Horæ consecratæ, or, Spiritual pastime. concerning divine meditations upon the great mysteries of our faith and salvation : occasional meditations and gratulatory reflexions upon particular providences and deliverances, vouchsafed to the author and his family : also a scripture-catechisme dedicated to the service of his wife and children, and now published, together with other treatises mentioned in the following page for common use / by Sir James Harrington ...

DIVINE MEDITATIONS ON FAITH: OR, The Vision, Exercise and Triumph of FAITH.

WHere the Treasure is, there's the Heart, the thoughts, the affections also.* 1.1 A judicious mind is vertuously am∣bitious, only being inamored with that, whose true worth invites most its Contemplation, glaneing over in∣feriour things with a superficial and general surview.

The Soul of Man is never un-imployed, though often mis-imployed, resembling in the perpetuity, though not in the quality of its motion, the ever and all-moving Creator; who as he ever was, so was he never idle, as being a most pure act.

Is this true? Is the mind of Man never vacant? Art

thou never idle O my Soul? Strive then not to be idely employed; that both in acting, and in acting well, thou maist be more like thy Maker. And let the riches on which thou placest thy love, be Heaven and heavenly things: Where neither Moth nor rust corrupt, nor Thieves break through and steal;* 1.2 so shall such Treasure be, not the Pri∣son, but the Paradise of thy heart.

Amongst all those precious Graces heapt up in the bound∣less Store-house of Gods mercy, though each particular is to be admired, yet are there degrees of preheminence. For like as the beautiful Stones set in Aaron's Vestments; the Planets amongst the lesser Stars: So these three Di∣vine Graces, Faith, Hope, and Charity, out-shine the rest, attracting the eye of my Soul, and as much invite my Contemplation, as they necessitate my fruition.

These, these are the Fundamental Graces, Superiour to all other, both in respect of the Excellency of their Object, Christ Jesus, and of their Subject wherein they reside, a true Christian. The other, viz. Temperance, Fortitude, &c. being often-times bestowed by God on many natural Men, in whom they shine with a dim Light, never with a Sun-like splendor. They (like the Indians) possessing those Treasures, which Christians know best the right use of: Such Diamonds being then only truly pla∣ced, when set within a foile of Humility.

Thus my Soul, through the free Grace of thy Heaven∣ly Father, hast thou exhibited to thy view, and enjoying a Mine of Treasure, a Heaven of Happiness, Riches which exclude not, but command thee to covet. O follow thy Saviours Counsel, be a joyful Man, and industrious Mer∣chant.* 1.3 Part with all thy sinful Lusts, Sell all thy worldly Vanities; purchase this Field, and Trade for these Pearls. Thy affections are the price; which that thou mightest dis∣burse without delay, look more seriously into their worth, so shalt thou at once affect, and possess them.

As the optick faculty is both weak, and useless to us, in the Discovery of things that are either too neer, or too far distant, and so out of the command of its Power: so also if we suffer it at once distractedly to wander over se∣veral species (though within the strength of its specula∣tion)

it cannot give a true judgment, or description of any particular. The same Rules bound our understand∣ing, the perspective of our Souls. For look we on God, that Infinite being, further then our limits in his gracious revelation, our sight is cataracted and dimned with igno∣rance. View we him too neer in the attribute of his mercy, we grow presumptuously blind. Or place we ter∣rene vanities in our affections as worthy to be equally ga∣zed on with him, our reason will prove both purblinde, and false-sighted; rendring an untrue and unprofitable dis∣covery to our Souls. The last of these Rules let me first apply; then follow here the objects proposed to my present Meditation, which are the Principal and Evangelical Ver∣tues. Shall I then at once superficially glance over them? No, rather view thou my Soul each grace apart, that so thou mayest better discern the dignity of each particular. And as Faith hath the preheminence amongst them, and the first place in us, at our regeneration; so in thy Con∣templation.

Phylosophers are beholding to Aristotle for most of their Definitions; the Christians to the Scripture, as being the truth, and so no error in it; as being the Foundation, and therefore no building without it. Wouldst thou know then O my Soul what Faith is? Search the Scriptures and thou shalt find,* 1.4 that Faith is the Substance of things hoped for, the evidence of things not seen. O perfect fi∣gure, O true Effigies of that Heavenly Grace, drawn even to the Life by that only great Arts-Master, the Spirit of God! Frail Mortals that we are, extraordinary need have we of such exact Descriptions; since like weak-sighted Men, we multiply our object, grasping frequently the sha∣dow in stead of the substance. Thus being often times deceived in our judgments, by the many counterfeits of Faith, Let us upon some Professors thereof (that even falshood may not want a witness) cursorily gaze, as Pas∣sengers use to do, on executed Traytors; learning wis∣dome from others harms, rather pitying their folly, than following their example.

