt finde thy self presently in another world: Do but speak out, and Love can hear, do but reveal these things, and Love can see: Its the bruitish love of the world that is blinde; Divine love is exceeding quick sighted. Let thy Faith, as it were, take thy heart by the hand, and shew it the sumptuous buildings of thy Eternal Habitation, and the Glorious Ornaments of thy Fathers house; shew it those Mansions which Christ is pre∣paring, and display before it the Honors of the Kingdom: Let Faith lead thy heart into the presence of God, and draw as neer as possibly thou canst, and say to it, * 1.218 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 Crea∣tures 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 shewed thee the Light, and ranked thee with the chiefest of his earthly Creatures; who endued thee with thy under∣standing, and beautified thee with his gifts; who maintaineth thee with life, and health, and comforts; who gave thee thy pre∣ferments, 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 maist be sure thou caust not love too much:* 1.219 This is the Lord that hath blest thee with his benefits, that hath spred 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 magnifie for ever.

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 brest 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 there∣fore 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 shew it yet more; shew it the Son of the living God, whose name is, Wonderful, Counsellor, The Mighty God,* 1.220 The Everlasting Father, The Prince of Peace; shew 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 neer and behold him: Dost thou not hear his voyce? He that called Thomas to come neer,* 1.221 and to see the print of the Nailes, and to put his finger into his Wounds; He it is that calls to thee, Come neer, and view the Lord thy Saviour, and be not faithless, but believing:* 1.222 Peace be unto thee, fear not, It is I: He that cal∣leth, 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 Damnati∣on; 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 for ever: 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,* 1.223 and took pitty on thee, and drest 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 voyce, the hands;* 1.224 if thou know him not by the tears and bloody sweat, yet look neerer, thou maist know him by the Heart: That broken-healed heart is his, that dead-revived Heart is his, that soul-pittying 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 dye then thou shoulst dye, 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 Re∣deemed thee? whether hadst thou gone if he had not recalled thee? there was but a step between thee and Hell, when he stept in, and bore the stroak; He slew the Bear, and rescued the prey, he deli∣vered thy soul from the roaring Lyon; And is not here yet fuell 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 throb∣bing heart here stop to ease it self? and dost thou not, as Joseph, seek for a place to weep in? or do not the tears of thy Love be∣dew these lines? Go on then, for the field of Love is large, it will yield thee fresh contents for ever, and be thine eternal work to be∣hold and love: thou needest not then want work for thy present Meditation. Hast thou forgotten the time when thou wast weep∣ing, 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 poyson from thy soul, though there∣with he drew it into his own? I remember its written of good Melancthon,* 1.225 that when his childe was removed from him, it pierced his heart to remember, how he once sate weeping with the Infant on his knee, and how lovingly it wip't away the tears from the fa∣thers eyes; how then should it pierce thy heart to think, how lo∣vingly Christ hath wip't 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 ra∣ther to dye then to live? and he hath spread thee a Table of re∣lief from Heaven, and sent thee away refreshed, and encouraged to his VVork? 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?* 1.226 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 mildely reasoned thee out of thy madness, and said, Dost thou well to be angry, or to repine against me?* 1.227 How oft hath he set thee on watching and praying, on repenting, and beleeving, and when he hath returned hath found thee fast asleep? and yet he hath not taken thee at the worst, but in stead of an angry aggravation of thy fault, he hath covered it over with the mantle of Love,* 1.228 and prevented thy over-much sor∣row with a gentle excuse, The Spirit is willing, but the flesh is weak? He might have done by thee as Epaminondas by his Souldier, who finding him asleep upon the VVatch, 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,* 1.229 and a silent remembring thee of thy fault by his countenance. How oft hath Law and Conscience haled thee before him, as the Pharisees did the adulterous woman? and laid thy most hainous 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 think'st of this? or can it hold when thou remembrest 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••,* 1.230 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 Christs personal excellencies to study: thou hast all his particular mercies to thy self, both special and common: thou hast all his sweet and neer 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,* 1.231 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 shewed you how to excite the affection of Love.

* 1.232SECT. 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 there∣fore 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 con∣sidered of the pleasures that are at his right hand; then proceed on with thy Meditation thus; Think with thy self, 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 lothsome bodyes of Job or Lazarus, a spectacle of pitty to

those that behold me; But they are perfect and without blemish: I am here intangled 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; * 1.233 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 lapt in earth, and tyed as a mountain down to this inferior world; when they are got above the Sun, and have laid aside their lumpish bodyes! Alas, that I must lye 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 conjoyned 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 super∣scribe my best services, as the blinde 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 concent. O what a Feast hath my faith beheld! and O what a famine is yet in my spirit! I have seen a glympse in∣to the Court of God, but alas I stand but as a begger 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 re∣joyce in my brethrens 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 childe 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 behinde 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,* 1.234 Piget me vivere post tan∣tum virum, cujus magna fuit doctrina, sed exigua si cum pietate con∣feratur. It is irksome to me to live after such a man, whose learn∣ing 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,* 1.235 and shall not then my soul do so for God? And yet if I had no hope of enjoying, I would go and hide my self in the deserts, and lye and howl in some obscure wilderness, and spend my days in fruitles wishes: But seeing it is the promised land of my Rest, and the state that I must be advanced to my self, and my soul draws neer and is almost at it; I will love and long; I will look and desire; I will breathe out blessed Calvins Motto, Vsque∣quo Domine,* 1.236 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 Davids 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 salvati∣on, 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 〈…〉〈…〉 neer relations, for he hath said, They that hear 〈…〉〈…〉 and do it, are his mother and brethren.* 1.237 And thus I have ••ne••ted you, in the acting of your de∣sire after your Rest.

SECT. VII.* 1.238

3. THe next Affection to be acted, is Hope. This is of singular use to the soul. It helpeth exceedingly to support it in suf∣ferings; it encourageth to adventure upon the greatest difficulties; it firmly establisheth it in the most shaking tryals; 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 beleeve, or obey, or strive, or suffer, or do any thing for Heaven, if it were not for the hope that he hath to obtain it? Would the Marriner 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 Souldier fight, if he hoped not for victory? Sure••io man doth adventure upon known impossibili∣ties. Therefore it is, that they who pray meerly from custom, or meerly from conscience, considering it as a duty onely, but look∣ing for no great matters from God by their prayers, are generally formal and heartless therein; whereas the Christian that hath ob∣served 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 cheer∣fully 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 chuse 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 peoples desire and obedience draw forth the Word: So that a dull people, make dull Preachers, and a lively people, make a live∣ly Preacher. So great a force hath hope in all our duties. As hope

of speeding encreaseth, so doth diligence in seeking encrease; be∣sides the great conducement of it to our joy: Even the false hope of the wicked doth much support, and maintain a kinde of com∣fort 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 shew 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 endevors die, your joyes die, and your souls die. And if your hope be not acted, but lie asleep, its next to dead, both in like∣ness 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 winde 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 maist transfer hither as thou findest it useful; so also of the difficulty and futuri∣ty. Let Faith then shew thee the truth of the Promise, and Judg∣ment the goodness of the thing promised, and what then is want∣ing for the raising of thy hope? Shew thy soul from the Word, and from the Mercies, and from the Nature of God, what possi∣bility, 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 Saviour? 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 ruine?* 1.239 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 deal∣ings with me witnessed the same? Did he not minde 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 minde 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 sollicited my heart, with winning suggestions and perswasions 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 my self? 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 any thing 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 dis∣cover it, and descended to tell us what he had seen? why, but the Word is neer 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 por∣tion, 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 for ever. But though he cause grief, yet will he have com∣passion according to the multitude of his mercies. Though I lan∣guish 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 rejoyce, yet will I keep the rejoycing of hope firm to the end, Heb. 3.6. For he hath said, The hope of the righteous shall be gladness, Prov. 10.28. In∣deed, if I had lived still under the Covenant of Works, and been put my self 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 glori∣fied the Head, also glorifie the Members? Doubtless by the blood of Christs 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.

* 1.240SECT. 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 your selves: And will God in∣deed 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?* 1.241 why do I not gird up the loyns of my minde? 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 de∣lightful 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 any thing 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?* 1.242 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 onely, 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 can∣not I do all things through him that strengthneth me? was he ever foiled, or subdued by an enemy? He hath been assaulted in∣deed; 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 great∣ness 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 any thing 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 smalness 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 encourage∣ment 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: VVhat do I venture on? are they not unarm∣ed foes? A great hazzard 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 de∣serve 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. VVhat if it were Father, or Mother, or Husband, or VVife, or the neerest 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? VVill 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 onely harden my self 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 cryes: 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 unvaluable Glorious State! who would sell thee for dreams and shadows? who would be enticed or af∣frighted 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 beleeve not thy glory. Thus you see with what kinde of Meditations you may excite your Courage, and raise your Resolutions.

* 1.243SECT. 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 perswade you to any thing 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, in stead of perswading, 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 faln in Love with it, thou longest after it; thou hopest for it, and thou art resolved couragiously 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 thy self; 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 entring into the Kingdom? Is not my assurance of being glorified one of these dayes a sufficient ground for unexpressible joy?* 1.244 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 com∣manded to rejoyce 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; shew 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 Christs, and Christ is thine; when thou wast married to him, thou hadstall this with him.

Thus take thy heart into the Land of Promise; shew it the plea∣sant 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 Sion, 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 cleer as glass; The foundation is garnished with pretious 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 Pro∣phets, hath sent his Angels (and his own Son) to shew 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 Sion then rejoyce, 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 scituation, the Joy of the whole earth, is Mount Sion, 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 Mar∣tyrs 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 Quire, I shall then be better skilled in the musick; Among this blessed company must I take my place; My voice must joyn to make up the Melody, my teares 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.* 1.245 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 dunghil 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?* 1.246 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 remembred, nor come into minde, we shall be glad and rejoyce for ever in that which he creates: for he will create Jerusalem a rejoycing, and her people a joy; And he will rejoyce in Jerusa∣lem 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 dayes, 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, be∣cause of the abundance of all things which they possess? sure then I shall serve him with joyfulness and gladness, who shall have another kinde 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, cele∣brated 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 rejoyced 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 Se∣pulchre 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 my self 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 Sion 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 di∣rected thee in Acting of thy Joy.

* 1.247SECT. X.

HEre also when thou findest cause, thou hast a singular ad∣vantage 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 thy self for such miscarriage.
• 7. Of thy zeal and jealousie 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 my self 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 some one of thy affections more flat then the rest, and so to have more need of exciting; or thou mayest finde 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 ex∣cited; by what objective considerations, and in what order.

CHAP. X. By what Actings of the soul to proceed in this work of Heavenly contemplation.

SECT. I.* 1.248

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

The first and maine Instrument of this work, is that Cogitation, or consideration which I be∣fore have opened, and which is to go along with us through the whole. But because meer Cogitation if it be not prest 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 preach¦ing to others, the bare propounding and opening of truths and du∣ties, doth seldome finde that successe as the lively application: so it is also in meditating and propounding Truths to our selves. 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 stirr'd him: What heart-meltings do we see under powerfull application, when the naked explication did little move them? If any where 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 weigh∣ty 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.* 1.249 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, Ber∣nard, &c. So that this is no new path which I perswade you to tread, but that which the Saints have ever used in their Medita∣tion.

* 1.250SECT. II.

THis Soliloquy hath its several parts, and its due method where∣in it should be managed. The parts of it are, according to the several Affections of the soul, and according to the sever∣all necessities thereof; according to the various Arguments to be used, and according to the various wayes of Argu∣ing. 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 Fami∣ly, 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 publick 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 Mi∣nister; observe his course both for matter and manner; set him as a

patern 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 neer do some Ministers come in their Preaching to the imitation of others, whom they usually hear, and much reverence and value? so maist 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 thy self, and press them on thy own heart as close as thou canst.

As therefore this is accounted the most familiar Method in Preaching,1 1.251 so is it for thee in Meditating, viz. First, Explain to thy self the subject on which thou dost Meditate, both the Terms and the subject Matter,2 1.252 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.3 1.253 Thirdly, Then Apply it ac∣cording 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,1 1.254 or Conclusions that thence arise, for the clearing and confirming of thy judgment, which is commonly called a Use of Information. Here thou maist press them also by other confirming Arguments, and adjoyn the confutation of the contrary Errors.

2. Proceed then to consider of the Duties,2 1.255 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 thy self, how thou hast va∣lued this Glory of the Saints?3 1.256 how thou hast loved it, and how thou hast laid out thy self to obtain it? This is called A use of Examina∣tion. Here thou maist 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,4 1.257 proceed to the reprehension and censuring of thy self: 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 childe 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 Incouragement to thy self, and to Thanks to God, where thou maist 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 maist improve this comfortable Doctrine, which must be by strong and effectual perswasion with thy heart. First, By way of Dehorta∣tion from the forementioned sins. Secondly, By way of Exhorta∣tion to the severall 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 neg∣lects and trespasses in thy practice against this blessed state of Rest. Set home these severall Admonitions to the quick, Take thy heart as to the brink of the bottomless pit, force it to look in, threaten thy self with the theatnings of the Word, tell it of the torments that it draweth upon it self; tell it what joyes it is madly reje∣cting, 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: second∣ly, To Rejoyce in the expectation of it. This is called a use of Con∣solation: It is to be furthered by first laying open the excellency of the State; and secondly, the certainty of it in it self, and thirdly, our own interest in it; by clearing and proving all these, and con∣futing all sadning 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 publike or private, ordinary, or extra∣ordinary; This is commonly called, A use of Exhortation. Here bring in all quickning 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 thy self 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, shew 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.* 1.258

* 1.259BUt perhaps thou wilt say, Every man cannot under∣stand 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 publike 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 pronunci∣ation and a voluble tongue; here if thou miss of the Method, thou maist 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 skilful in the Scriptures as wel 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, binde 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 com∣mand 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 lyest down, and when thou risest up? And if thou must be skilled to teach thy children, much more to teach thy self; and if thou canst talk of them to others, why not also to thine own heart? Certainly our unskilfulness and disability, both in a Metho∣dical and lively teaching of our Families, and of our selves, is for the most part meerly 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.

