An elegant and learned discourse of the light of nature, with several other treatises Nathanael Culverwel ...

THE Panting Soul.

PSAL. 42. 1.

As the Hart panteth after the water-brooks, so panteth my soul after thee, O God!

HEre's one of the sweet straines of Davids harp: one of those bright and sparkling expressions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which not only carry a Majesty with them, but even include a Deity: one of those holy and strong ejaculations, with which he was wont è corporis pharetra (that I may allude to that of the Prophet Esay's) to take his soul (that polished shaft) out of the quiver of the body, and to dart it up to heaven, the place of his treasure and hope, and the dwelling place of his God. And truly every Psalme may well say, as the Psalmist himselfe sayes in the 139. Psalme, I am admirably made, I am curiously wrought: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so ti's in the Original, Acupictus sum. I am wrought with a needle. There's a spiritual imbroidery, a most rare and sacred needle-worke in every Psalme: they are all wrought by the fin∣ger of the Spirit: and they are like the Kings daughter in the 45. Psalme, Their clothing is of wrought gold, their rayment of nee∣dle-worke, and they are all glorious within. We doubt not but that there's a most divine Emphasis in all Scripture-eloquence, and every jot and tittle in holy writ, as it has eternity stampt upon it, so it has a Majesty shining in it; But yet never did heavenly

eloquence ride in more solemne and triumphant pomp, then in this book of Psalmes: As if the voice had been here contrary to that in other triumphs, Memento te immortalem esse. And as for that prophane Polititian, that said he found more sweetnesse in Pindars Odes, then in Davids Psalmes: he might as well have said (if he had pleased) that he found more fragrancy▪in noysome weeds, then in the Rose of Sharon, or Lilly of the valleys: that he found more sweetnesse in a dunghill, then in a garden of spi∣ces, then in an Eden, even a garden of God. Happy Pindar! If instead of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he had thought of these water-brooks, and he might have hop't for a better Crown, then either he or any of his worthies were like to obtain; if he could have reach't this heavenly tune, set by so holy a Lyrick, the sweet singer of Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. as the Septuagint render the words. And yet their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaks not loud enough to expresse the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie a strong and earnest desire, and though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may intimate a desire upon a desire, which by redu∣plication must needs be stronger: and granting that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do still adde to the vehemency of it: yet the word in the Original is more appropriated to the panting hart, and may seem to be borrow'd from that very noise which it makes in its bray∣ing after the water-brooks, and the Latin glocitat is answerable unto it. Now as for the hart, alas 'tis but a melancholy timerous creature at the best▪ a panting creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 You know who 'twas upbraided it to Agamemnon, Thou hast an impudent eye, and a panting heart: and no more usual Periphrasis, of a coward, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But that which the text chiefly aimes at, is the drynesse of temper in the Hart, which at some times of the year, (in Autumn chiefly) as Aristotle notes in his Historistia Animalium, is very excessive, especiall in those hot and dry Countreys, and being usually in the desert, doth more discover it selfe, by reason of the scarcity of waters there. To let that alone which yet divers tel us of its drawingup, & devouring of serpents, and how that when 'tis enflam'd with the venom of them, it then breaks out into those strong anhelations & violent breathings after the streams of water, and when it hath satisfied it self with them, it then casts off all that was burthensom in the body before, and thus renews its age again▪ Epiph▪ adds, that