The Sun may rise gloriously, and yet suffer an Eclipse, before it mount the Meridian. Good beginnings may

make us expect, cannot assure us of good proceedings. Many run in a race,* 1.5 but he which perseveres to the end obtains the prize. Man-kinde doth commonly ascend one degree towards Heaven, where frozen with ignorance and folly, they afar of, with the Owle, wonder at the Light, not caring by their approach to enjoy its heat, or to be enlightned with its brightness; like silly Birds ho∣vering over the Devils blaze,* 1.6 (that fowler of Souls) or with ignorant Travellers, eying and following that false and wandering Light of Worldly Vanities, until they be plunged in their own destruction.* 1.7 Amongst these, give me leave to point out the Historical Believer, who hath waded, and in the deep, in Ezekiel's River; hath ascen∣ded one step of Jacob's Ladder; yea, with the Serpent in Paradise (that Devil incarnate) hath found out the Tree, of whose sweetness he shall never be a happy partaker.

O the folly and madness of rational Souls! who having spyed out the good Land of Canaan, choose rather, with the murmuring Israelites,* 1.8 to wander in the Wilderness of Vanity, the Deserts of Evil, not only Forty Years, but their whole life time, then to go in to possess that fruit∣full Soile, with faithfull Joshuah. Tell me, O Man, why the affection doth as it were loose its appetite, change his Channel, and dissent from that Rule in Heavenly things, which in terrene objects it both allows, and follows. The Covetous Man having begun but to tast of Riches, con∣tinues a Midas, ever after, wishing to touch and feed on nothing but Gold. The Voluptuous Man having had but an Airy view of Pleasure, is enamoured with it, and de∣votes his strength, his time, his life to its service. And the Ambitious Man having once kneeled on the Foot-stool of honor, never rests, until he hath ascended the Throne. On the other side, change we but the Place, Earth for Heaven (although the objects differ much in worth) and our minds change also. The Historical Believer, by his general knowledge and observation of the Principles of Nature and Justice, cannot but confess a God; next, that his Eternal Beeing is only the unexhausted Ocean, from whence all Rich Streams of Graces,* 1.9 and Rivers of Life proceed. The everlasting Mine, and Treasure of Trea∣sures,

which are as infinite in their quantity, as their value. Yet for all this proficiency in the theory of Divinity, he still remains a drone, like a lazie Mathematician, only view∣ing upon his Globe, those magazins of wealth, (the Indies) without endeavouring, or taking pains to enjoy them. He knows that Princes are but Vice-royes, Tenants at will, Commissioners, whose Power lasts not beyond Gods will, or the date of their life; The Almighty only being the Fountaine of Honour, according to that of the Psalmist, Promotion cometh neither from the East, nor West, nor from the South, but God is the Judge, he putteth down one,* 1.10 and setteth up another. Notwithstanding this knowledge of Gods preheminence, he either like the Barbarians exchan∣ges Gold for Glass, his golden Hours for frail and glassy Titles, terrene and empty favours, which are but the coun∣terfeits of true honour, a row of Characters, by which we should spell out Heavenly things, the substance of these shadowes.

All Earthly honours are either mediately, that is, by course of Blood, derived from our Parents to us, or else immediately by the present favour of the Prince, conferred upon Us; the worth of them consisting in the height of Title, Place or Priviledges above others not so dignified. Look then O Glow-worm towards Heaven, and thou wilt soon confess how infinitely all Earthly vanities are over∣matched; they being but rude Patterns, helping us to judge of the Original; degrees to raise, not weights to depress our Meditations; a Mount Nebo to view Mount Sion. Have we on Earth Kings to create us honourable? Behold, their Breath is in their Nostrils; whereas in Hea∣ven, the Lord is King for ever and ever,* 1.11 who hath said and verified it, that though they are Gods,* 1.12 yet they shall die like Men. Further, the World gives to its favourites, large and magnificent Titles, adorning them with splendid Robes, which are (as it were) the Superscription of their Place and Estimation. Pharaoh named Joseph,* 1.13 Zaphnath Paaneah, which signifies Prince. Daniel is named Belteshaz∣zar, according to the name of the Caldeans God.* 1.14 David must be stiled the Kings Son in Law.* 1.15 Mordecai goes out from the presence of the King in Royal Apparel, of blew