* 1.260SECT. IV.

2. ANother step to arise by in our Contemplation, is, from this speaking to our selves 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 it self: How oft doth David intermix these in his Psalmes, sometime pleading with his soul, and sometime with God? and that in the same Psalme, and in the next verses? The Apostle bids us speak to our selves in Psalms, and Hymns, and no doubt we may also speak to God in them; this keeps the soul in minde of the Di∣vine Presence; it tends also exceedingly to quicken and raise it; so that as God is the highest Object of our Thoughts, so our view∣ing 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 Ideots, will be sober and serious with Princes or grave men▪ so, though while we do but plead the case with our selves, 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,* 1.261 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 Paraeus, in loc. signifieth both ad Oran∣dum & Meditandum. The men of God, both former and later, who

have left their Meditations on Record for our view, have thus in∣termixed 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 sutable 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 per∣formed both: Secondly, We have need of one as well as the other, and therefore shall wrong our selves in the neglecting of either. Thirdly, The mixture, as in Musick, 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 our selves, 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 Judg 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.* 1.262

THe Ancients had a Custom by Apostrophe's and 〈 in non-Latin alphabet 〉〈 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.

CHAP. XI. Some Advantages and Helps for raising and affect∣ing the Soul by this Meditation.

* 1.263SECT. I.

1 1.264FIfthly. The fifth part of this Directory is, To shew you what advantages you should take, and what helps you should use to make your Meditations of Heaven more quicken∣ing, 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 finde 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 Hea∣ven to be piercing, affecting, raising thoughts.

Here therefore you must understand, That the meer 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 na∣ture 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 easie matter to rejoyce at that which we never saw, nor ever knew the man that did see it; and this upon a meer promise which is written in the Bible; and that, when we have nothing else to rejoyce in, but all our sensible comforts do fail us: But to rejoyce in that which we see and feel, in that which we have hold of, and pos∣session 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 * 1.265 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 kinde; 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 it self: 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 mans understanding, must speak in mans 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. * 1.266 Those conceivings and expressions which we have of Spirits, and things meerly Spiri∣tual, they are commonly but second Notions, without the first; but meer names that are put into our mouths, without any true conceivings of the things which they signifie; or our conceivings which we express by those notions or terms, are meerly negative; what things are not, rather then what they are: As when we men∣tion [Spirits] we mean they are not corporeal substances, but what they are we cannot tell; no more then we know what is Aristotles Materia Prima. It is one reason of Christs assuming and continuing our nature with the Godhead, that we might know him the better, when he is so much neerer to us; and might have more positive conceivings of him, and so our mindes 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 Hea∣ven to be made of Gold and Pearl? or that we should * 1.267 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 accord∣ing to strict propriety; or have fleshly conceivings of Spiritual things, so as to beleeve them to be such indeed: But thus; To think that to conceive or speak of them in strict propriety, is utter∣ly beyond our reach and capacity; and therefore, we must con∣ceive 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 af∣fections, 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 maner of men, yet there is some∣what 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 Judici∣ous Reader would (on the by) well weigh also, how much this conduceth to reconcile us, and * 1.268 the Arminians, in those ancient and like-to-be continuing Controversies.)

SECT. II.* 1.269

1. GO too then:1 1.270 When thou settest thy self to meditate on the joyes 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 de∣light us: Both Love and Joy are promoted by familiar acquaint∣ance: When we go about to think of God and Glory in proper con∣ceivings 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 acknowledg that they are so far above us, that we cannot love them; and no more joy but this. That they are above our rejoycing. 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 * 1.271 City and State, as the Spirit hath expressed it, (onely with the

Caution and Limitations before mentioned.) Suppose thou were now beholding this City of God; and that thou hadst been com∣panion 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 reveal∣ed, and which we must really see in more unspeakable brightness before long. Suppose therefore with thy self thou hadst been that Apostles fellow-traveller 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 glo∣rifying the Living God: If thou hadst seen these things indeed, in what a rapture wouldst thou have been? And the more seri∣ously thou puttest this supposition to thy self, the more will the Meditation elevate thy heart. I would not have thee, as the Pa∣pists, draw them in Pictures, nor use mysterious, significant Cere∣monies 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 minde 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 glympse of the Glory! methinks I hear the shouts of joy and praise! me∣thinks 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 rejoycing 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?* 1.272 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.* 1.273

2. THere is yet another way by which we may make our senses here serviceable to us;* 1.274 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 trans∣cendent 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 Argu∣ments.

And first, You must strongly argue with your hearts, from the corrupt delights of sensual men. Think then with your selves, when you would be sensible of the joyes above; Is it such a delight to a sinner to do wickedly? and will it not be delightful indeed then to live with God?* 1.275 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 bruitish whoremaster such de∣light 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 coveteous 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 vo∣luptuous finde 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 dayes, 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!

* 1.276SECT. IIII.

* 1.2772. COmpare also the delights above, with the lawfull delights of moderated senses. Think with thy self▪ 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 in∣cline to? What delight hath the taste in some pleasant fruits? in some well relished meates? and in divers junkets? O what de∣light then must my soul needs have in feeding upon Christ the living bread? and in eating with him at his table in his Kingdom? VVas 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 feaver 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 plea∣sant 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 smel? how delight∣ful is perfect musick to the ear? how delightful are beauteous sights to the eye? such as curious pictures; sumptuous, adorned, well-con∣trived buildings; handsome, necessary rooms, walks, prospects; Gardens stored with variety of beauteous and odoriferous flowers; or pleasant Medows which are natural gardens? O then think

every time thou seest or remembrest these, what a fragrant smell hath the pretious ointment which is poured on the head of our glorified Saviour, 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 musick 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 walkes and prospects in the City of God? and the beauties and delights in the Celestial Paradise? Think se∣riously what these must needs be. The like may be said of the de∣light of the sense of Feeling, which the Philosopher saith is the greatest of all the rest.

SECT. V.* 1.278

3. COmpare also the delights above,* 1.279 which the delights that are found in natural knowledg: 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 in∣vention, that the threats of death will not take him off, but he will dye in the midst of these his natural contemplations? Should I not much more be taken up with the delights of Glory, and dye with these contemplations fresh upon my soul? especially when my death will perfect my delights; but those of Archimedes dye with him? What a pleasure is it to dive into the secrets of nature? to finde out the mystery of Arts and sciences? * 1.280 to have a clear un∣derstanding in Logick, Physicks, Metaphysicks, Musick, 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 finde therein? VVhy think then what high delights there are in the knowledg of God and Christ his Son; If the face of humane learning be so beautifull, that sensual pleasures are to it but base and bruitish, how beautiful then is the face of God? VVhen 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 Gods right hand, where we shall know in a moment all that is to be known?

* 1.281SECT. VI.

4. COmpare also the delights above, with the delights of Mora∣lity, and of the natural affections: VVhat delight had many sober Heathens in the rules and Practice of Moral duties? so that they took him onely for an honest man, who did well through the love of Vertue, and not onely for fear of punishment? yea, so highly did they value this moral Vertue, that they thought the chief happiness of man consisted in it. VVhy, think then, what ex∣cellency there will be in that rare perfection which we shall be rai∣sed 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 Yoakfellows, or to Friends? The delight which a pair of special faithful friends, do finde 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 di∣stressed 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;* 1.282 as it seemeth had some of this kinde of love, for he had one Disciple whom he especially loved and who was wont to lean on his brest: 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 be∣twixt any friends on earth; and these will be more lovely and de∣sirable friends than any that ever the Sun beheld; and both our affe∣ctions to our Father, and our Saviour, 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 mutuall Love?

SECT. VII.* 1.283

5. COmpare also the Excellencies of heaven with those glori∣ous 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 fabrick of the world?* 1.284 surely his Works are great and admirable, sought out of them that have pleasure therein:* 1.285 This makes the study of natural Philosophy so pleasant, because the Works of God are so excel∣lent: VVhat rare workmanship is in the body of a man? yea, in the body of every beast? which makes the Anatomical studies so delightful?* 1.286 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 entercourse of Spring and Fall, of Summer and Winter; what wonderful excellency do these con∣tain? 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 pre∣pared for the just who are perfected with Christ? VVhen 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,* 1.287 look up to the glorious Sun; view the wide expanded encompassing heavens, and say to thy self, 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 unconceiveable glory hath the Sun? Why, all this is nothing to the glory of Hea∣ven; 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 lustre of my Fathers House, I shall be as glorious as that Sun my self; yonder is but as the wall of the Pallace-yard; as the Poet ••aith,

If in Heavens outward Court such beauty be, What is the glory which the Saints do see?

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 wis∣dom 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.

* 1.288SECT. 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 Pharoah 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 wonder∣ful, 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 Dyal go ten degrees backward? Why, we shall see when there shall be no Sun to shine at all; we shall be∣hold for ever a Sun of more incomparable brightness. Were it not a brave life, if we might still live among wonders and mira∣cles? 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 it self, through whose vertue all these works were done; we shall our selves 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 yeers rotten∣ness and dust; and that dust exalted to a Sun-like glory; and that glory perpetuated to all eternity. VVhat sayest thou, Christian, Is not this the greatest of miracles or wonders? Surely, if we ob∣serve but common providences, the Motions of the Sun, the Tides of the Sea, the standing of the Earth, the warming it, the water∣ing it with Rain as a Garden, the keeping in order a wicked con∣fused world, with multitudes the like; they are all very admira∣ble: But then to think of the Sion 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 yeers? what changes? what subduing of enemies? what clear discoveries of an Al∣mighty 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 pray∣ers, as if God could have denyed 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.* 1.289

7. COmpare also the Mercies which thou shalt have above,* 1.290 with those particular Providences which thou hast enjoy∣ed thy self, 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 preci∣ous

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 yeers or age; the mercies of thy prosperity, and of thy adversity; the mercies of thy several places and rela∣tions; 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 yeers: 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 to day 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 behinde 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 pre∣vailer 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 finde 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 im∣mediate presence, where I shall ever stand about his Throne?

SECT. X.* 1.291

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, flow∣ing with comforts day and night? when thou hast been in trouble, there thou hast met with refreshing: when thy faith hath stagger∣ed, it hath there been confirmed: what suitable Scriptures hath the Spirit set before thee? VVhat seasonable promises have come into thy minde? so that thou maist say with David, If thy Word had not been my delight, I had perished in my trouble? Think then If the VVord be so full of consolations, what overflow∣ing springs shall we finde 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 it self? 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 my self almost in Heaven: me thinks I could have been content to have sate and heard from morning to night, I could even have lived and dyed 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 perswaded 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 pretious truths, and opened also my understand∣ing 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 fortifie 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 * 1.292 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 plea∣sant, what is the living Word himself? If this Treasure be so pre∣tious in earthen Vessels, what is that Treasure laid up in Heaven? Think with thy self, If I had heard but such a Divine Prophet as Isaiah, or such a perswading 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 rejoyce 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 * 1.293 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, Da∣niel, Peter, John, (not preaching to an obstinate people in impri∣sonment, 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 Glo∣ry; not Paul Preach in weakness and contempt, but Paul with millions more rejoycing 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 any thing 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 shal 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 priviledge 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 signifie 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 roome, accompanied with twelve poor selected men, feed∣ing 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 An∣gels 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 Rejoycing. Yet further think with thy self thus; The communion of the Saints on earth, is a most de∣lectable mercy: What a pleasure is it to live with understanding, and heavenly Christians •• Even David saith,* 1.294 they were all his de∣light? O then what a delightful society shall I have above? The Communion of Saints is there somewhat worth, where their under∣standings 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 Sylas 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 dulness and sadness of my spirit, and have been to me as the Musick 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 my self; 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 dis∣course 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 it self, and to the * 1.295 fruition of all that which Laza••us saw.

Once again, think with thy self, what a soul raising imployment 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 voyce, how much more when I shall hear him pronounce me blessed? If there were such great joy at the bring∣ing back of the Ark, 2 Sam. 6.15. and such great joy at the reedi∣fying 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 a 1.296 Christ established, and his Ordinances purely and powerfully ad∣ministred, 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 Refor∣mation, and for the Government of Christ, O what a blessed place were England? If I could see our Ignorance turned into Knowledg 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 Iland 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 an∣other kinde 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 Psalme of Praise doth David thereupon compose? 1 Chro. 29.9, 10, &c. When Solomon was anointed King in Jerusalem, the people rejoyced 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 fastned, and the corner stone thereof was laid, the morning stars did sing toge∣ther, 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.* 1.297

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 re∣joyce, think what it is that so affects him? it is the property of fools to rejoyce in toyes, 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 Revela∣tion? Paul was so lifted up with what he saw, that he was in dan∣ger 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 extasie 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 suffe∣ring 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 shine∣ing and glorious, that the people could not endure to behold it, but he was fain to put a vail upon it: No wonder then if the face of God must be vailed, till we are come to that state where we shall be more capable of beholding him,* 1.298 when the vail 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 Revela∣tion to John in Patmos, to this Revelation which we shall have in heaven? How short doth Pauls 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 Beati∣fical Vision: when David foresaw the Resurrection of Christ and of himself, and the pleasures which he should have for ever at Gods right hand, how doth it make him break forth and say, There∣fore my heart was glad, and my glory rejoyceth, 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 un∣der 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 it self? 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 rejoyce their souls, while their bodies were burning: VVhen Bilney can burn his

finger in the Candle, and Cranmer can burn off his unworthy right Hand:* 1.299 when Bainham can call the Papists to see a Miracle, and tel 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 thy self in thy Meditations, sure it must be some wonderful foretasted glory that can do all this, that can make the flames of fire easie, and that can make the King of Fears so welcome; O what then must this glory it self needs be? when the very thoughts of it can bring Paul into such a streight,* 1.300 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 de∣lightfully embrace the Stake, and cry out, Welcome Cross; and shall not I more delightfully imbrace my blessedness, and cry, Wel∣come Crown? Shall blessed Bradford kiss the Faggot, and shall not I then kiss the Son himself? Shall the poor Martyr rejoyce that she might have her foot in the same hole of the Stocks that Mr. Phil∣pots foot had been in before her? and shall not I rejoyce 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,* 1.301 shall Scorns and cruel Torments be more wel∣come 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 persecuters threatned 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 loth should I be to be deprived thereof! When Luther thought he should dye 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!