if within the space of three houres it can't quench its thirst, it presently dies: but if it satisfie it selfe with the streames of water, it usually lives fifty yeares longer. 'Tis likely here in the text, 'tis meant of the Harts panting, when 'tis chased by the hunter, and yet not as some understand) when that after its many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it can finde no place of safety, it then pants after the water-brooks, as the only place of refuge: but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Aristotle briefly) for the quenching of its thirst, as the following words clearly intimate, My soul is athirst, &c. Haeret lateri lethalis arundo, the arrows of the pursuer stick fast in it, & the venom thereof drinks up its spirits. Why now water-brooks can hardly quench its thirst, with Behemoth in Job, it can drink up rivers, and sup up the Ocean at a draught, there's a combustion in its bowels, nothing but fire, fire; nature's on fire, and would fain be quencht, and those little reliques of strength that it has, it spends in panting after the streames of wa∣ter. Thus does the Hart pant after the water-brooks, and thus did Davids soul; thus does every devout soul pant after the li∣ving God; and thus ardently. Religion is no matter of indif∣ferency as vain man would imagine. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he said of love. It requires the very flower and vigour of the spirit, the strength and sinews of the soul▪ the prime and top of affections. It is no empty wish, nor languishing endeavour, no still-born prayer, nor abortive resolution will serve the turne. He that's but almost a Christian, shall but almost be saved, and that will be the very Emphasis of damnation, to have been within a step to heaven. But there is a grace, a panting grace, we know the name of it, and thats all, 'tis call'd zeal, a flaming edge of affection, and the ruddy complexion of the soul; which argues it sound▪ and shews it lovely. This is that, that makes a Christian an ho∣ly sparke, a sonne of the coal, even of the burning coal, that was fetcht from the Altar. Nay, we need not go so low as this, a zea∣lous Christian is an incarnate Seraphim, what should I say more? he's just of his Saviours complexion, white and ruddy, the fairest of ten thousand. This was that, that set a lustre upon those shining Rubies, that adorn'd the Noble Army of Martyres, pur∣puratus marty••um exercitu••; And indeed they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a better sense, then e're▪ it was meant of Antipater. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis true indeed, their soul was a thirst even for the living

God, they enter'd into heaven panting, and there they rest them∣selves to all eternity. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There remaines therefore a rest, a sabbatism, unto the people of God. And yet there are a generation in the world that are all for a competency in good∣nesse, and are afeard of too much holinesse; Mediocrity, even here is golden, a Laodicean temper shall go under the name of moderation, and a reeling neutrality shall be stil'd prudence and discretion, what needs this breathing and panting? this forward∣nesse and eagernesse? this vehemency and violence in the way of Religion? quorsum haec perditio? And they look upon such ex∣pressions of affection as this in the text, as upon strong Hyperbo∣le's, or pretty Rhetorical flourishes. Ieremy surely was strangely me∣lancholy, when he wisht his head a fountain▪ that he might weep day and night; and 'twas meer fondnesse in the Spouse in the Canticles, to be sick of love. Thus do's the serpent hisse at the wayes of godlinesse, and thus do's the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 argue. But go vain man, look upon the panting hart, wonder why it breaths so strongly after the streames of water; bid it pant moderately after the water-brooks, and when thy empty breath can abate its fervency, then and not till then, nay hardly then, wonder at the strength of a Christians desire after communion with his God: for as the Hart pants after the water-brooks, so panteth his soul after his God, so strongly.

2. So panteth my soul after thee, O God! so unsatisfiably: And that in a double sense.

1. 'Tis satisfied with nothing else. 2. 'Tis not satisfied with a little of this.

1. Nothing can still the weary and thirsty Hart, but the streams of water, and nothing can content the panting soul, but the fru∣ition of his God: God never rested till he made man, and man never rests till he enjoyes his God. He ha's a soul within him of a vast capacity, and nothing can fill it to the brim, but he that's fulnesse it selfe. Desire is hiatus voluntatis, and such as nothing but happinesse can fill it: that indeed is (as he sayes) Mors desiderii, silentium appetitûs, claustrum cupiditatis, modestia ambiti∣onis, quoddam satis.

Nature hath taught us all to pant after a summum bonum; And 'tis the voice put into every ones mouth, Who will shew us any good? indeed 'tis the errand for which we are sent into the

world, to finde out happinesse, and yet we seek it so as if we were loath to finde it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As Lucian followes the metaphor most elegantly. And happi∣nesse may well have that inscription, which Plutarch tells us, was upon the temple of Isis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We knock at every creatures door, but there's nothing within, no filling entertainment for the soul; no creature can bid it wel∣come. Would you know what they all amount to? if you'l be∣leeve Solomons reckoning, the very summa totalis is, vanity of va∣nities, all is vanity and vexation of spirit. Vexation is the very quintessence of the creature, and all that can possibly be extract∣ed out of it. Now if vanity can satisfie, or if vexation can give content, if you can gather grapes of thornes, or figs of thistles, go on then to dote upon the creatures, and to be enamour'd with a shadow of perishing beauty. The Prophet Esay tells us, that all the creatures they are but as the drop of a bucket; when the water's empty'd out of a bucket, perhaps there's a drop stayes s••ill behinde, a weak drop, which recollecting all its forces, yet has not strength enough to fall. And will such a drop (think you) satisfie a panting heart? The creatures are weigh'd in the ballance of the sanctuary, and they are found to be lighter then the dust of the ballance, and this will enflame the thirst, rather then quench it. To speak in the Epigrammatists language, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meer nothing. And surely man's the vainest of all the rest, the index of all the volumes of vanity; that by sinne has subjected the creatures unto the bondage, under which they groan, and waite to be delivered, and yet dreames of di∣stilling I know not what felicity out of them, so that (me thinks) 'twas a notable expression of him, that styl'd the Orators very ambitious of empty applause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we may surely translate it thrice miserable: And 'tis one of the Encomiums that Eunapius gave of Longinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as for that sup∣posed being and excellency, which we fancy in the creatures, 'tis really to be found after a farre more pure and eminent man∣ner in God himselfe. The load-stone can't draw the iron when the diamond's in presence, and shall earthly vanities draw the soul, when the pearle of price is in presence? Dulciùs ex ipso fon∣te bibuntur aquae▪ Surely that's no panting soul, that forsakes the