and white, and with a great Crown of Gold, and with a Garment of fine Linnen and Purple. We see here how li∣beral Earthly Kings, yea Kings of the Earth, have been in the expression of their favours: and can any conjecture, the eternal God, the only Jehovah, and King of Heaven and Earth, can, or will be wanting to his favourites? No, his Word, which is truth it self, shall be our assurance; Fear not little Flock, for it is your Fathers pleasure to give you the Kingdome.* 1.16 Nor are we only Kings, but dignified above such expressions; the Image of the only true God being renued, and imprinted in us. For through our Lord Jesus Christ's most great and precious promises are given unto us,* 1.17 that by them we should be partakers of the Divine Nature. Hath Saul chosen David to be his Son in Law? yea, and he esteemed it an honour worth the hazarding of his life? But behold what love the Father hath given to us, that we should be called the Sons of God.* 1.18 Was Mordecai so publickly honoured by Ahasuerus? God doth far ex∣ceed in his free favours towards his: Witness St. John, say∣ing,* 1.19 I saw round about the Throne four and twenty Seats, and upon the Seats four and twenty Elders sitting, clothed with white Rayment, having on their Heads Crowns of Gold.

Come hither O thou loytering Soul, that carest not to ascend the Mount with Abraham, and Isaac, but stayest below with his Servants, and Asses: that choosest rather to stand still, and become a barren, and unmovable Pillar of Salt, with the faithless Wife of Lot, then with no less hast than good speed to travel toward Zoar, a place of safety, with her righteous Husband. The Poets tell us a Fable of one Tantalus, whose hunger-starved Mouth covetously gasped after Golden Apples, which continu∣ally fled from him. I would (O half Believer) thou hadst his hunger, his thirst, then would our Saviours lo∣ving invitation be joyfully obeyed:* 1.20 If any Man thirst, let him come unto me, and drink such living Waters which shall not flie from, but into the longing Soul. Art thou Adam's Son? O here behold a Tree of Life, whose Root is only transplanted from Paradise to Heaven; that so the Fruit might hang down to Earth. Here is now no

prohibition, to restrain thy ambition, but a commission to warrant thy affection: (Take and eat:) O take it, even Christ in his Word, and Sacraments; not carnally as Adam, but spiritually, with the hand of thy Soul, which is a saving and applying faith. Next relish it by Meditation, and digest it by prayer. Then shall thine eyes be enlightned, and thou shalt perceive thy nakedness, that so Christ may cloath thee with his righteousness here, and his glory hereafter. Then shalt thou behold the vanity of earthly pleasures, riches, and honours; confessing that God is all these, yea all in all un∣to thee. That the happiness of Divine knowledge, consists most in fruition. That it is better to acknowledge God to be Immanuel with Isaiah, then Daniel's God with Dari∣us. To imbrace Christ in our armes by faith with Simeon,* 1.21 than to see his Star afar of with Balaam. To rejoyce in God our Saviour with the blessed Virgin, then to confess Jesus to be the Son of the most high God, with the Legion of Devils. Then shall that virtual and spiritual Figure of God, which according to our capacity, the holy Spirit hath shadowed out by attributes in his Word, and Works, be ap∣propriated unto us by Faith. That so those glorious rayes of his, to wit, his Holiness, his Justice, his Power, which (before our Souls were Eagle-fighted, our minds illumina∣ted) rather scortcht, than cherished; dazled than enlight∣ned us; meet all in the centre of his mercy, Jesus Christ; and from him as it were by reflection, powerfully work upon us, and comfortably refresh the whole Man; renew∣ing, justifying, and sanctifying thee here, and glorifying thee hereafter.

All this while, O my Soul, thou hast been viewing the first draught of Faith, rudely painted after a Landskip fa∣shion, and therefore ever beheld at distance. Now ob∣serve a second model, limb'd out more exactly, having in every part a seeming perfection. O that the Colours would be but as lasting as lively. The defect then of this Pourtraiture is a false ground, manifested and proved by its short continuance. The truth of which, since it cannot aptly, or charitably be demonstrated, or discovered by any extant piece I know, lest I should seem to be my own Judge, or judge my Brother, I will with reverence look into our

Ark, the sacred Scriptures; wherein, as there is the two Tables of the Law for our instruction, so there is a Pot of Manna to encourage and strengthen our obedience. An Aaron's Rod to tell us what we have been, are, and should not be. There I doubt not but to finde some Antiqui∣ties of the infant Age before the Law, or the middle Age under the Law, and some in the old Age of the World, that last measure of time under the Gospel. Which, although dusted by death, survived in those living chara∣cters for instruction, and our purpose.