* 1.302SECT. 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 un∣der 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 forme of a servant? When he is born, the Heavens must proclaime him by miracles: A new Star must appear in the firmament, and fetch men from remote parts of the world to wor∣ship him in a manger;* 1.303 The Angels and Heavenly host must de∣clare his Nativity, and solemnize it with praising and glorifying God. When he is but a childe he must dispute with the Doctors and confute them. VVhen 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 blinde 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 blinde eyes with a little clay and spittle, the Devil departing by Legions at his command; the windes and the seas obeying his VVord; 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 Asse; what will there be when he comes with his An∣gels in his Glory? If they that heard him preach the Gospel of the Kingdom, have their hearts turned within them, that they re∣turne 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 vail 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 stand∣ers

by be forced to acknowledge, Verely 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 acknow∣ledge 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 firme 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 for ever 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 Mechanicks, cure the lame, and blinde, and sick? open their prisons? destroy the disobedient? raise the dead? and astonish their adversaries? O then what a world will that be, where every one can do greater works then these? and shall be highlier ho∣noured 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 burne 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 resigne their Crownes, and do their homage to Jesus Christ; If it can subdue Kingdome, 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 it self? What an absolute Dominion hath Christ and his Saints? And if they have this Power and Honour 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?

* 1.304SECT. 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 VVorld: 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 onely inherent beauty of the rational soul; it innobleth man above all nobility; it fitteth him to understand his Makers pleasure, to do his VVill, and to receive his Glory. VVhy think then with thy self, 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 it self 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! VVhat 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 rejoyce, 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 sin∣cerity of my graces? when upon examination I can but trace the Spirit in his sanctifying works? How much more will it comfort me, to finde 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 my self and my actions were loathsom to God, and the sentence of death was past upon me, and the Almighty took me for his utter enemy; and to be presently numbred 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 yeers, 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 for ever; 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 cryed 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 rejoyce 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 Sion, the Mount of God.

* 1.305SECT. XIIII.

12. LAstly, compare the joyes which thou shalt have above, with those foretastes of it, which the Spirit hath given thee here. Judg 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;* 1.306 a little upon the tip of the finger for thy tongue to taste; yet by this little thou maist 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 some∣times! 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 contempla∣tions on that blessed State, perceive thy drooping spirits revive, and thy dejected heart to lift up the head? and the light of Hea∣ven to break forth to thy soul, as a morning Star, or as the dawn∣ing of the day? Didst thou never perceive thy heart in these duties, to be as the childe that Elisha revived? to wax warm within thee, and to recover life? VVhy think with thy self then, what is this earnest to the full Inheritance? Alas, all this light that so amazeth, and rejoyceth me, is but a Candle lighted from Hea∣ven, 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 cryed 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 joyes in Heaven, when as the ob∣ject 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 for ever to behold it?

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

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

CHAP. XII. How to manage and watch over the Heart, through the whole Work.

SECT. 1.* 1.307

SIxthly. The sixt and last part of this Directory, is, To guide you in the managing of your hearts through this work, and to shew you wherein you have need to be exceeding watchful. I have shewed before, what must be done with your hearts, in your preparations to the work, and in your setting upon it: I shall now shew it you, in respect of the time of per∣formance. 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 finde 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 be∣tray 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 fourth∣ly, 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 unvaluable comfort of this work, that you faith∣fully resist these four dangerous evils, or else all that I have said hitherto is in vain.

1. Thou shalt finde 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 finde 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 any thing 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 in∣structing of them; and let them meditate on what they have heard, as if it were thy duty onely 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 onely 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 stayes 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: Publike 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 our selves! 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 per∣swaded 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 delayes; 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 delayes, thy heart will give thee a flat denial, and oppose its own unwillingness to thy Reason: Thou shalt finde 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 judg 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 perswade, 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 lazie self deluding Hypocrite, say, I will; by the help of God, I will: Set upon thy heart roundly; perswade 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 chuse 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 vio∣lence 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 thy self. 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 com∣mands, and effectually compel them to obey thy Will.

And thus doing, thou shalt see thy heart will submit; its re∣sistance will be brought under; and its backwardness will be turn∣ed to a yielding compliance.

* 1.308SECT. 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 ef∣fectually 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 lazie thinking of Heaven, is but to lose that hour, and delude thy self. 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 neerer Heaven? Verily many a mans 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 meer 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, be∣cause the hearts of the best, being but partly sanctified, will still be resisting so far as they are carnal; Secondly, Nor do they under∣stand well the corruptness of their own natures; Thirdly, Nor that their sinful undisposedness will not baffle or suspend the com∣mands of God; Fourthly, Nor one sin excuse another; Fifthly, Especially they little know the way of God to excite their Affecti∣ons; and that the love which should compel them, must it self 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 inter∣est 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 reason∣ing 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 thy self 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 sotish opini∣ons, 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 dulness and backwardness, let the spur be never out of its side; and when ever it slacks pace, be sure to give it a remembrance.

* 1.309SECT. 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 every one that passeth by: When there should be nothing in thy minde, 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 ex∣travagancies 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 any thing 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 for ever? 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,* 1.310 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 pre∣sence: 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 skilful) 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) for ever, and for ever. But if the

ravenous fowls of wandring 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.* 1.311

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 finde it will be exceed∣ing 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 maist easily perceive this in other duties; If in secret thou set thy self to pray, is not thy heart urging thee still to cut it short? dost thou not frequently finde 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 contemplati∣ons 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, VVhy 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 thy self in the streams of Consolation, and to that end didst uncloath thy self of thy Earthly thoughts; and wilt thou put a foot in, and so be gone? Thou camest to spie out the Land of Promise; O go not back without the bunch of Grapes, which thou maist shew 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 Oyl, with Milk and Honey.* 1.312 Let them see that thou hast tasted of the Wine, by the gladness of thy heart; and that thou hast been anointed with the Oyl, 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 milde 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, be∣fore it have time, either to burn or warm. Stick therefore to the work, till something be done; till thy graces be acted; thy af∣fections 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 finde so doing, Matth. 24.46.

CHAP. XIII. The Abstract or Sum of all, for the use of the weak.

SECT. I.* 1.313

THus I have by the gracious assistance of the Spirit, directed you in this work of Heaven∣ly Contemplation, and lined you out the best way that I know for your successful perfor∣mance, 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 practise 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

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especially in meditating on the joyes of Heaven. To this end, Set apart one hour or half hour every day, wherein thou maist 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 thy self into some secret place, and set thy self wholly to the following work: If thou canst, take Isaacs 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 eie lead thee as neer as it can; remember that there is thine Everlast∣ing 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 joyes, with the choicest on earth, and so rise up from Sense to Faith: If yet this meer con∣sideration 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 thy self; convince, inform, confute, instruct, reprove, examine, admonish, encourage, and comfort thy own soul from this Celestial Doctrine; draw forth those se∣veral considerations of thy Rest, on which thy several affections may work, especially that Affection or Grace which thou intend∣est to act. If it be Love which thou wouldst act, shew it the love∣liness 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 encourage∣ments which thou maist 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 cer∣tainty, and the neerness 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 loyter, spur it on; if it step aside, com∣mand it in again; if it would slip away, and leave the work, use thine authority; keep it close to the business, till thou have ob∣tained

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 plead∣ed the case with thy heart, and reverently pleaded the case with God; thou have pleaded thy self 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 Ever∣lasting Rest.

And this is the sum of these precedent Directions.

CHAP. XIV. An Example of this Heavenly Contemplation, for the help of the unskilful. There remaineth a Rest to the people of God

* 1.314SECT. II.

REst! How sweet a word is this to mine ears? Me∣thinks the sound doth turn to substance, and ha∣ving entred at the ear, doth possess my brain, and thence descendeth down to my very heart; me∣thinks 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 ••a∣tisfying of our fleshly lusts, nor such a rest as the carnal world desi∣reth;

no, no, we have another kinde 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 Sab∣baths! 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 * 1.315! when I shall rest in the Arms and Bosome 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 it self, shall perfectly love me! yea, and rest in his Love to me, as I shall rest in my love to him! and rejoyce over me with joy and singing, as I shall rejoyce in him! How neer 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 ap¦pear? 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 voyce 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 your selves? or what shall cover you? moun∣tains are gone, the earth and heavens that were are passed away; the devouring fire hath consumed all, except your selves, who must be the fuel for ever: 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 thy self to this! Now blessed Saints that have Be∣lieved 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? your self-denying and holy walking? Are your tears of Repentance now bitter or sweet? O see how the Judg doth smile upon you! there's love in his looks, The titles of

Redeemer, Husband, Head, are written in his amiable, shining face: Heark, 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 pro∣nounced by that blessed mouth! Come ye blessed of my Father, in∣herit the Kingdom prepared for you from the foundations of the world; see how your Saviour 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 wip't away; he did bleed that I might now rejoyce; he was forsaken, that I might not now be forsaken; he did then dye, that I might now live. This weeping, wounded Lord, shall I behold, this bleeding Saviour shall I see, and live in him that dyed 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 rejoyce 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 voyce of Joy is not like our old complainings, our groans, our sighes, our impatient moans; nor this melodious praise like our scorns and re∣vilings, nor like the oathes 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 chang∣ed our place, we have changed our state, our cloathes, our thoughts, our looks, our Language: we have changed our company for the greater part, and the rest of our company is changed it self: Be∣fore a Saint was weak and despised, so full of pride and peevishness

and other sins, that we could scarce oft-times discern their graces: But now how glorious a thing is a Saint! where is now their body of sin, which wearyed 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 re∣concilement! O happy Union! which makes us first to be one with Christ, and then to be one among our selves! Now our diffe∣rences shall be dashed in our teeth no more, nor the Gospel re∣proached through our folly or scandall. O my soul, thou shalt never more lament the sufferings of the Saints; never more con∣dole the Churches ruines; never bewail thy suffering freinds; nor lye wailing over their death-beds or their graves. Thou shalt ne∣ver suffer thy old temptations, from Satan, the vvorld, or thy ovvn flesh: Thy body vvill no more be such a burden to thee: thy pains and sicknesses are all novv cured: thou shalt be troubled vvith vveakness and vveariness no more: Thy head is not novv an aking head; nor thy heart novv an aking heart; Thy hunger and thirst, and cold and sleep, thy labor and study are all gone. O vvhat 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 firma∣ment! 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 vvhich hath put me out of doubt! from all my fearful thoughts of death, to this most blessed Joyful life! O vvhat a blessed change is this! Farevvell sin and suffering for ever: Farevvell my hard and rocky heart, farevvell my proud and unbelieving heart: farewell atheistical, idolatrous, vvorldly heart, farewell my sensual carnal heart; And novv wel∣come most holy, heavenly nature; vvhich as it must be imployed in beholding the face of God, so is it full of God alone, and delighted in nothing else but him. O vvho can question the love vvhich he doth so sweetly taste? or doubt of that which with such joy he seeleth? Farewell repentance, confession and supplication, farewel 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. Thats the sight thats worth the seeing: thats the book thats worth the read∣ing: What ever mixture is in the streams, there is nothing but pure joy in the fountain. Here shall I be incircled 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 haire 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 ex∣pire, nor shall I trouble my self with thoughts of death; nor loose my joyes 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 neerer ending. Every day is all noontide, and every moneth is May or harvest, and every yeer is there a jubilee, and every age is full manhood; and all this is one Eternity. O bless∣ed Eternity! the glory of my glory! the perfection of my per∣fection!

Ah drowsie, earthy, blockish heart! How coldly dost thou think of this reviving day? Dost thou sleep when thou thinkest of eter∣nal 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,* 1.316 come away, gird up thy loines: 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 dazled 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 it self; and

look not down to Earth as long as thou art able to behold it; ex∣cept 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 joyned thee to it; yonder must thou live with God for ever. 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 thy self 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 unbe∣lief? Though thou say nothing, or profess belief; yet thou speak∣est so coldly and so customarily, that I much suspect thee: I know thy infidelity is thy natural vice. Didst thou beleeve 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 it self, 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 crum of dust? a scrawling worm? ten thousand times more below him, then this flie 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 thy self of cruelty: Why yet they are thy Fellow Creatures, made of as good mettal as thy self; 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 falshood? 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 sub∣jects 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

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doubt, either of this Scripture being his infallible Word, or of the performance of this Word to thy self. 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 humane? would God perform anothers 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 Humane. 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 yeers past, and canst thou yet doubt? Thou hast seen signes 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 thy self 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 maist 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 for ever 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 de∣part 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 minde 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 VVit 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 for ever be that love, that hath rescued me from this mad bewitching dark∣ness!