fountaine of living waters, and digs to it selfe broken and empty cisterns that will hold no water. The Hart pants unsatisfiably after the water▪brooks, and the soul as unsatisfiably after com∣munion with its God, 'tis satisfied with nothing else. But

2 'Tis not satisfied with a little of this, not a drop nor a taste will suffice the thirsty heart, it does not come like Canis ad Nilum, a lap and away, a drop can no more quench its thirst, then it could cool Dives his tongue, though indeed he begg'd for no more. That short sweetnesse and briefe refreshment, which is shut up in a drop, does but bespeake a stronger panting after somewhat more full and satisfactory, and 'tis true if ever of the waters of life, Quò plus sunt potae, plus sitiuntu•• aquae. Bonum as 'tis sui diffusi••um in respect of others, so 'tis sui multiplicativum even in that subject where it is: when it has once engratiated it selfe with the soul and wonne upon its affections, when the soul begins to eye the beauty of it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

When the understanding once sees it, O how sweetly? how presently does the will embrace it? and it becomes the wel∣beloved of the soul. O how does it enlarge it selfe, for the enter∣tainment of it? And how does it delight to expatiate in so choise a happinesse. He that has tasted but a little of Gods goodnesse, thinks he never has enough of it, to be sure, he can never have too much▪ there's no feare of surfetting upon happinesse. 'Tis true, the least glimpse of Gods favourable presence is enough to support and cherish the soul, but 'tis not enough to satisfie the soul: O how pleasant is it to see Christ flourishing through the lattices? and yet the spouse will never leave longing till she see him face to face. There's sweetnesse indeed in a cluster of Canaan▪ but yet such as sets the teeth on edge for more The thirsty hart pants 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Christian after fulnesse of communion with his God: Dulcissimo Deo totus im∣mergicupit & inviscerari, as Carthusian speakes; So panteth my soul after thee, O God! so unsatisfiably But

3▪ So pant••th my soul after thee O God! so uncessantly until it be satisfied. The thirsty hart never leaves panting while it has any being; delay here does but whet desire, and give it time for

stronger forces. And what else is a Christians whole life, but a continued anhelation after his God? and though this may seem very wearisome and tedious, to be alwayes a panting: yet the Christians soul findes far more incomparable sweetnesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solid and massy joy, beaten joy, like beaten gold, so much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports; he findes more of this in the very panting after his God, then any worldling can, when with the greatest complacency he takes his fill of his choisest delights, and when he enjoys the smiles and blandishment of fortune, his so much adored Deity.

And this is that which notably differencies a Christian from an hypocrite; Will an hypocrite pray alwayes? sayes Job, or will he pant alwayes? no, he keeps the rule, Si ter pulsanti, by no means knock at heaven too often. What nothing but breathing after the water-brooks? better take up some muddy contentment by the way, and see if that will quench his thirst: Indeed he ne're tasted the sweetnesse of the fountaine, no wonder that he so easily parts with it. His strongest panting was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Moralist sayes of passion, fraus inflammata: the motion was meerly violent, and therefore not likely to last long. Me thinks the Greek Epigram speaks to him