All humane judgments may erre. Neither is there any Seat of Judicature upon Earth,* 1.22 no not Peter's Chair, al∣together free from injustice and false opinions. If it be the certain condition of Man to be uncertain in all his ways; Nam humanum est errare, it is his Custome to erre; How can he then which is a stranger at home, make a true discovery abroad? He that stumbles in a known and even path, cannot choose but fall headlong, if he ascend crag∣gy passages. He that is ignorant of earthly things, cannot be spiritually judicious. The best oft-times are deceived by their own hearts. (For the heart of Man is deceitfull above all things, who can know it?) much more by others. Those which in the false Ballance of our understanding have seemed down weight, being placed in the Scales of the Sanctuary, have been found wanting, as may appear in these following examples. Who, although they out-went the prospect of Men in the right way towards Heaven in the outward acts of Faith, yet afterwards either stood still, or wanting Oyl for their Lamps, were benighted and strayed in the broad Paths of prosperity. Cain the first draught of humanity that ever Man drew;* 1.23 the first born to whom hereditarily belonged the blessing, and the dou∣ble portion; the fourth part of the then visible Church, and a sacrificing Priest before God; viz. by his birth, e∣ducation, & offering, proved to be a Member of the Church; a Professor, by his Prayers; (implyed as the inseparable Companions of Sacrifices;) the fruits of that profession are manifest; so that to the superficial view of Man, he seems not only practically Religious, but also to parallel faithful Abel. Yet behold, in process of time, his want

of perseverence, shewes his defect of Sincerity; the mur∣der of his Brother, his former Hypocrisie; and after∣wards concluded of, and punished with the Curse of God; the Hatred of good men, and his self Despai∣ration.

Lots Wife was a member of the apparent Church,* 1.24 and as it is probable, forsook her native Country, her Fathers Gods, to be a sojourner, a stranger in a remote Land with Abraham. And no doubt (while she lived in that sinful Sodom) was a frequent Hearer of that Doctrine of Repentance, which her Righteous husband Preached with so unhappy success. Yea, in conclusion, she forsakes Sodom, being not only aided by the presence, but led by the hand of an Angel toward Zoar, that Type of Heaven. But no sooner did the Angel leave her, but her eyes reversion, discover her minds aversion. Which her self would have seconded, had not the Almighty, in Favour to her Husband, and in Mercy to Us, made her an examplary Monument, in a Pillar of Salt.

Next, under the Law, behold Saul, not only a Mem∣ber,* 1.25 but chosen of God to be the Captain over his Church. A man every way well qualified; first, for his Body, his Proportion was so excellent, that there was none like him amongst all the people. And for his Mind,* 1.26 it was endowed (it seem'd) both with Divine and Moral Vertues; witness his joyning in Prophesie;* 1.27 his perfor∣mance of many Pious Duties, as his Sacrifices at his Co∣ronation, his asking Counsel of God, and inquiry after Sin;* 1.28 confession and humiliation after Samuels Re∣proof; his humility at his Election, his patience and mercy at his Rejection and Defamation; his Fortitude against the general and open Enemies of the Church the Ammonite; his Zeal against the private and se∣cret Enemies of Religion,* 1.29 viz. all Witches and Wiz∣zards.

Here then is a spring of Piety; a profession, and ex∣pression of Religion; a Gourd, whose glory may not only serve as a Canopy of state to Saul, but as a shade to one of the Prophets. A gourd indeed, and so it fa∣ded. For the eave of his last day ruined that frontis∣piece

of Vertue, which his whole lifes best Actions had raised towards Heaven. For, had he been with the Pro∣phets, and joyn'd with them in Prophesie? His ignorance and wants now send him to enquire of the Devil. Did he Sacrifice before to God? Now behold, the reward of Divination and Witchcraft are in his hand. He whose custom was to ask counsel of God, now seeks after a Witch; and he whose seeming Zeal condemns his Righ∣teous Son, for tasting of an Honey-comb, although ig∣norant of any restraint; now, contrary to his Oath and Covenant made with God, without humiliation and judging of himself, or confession of his fault, willingly and wilfully swallows down the very gall of Sin. His Humility did not more grace him, when he lay buried in the peoples Stuff, than his Pride did debase him, when he presumed to be one of Gods Council. That patience, fortitude, and mercy which abounded, yea, was extended towards others, is now deficient to him∣self: For, he falls all along upon the Earth, becomes sore afraid; no strength is left in him, and yet he refu∣ses to Eat. For, having no conscience towards God, no wonder if his Body wants the charity of Nature: When the Creature abuses the Mercy of the Creator, he must expect to taste of his Justice: And when he ceases to know Himself, he shall be made to know his Punishment. Saul hath forgotten both his God and himself, and therefore justly is he now forgotten, and hears his Fu∣neral censure pronunced by him who never spoke nor wished better to man, To morrow shalt thou be with me.* 1.30