Draw neerer yet then,* 1.317 O my soul; bring forth thy strongest burning Love; here's matter for it to work upon; here's some∣thing truly worth thy loving. O see what beauty presents it self: Is it not exceeding lovely? is not all the beauty in the world con∣tracted here? is not all other beauty deformity to it? Dost thou need to be perswaded now to love? Here's a feast for thine eyes; a feast for all the powers of thy soul: dost thou need to be in∣treated 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 unmea∣surably 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 soveraign healing vertue, 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 thy self in, and swim with the arms of thy love in this Ocean of his

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love: Fear not least thou shouldst be drowned, or confirmed in it; Though it seem as the scalding * 1.318 furnace of lead, yet thou will finde it but mollifying oyle; Though it seeme 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 glorifie thee: venture in∣to 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 enjoy∣ments 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 fulness his freeness, his willingness, his constancy, do all proclaime 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 suffici∣ent tryal of this world: Dost thou finde it agree with thy nature or desires? are these common abominations, these heavy suffer∣ings, these unsatisfying vanities suitable to thee? or dost thou love for interest and neer relation? Why where hast thou better inte∣rest then in heaven? or where hast thou neerer 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 blinde; 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 bosome, 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 thy self: He taught thee to go, to speak, to read, to understand: He taught thee to know thy self and him; he opened thee that first window whereby thou

sawest into heaven: Hast thou forgotten since thy heart was care∣less, and he did quicken it? and hard and stubborn, and he did soften it, and made it yeeld? 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 sighes 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 armes, 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 armes that took me up, How gently did he handle me! how care∣fully did he dress my wounds and binde them up! Me thinks I hear him still saying to me, Poor sinner, though thou hast dealt un∣kindly 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 any thing I have will pleasure thee, thou shalt have it; If any thing 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 my self? 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 Lords 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 Argu∣ments.—Why sinner, have I done so much to testifie my Love, and yet dost thou doubt? Have I made thy believing it, the condi∣tion of enjoying it, and yet dost thou doubt? Have I offered thee my self and love so long, and yet dost thou question my will∣ingness to be thine? VVhy 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 be∣lieve

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 my self in the Gospel, a Lyon to thine enemies, and a Lamb to thee, and dost thou so over-look 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 intreating? 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 thy self, what shouldst thou do with my worthiness? Did I ever invite the worthy and the righteous? or did I ever save or justifie such or is there any such on earth? Hast thou nothing? art thou lost and miserable? art thou helpless and for∣lorn? dost thou believe that I am a sufficient Saviour? and wouldst thou have me? why then take me, Lo, I am thine; if thou be wil∣ling 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 my self it his feet, ye into his arms, and to cry out, My Saviour and my Lord: Thou hast broke my heart, thou hast revived my heart, thou hast over∣come, thou hast wone 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, maist 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 publike 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 compassi∣on be an attractive of Love how unmeasurably 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 imployments, and all my relations, every change that hath befaln me, all tell me, That the Fountain is Overflowing Goodness.—Lord, what a summ of love am I in∣debted 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 recompencing 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 * 1.319 as Love it self? 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 Cap∣tive of Love, shall proclaim thy victory; when thou leadest me in triumph from Earth to Heaven, from Death to Life, from the Tri∣bunal to the Throne, my self, and all that see it, shall acknowledg 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 be∣cause 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 my self! 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 neer 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,

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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 perswade it, and yet I do not perceive it stir, I rear it up as a car∣kass 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 onely 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 thy self? 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 cloathes? 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 loathsom as it was before delightful; suppose but that thou sawest that beautiful carcass lying on the Bier, or rotting in the grave, the skull dig'd 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 thy self? 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 imployment there the work of love? where the souls with Christ do take their fill?* 1.320 O then, my soul, begin it here; be sick of love now▪ that thou maist be well with love there; keep thy self now in the love of God (Jude 21.) and let neither life nor death,* 1.321 nor any thing separate thee from it, and thou shalt be kept in the fulness of love for ever, and nothing shalt imbitter 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,* 1.322 O my drowsie 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 day-break betwixt them both: Though thou see not yet the Sun it self appear, methinks the twilight of a promise should revive thee! Come forth then, O my dull con∣gealed spirits! and leave these earthly Cels of dumpish sadness! and hear thy Lord that bids thee Rejoyce, and again Rejoyce; thou hast lain here long enough in thy prison of flesh, where Satan hath been thy Jaylor, 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 knowst 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 shew 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 thy self still in earthly thoughts, and confine thy self to drooping and dulness? even the silly Flies will leave their holes when the Winter is over, and the Sun draws neer 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 be∣lieving 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 joyes till then? should not the joyes of the Spring go before the joyes of Harvest? Is Title nothing before possession? Is the heir in no better a state then the slave? My Lord hath taught me to re∣joyce in hope of his glory,* 1.323 and to see it thorow 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 falsly for his sake, then hath he commanded me to rejoyce and be exceeding glad,* 1.324 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 it self 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 fam∣ished dejected face: I know he would have my joyes exceed my sorrowes; And as much as he delighteth in the humble and con∣trite, yet doth he more delight in the soul as it delighteth in him: I know he taketh no pleasure in my self-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 fur∣nished it with the promises of Everlasting Glory, and set before me Angels food, and broched 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 rejoycing disposition? And yet is it possible that he should be unwilling of my joyes? 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 thy self in the Lord? and promise to give thee then the desires of thy heart?* 1.325 Hath he not charged thee to rejoyce evermore? Yea to sing aloud, and shout for joy? Psal. 47.1. Why should I then draw back dis∣couraged? My God is willing, if I were but willing. He is de∣lighted in my delights. He would faine have it my constant frame, and daily business, to be neer to him in my believing Meditations; and to live in the sweetest thoughts of his goodness, and to be al∣ways 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 stomack as well as meat. Thou hast set the dainties of heaven before me, but alas, I am blinde, and cannot see them; I am sick, and cannot relish them; I am so benummed, 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 thy self, 〈◊〉〈◊〉 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 im∣portune heart-vexing sorrows! At least forbear me a little while; stand by, and trouble not my aspiring soul; stay here below, whilest 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 deitie; 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,* 1.326 that believing in Christ I shall not perish, but have everlast∣ing life; Thither shall my soul be speedily removed, and my body very shortly follow. It is not so far▪ but he that is every where 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 joyes 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 rejoycingly? Ah faith! how sensibly now do I perceive thy weakness? Ah unbelief! if I had never heard or known it be∣fore, yet how sensibly now do I perceive thy malicious tyranny? But, though thou darken my light, and dull my life, and suppress my joyes, yet shalt thou not be able to conquer and destroy me. There shall I, and my joyes survive, when thou art dead, and though thou envy all my comforts, yet some in despight of thee, I shall even here receive; But were it not for thee, what a∣bundance 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 lan∣guage 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;* 1.327 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 for ever? 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,* 1.328 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 rejoyce thee? Why, my Lord hath acquainted me, and assured me, that the soul of a Lazarus, a begger, goes not forth of its corrupted flesh, but a Convoy of Angels are ready to attend it, and bring it to the comforts in Abrahams bosome. Shall a drunkard be so merry among his cups? and a glutton in his deli∣cious fare? and the proud in his bravery and dignity? and the lustful wanton in the enjoyment of his mate? And shall not I re∣joyce who must shortly be in Heaven? How glad is voluptuous youth of their playtimes and holydayes? VVhy, in Heaven I shall have an everlasting Holyday of Pleasure. Can meat and drink delight me when I hunger and thirst? Can I finde 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 de∣light 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 pri∣vate studies, especially when they have prospered to the increase of my knowledg! me thinks I could bid the world farewel, and immure my self 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, imploy my self in sweet content, and pitty the rich and great ones that know not this happiness. Sure then it is a high de∣light indeed, which in the true lap of Eternity is enjoyed! If Lipsius thought when he did but read Seneca, that he was even up∣on Olympus top, above mortality and humane things: VVhat 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.* 1.329 What shall I think mine inheritance worth? If the Ma∣thematicks alone are so delectable, that their students do profess, that they should think it sweet to live and dye in those studies: How delectable then will my life be, when I shall fully and clear∣ly 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, Metaphysicks, 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 untyed; 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 Com∣meni'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 Aethiopia and Persia to con∣sult with the learned there: And if Plato and Pythagoras left their country to see those wise Egyptian Priests: And if (as Hierom saith) many travelled thousand miles to see and speak with eloquent Livy: And if the queen of Sheba came from Ethi∣opia to hear the wisdome of Solomon, and see his glory; O how gladly should I leave this Countrey! how cheerfully should I pass from earth to Heaven! to see the glory of that Eternal Majesty; and to attain my self that height of wisdom, in comparison of which the most learned on earth, are but silly, bruitish fools and Ideots! 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 herbes and trees, and various objects to feed the eyes, and fragrant smels, and sweet and various tunes of Birds, together with the opportu∣nity of devout contemplations, that he cryes out in admiration, Lord, VVhat 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 in stead of hearbs and trees and birds and bowers, I shall enjoy God and my Redeemer, Angels, Saints, and unexpressible 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 arti∣ficial representations and motions; VVhat will the Heaven of Heavens then be? which is not formed by the Art of man, nor beautified like these childish toyes; but is the matchless Pallace 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 rejoyce in expectation of a feigned sensual Paradise?* 1.330 And shall not I rejoyce in expecta∣tion 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 boate 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 co∣heir 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 rejoyce in such priviledges and honors as these? yet is it my Saviours com∣mand, not to rejoyce that the divels are subject to us: but in this to rejoyce, that our names are written in heaven.

I cannot here enjoy my parents, or my neer 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 pleas∣ant a thing is it? To see a family live in love: husband, wife, pa∣rents, 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,* 1.331 scornes 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 binde 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 dissimi∣litude, nor differing Judgments, nor disaffection, nor strangeness, nor deceitful friendship, never an angry thought or look, never a cutting unkinde expression, but all are one in Christ, who is one with the Father,* 1.332 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 neer then will my soul be closed to God, and how sweet must that conjunction be, when I shall so heartily, strongly, and uncessantly love him? As the Bee lies sucking and satiating her self with the sweet∣ness of the Flower; or rather as the childe lies sucking the Mo∣thers brest, inclosed 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 joyes! 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 fabrick is this great house which here we dwell in? The floor so drest with vari∣ous Herbs, and Flowrs, and Trees, and watered with Springs and Rivers, and Seas! the roof so wide expanded! so admirably adorn∣ed! 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 a∣mazed in his Search and Observations? What wonders then do Sun, and Moon, and Stars, and Orbs, and Seas, and VVindes, and Fire, and Aire, and Earth, &c. afford us! And hath God pre∣pared such a house for our silly sinful corruptible flesh! and for a soul imprisoned▪ and doth he bestow so many millions of wonder∣ful 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 onely upon his dearly be∣loved children, whom he hath chosen out, to make his mercy on them glorified and admired! As far as our perfected glorified bo∣dies will excel this frail and corruptible flesh, so far wil 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 our selves. Arise then, O my soul, by these steps, in thy Contemplation! and let thy thoughts of that glory (were it possi∣ble) 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 [* 1.333 I am glad, and even leap for joy, that at last the time is come wherein that, even that mighty Jehovah, whose Ma∣jesty 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 shew himself to me face to face.] And let that be the un∣fained sense of thy heart, which Camerarius left in his VVill 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 Pro∣vidence 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 VVisdom, 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 Pro∣vidence for my self? and to read over the Records and Catalogues of those special mercies wherewith my life hath been adorned and sweetned? How oft have my prayers been heard, and my tears re∣garded? and my groaning troubled soul relieved? and my Lord hath bid me, Be of good cheer? He hath healed me, when in re∣spect of means I was uncurable: He hath helped me when I was helpless: In the midst of my supplications hath he eased and re∣vived 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 injoy 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 feares 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 glo∣rious 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 brest! 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 ordi∣nances been unto thee? What raptures hast thou had in prayer and under heavenly Sermons? What gladness in dayes of thanks∣giving, after eminent deliverances to the Church or to thy self? What delight do I finde in the sweet society of the Saints? To be among my humble faithful neighbors and friends? To joyne 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 joyne with these and all the Saints in another kinde of worship then we can here conceive of? How sweet is it to joyne 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, releas∣ed, and readmitted to joyne 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 plen∣teous 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 for ever: 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 compleated! If the very Word of God were sweeter to Job then his necessary food;* 1.334 and to Jeremy, was the very joy and rejoycing of his heart; and to David, was sweeter then the Hony and Honicomb;* 1.335 so that he cryeth 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 in stead of these love-letters, enjoy our beloved; and in stead 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 Henoch 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,* 1.336 and to see and possesse 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 dye, so he might but be resolved of those doubtful questions wherein he could not satisfie himself. How sweet then should it be to me to dye, that I may not only be re∣solved 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 kinde of happi∣ness to dwell with him in Glory. It was a rare priviledg of Thomas to put his fingers into his wounds to confirme his faith, and of John to be called the Disciple whom Jesus loved, on whose brest at supper he was wont to lean▪ But it will be another kinde of priviledg 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;* 1.337 and shall have the most hearty entertainment that Heaven affordeth. ••f they that heard Christ speak on earth, were astonished at his Wisdome and answers; and wondered at the gratious Words which proceed∣ed from his mouth: How shall I be affected then to behold him in his Majesty?