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The painters eye steales a little beauty from the face, and perhaps his hand makes restitution, restoring it again in the picture; and this is all you can look for of him, nay 'tis well if he performe so much: As for the expression of vitals, or the representation of essentials, 'tis ultra penecillum, so that he must let this alone for ever. The most accomplish't hypocrite, the cunning'st painter of Religion that sets it out, in the finest and freshest colours 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he does but steal a forme of godlinesse, the Apostle has some such phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He can't reach to the vitals of Religion, nor expresse the essentials of holinesse, sincerity can't be painted, they de∣ny the power of it: And 'tis just with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they can't expresse the life of a Christian, so they should not taste the joy of a Christian: no stranger entermeddles with his joy. As no man can paint the essence of a thing, so no man can

paint the sweetnesse of a thing. Whoever could paint the sweet∣nesse of the honey-combe? The joyes of an hypocrite as they are groundlesse and imaginary, so like his services, they are vanish∣ing and transitory. But a Christian as he's alwayes breathing after his God, so he's alwayes drawing sweetnesse from him▪ And here 'twere easie to shew, how in every condition the soul breaths after its God, when it sees the vanity of the most flou∣rishing condition, it pants after fulnesse in its God: when it sees the vexation of a cloudy condition, it pants after contentment only to be found in its God. But I shall instance only in these two, as having some neerer acquaintance with the text, the strong pantings of a tempted soul, and the secret pantings of a languishing and a deserted soul. And

1. In temptations the soul pants after its God. They that are skill'd in those termes tell us, that an Hart is properly a stagge which has escap't a King in hunting: And there are some such Christians, that have escap't the Prince of the aire (that Nimrod the mighty hunter) and all his fiery darts. God he has set his bowe in the clouds as a token of peace and reconciliation (the rain-bowe, the lace of Peaces coat:) And the devil he must set his bowe in the clouds too, in the troubled and cloudy spirit, and there are arrows in the hand of the mighty—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And how shall the soul escape these fiery darts, but by panting after its God as the only place of refuge, a strong Tower and a rock of defence, and by breathing after Hea∣ven, as a place where 'tis sure to be free from them? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he said in the Comedy. A crowned Christian is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Satans fiery darts can by no means reach Hea∣ven. And thus the soul pants.

Arise O Lord, and save me O my God, from the mouth of the Lion that's ready to devour me, lest he teare my soul and rent it to pieces, while there is none to deliver. Lo, the enemy has bent his bowe, and made ready his arrow upon the string, that he may secretly shoot at the upright in heart: But compasse me, O God, with thy favour as with a shield; keep me as the apple of thine eye, and hide me under the covert of thy wings: Deliver me from my strong enemy, and from him that hateth me, for he is too strong for me. O send me help from thy Sanctuary; and strengthen me out of Sion! And thus when with a sure recumbency it leanes upon its God, it has leasure then with

an holy triumph to out-brave the enemy: And as for thee that would'st make a partition between me and my God, see if thou can'st teare me from the bleeding wounds of my dying Saviour, rend me (if thou know'st how) from the bowels, the tenderest bowels of Gods dearest compassions: see if the gates of hell can prevaile against the rock of eternity. If thou, O God, be with us, if the God of Jacob be our refuge, we will not feare what all the powers of darknesse can do against us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are more then conquerours. These are the strong pantings of a tempted soule.

2ly, In desertions, even then the soule pants after its God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the soul is ready to perish in the dark, it pants after the water▪brooks and can meet with nothing but waters of Marah and Meribah; God dips his pen in gall, and writes bitter things against it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ the soule is athirst, and like its Saviour it can have nothing but gall and vineger to drink, yet still it pants after its God. 'Tis under a cloud indeed, but even these clouds shall drop fatnesse, they shall drop upon the dwellings of the wildernesse, and the barren soule shall rejoyce: like John the Baptist, it feeds upon honey in the desert, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wilde honey, such as is the worldling's joy, but honey out of the rock, upon the tip of the rod like Jona∣thans, to open the eye and to refresh the heart. A soule in a deser∣tion▪ is as it were a soule in a Consumption, and one only taste of Gods sweetest love in Jesus Christ, is a sure Restaurative for such a languishing soule. Now in the greatest Eclipse of Gods favour, in the total Eclipse▪ when there is not so much as a secret light, yet there's a strong influence, nay stronger then at another time, for his strength is proportion'd to our weaknesse: And they are Pauls own words, When I am weak, then I am strong. And even now there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Homer calls those sparkles that seem'd to be buried in the ashes, and a Christian in time may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; nay, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, Light is sowen to the righteous, there's a door of Hope open'd in the val∣ley of Ach••r; and now the soul pants after God, as a Father of mercies and a God of Consolations. A God of Consolation? what higher, what sweeter strain? All the balme of Gilead seems to be wrapt up in this expression. A God of Consolation; that's one, who in the strangest exigences and greatest repug∣nances,