Forewarning fore-armes not Sinners; he that doubted of his Choise, though from the mouth of Gods Prophet, credits his refusal and death from the Devils Oracle. Extraordinary Blessings are the free and voluntary gift of God, and not believed of Sinners before enjoyed. But his punishments are the due Burden of sins desert, and therefore are expected before divulged. The Soul being often-times aforehand sensible of that which the Body afterwards endures. None but a false, or tempo∣rary Faith hath a final cessation; but such is this of Saul,

he now beleeves onely that he might dispair. The first degree of a true Faith, being usually, the false ones last step. God lifting up the one from the sense of judge∣ment to the faith and sight of Mercy. Sin dragging the other from the belief of punishment into the gulf of Despairation.

Though Saul hath his last day marked out, even the morrow; yet neither the love towards his Sons (whose Lives bore the same date with his) nor care for himself, begets the least endeavour, by delay, or otherwise, to out∣live the fore-going Prophesie (inevitable are the Judge∣ments of God); nay rather, he hastens it, shortning his flight, that he might shorten his life. And, that sin (ac∣cording to its nature) might have a companion, he moves his Armour-bearer to be a traitour to his own Soul by ex∣ample, whom his precept could not force to be a traitour to his Prince. For, he falls upon his Sword, which, in∣stead of Defence, becomes a weapon of Offence. So often-times God deals with the Wicked; who, as in life, themselves are their worst Enemies, so in death they prove their own Executioners. Thus the Sacred Annals, before and since Moses, hath by the Deads example, given most lively arguments to prove this falshood, of the deadness of this seeming life of faith. O admire here the infinite extent of the Mercy of God! who out of the carcase of this Lyon (Sin) this Eater (Death) brings forth both meat and sweetness for his Sampsons, his Nazarites; making the Downfal of the Fathers, the Rises of the Children; their Ignorance our Knowledge; their faults and blindness, apt spectacles to help the weakness of our sight! It now remains, that the holy Records of the faithful and powerful Gospel, as the Eccho of the Old Testament, consort in the like precedents; that by so consonant an Harmony, the dissonant, and unground∣ed judgement of the most hypocritical and temporary Believer, may be convinced, if not converted.

The purest Gold hath its Dross; the best Wheat its Tares: Yea, the Moon is then most full of Spots, when least empty of Light. The Church of God in the Pri∣mitive times, in its Infant Age, had many, who although

they were deemed Members of Christ, had not yet put off the Old man, The Old Adam. Many, whose Image and outward Superscription seemed to be our Cesars, yet proved to be false, and unvaluable Coyn, when they came to their test, or exchange. Witness Ananias and Sapphira,* 1.31 (a pair doubly united, by Sin and Wedlock) who, before their trial, were esteemed as Members of the True Church, as Beleevers of the Apostles Doctrine, and no doubt baptised in that Faith; the effects of which seemed to lead them on to forsake the world; for, they sold their possessions to works of Charity and Piety, And laid it at the Apostles feet. Who would not here have parallel'd these with sincere Joses, since both par∣ties did the same duty, though not with the same heart; the one acting truly that Christians part, which the other only play'd.

Mans natural light is comparatively darkness, and the height of his Knowledge advantageth him only with a larger prospect of his ignorance; he knowing most that confesses to know nothing. The conscience of our want being the perfection of our science. Only thou, O Lord, art the Fountain of Knowledge and Wisdom; thou triest the Heart and the Reins, and seest not as man seeth. Shalt not thou who planted the Ear,* 1.32 hear? Thou that formed the Eye, see? Thou that teachest man Knowledge, know? Thou, O Lord, knowest the thoughts of man. For what end therefore, O Ananias, tends the subtil compact with thy Wife? The strength and ripeness of Sin, hastens the harvest of Judgment, wherefore then this bare notion of Religion?* 1.33 This worst Sin, hath Hells worst Punishment. What serves for, O Sapphira, the impudent defence of this act, which is as lightning be∣fore the thunder-clap of Justice; since the spirit searches all things,* 1.34 yea, the secret things of God? He knew thy untruth, thy lie, and therefore at once pronounced and executed the truth of thy Judgement. Behold the feet of them that have buried thy Husband, are at the dore, and shall carry thee out: Whereupon she fell down at the A∣postles feet, and yeilded up the Ghost. Justice depriving those of life (Gods gift) which any way detain mans

gift to God, to wit, their Offerings; or whatsoever else is set apart for an Holy employment.