Rowse up thy self yet O my soul, and consider: Can the fore∣sight

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,* 1.338 or thy sickness, or na∣turall death? If a glympse could make Moses his face to shine, and Peter on the mount so transported, and Paul so exalted, and John so rapt 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 rejoyce 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 my self (though indeed small and seldome thorow mine own belief) and how much more de∣lightful 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 con∣jecture 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 im∣perfect Graces of the spirit here? so great that they are called the Image of God:* 1.339 and can any created exceellencie have a more ho∣norable title? Alas how small a part are these of what we shall enjoy in our perfect state? O how pretious 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 pretious 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 unexpressible sweetness along with it. VVere 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 accompany∣ing it: even the very act of loving was unexpressibly sweet. VVhat 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 streights: 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 con∣stant guardian, and in every deluge incloseth her in his Ark: He saith to her,* 1.340 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,* 1.341 when it is fully gathered and glorified? VVhen it is ascended from the val∣ley of tears to Mount Sion? VVhen it shall sin no more: nor weep, nor groan, nor suffer any more? 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 meaness 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 finde pleasure in them.

Rather let me turn back again, and look, and finde, and chide this lazy loytering 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 rejoycing 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 of∣fereth thee in vain the delights of Angels, and when thou treadest under foot these transcendent pleasures? Thou wilfully pinest away in grief, and art ready to charge thy Father with unkindness for making thee onely 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 fuell 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 be∣lievingly applyed thy self 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 di∣seases and pains of the flesh: but seeing thou judgest thy self un∣worthy 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 rejoyce? 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 quickned and mended, or else even those Joyes will scarce rejoyce 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,* 1.342 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 rejoyce: 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 thy self once more then, O my soul, and try and ex∣ercise thy spiritual Appetite; though thou art ignorant and unbe∣lieving, 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 con∣vince thee of thy present Unhappiness, and dost thou know that thou art restless, and yet art willing to continue so? Art thou nei∣ther 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 finall 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 with∣in me, nor my soul be still as a pitched Field, or a Stage of conten∣tion, 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 un∣comfortable 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,* 1.343 this corruptible, ruinous body! This soul contradicting, en∣snaring, deceiving flesh! When shall I be out of this vain, vexa∣tious World! Whose pleasures are meer 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 supream 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 Boyes, tost about in contention from one to another; every one running, and sweating with foolish violence, and laboring the downfal 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 finde a Government without imperfection, and obedience without the least unwillingness, or rebellion; even a harmonious concent 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 * 1.344 the Conqueror or Commander of this tumultuous World? there will our Lord govern all immediat∣ly 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 in∣ferior 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 joyn with more holy, humble, sincere souls, in the purest and most Heavenly worship? Why, dost thou

not see that on Earth thy desires flie from thee? Art thou not as a childe 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 to∣ward it, it seems to go from him; and when he hath long weari∣ed 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 con∣tented 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,* 1.345 Return now my soul unto thy Rest: But how restless a condition hath next succeeded? When God had given me the en∣joyment 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 Provi∣dence called me Fool? and taught me to call my state by another name? When did I ever begin to congratulate my flesh its felici∣ty, 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 oft-times 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 restlesness 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?* 1.346 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 stomack 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 loth to leave this woful 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 whe∣ther that life be any better then this? O my soul! do not the dulness 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 loth to go and possess it? must his blood, and care, and pains be lost? O unthankful, unwor∣thy 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 glorifie 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 in∣telligencers? and bring thee the Curranto's of thy multiplied calamities, before that Heaven will seem more desireable then this Earth? Must every joynt be the seat of Pain? and every Member deny thee a room to rest in? and thy groans be indited 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 in∣termittent

agueish woes be turned into continual burning Feavers? 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 desireable 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: VVhen 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 poyson 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 with∣out 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 any thing below, hath been in thy successful labors, and thy godly friends: And have these indeed been so sweet, as that thou shouldst be so loth 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 minde hath been pleased, but my body pained; and the weariness of the flesh, hath quickly abated the pleasures of the Spirit. VVhen 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 toilsom 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 cloath, and

keep; which (though of noble birth, yea, a Divine off-spring, and amiable in mine eyes, and worthy I confess of better enter∣tainment, 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 * 1.347 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 Knowledg, 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, [Concli∣sum est contra, &c.] But when I have found it, I know not what to do with it. If I confine it to my own brest, and keep it secret to my self, 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 * 1.348 world, I can expect but an un∣welcome entertainment, and an ungrateful return: For they have taken up their standing in religious knowledg already, as if they were at Hercules Pillars, and had no further to go, nor any more to learn: They dare be no wiser then they are already, nor receive any more 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 unconstant, and to hold their opinions in Religion with reserves. The most precious Truth not apprehended, doth seem to be Error, and fantastick novelty: Every man that readeth, what I write, will not be at the pains of those tedious studies to finde out the truth, as I have been; but think it should meet their eyes in the very reading. If the meer 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 it self (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 loth 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 imployment. Thy friends here have been indeed thy de∣light: And have they not been also thy vexation, and thy grief? They are gracious; and are they not also sinful? they are kinde 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 high∣liest esteem them: The missing of a curtesie, a supposed sleighting or disrepect; the contradicting of their words or humors, a dif∣ference in opinion, yea, the turning of a straw, will quickly shew thee the pride, and the uncertainty of thy friend. Their graces are sweet to thee, and their gifts are helpful; but are not their corrup∣tions bitter, and their imperfections hurtful? Though at a distance they seem to thee most Holy and Innocent; yet when they come neerer thee, and thou hast throughly tryed them, alas, what silly, frail, and froward pieces are the best of men! Then the knowledg which thou didst admire, appeareth clouded with ignorance; and the vertues that so shined as a Glow-worm in the night, are scarce∣ly to be found when thou seekest them by day-light. VVhen temp∣tations 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 hainous wickedness; those that have been thy

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dearest bosome friends, that have prayed and conferred with thee, and helped thee toward Heaven, and by their fervor, for∣wardness, and heavenly lives, have shamed thy coldness, and earth∣liness, and dulness; whom thou hast singled out, as the choicest, from a world of professors; whom thou madest the daily com∣panions and delights of thy life; are not some of them faln to Drunkenness, and some to Whordome, some to Pride, Perfidious∣ness 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 loth 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: every one supposeth he hath some in∣terest in thee, yea the interest of a friend, which is not a little: and how insufficient art thou to satisfie 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 thy self and God (who should have most) will have none. And almost every one that hath not more of thee then thou canst spare for all, is ready to censure thee as unfriendly, and a neg∣lecter 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 drowsie 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 ex∣perience: 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 aymest at, thy rod doth

drive; thy silken cord of love doth draw; and all to bring it to thy self: 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 thy self, 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 want∣eth. As the feeble childe to the tender mother, it looketh up to thee, and stretcheth out the hands, and faine 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 long∣ing heart. The twins are yet a striving in my bowels: The spirit is willing; the flesh is weak, the spirit longs, the flesh is loth. The flesh is unwilling to lye rotting in the earth: The soul desires to be with thee. My spirit cryeth, 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. VVhat fre∣quent contradictions dost thou finde in my requests? because there is such contradiction in my self. 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 feares. My soul would go, my flesh would stay. My soul would faine 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 loth∣ness, 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 it self also is in a straight, and what to chuse 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 needfull. 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 imploy me, and to dis∣patch 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 thy self; 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 impati∣ent 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 remaine here sin∣ning when my brethren are triumphing: I am drowning in teares while they swim in joyes: I am weeping, while they are singing; I am under thy feet, while they are in thy bosome: Thy foot∣steps 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 joyes are raised by the knowledg 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 fals in the neck of another, and when I am rising up from under one, another comes and strikes we down. Yet I am thy childe 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 acknowledg 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 neer the head as they. They were once themselves in my condition; and I shall shortly be in theirs. They were of the lowest forme, 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 pretious souls? I am contented there∣fore, 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 my self 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 un∣feignedly to cry out,* 1.349 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 Saviour: 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 seeme so lovely, as to entice my desires and delight from thee, or make me loth 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,* 1.350 and all its mirth I can think into sadness; I can drown al its pleasures in a few penitent tears, and the winde of a sigh will scat∣ter 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 a∣bout thy Throne! And though Death of it self be unwelcome to Nature, yet let thy Grace make thy Glory appear to me so de∣sirable, 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 se∣cret 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 onely the beames that stream from thy Face, and the foresight or taste of thy great Salvation can make a soul unfainedly 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 en∣tice 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 loth to leave my Chamber and fire; but in the Sum∣mer, when all is warm and green, I am loth to be so confined; shew 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 loth to part with these: The Traveller will hold his Cloak the faster when the windes do bluster, and the storms assault him, but when the Sun shines hot, he will cast it off as a burthen; 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 de∣sires, and this lothness to dye, into longings after thee! while I must be absent from thee, let my soul as heartily groan under thine ab∣sence, 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 any more 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 dye the death of the Righteous, and let my last end be as his, even a removall 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 spi∣rits 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 lye 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 dayes that my body lyes 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 Saviour, the time of thy return, send forth thine Angels, and let that dreadful, joyful Trumpet sound; de∣lay 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 Hypocrisie, and Sensuality, and Unbelief should prevail against thy little Remnant, and share among them thy whole Inheritance, and when thou comest thou finde not Faith on the earth. Delay not, lest the Grave should boast of Victory; and having learned Rebellion of its guest, should plead pre∣scription, 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 re∣turn 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 can∣not 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 I come quickly; Amen, Even so come LORD IESVS.

Notes

• * 1.1

  §. 1.
• * 1.2

  These must be delighted in; but as means onely to help us to God, not as a happiness to content us without God.
• * 1.3

  §. 2.
• * 1.4

  1 Sam. 1.8.
• * 1.5

  §. 3.
• * 1.6

  I mean the end of Pre∣cept, not of his Purpose.
• * 1.7

  §. 4.
• * 1.8

  §. 5.
• * 1.9

  Psal. 17.14. Luke 16.25.
• * 1.10

  §. 6.
• * 1.11

  Quum tran∣sierit tempus pugnae, & ve∣nerit pax illa quae praecellit omnem intel∣lectum, (quan∣tumcunque enim cogitave∣rit de pace illa, minus eam ca∣pit animus in ista corporis gravedine con∣stitutus) cum venerit inquam illa pax & patria, jam domus erit Deo, qui in pugna tabernaculum. Non procedemus ad pugnandum, sed permanebimus ad loudandum. Quid enim decitur de illa domo? Beati qui habi∣tant in domo tua, Domine, in secula seculorum laudabunt te. In tabernaculo adhuc gemimus; in domo landabimus. Quare? Quia gemitus est peregninantium, laudatio jam in patria & in domo commo∣rantium. Qui in illam intrant ut inhabitent, ipsi sunt qui intrant ut inhabitentur. In domum tuam intra ut inhabites: In domum Dei ut inhabiter is. Est enim melior Domus: qui cum te caeperit in∣habitare, beatum te facit. Nam si tu ab illo non habitaris, miseres. August. in Psal 26. & 31.
• * 1.12

  Psal. 119.
• * 1.13

  §. 7.
• * 1.14

  Panem Do∣mini, non pa∣nem Dominum, ut August.
• * 1.15

  Matth. 11.21, 22, 23.
• * 1.16

  Gen. 30.2.
• * 1.17

  2 Kings 5.7.
• * 1.18

  1 Cor. 15.19.
• * 1.19

  I know the means of grace must be loved and valued, and the usual enjoyment of God is in the use of them, and he that delighteth in any worldly thing more then in them, is not a true Christian: But when we are content with duty in stead of God, and had rather be at a Sermon then in Hea∣ven, and a member of a Church here, then of that perfect Church, and rejoyce in or∣dinances but as they are part of our earthly prospe∣rity; this is a sad mistake
• * 1.20

  2 Cor. 5.6, 7, 8, 9.
• * 1.21

  §. 1.
• * 1.22

  For meer mor∣al considera∣tions against the fear of death read Charon of Wis∣dom. l. 2. c. 11.
• * 1.23

  §. 2.
• * 1.24

  §. 3.
• * 1.25

  Amicus animae dimidium. Aug.
• * 1.26

  Mat. 10.37.
• * 1.27

  Solus est qui sine Amico est. Aust.
• * 1.28

  §. 4.
• * 1.29

  Plutarch. in Apotheg. Cum Schegius Medicus caecus ficret, patien∣ter fert, Quia, inquit, multa in vitâ vidi, quae maluissem non videre. Optavi ad non∣nulla etiam fuisse surdum.
• * 1.30

  §. 5.
• * 1.31

  Inquit, Plate rus ille Felix, aegrotus, Fin••m fac dolorum Domine: Sor∣dent enim mihi omaia terrena: Vtinam. uti∣nam vel hoc momento h••ra meae mortis in∣starct: Ex animo cupio dissolvi, & esse cum Christo.
• * 1.32

  Acts 12.7, 8, 9.
• * 1.33

  Heb. 11.
• * 1.34

  Acts 16.25. Compara nunc si placeat hanc vitam cum illa. Elige si potes perpetuam cor∣p••ris vitam in labore, aerum∣naque misera∣bili tantarum commutation••i votorumque laedio, fastidio voluptatum. Dum si Deus ista perpetuare velit, illa dili∣geres?