when comforts faile, can create new comforts, for that's to be a God of Consolation; Creation is his properly, can raise them out of the barren wombe of nothing, for that's Creation; can do it with a word, for Omnipotency useth to put it self to no greater expences: Imperatoria brevitas▪ the very commanding word, let there be light in such a soule, is enough to make it more glorious then the Empyrean heaven. And now the soule pants thus, as you may heare David panting almost in every Psalme: How long wilt thou forget me O Lord, for ever? And how long wilt thou hide thy face from me? Hath the Lord forgotten to be gracious? And hath he in anger shut up his tender mercies? Is the hand of Omnipotency abbreviated, that it cannot help; and his arme shorten'd, that it cannot save? Or is his mercy clean gone for ever, and does his promise faile for evermore? Weeping hath endured for a night, why comes not joy in the morning? When wilt thou satisfie the longing soule, and fill the thirsty with thy goodnesse? when wilt thou lead me into thy green pastures, and refresh my soule with sweetnesse? When, O when! shall I en∣joy an Ordinance in its Orient lustre, in its heavenly beauty, in its full and purest sweetnesse? When, O blessed Saviour! wilt thou become the lily of the valleys? the beauty and the orna∣ment of the humble soul? And when shall these valleys stand so thick of corne, as that they may laugh and sing? And then it breaks it self into some such expression, as that of a sweet singer in our Israel. {double barline} Ah my deare God, though I be clean forgot, {double barline} Let me not love thee, if I love thee not. These are the se∣cret pantings of a languishing soule.

Thus you see how the soule pants after its God, even as the Hart pants after the Water-brooks. We are to discover in the next place, what manner of Communion with its God it is, that the soule thus pants after, and that either mediate Communion with him here in his ordinances, or immediate Communion with him hereafter in glory. And

First, It strongly desires acquaintance with him here in his or∣dinances Chry••ostome's very Rhetorical upon the text, and tells us, how that David, like a Lover in absence, he must expresse af∣fection: As they have their dainty sighes, and passionate com∣plaints: their loving exclamations, and sundry discoveries of af∣fection; they can meet with never a tree, but in the bark of it

they must engrave the name of their darling; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 'twill twine upon e∣very opportunity, as the Moralist speaks; {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Anacreon sings. And the true Lovers of God, they are alwayes thinking upon him, sighing for him panting after him, talking of him, and (if 'twere possible,) would ingrave the name of the Lord Jesus upon the breasts of all the men in the world; Look upon David, now a banish't man, and fled from the presence of Saul, and see how he behaves himself: not like Themistocles or Camillus, or some of those brave banish't Worthies. He does not complain of the ungratefulnesse of his countrey, the malice of his adversaries, and his own unhappy successe; No, instead of murmuring he falls a panting, and that only after his God. He's banish't from the Sanctuary, the Palace of Gods nearest presence▪ and chiefest residence, he can't enjoy the beauty of ho∣linesse, and all other places seem to him but as the tents of Kedar. He's banish't from the Temple, and he thinks himself banish't from his God, as 'tis in the following words, O when shall I come and appeare before the face of God? The whole stream of Exposi∣tors run this way, that 'tis meant of his strong longing to visit the Temple, and those amiable Courts of his God, with which his soule was so much taken, and so 'tis equivalent to that in the 63. Ps. My soul thirsteth for thee, to see thy glory and thy power, so as I have seen it in the Sanctuary, there to appear before the face of God. In the ordinances extat Dei facies, as Calvin speaks, and the Gospel, in 2 Cor. 4. 6. is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as suppose a glasse, ('tis one of our own Divines illustrations,) when a man hath look't into it, should keep a permanent and unvanishing species of his face, though he himself afterwards were absent, we might well say there were the face of such a man. The Gospel is such a glasse, representing Christ unto us, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I may borrow that expression in the Hebrewes, so that when we shall come to see him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Heaven, we may be able to say, Surely this is the very Saviour that was describ'd to me in the Gospel, sic ille manus, sic ora ferebat: God ha's made himself very conspicuous in his own ordinances.