The indulgent Parent fears that the life story of that child, will prove but a compendium, whose Infant years are an Abridgment of Mans stature. The like observa∣tion will be proved true (if doubted) in many preposte∣rously forward Christians, who are like to Childrens Bub∣bles, which, while they last, are but Topographies to the Beholders: Or, like Lightning; which, though it invelop Heaven, hath nought remaining; yea, scarcely time and place to bear witness of its glory. So these hypocritical and temporary Professors, seem a perfect Map of Christianity, the splendor of Religion. Yet at the appointed time they vanish, becoming so much fur∣ther off, by how much nearer they seemed to Heaven. View the experiment of this truth in the Scribes and Pharisees, (from the opinion of whose Righteousness, the Jews drews this Maxim, That if any two on Earth should be glorified in Heaven, the one must be a Scribe, the other a Pharisee.) That their Purity was but a Blaze, this vulgar conceit a Falsehood. Hear and believe the Word, yea, the Word of Truth,* 1.35 concluding these Wise men, Fools; these Guides, Misleaders; these Patrons of the Common-wealth, unnatural Vipers; sealing them up with a seven fold Woe, for manifest an hypocrisie, to eternal Damnation.

Our Saviour was many times guarded with troops and multitudes of Disciples, whose momentary affections proffered Him an Earthly Crown. Yet he, which knew all Hearts, knew the unconstancy of theirs, and therefore committed not himself to them. For, had they been as Powerful as Willing, had their affections been as sincere and durable, as they were fervent, yet could not any earthly Monarchy allure him to Reign, who lest his Hea∣venly Throne to Suffer; exchanging a crown of Glory for a Crown of Thornes, that his Humiliation might be be mans Exaltation. O here behold the Unchangeable∣ness of Gods Love, the Vanity and Unsteadfastness of Mans best Resolution. Those Disciples, which even now would have Crowned him, those which traced him

through Sea and Land, and having found him, said, What should we do that we might work the Works of God; yea those, who, as it were filled with a passionate desire of possession,* 1.36 prayed, Lord, evermore give us this Bread; these now, instead of honouring him with a Diadem, deny his Regal descent, saying, Is not this Jesus the son of Joseph. These whose appetites desired evermore to enjoy this Bread of Life,* 1.37 think there is now no living with this Food; as being too hard for their digestion, their tongues testifying their distate, saying, This is an hard saying, who can hear it? To conclude, they that so fast followed him, now as fast depart from him; Witness our Saviours question to his Chosen ones, Will ye also go away?* 1.38 O blessed Saviour, Let my Soul be a follow respondent with Peter, and say, Lord, to whom shall I go?* 1.39 Thou hast the Words of Eternal Life.

My Meditations have spent much time in the disco∣very of this out-side of Faith. I should now proceed, did not the hateful example of Apostating Demas stand bran∣ded in Holy-Writ, for my observation and conclusion of this Point. Knowledge is the foundation of Faith, but God only is the Master builder of it. Christians are Priests, imputatively and derivatively from our Saviour, as offering up the Evangelical sacrifices of Prayer, and Praise; but the Ministers of the Gospel, in a more espe∣cial manner. Demas was a Priest, because a Christian; Learned, as being without doubt, a Teacher; Pauls schol∣ler and companion, one whose eyes were daily witnesses of Signes and Miracles; whose ears were frequent audi∣tours of Gods Word: yet this man wanted the witness of the Spirit in his Conscience. Therefore no marvail if his actions were destitute of its power. The Wisdom of this world is Foolishness with God,* 1.40 and proves at length so to Man. Demas's worldliness discovers his Folly; and his second choice shews the Hypocrisie of the first. That affection which towards Christ hath an end, had never a beginning. The Love of God is Lasting. And though our weak understanding, through the interposition of some great Afflictions, may conceive it to be extinct; yet,

that eclipse past, this overture of falling out, proves the renewing of Love. He that perseveres to the end, shall endlesly be Beloved. But he that grants God the Major, his youth and strength; and of his full age the Minor, the lesser part of that time, and yet at last doth in fact deny the conclusion, is as little a Christian as a Logician.