  Nam si per se vita fugienda est, ut sit mole∣sliarum fuga requies aerum∣narum, quanto magis ea requi∣es est expeten∣da, cui futurae resurrectionis voluptas per∣petua succe∣det? Vbi nul∣la criminum series, nulla illecebra delictorum. Ambros. lib. de Ressurect. John 16.20, 33.
• * 1.35

  §. 6.
• * 1.36

  §. 7.
• * 1.37

  §. 8.
• * 1.38

  §. 9.
• * 1.39

  Vltima verba Nobilis And. Dudithii ad Ruterum disce∣dentem ve∣rissima: Vale, inquit, & foeliciter vive, & inter. vivendum bene mori disce: quae ars ast artium omnium difficillims, simulque praestantissima.
• * 1.40

  §. 10.
• * 1.41

  1 Cor. 15.19.
• * 1.42

  1 Cor. 15.13, &c.
• * 1.43

  Melch. Adam. in vita Milij.
• * 1.44

  §. 11.
• * 1.45

  §. 12.
• * 1.46

  Cum dicis, Be∣ate vivere vo∣lo, bonam rem quaeris, sed non hìc, si habu∣it hìc istud Christus, habe & tu, in regi∣one mortis tuae: Quid ille in∣venit, attende. Venit de alia regione, et quid invenit nisi quod hic abun∣d••roit? labo∣res, dolores, mortem: Ecce quod hìc habes et quod abundat, man∣ducavit tecum. Quod hic in cella miseriae tuae abundavit, acetum hìc bi∣bit, fel hìc bibit: ecce quod in cella tua inve∣nit. At ad mag∣nam mensam te invitavit, mensam solis, mensam Angelorum, ubi ipse panis est. August. sup. Joann. 13.
• * 1.47

  §. 13.
• * 1.48

  §. 14.
• * 1.49

  Timor mortis pejor quam ipsa mors. Eras. Colloq
• * 1.50

  §. 15.
• * 1.51

  Eheu quam miserum est, fi∣eri metuendo senem! Pub∣lius.
• * 1.52

  Rom. 5.3, 4. Rom. 8.17.
• * 1.53

  §. 16.
• * 1.54

  Mat. 5.36. Mat. 6.27.
• * 1.55

  §. 17.
• * 1.56

  §. 18.
• * 1.57

  Helvicus and some other Modern Chronologers think he dyed in the thirty fifth yeer of his age.
• * 1.58

  §. 19.
• * 1.59

  Judges 5.28.
• * 1.60

  §. 20.
• * 1.61

  James 5.2, 3.
• * 1.62

  §. 21.
• * 1.63

  John 11.16. Rom. 8.17.
• * 1.64

  §. 22.
• * 1.65

  §. 23.
• * 1.66

  See Phil. 2.26, 27.
• * 1.67

  Phil. 1.23.
• * 1.68

  §. 24.
• * 1.69

  Malum poenae, vel privatio boni in genere Entis, non in ge∣nere Moris.
• * 1.70

  §. 25.
• * 1.71

  For comfort in the Death of Friends, the Nine Con∣siderations of Gerson are ex∣cellent. Operum part. 4. f. 146. And his fol∣lowing Tra∣ctate, De Con∣solatione mortis parentum.
• * 1.72

  §. 1.
• * 1.73

  §. 2.
• * 1.74

  Exhort.
• * 1.75

  §. 3.
• * 1.76

  §. 4.
• * 1.77

  Os homini sub∣lime dedit, &c.
• * 1.78

  1. Jam. 9.2. & 10.23, 24.
• * 1.79

  Act. 26.24.
• * 1.80

  Fraxinus in Sylvis pulcher∣rima pinus in hortis: populus in fluvi is, abies in montibus altis. Virg.
• * 1.81

  §. 5.
• * 1.82

  1 Pet. 1.8.
• * 1.83

  Jam jam tactu∣ros Sydera summa putes. Jam jam tactu∣ros tartara nig∣ra putes. Ovid.
• * 1.84

  §. 6.
• * 1.85

  In Homil.
• * 1.86

  Itali habent proverbium hec. Qui Venetias non vidit, non credit: & qui aliquandiu ibi non vixit, non intelligit. Quod de vitâ hâc coelesti verissi∣mum.
• * 1.87

  2 Tim. 2.26.
• * 1.88

  Dan. 4.36.
• * 1.89

  Gen. 24.40.
• * 1.90

  §. 7.
• * 1.91

  Col. 3.3.
• * 1.92

  John 5.40.
• * 1.93

  De animo hoc caeles••i dico ut Rabbinus ille de operibus: Doctrina sine opere non est doctrina: Ca∣dit enim super corda, sicut im∣ber super saxa. Et ut Chry∣sost. Nihil frigidius est doctore verbis solummodò Philosophante: Hoc enim non est doctoris sed Hystrionis.
• * 1.94

  Acts 17.16.
• * 1.95

  §. 8.
• * 1.96

  Contumeliis, quae vulgò tales habentur, ni∣mio otio inge∣nia nostra in∣sirma & mu∣liebria, & ino∣pia verae inju∣riae lascivien∣tia commoven∣tur. Venit tandem mors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnium malo∣rum, quae om∣nes pares facit, & victo victo∣rique finem aquè maturum affert. Chytraeus.
• * 1.97

  Dan. 3.
• * 1.98

  Omnia facilè contemnere po∣test, qui s•• moriturum esse sariò cogitat. inq. Chytraeus.
• * 1.99

  §. 9.
• * 1.100

  § 10.
• * 1.101

  §. 11.
• * 1.102

  §. 12.
• * 1.103

  Isai. 1.2, 3.
• * 1.104

  §. 13.
• * 1.105

  §. 14.
• * 1.106

  Tom. 1. Epist. pag 355. b.
• * 1.107

  M••lch. Adam. in vita Gras∣eri.
• * 1.108

  § 15.
• * 1.109

  §. 1.
• * 1.110

  Ad illam vi∣a•••• requiritur, 1. Quod ho∣mo per virtuo∣sam assuefacti∣onem & grat∣am, sit radica∣tus in virtuti∣bus: Quod nullam delecta∣tionem ••abeat in appetitu vanae gloriae, in capiditate di∣vi••iarum, in concupiscentia oculorum & gule. 2. Requiritur internum silentium, ut non occupet se circa exteriora: Quid audicrit, vel viderit for is nihil curando, tanquam in somno occurrissent. 3. Amorosa adhaesio cum Deo: Vt onmia ejus, judicia, omnia facta, ••mnes doctrinas. cum veverentia amplectatur. 4. Quod nibil aliud quaerat, sedreputet sibi illum dil••ctum sufficientissimum, superexcellentem illum in corde suo diligat super omne quod potest videri, audiri, vel cogitari, vel imaginari: Quia totus amabilis, totus desiderabilis, &c. 5. Quod saepe reducat ad memorians perfectiones Dei, & illis intimè congratuletur. Gerson 3. part. in Alpha∣beto divini amoris, cap 14.
• * 1.111

  §. 2.
• * 1.112

  The descripti∣on of a Worldling.
• * 1.113

  1 Sam 9.20. Sed amor Dei adhuc est valdè modieus & de∣bilus: Mun∣danus verò sort & potens; repugnatque sortiter, ne nidum suum seu hospitium quod habuit ab infantiâ in homine perdat. Et quod plus molestat, ipse amor mundi oculis cernitur corporis, & sentitur duleus esse ad retirei∣dum; amarus verò ad perdendum: Amor autem Dei è contra non videtur; & sencitu d••r. ••ad acquirendum, & dulcis ad dimittendum. Gerson, part. 3. fol. 382. De monte contemplat. cap. 21.
• * 1.114

  §. 3.
• * 1.115

  Rom. 14.1.
• * 1.116

  Eph. 5.4.
• * 1.117

  §. 4.
• * 1.118

  It is a good saying of Pi∣cus Mirandula wherewith D. Estius conclud∣eth his Oration De Certitudine Salutis: Veri∣tatem Philosophia querit, Theologia in∣venit, Religio possidet.

  Study to o∣bey, not to dis∣pute: Turn not Conscience into questions and controversies: lest while thou art resolving what to do, thou do just nothing. Draw not all to rea∣son, leave something to faith. Where thou canst not sound the bottom, admire the depth: Kiss the book and lay it down, weep over thy own ignorance, and send one hearty wish to heaven; O when shall I come to know as I am known? — The time is at hand when all must be accomplished, and we accomptable: When arts shall cease, and tongues be abolished, and knowledg vanish away. Do but think now one thought what will be the Joy of thy heart when thou canst truly say, Lord thou hast written to me the great things of thy Law, and I have not accounted them as strange things, &c. Pemple in preface to Vindic. Gratiae.
• * 1.119

  Yet still I doubt not but we should be still learning to know more: As Dav. Chy∣traus said when he lay on his death bed; Jucundiorem sibi discessum fore, si mori∣bundus etiam aliquid didicis∣set.
• * 1.120

  §. 5.
• * 1.121

  Isa. 57.15. and 66.2. Psal. 34.18. and 51.17.
• * 1.122

  James 4.6.
• * 1.123

  Description of a proud man.
• * 1.124

  Nemo pluris aest••mavit vir∣tutem, quam qui boni viri famam perdidit ne conscienti∣am perderet: ut Seneca admo∣dum Theologicè.
• * 1.125

  Optimè Chy∣traeus: Amp∣lum nomen & claritatem po∣pularem, in his terris plaerique nescimus, an∣tequam paeni∣tere caepit, con∣temnere: Vsi∣bus denique e∣docti, cum sae∣vum praelustre fulmen ab arce ferit, serò nobis & Christo vi∣vere optamus.
• * 1.126

  Matth. 11.28, 29. Isai. 57.20.
• * 1.127

  Scitum est illud Rabbi Levitae: Maximè humi∣li spiritu esto: Expectatio ••••im hominis sunt vermes.
• * 1.128

  Prov. 15.33. and 18.12.
• * 1.129

  §. 6.
• * 1.130

  Matth. 11.12.
• * 1.131

  Antinomists. Many are hin∣dered, because they refuse to give them∣selves to Pray¦er or Medita∣tion, except they feel themselves brought to it by devotion; and except it be when these duties delight them, and go to their hearts; otherwise, all seems to them unprofitable. But these kinde of men are like him, that being vexed with cold, will not go to the fire, except he were first warm; or like one that is ready to perish with famine, and will not ask meat, except he were first satisfied. For why doth a man give himself to Prayer or Meditation, but that he might be warm∣ed with the fire of Divine Love? or, that he may be filled with the gifts and grace of God! These men are mistaken, in thinking the time lost in Prayer or Meditation, if they be not present∣ly watered with a showre of devotion: For I answer them, That if they strive as much as in them lyeth for this, and do their duty, and are in war, and in continual sight against their own thoughts, with displeasure, because they depart not, nor suffer them to be quiet: Such men for this time, are more accepted, then if the heat of devotion had come to them suddenly, without any such conflict. The reason is, Because they go to warfare for God, as it were, at their own cost and charges, and serve him with greater labor and pains, &c. Gerson, part. 3. fol. 386. De monte contemplationis, cap. 43. Read this you Libertines, and learn better the way of Devotion from a Papist.
• * 1.132

  In omni disci∣plina infirma est artis praecep∣tio sine summa assiduitate ex∣ercitation•• Cicer. ad Heren.
• * 1.133

  Eras. Apotheg. lib. 3.
• * 1.134

  §. 7.
• * 1.135

  Verissimum istud Senecae Apothegma: Nullos pejus mercri de om∣nibus mortali∣bus judico, quam qui ali∣ter vivunt, quaem viven∣dum praecipi∣uut.
• * 1.136

  Who died, as I under∣stand, since a∣bout the hour that I was preaching these words, or ve∣ry neer.
• * 1.137

  §. 1.
• * 1.138

  §. 2.
• * 1.139

  Matth. 17.11.12.
• * 1.140

  Joh. 1.10.
• * 1.141

  §. 2.
• * 1.142

  2 Tim. 2.19.
• * 1.143

  §. 3.
• * 1.144

  Luk. 12.17, 18, 19, 20.
• * 1.145

  2 Cor. 1.8, 9, 10.
• * 1.146

  1 Sam 28.19.
• * 1.147

  Luke 24.32.
• * 1.148

  Actcts 24.25.
• * 1.149

  Acts 10.
• * 1.150

  Matth. 12.36.
• * 1.151

  Psal. 137.5, 6.
• * 1.152

  Prov. 15.4.
• * 1.153

  §. 5.
• * 1.154

  §. 6.
• * 1.155

  §. 7.
• * 1.156

  Psal. 34.1. and 35.28.
• * 1.157

  and 22.25.
• * 1.158

  §. 8.
• * 1.159

  1 John 4.16. Isai. 27.4. Ezek. 18.32. & 33.11.
• * 1.160

  §. 9.
• * 1.161

  Ephes. 4.30. 1 Thes. 5.19.
• * 1.162

  I speak not of any drawing of Spirit a∣bove, or con∣trary to the Word, but its enforcing the precepts and prohibitions of the Word upon our hearts. And that not per∣swading the will, I think, immediately by himself, but exciting and so using our Reason and Conscience, as his Instru∣ments to per∣swade the Wil, and affect the Heart.
• * 1.163

  §. 10.
• * 1.164

  §. 1.
• * 1.165

  Tamen haec via & scientia non discitur ex li∣bris, sed de sursum est: & cui vult participat eam pater luminum, his quidem cla∣rius, his verò obscurius. Gerson part 3. in Alpha∣bet. divini amoris Cap. 14.
• * 1.166

  §. 2.
• * 1.167

  Description.
• * 1.168

  §. 3.
• * 1.169

  §. 4.
• * 1.170

  Rom. 8.
• * 1.171

  §. 5.
• * 1.172

  Contemplatio∣nis accessus duo sunt, unus in intellectu, al∣ter in affectu unus in lumi∣ne, alter in fervore, unus in acquisitione, alter in Devo∣tione. Bernard. in Cant. Ser. 46.
• * 1.173