No doubt, but that even now God was a little Sanctuary un∣to

David, and he had a private Oratory in his own breast, where he could mentally retire, and shut up his thoughts and affecti∣ons in that interiour Closet, and yet he pants after the publick worship of his God. Musick in Consort is sweetest▪ And some have took it for mysterious in nature, and one of its Magnalia, that affections are wrought upon in publick more strongly then in private. The ordinances, these are the water-brooks Davids heart pants after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bubling up to E∣ternity. And yet 'tis not the out-side of an Ordinance that the soul thus breathes for; alas! there's little sweetnesse in a shell. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle sayes in another case, the super∣ficies the surface of it soon passes away, and 'tis practical Pope∣ry to rest in an Opus operatum. You may heare David panting in another place, O who will give me to drink of the water of the Well of Bethlehem? It was not the outward water that he so much long'd for. You see when that was brought him by the ha∣zard of mens lives, 'twas but water spilt upon the ground: No, 'twas a Saviour to be born in Bethlehem that his soul thirsted after: O who will give me to drink of the water of the Well of Beth∣lehem? Thou hast open'd thy mouth wide (O blessed Prophet!) and thy Saviour hath fill'd it▪ thou hast tasted of the water which he ha's given thee to drink, and thou shalt never thirst any more: but 'tis a Well of water springing up in thee to eter∣nal life. A soule breathes after an Ordinance as an opportunity of having freer entercourse with its God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have an heavenly tincture upon it, to breath in so sweet an aire, to be steep't in a divine nature, to have some foretastes and prelibations of happinesse, a prepossession of heaven, and some dawnings of glory. And then it enjoyes it in its orient lustre, in its heavenly beauty, in its full and purest sweetnesse, when it meets with its God there, and increaseth its acquaintance with him. And would you see how the soule thus breaths after its God in every Ordinance.

1. In the Word, there it desires the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the A∣postle speaks. Homer tells us of a People, that he termes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Eustathius there tells us, that the same were wont to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both names very well agree to them, that desire this sincere milk of the Word that they may grow thereby. Faith pants after a promise, a breast of consolation.

The soul lies panting at the poole of Bethesda, and waits for the stirring of the waters.

2. Baptisme, that's a water-brook the Infants soul pants after; for even that's envenom'd with a Serpent. There are Errata's in these Carnea Encheiridia, though they be the fairest Copies of innocency that are now extant. Indeed many of the fathers ap∣ply this text to Baptisme: And Aquinas quotes it out of Jerome, that these verses were wont to be sung at those solemn times, when Baptisme was publickly celebrated.

3. As for the Sacrament of the Lords Supper, why there are mellita flumina, streaming brooks of butter and honey, as Job speaks: and O how welcome is the panting soule hither! God ha's sent a messenger to invite him. O! every one that thirst∣eth, let him come and drink freely: Drink; yea, drink abundantly O beloved! 'Tis most true here that which Trismegistus feign'd, God sets a great Cup full of Celestial liquor, with this Procla∣mation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Up soul, and drench thy self in this Cup of the Spirit; Calix ebrius est, as the force of the Origi∣nal is in Psal. 23. we render it, The Cup overflows. Here if ever, the soule is comforted with flagons, and Christs love is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sweeter then wine.

4. What should I tell you; nay, how can I tell you the strong pantings of the soule in Prayer? The Apostle calls them, Rom. 8. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, groanes unutterable, when the soul be∣comes, as the Syriack Idiom calls the thuribulum, domus aroma∣tum, breathing up sweet odours unto the Throne of grace, and Heaven it self is thus perfum'd; Domus orationis, is Domus aroma∣tum. In all these you see how the soule breathes after Commu∣nion with its God, mediate Communion with him here. But