The Word of God, as it is the great luminary of Di∣vinity; so likewise the Sun of our Souls, which discovers unto us those glittering counterfeits, which the false and weak lights of our depraved understandings, would pre∣sent as blameless. This is that Star which guides all Wise men to Christ. A Pole Star, directing only all Hea∣venly Observers; being either unknown, or else not useful to worldly Stargazers. This Word, as it makes us know our selves, which is the principal of wisdom, so it makes us discern (in some sort) others, which is the Divinity of Knowledge. Which of the Devout Jewes would have thought the Scribes and Pharisees hypocrites, had not the Word of that All-creating Word, Christ Jesus, ana∣tomised their shameful Corruption? Who amongst us would have judged a Miraculous Faith, less than a Sa∣ving; had not the same Verity assured us, That many which have Prophesied, cast out Devils,* 1.41 and done many wonderful Works in his Name, should be excluded Heaven with a Nunquam novi vos; Depart from me ye workers of Iniquity?* 1.42

That a man may be a Conduit-pipe to convey Water of Life to others, and yet prove a vessel of Dishonour, the Religious care of Paul witnesseth, who subjected his body, lest when he had Preached to others,* 1.43 be himself should become a Reprobate. But that they, whose Word aided by the power of Faith, was mighty to cast Sathan out of others, should be possessed themselves, is both Lamentable and Wonderful. These indeed have cropt the Leaves of Faith, leaving the Fruit and Root be∣hind: seeking therewith, like Adam, presumptuously to hide their Nakedness, and want both of Application and Justification. Thus these, whilst they think to de∣ceive others, the Devil deceives them.

Charity, the most fruitful, lasting, and most eminent

Grace, begins first at home. The affection which we bear to our selves, being the best pattern for direction of our loves towards others. Witness the approbation of our Saviour Christ, whose abridgement of the whole Law being Charity; the Rule of it was, To love our Neighbours as our Selves.* 1.44 From this Expression, or short Paraphrase, who concludes not a primary and most na∣tural Duty, necessarily to be implyed and commanded, [a self-loving] though not a self-love as being the man∣ner, quantity, and just weight of all our external acti∣ons. Of this want, are those guilty, reproved by our Saviour; who (too publickly officious) offer to pull out their neighbours Mote, not being sensible of the Beam in their own Eyes. Also the unhappy Miracle-worker must here plead Guilty, of whom that Jewish saying, falsly applyed to our Lord, may be truly verified, He saved others, himself he cannot save.

Gods Power is the chiefest agent in effecting Miracles; an Attribute most necessary to beget Fear, Admiration, and Humiliation. But alas, the Knowledge of Gods Omnipotency, shall rather affright, than comfort us, with∣out the apprehension and self-application of His love to∣wards us, in Him, for whose Name sake he wrought such Signes. Yea, our Fear will prove slavish, and ser∣vile; our Admiration frightful and terrible; our Humi∣liation distracted and desperate, without the sense and feeling, promise, and assurance of his merciful Love. For God is Love,* 1.45 and works by Love. His Love being the only cause of ours to Him, and to others. The truth of this, made Paul account all Faith, though able to remove Mountains,* 1.46 nothing without Charity; further intimating, that how glorious soever such outsides might seem, they would prove empty shells, void of the ker∣nel, the substance, and true essence of Faith. Charity being the left hand of Faith, as Faith the right eye of Charity.

There needs no other witness of this Faiths insuffici∣ency than Judas Iscariot. Who was elected to be one of the Select Disciples, and dignified with the Highest of Callings, even to be the Apostle of Jesus Christ. One

who, both under the Law and Gospel, had participated of those initiating Sacraments, Circumcision and Bap∣tisme, as also of that which was for Confirmation, the Passeover. Further, he was a Preacher of the Covenant of Grace, by Word as well as by Name, by Deed as well as by Word; as appears by our Saviours large Commis∣sion. He gave them Power,* 1.47 viz. his Twelve Disciples against Vnclean Spirits, to cast them out, and to Heal all manner of Sickness, and all manner of Diseases. The Execution of this, the joynt Confession of the Twelve, and of the Seventy Disciples, doth manifest, saying, Lord, even the Devils are subject unto us through thy Name:* 1.48 Loe, here Judas miraculously casting out Devils. Will it not be a wonder, yea, and seem an untruth, that this Saint is become a Devil? No.* 1.49 Such a Faith to have such an End, is but natural; a stinted Faith wants enlargement to continue. Through Faith in His Name we may do Mi∣racles; but through Faith in His Blood,* 1.50 we and Judas only can be Saved.

The light and fruit of Faith, and all other good Works must shine, not to me, nor to others alone, but to both: Men may be instruments of Heat to others, and yet Cold themselves. Many are made Executio∣ners of Gods Power, which never enjoy his Grace. Ne∣buchadonezzar was his Rod, Cirus his Servant: Nei∣ther his Son. Yea, Miracles and proofs are not wanting in our dayes; there being those (I fear) whose words have powerfully cast Sathan out of others, their own Souls being not delivered from his Tyranny.