  1 Cor. 13.1, 2.
• * 1.174

  Heb. Do∣ctrine.
• * 1.175

  §. 6.
• * 1.176

  §. 7.
• * 1.177

  Matth 11.19. Luke 7.35.
• * 1.178

  §. 1.
• * 1.179

  §. 2.
• * 1.180

  Psal. 1.2. and 119.97. and 148.99.
• * 1.181

  In the same sense as Justin Martyr said, He would not beleeve Christ himself, if he had preached any other God, besides him who is the Creator of all; so may I say, I would not be∣leeve the Spi∣rit, that should take me off my duty and obedience to God. Vid. Nicephor. Ec∣cles. histor. tom. 1. lib. 4. cap. 6.
• * 1.182

  1 Sam. 14.29.
• * 1.183

  §. 3.
• * 1.184

  ☜
• * 1.185

  §. 4.
• * 1.186

  Rev. 1.10.
• * 1.187

  §. 5.
• * 1.188

  Joh. 15.5. As Gerson in the forecited place saith, This Art or way of Medi∣tation is not learned chiefly out of Books: but the spirit of God be∣stoweth it as he pleaseth; on some more plentifully, & on some more sparingly.
• * 1.189

  §. 6.
• * 1.190

  Gen. 8.8, 9.
• * 1.191

  Joh. 16 21.
• * 1.192

  §. 7.
• * 1.193

  Deut. 32▪ 49 50.
• * 1.194

  Read Master Symmonds Deserted soul. p. 225, 226, 227.
• * 1.195

  §. 8.
• * 1.196

  Vide Gerson, ubi infra, cap. 24.
• * 1.197

  Dominus docet nos, ut opera sua imi∣temur, & sicut ipse secit ita et nos saciamus: Ecce oraturus erat, & asce••∣dit in montem; Oportet etiam nos a negotijs otiosos orare & non in medio multorum; sed pernoctantes ne statim ut caeperimus cessemus. The ophylact. in Luc. c. 6. Yet the prin∣cipal secrecie and silence must be in the soul within, rather then without: that is, that the soul shut out of it self all humane worldly cares; all vaine and hurtful thoughts, and whatsoever may hinder it from reaching to the end which it doth intend. For it oft falls out that a man is alone, separated from the company of men, and yet by fantasies, thoughts, and melancholies doth suffer the most grievous and burdensome company in himself: Which fantasies do beget him various tumults and conferences and pratlings; bringing before the eyes of his understanding sometime one thing, sometime another: leading him sometime into the Kitchin, sometime into the Market; bringing thence to him the unclean delights of the flesh; shewing him dances, and beauties, and songs, and such kinde of vanities drawing to sin. As Saint Jerom humbly confesseth of himself, That when he was in the wilderness without any compa∣ny save wild beasts and Scorpions, yet he was often in his thoughts in dances and in the company of the Ladyes at Rome. So these fantasies will make the soul even when it is alone to be angry and quarrel with some one that is absent, as if he were present: To be counting money; It will pass over the seas, it will fly abroad the land, sometime it will be in high dignities, and so of in∣numerable fancies the like: such a soul is not secret nor alone; Nor is a devout soul in contem∣plation alone, For it is never lesse alone. It is in the best company, even with God and Saints by holy desires and cogitations. Gerson. par. 3. fol 382. De monte contemplationis cap. 23.
• * 1.198

  §. 9.
• * 1.199

  §. 10
• * 1.200

  Jer. 5.22.
• * 1.201

  §. 1.
• * 1.202

  Matth. 22.4. Luke 14.17.
• * 1.203

  Luke 14.23.
• * 1.204

  §. 2.
• * 1.205

  §. 3.
• * 1.206

  §. 4.
• * 1.207

  §. 5.
• * 1.208

  §. 6.
• * 1.209

  §. 7.
• * 1.210

  §. 8.
• * 1.211

  §. 1.
• * 1.212

  For I am 〈…〉〈…〉 I call them di••stinct faculties because it is the common Judgment and not my own.
• * 1.213

  §. 2.
• * 1.214

  §. 3.
• * 1.215

  §. 4.
• * 1.216

  John 4.32.
• * 1.217

  §. 5.
• * 1.218

  He that doubteth whe∣ther the Phi∣losophers themselves did acknowledg these Divine Excellencies, Let him read Fernel. De ab∣ditis Rerum causis, cap 9. Plato in Epinom. Deos asserit scire, videre, audireque omnia; nihil ipsos fugere; quod aut sensu aut mente percipi posset: Eos omnia posse quaecunque mortales immortalesve possunt: Bonos illos, immo optimos esse. Quicquid mortale est, quicquid vivit & spirat, quicquid usquam est, coelum, terram, maria, ab iis omnia & facta esse & possideri. Et in Parmenide, Nullum nisi Deum supre∣mam habere rerum scientiam, neque illarum cognitione privandum. Et in Epinomide, Ego assero Deum causam omnium esse, nec aliter peri posse. Lege etiam Aristotel. de caelo. lib. 1. Jum nona.
• * 1.219

  Psal. 23.4, 5.
• * 1.220

  Isai. 9.6.
• * 1.221

  Luke 24.36, 37, 38, 39.
• * 1.222

  Joh. 7.27. Isai. 59.1. Joh. 20.19.21.26.
• * 1.223

  Lam. 1.12. Ezek. 16.6, 7, 8.9. Luke 10 30. &c.
• * 1.224

  If the Love of God in us were but as the love of the world in o∣thers, it would make us whol¦ly despise this world and for∣get it, as worldly love maketh men forget God: and it would be so strong, and ardent, and root∣ed a in mans heart that he would not be able voluntarily and freely to think of any thing else: He would not fear contempt, nor care for disgrace or the reproaches of persecutions; nor would he be afraid of death it self, because of this Love of God; and all the things of this world which he seeth and heareth, would bring God to his memory, and themselves would seem to him but as a dream, or a fable, and he would esteem them as nothing in respect of God and his Glory. And (to be short) in the judgment of the world he would be taken for a fool or a drunken man, because he so little careth for the things of this world; —This is that Love of God to which we should aim to attain by this contemplative life. Gerson de monte Contemplationis in parte operum tertia fol. 382.
• * 1.225

  Melanc. Epist. 457. Memini cum infantula mihi lacrimas a genis deter∣geret suo indu∣siolo, quo uno aerat induta mane. Hic ge∣stus penetravit in animum me∣um, &c.

  Gen. 21.15▪ 16, 17, 18, 19. 1 Kings 19.9.
• * 1.226

  2 Kings 6.16, 17.
• * 1.227

  Matth. 14.37. Luke 22.45, 46.
• * 1.228

  Matth. 26.41.
• * 1.229

  Luke 22.61.
• * 1.230

  Cant. 2 3, 4, 5.
• * 1.231

  John. 21.15, 16, 17.
• * 1.232

  §. 6.
• * 1.233

  〈…〉〈…〉 Si in Cor homi∣nis non ascen∣dit, Cor homi∣nis illuc ascen∣dat. Cor ibi ha∣beamus: surf∣um Corda leve∣mus ne putres∣cant in terra: quoniam placet nobis quod ibi aguct ange••••. August. ••.3. de Symb.c. 11.
• * 1.234

  Melch Adam in vitâ Zuin∣geri inter vitas Medicorum Germanorum.
• * 1.235

  Judg. 18.24.
• * 1.236

  Beza in tit. Calvin.
• * 1.237

  Luk. 8.20, 21.
• * 1.238

  §. 7.
• * 1.239

  Ezek. 18.32. & 33.11.
• * 1.240

  §. 8.
• * 1.241

  1 Tim. 6.12, 19. 1 Pet. 1.13. Heb. 12.1. 1 Cor. 9.24. Matth. 11.12.
• * 1.242

  Rom. 8.31.
• * 1.243

  §. 9.
• * 1.244

  Gal. 4.1.
• * 1.245

  Psal. 87.3.
• * 1.246

  Psal. 46.4.
• * 1.247

  §. 10.
• * 1.248

  §. 1.
• * 1.249

  Gen 49.6. Judg. 5.21. Psalm 16.2. Jer. 4.19.
• * 1.250

  §. 2.
• 1 1.251

  Explication.
• 2 1.252

  Confirma∣tion.
• 3 1.253

  Application.
• 1 1.254

  Vse of In∣formation.
• 2 1.255

  Vse of In∣struction.
• 3 1.256

  Of Exami∣nation.
• 4 1.257

  Of Reproof.
• * 1.258

  §. 3.
• * 1.259

  Object.
• * 1.260

  §. 4.
• * 1.261

  LXX Legunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Ludendum, se exercendum: sed alienè in∣quit Paraeus.
• * 1.262

  §. 5.
• * 1.263

  §. 1.
• 1 1.264

  Fetch help from Sense.
• * 1.265

  Quantalibet intentione se humana mens extenderit, eti∣amsi phantasiaes imaginum cor∣poralium a cog∣nitione compes∣cat, si omnes circumscriptos spiritu ab oculis cordis admove∣at, adhuc ta∣men in carne mortali pasita videre gloriam Dei non valet, sicut est. Sed quicquid de illa quod in mente resplendet, simi∣litudo, & non ipsa est. Greg. sup. hom. 8.
• * 1.266

  Aequum est meminisse, & mi qui disseram & vos qui ju∣dicabitis ho∣mines esse, ut si probabilia di∣centur nihil ul∣terius requira∣tis. Plato in Timaeo. Idem in Epistola ad Dionys monet ut eos tanquam barathrum declinet, qui de Diis tanquam de iis quae ma∣nibus teneri & apprehendi pos∣sunt, certas ex∣igunt demon∣strationes. Et in Phaedone eo nomine gravis∣simè reprehen∣dit eos quod ambitiosis inter se verborum pugnis & inani demonstratio∣num conatu, principe•• seno∣vor••m & pug∣nantium dog∣matum consti∣tuant, de rebus ipsis nihil cer∣tum, nihil sta∣bile, nihil fir∣mum habeant. Ipseque suam deplorat ••aecitatem; qui quae se prius persp••••vè scire existimaret, ne per umbram quidem sibi unquam visa esse compererit: Et quorum aliquam esse ratus fuerat solidita∣tem, ea nunc omnia non secus ac inanes somniorum imagines vanescere.
• * 1.267

  Ex operibus quidem opificem ••anc causam effestoremque mundi Deum nosse datur: Ex imagine autem & simula••ro (ut Socratis auditor Antistines dicebat) is non agnoscitur, nullis oculis conspicuus, nullius rei similis, ut ex ulla effigie nosci possit. Atque (ut a Zen••phonte Socratico Scriptum legimus) qui cuncta concussat, ipse intrepidus & inconcussus; magaus nimirum potensque esse cognoscitur: Quali autem sit facie igno∣ratur. Fernelius, de abditis rerum causis, cap. 9.
• * 1.268

  Of which I have spoken more fully in my Treatise of Redemption.
• * 1.269

  §. 2.
• 1 1.270

  Draw strong suppositions from Sense.
• * 1.271

  Ibi jacet gratia, ibi vi∣rentibus campi•• terra luxurians alumno so in∣duit gramine, & redolente p••sci∣tur ••••••re: ibi altum nemora tol••untur in verticem, & ibi arbor densi∣ore coma vestit; quicquid cu∣rantibus ramis scena dejacens inumbrarit. Omnia illic non frigoria nec ••••doris, nec uti i•• autumno ••••va requiescant, aut ut iterum vere novo tellus foecunda parturiat. Vnius cuncta sunt temporis; unius po••••a feruntur aestatis; quippe cum nec mensibus suis tunc luna deserv••at, nec sol per horarum momenta decurrat, aut in ••octem lux fugata concedat. Habet populos quier laeta, fedes tenet placidas, ••••i sons scaturiens medio sinu alvei prorum∣pentis emergit, & ••au••o per interv••lla ••••rcui••••••, finuosis flexibus lavitur, ut in ora nascentium si••i fluminum dividatur. Cyp••ian. de laude Martyr.
• * 1.272

  2 Chro. 18.18.
• * 1.273

  §. 3.
• * 1.274

  2. Compare objects of sense with ob∣jects of faith.
• * 1.275

  Quae ergo nos angit vesania, vitiorum siti••e absynthium, hu∣jus mundi sequi naufragium, vitae praesentis pati infor∣tunium, impiae tyrannidis ferre dominium, et non magis convolare ad sanctorus fae∣licitatem, ad angelorum societatem, ad solemnitatem supernae laetitiae, et ad jucunditatem contemp∣lativae vitae, ut poss••mus intrare in potentias domini, & videre superabundantes divitias bonitatis ejus? Bernard. de praemio pat. Caelest.
• * 1.276

  §. 4.
• * 1.277

  Si homines de gaudio terre••o jubilant, nos de gaudio caelesti jubilare non debemus? quod verbis vere ex∣plicare non possumus? Et quem decet ista jubilatio nisi ineffabilem Deum? Et si Deum fari non potes, & tacere non debes, quid restat nisi ut jubiles? August. in Psal. 94. Si considere∣mus quae et quanta sunt quae sanctis da∣buntur in die judicij, quae & quanta quae nobis promit∣tuntur in caelis, vilescent omnia quae habentur in terris. Terrena namque substantia, aeternae faelicitati comparata, pondus est, non subsidium. Gregor. in homil.
• * 1.278

  §. 5.
• * 1.279

  Celestia horum principia Deo nota sunt, at∣que ei qui Dei sit ami••us: in∣quit Plato in Timaeo.
• * 1.280

  Ferunt mag∣num Melan∣cthonem dicere solitum, Non credere se in univers••a Ger∣mania reperi••i posse ullum, qui unicam inte∣gram paginam in Aristotelis O••gano rectè intelligat.
• * 1.281

  §. 6.
• * 1.282

  Ibi Hymnidici Angelorum chori, ibi socie∣tas civium su∣pernorum; ibi dulcis solemni∣tas a peregri∣nationis hujus tristi labore re∣deuntium; ibi festivitas fine fine, aeternita•• sine labe, sere∣nitas sine nube, August. in Johan.
• * 1.283