2dly, it pants after immediate Communion with him in glory and the following words will well bear this sense, though not so properly and genuine, O when shall I appear before the face of God in glory. Thus Paul pants, I desire to be dissolv'd, and to be with Christ. Thus the soules pant in the Revelation, Come Lord Jesus, come quickly. Hîc pitissamus, illic deglutiemur: Here we sip of the water of life, but there we shall drink it up, though there be eternity to the bottome▪ Here we are sons of hope, and that's a panting grace▪ Spes indeed is aurora gaudii & ma∣tutina laetitia, early joy: but when grace shall be ripen'd into

glory, then hope shall be swallowed up in fruition; And thus we (as 'tis in 2 Cor. 3. 18.) with open face 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 You see that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here denotes a clear vision, whereas quite contrary in 1 Cor. 13. to see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we see in a glasse darkly. A learned Critick hath well observed, that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includes both, for it sig∣nifies vision and speculation: we clearly beholding the glory of God, are chang'd into the same image from glory to glory, that's either, from his glory we become glorious, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that's from grace to glory, for grace is glory in the bud, as glory is grace at the full. Surely glory is nothing else but a bright Constellation of graces; and happinesse nothing but the Quintessence of holinesse. And now the soule by an holy gra∣dation ascends higher, from those first-fruits and earnest-penies of joy here, to the consideration of the fulnesse of glory which it expects hereafter.

{double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 {double barline} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Lyrick straines sweetly, when the soule shall be unsheath'd from the body, (that I mayallude to the Chal∣dee Idiom,) how gloriously shall it then glister? or to speak in Plutarchs expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the soule shall be unclouded from the body, in what brightnesse shall it then appear? what? did Davids soule, his panting soule, here leap for joy, when he remembred thee, O Si∣o••? O how triumphantly then does his glorified soule now sing in the new Jerusalem! Did his soule sing so sweetly in a cage of clay? what melody (think you) does it now make, being let loose to all eternity? Is there such deliciousnesse in a Cluster of grapes, cut down in the brook E••hcol, what look you for in the Vintage of Canaan, the Land of Promise? Is but a Prospect of that holy land upon the top of Mount Pisgah so pleasant and delightful? surely then their lot is fallen to them in a fair ground, and they have a goodly heritage, that enjoy the sweetnesse of that land that flowes with milk and honey. Ha's but a glimpse of Gods favourable countenance, such a powerful, such a satisfying influence upon the soul? O think (if you can) how it shall be ravish'd with the fulnesse of the Beatifical Vision! when the clarifi'd soul shall drink in the beames of glory, and be fill'd with joy to the very brim. When the panting soule shall rest it self in

the bosome of a Saviour, and fix his eye upon the brightnesse of his Majesty to all eternity; nay, when eternity shall seem too short for the beholding and admiring of such transcendent ex∣cellencies, and for the solemnizing of those heavenly Nuptials between Christ and his most beloved Spouse: where all the powers of heaven shall dance for joy, while a Consort of Sera∣phims sing an Epithalamium. Beloved, (sayes the Apostle) now are ye the sons of God, but it appears not as yet what ye shall be. This choice Prerogative of adoption does but shadow out your future glo∣ry, for it appeares not as yet what ye shall be. Now ye are sons, but in your minority; sons, but yet insulted over by servants. Now ye are sons, but then ye shall be heires, heires of glory and co-heires with Christ. Now you see in a glasse darkly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a riddle, and that book which is call'd the Revelation, is most vail'd with obscurity; but then you shall see face to face, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—as God promises to manifest to Moses; And some think, that this place of the Apostle al∣ludes to those very words, taken out of Numb. 12. 6. The riddle of summum bonum, that hath pos'd so many, shall then be expli∣cated, happinesse shall be unmask'd, the book shall be unseal'd, the white stone shall sparkle most oriently, you shall behold with open face the glory of God, you shall know as you are known: not as if a finite creature could comprehend an infi∣nite essence, (as some of the Schoolmen seem fondly to imagine,) but the words will easily bear a double Hebraisme. You shall know as you are known, that is, either you shall know as you are approved, or else you shall know as you are known, that is, you shall know as you are made to know; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayes Beza, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayes Heinsius: for indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the same with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and if it be rendered Hellenistically, he tells us the words will run thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I shall know, so as God is pleased to be known by me, to manifest himself unto me. O let every pious Panting Soul, with its apprehensions rais'd and its affections advanc'••, wait and long and breath for so glorious a time, when the Panting Soul shall become an enjoying, an embracing Soul. When water-brooks shall be turn'd into rivers of pleasure, ever springing from Gods right hand, who is the foun∣tain of being, where the glorious rayes that flow from the face of

Christ shall gild those pleasant and crystalline streams, and there shall be fresh and eternal ebullitions of joy, so that the pure soul may bathe it self in blisse, and be for ever steept in unexpressible, in unconceivable sweetnesse.