  §. 7.
• * 1.284

  Psal. 92.4, 5.
• * 1.285

  Psal. 111.2. Psal. 145.6, 7, 8, 9, 10, 11, 12. and 10.7.22.
• * 1.286

  Psal. 136.4, 5, 6, &c. Job 36.24.25, 26.
• * 1.287

  In Civitate Dei Rex veri∣tas, Lex Cha∣ritas, dignitas aequitas, pax foelicitas, vitae aeternitas. Aug. de Civit Dei.
• * 1.288

  §. 8.
• * 1.289

  §. 9.
• * 1.290

  Temporalis vita aeternae comparata, mors est di∣cenda potius quam vita. Ipse enim quotidi••nus defectus corruptionis, quid est aliud quam prolixitas mortis? Quae autem lin∣gua dicere, vel quis intellectus capere sufficit illa supernae civitatis quanta sint gaudia? Angelorum choris interesse, cum beatissimis spiritibus gloriae conditoris assistere; praesentem Dei vultum cer••ere, incircumscriptum lumen videre, nullo mortis dolore affici, incorruptionis perpe••uae mun••re laetari? Greg. in hom.
• * 1.291

  §. 10.
• * 1.292

  Curaeus cum Diem recorda∣retur quo pri∣mo Melanctho∣nem legentum audiss••t, illud recitare solebat, quod in suis init••ationibus ••••nunt ponti∣ficit: Quem vidi, quem a∣mav••, quem dilexi.
• * 1.293

  Patriam no∣stram Paradi∣sum computa∣mus: Parentes Patriarchas habere jam cae∣pimus: Quid non properamus & currimus ut Patriam no∣st••am videre, ut parentes sa∣lutare possimus? Magnus illic nos charorum numerus ex∣pectat, paren∣tum, f••atrum, filiorum, fre∣quens nos & copiosa turba desiderat, jam de sua immortalitate secura, & adhuc de nostra salute solicita. Ad horum conspectum & complexum venire quanta & illis & nobis in commune laetitia est? Qualis illic coelestium regnorum voluptas, sine timore moriendi & cum aeternitate vivendi? Quam summa & perpetua faelicitas? Illic Apo∣stolorum gloriosus chorus; illic Prophetarum exultantium numerus; illic Marty••um innumera∣bilis populus, ob certaminis & passionis victoriam Coronatus; Triumphantes illic Virgines, quae concupiscentiam carnis & corporis, continentiae robore subegerunt: Remunerati misericordes qui alimentis & largitionibus pauperum, justitiae opera fecerunt, &c. Cyprian. de Immortali∣tate.
• * 1.294

  Psal. 16.
• * 1.295

  Erit ibi Deus omnia in omni∣bus, & illius praesentia omnes animae & cor∣poris implebit appetitus; ces∣sabun••que de caetero consum∣matis omnibus, ministratorii Angelicarum virtutum dis∣cursus? Et impleta ordina∣taque omnino civitate Dei, nec innovabi∣tur, nec muta∣bitur ultra fixae & consummatae beatitudinis status. Cypri∣an. de laude Martyr.
• a 1.296

  Ipse per se placet, & per se sufficit ad meritum, suffi∣cit ad praemi∣um, nec extra illum quicquam quaerit, quia totum in illo invenitur quicquid desideratur. Semper libet eum adsp••••ere, semper habere, semper in illo delectari, & illo perfrui; In illo clarificatur intellectus, & parificatur affectus, ad cognoscendam & diligendam veritatem. Et hoc est totum bonum hominis, nosse scilicet & amare Creatorem suum, Bernard. de praemio caelesti.
• * 1.297

  §. 11.
• * 1.298

  2 Cor. 3.16, 17, 18.
• * 1.299

  Sancti Mar∣tyres praesen∣tem vitam non despexissent, ni∣si certiorem a∣nimarum vi∣tam subsequi Scirent. Greg. Dial. l. 4.
• * 1.300

  Nihil crus Sentit in ner∣vo, quum ani∣mus est in coelo. Tertul. ad Martyr.
• * 1.301

  Euseb. Hist. Ec∣cles. l. 14. c. 17. Idem. l. 11. c. 9.
• * 1.302

  §. 12.
• * 1.303

  Cum Christo semper vive∣mus facti per ipsum filii Dei: cum ipso exul∣tabimus semper ipsius cruore ••parati. Eri∣rmus Christiani cum Christo simul gloriosi, de Deo patre beati, de perpe∣tua voluptate laetantes, semper in conspectu Dei, & agentes Deo gratias semper: Ne∣que enim poterit nisi & laetus esse sem∣per, & gratus, qui cum morti fuisset obnox∣us, factus est de immortalitate securus. Cy∣prian. ad De∣metriad.
• * 1.304

  §. 13.
• * 1.305

  §. 14.
• * 1.306

  Ibi non gusta∣bunt quam sua∣vis sit Deus, sed implebuntur & satiabuntur dulcedine miri∣fica: Nihil eis d••erit; nihil oberit; omne desiderium co∣rum Christus praesens imple∣bit. Non sene∣scent, non tabe∣scent, non pu∣trescent ampli∣us: Perpetua sanitas, faelix aeternitas, bea∣titudinis illius sufficientiam confirmabunt. Non erit con∣cupiscentia in membris, non ultra ulla ex∣urget rebellio carnis, sed t••tus status hominis pacificus, sine omni macula & ruga permane∣bit•• ••yprian de laude Martyr. Quaecunque supra coelum sunt, mentes & formae olympici, illius habitac••li cives, si non candem atque Deus, illi tamen dignitate & naturâ proximam conditionem acceperunt. Fe••nel. de abdit. rerum causis, cap. 9. Ex Platone.
• * 1.307

  §. 1.
• * 1.308

  §. 2.
• * 1.309

  §. 3.
• * 1.310

  Gen. 40.10, 11, &c.
• * 1.311

  §. 4.
• * 1.312

  Psal. 104.15.
• * 1.313

  §. 1.
• * 1.314

  §. 2.
• * 1.315

  Praemium est videre deum, vivere cum Deo, vivere de Deo, esse cum Deo, esse in in Deo, qui e∣rit omnia in omnibus; ha∣bere deum qui est summum bonum, & ubi est summum bonum ibi est summa faelici∣tas, summa ju∣cunditas, vera libertas, perfe∣cta charitas, & aeterna se∣curitas, Bern. de praemio coelest. Zeph. 3.17.
• * 1.316

  That even the philosophers understood that there was a heaven, see Fernelius de abdit. rer. caus. cap. 9. And Aristol. de Caelo, l. 1. c 9. Manifestum est quod neque locus, neque vacuum, neque tempus est extra caelum. In omni enim loco corpus esse possibile est: Vacuum autem esse dicunt in quo non est corpus; possibile autem est esse. Tempus autem est numerus motus, motus autem sine naturali corpore non est, &c. Quapropter neque quae illic sunt, nata sunt in loco esse; neque tempus ipsa facit sen••scere, neque ulla transmulatio ullius eorum est, quae super extima disposita sunt latione, sed inalterabilia & impassiblia optimam habentia vitam, & per se sufficientissimam perseverant toto aevo; &c.
• * 1.317

  Love acted.
• * 1.318

  In which it is said Saint John was cast and came out anointed on∣ly.
• * 1.319

  Quemadmo∣dum umbram nostram supe∣rare non datur quippe quae tantum praeit quantum pro∣gredimur, & aequa porti∣ene semper an∣tecedit, neque supra caput esse potest cor∣poris magnitu∣do, cum illud semper corpori superpositum sit; sic neque Deum largien∣do vincere pos∣sumus. Neque enim quippiam largimur quod illius non sit, aut magnifi∣centiam & li∣beralitatem an∣tecedat; con∣sidera unde sit tibi id ipsum quod es, quod spiras, quod sapis, & id quod maxi∣mum est, quod Deum cognos∣cis, quod speras regnum coelo∣rum, aequalem angelis digni∣tatem, puram, perfectamque gloriae quam nunc in specu∣lis & aenigma∣tibus cernis contemplationem; qúod factus es filius Dei, cohaeres Christi (audacter dicam) & Deus ipse. Nazianzen. in orat. de pauper. amand. &c.
• * 1.320

  Cant. 5.8.
• * 1.321

  Rom. 8.35.
• * 1.322

  Joy.
• * 1.323

  Rom. 5.2.
• * 1.324

  Mat. 5.10, 11, 12.
• * 1.325

  Psal. 37.4. 1 Thes. 5.16. Psal. 32.11.
• * 1.326

  John 3.16.
• * 1.327

  2 Tim. 2.19. Rev. 13.8. and 18. Luke 10.20.
• * 1.328

  2 King. 2.11.
• * 1.329

  Leon. Diggs praefat. ad per∣pet. prognost.
• * 1.330

  Du Bartas in the second day of the first week.

  Th' Empyreal Pallace, where th' eternal Treasures Of Nectar flow; where everlasting pleasures Are heaped up, where an immortal May In blisful beauties flourisheth for aye: Where life still lives: where God his Sizes hold's Environd round with Seraphins, and souls Bought with his pretious blood, whose glorious flight Yerst mounted earth above the heavens bright.
• * 1.331

  Boeth. l. 2. Met. 8. O foelix homin∣um genus Si ve∣stros animos a∣mor Quo cael∣um regitur re∣gat.
• * 1.332

  Eras. Apotheg. Anima est ubi amat, non ubi animat.
• * 1.333

  Gaudeo ego atque adeo ex∣ulto, jam tan∣dem illuxisse tempus, quo il∣le, ille praepo∣tens; Jehova cujus Majesta∣••em in naturae indagatione miratus sum, veneratus quo∣que bonitatem, quem fide desi∣deravi, quem suspiravi, a facie jam se mi∣bi ad faciem vi∣sendum exhi∣bebit. Melchior Adam in vi∣tis Germano∣rum m••dico∣rum. pag. 416.
• * 1.334

  Job 23.12. Jer. 15.16.
• * 1.335

  Psal. 119.97. Psal. 119.92.70.77, &c.
• * 1.336

  Discendi adeo fuit cupidus, ut mori fuerit ipsi suave, modò ex dubiis questi∣onibus in quibus sibi ipse satissacere non poterat, se pos∣set expedire. Melch. Adam. in vita Erasti.
• * 1.337

  Luk. 2.43.
• * 1.338

  If thy first glance so powerful be, A mirth but opened and sealed up again: What wonders shall we feel when we shall see, Thy full-ey'd Love! When thou shalt look us out of pain. And one aspect of thine spend in delight. More then a thousand sun's disburse in light In Heav'n above. Herberts Poems, The Glance.
• * 1.339

  Col. 3.10.
• * 1.340

  Du Bartas in the seventh day of the first week. p. 187.
• * 1.341

  With cloudy cares th' ••n's muffled up somewhiles, The others face is full of pleasing smiles: For never grief, nor fear of any fit Of the lest care, shall dare come neer to it: 'Tis the grand Jubile, the feast of feasts, Sabbaoth of Sabbaoths, endless Rest of Rests: Which with the prophets and Apostles zealous, The constant Martyrs, and our Christian fellowes, Gods faithful servants, and his chosen sheep, In Heav'n we hope within short time to keep.
• * 1.342

  Desire.
• * 1.343

  Herberts Poems, Dotage. False glozing pleasures: Casks of happiness: Foolish night fires: Womens, and Childrens wishes: Chases in Arras: Guilded Emptiness: Embroider'd Lies: Nothing between two dishes: These are the Pleasures here. True earnest Sorrows: Rooted Miseries: Anguish in grain: Vexations ripe and blown: Sure-footed Griefs: Solid Calamities: Plain Demonstrations, evident and clear, Fetching their proof even from the very bone: These are the Sorrows here. But, O the folly of distracted men, Who griefs in earnest, Joyes in jest pursue! Preferring like bruit Beasts, a loathsom den Before a Court; even that above so clear, Where are no Sorrows, but Delights more true Then Miseries are here.
• * 1.344

  Antigonus cum audiret se a vetulâ-prop¦ter opes & dig∣nitatem beatum praedi cari, Mea Matercula, in∣quit, si nosses quantis malis hic panniculus (viz. Diadema) sit refertus, ne in sterquilinio quidem jacen∣tem tolleres.
• * 1.345

  Psal. 116.
• * 1.346

  Jere. 50.6.
• * 1.347

  Memini quid Bucholcerus de Melancthone convitiis lace∣rato dicere sole∣bat: Quidam sunt Anathe∣ma secundum dici, quidam secundum esse: Mallem ego cum Philippo Anathema secundum dici, quam cum illo secundum esse. Josh. 22. Eccl. 1.18. Jere. 20.9.
• * 1.348

  Nihil modo quietis aut se∣curitatis inve∣nire possumus, dum adhuc in nobis ipsis inge∣miscimus, gra∣vati adoptio∣nem expectan∣tes: Cum au∣tem mortale hoc induerit im∣mortalitatem, tunc nulla erit diabolicae fra••∣dis impugnatio, nullum haereti∣cae pravitatis dogma, nulla infidelis populi impi••tas; om∣nibus ita paca∣tis & composi∣tis, ut in taber∣naculis justorū sola audiatur vox exultati∣onis & salutis▪ Greg. in 7. Psal. paenitent.
• * 1.349

  Psal. 42.1, 2. Phil. 3.19, 20, 21. 2 Cor. 5.1, 6, 7, 8. Col. 3.1, 2, 3, 4.
• * 1.350

  Not that we may not here Taft of the cheer: But as birds drink and then lift up the head: So must we sip and think, Of better drink, We may attain to after we are dead. Herbert in Temple.