Stories, the monuments of Art, preserve in black and white, what once was done in Colours, by a Grecian Painter; whose Skill was so much an Ape to Nature, that his lively Draughts deceived the double sences of Birds; causing them to prefer the shaddows of Fruits, be∣fore the fruitful Substance. The Devil in his subject is not less void of Art, although they both differ in their ends; the one Deceiving, but to shew his Skill; the other being Skilful to deceive Birds who have not reason to correct their Sence, nor to discover the Shaddow of Shad∣dows; one is only a Laughfing-stock of that Artists inno∣cent

Craft; But Man, whose incorporeal parts parallel the others Essence, yea, now transcend it, (by how much a positive is better than a depravation) is the stage which Sathans derision tramples on. The least of Scornes, is not the least of Injuries; the height of it, the greatest of Cruelties. Such is his, for it wounds the wounded, seek∣ing to deprive those of Heaven, whom he hath already defrauded of an earthly Paradise.

O my Soul, thou art one of this worlds Common∣wealth, to whom this busie Impostor, variously disguised, offers his service. Each mind at first, whiles unhabituated, is in that respect an empty Tablet, on which some por∣traiture must be drawn. A good and a bad Artist, strive for the Employment. Divers excellent beginnings are there Blurd by the one. Divers bad ones amended by the other. The good Models having only this advantage, that once dry, and fixt, they may suffer a Blot, never an utter Defacing. Death lastly brings to light, the work, which challenges the Master, and the Master it. Wouldst thou then know what is Drawn, and whom thou hast Imployed? Let thy following Meditations search out, and observe the Original; which (the shaddowes withdrawn) most opportunely, and in order, meets thy next Contempla∣tion. The pleasingness of Objects, begets a Delight; the delight, an affection; the affection courts an enjoying. Eve, the Mother of Sin, and of Man-kind, before ••he took that Forbidden, and Sacramental Fruit, or tasted the Bitter-sweet, saw that the Tree was good for Food, and that it was pleasant to the Eyes.* 1.51 The Scripture thereby intimating, that had not the Flesh afforded entertainment to the Temptation, nor the Eyes been windows to let in the superficial beauty of that knowing Fruit, nor the mind brought forth, and nourisht desires so rebelliously ambitious, no powerful assault, nor subtile stratagem of Sathan, could have prevailed, or been sufficient, to enter a Cittadel so perfectly fram'd, and strongly fortified. As the Body, so the Soul hath its several Objects; according to which diversity, it may be capable of a threefold sight; in all which, the cause, medium and instrument of seeing, with its object, is most considerable. In the first, the sight

of sence, there is the Light proceeding from the Sun, occasioning the operation: 2. The fleshly nerves which contein the optick faculties, imployed about all objects, and visible substances. In the second, the sight of Rea∣son, there is the light of Nature: 2. The luminary o•• in∣strumental receptacle, the mind of Man: 3. The things obvious, which are chiefly, moral Justice, Virtue, and earthly Wisdom. In the third, viz. the spiritual and su∣pernatural sight: There is first, the Light of Grace; ••. The Eye of Faith, whose object is the only begotten, infinitely Glorious, and mercifull Son of God, Christ Jesus, with all his faithful Promises, numberless Merits, saving and incomprehensible Graces.

This then, O my Soul, is that Sight and Light; in comparison of which, all other is but Darkness, or as Torch-lights to the Sun. By this alone, a true Christian shall as much transcend the rational, as the rational the sensual Creature. Doth the momentary splendour of ter∣rene things entice us to affect and prefer them? And shall the everlasting, and perfectly glorious Vision of Heavenly things; even of Him, who gave Beauty, Form, and Beeing to thee, and all things, prove less deserving, less effectual? Was the carnal eyes of my First Parents so over-pleased with the transitory Beauty of an earthly Fruit, that they forgot their Creator, whose Image they bare, and entered the death, threatning the breach of his Commandement, though open to the fury of a double Curse; exchanging the eternity of Happiness, for a mo∣mentary taste? And shall not the Pearless splendour of Heavenly things, animate me to prepare a hand, a heart, to receive, and taste, the Manna of Souls, the Fruit of a Tree of Life, not guarded with a Cherubs Fiery sword, but obvious to all; not rooted in Earth, but sprang from Heaven; being grafted into Humanity, that his Living Fruit might become the saving and eternal nourishment of Man? O Lord, I earnestly cry out with those at Ca∣pernaum, Give me evermore of this Food.* 1.52 Have mercy upon my Infirmities; for, being Adam•• son, I have a withered hand, a carnal heart;* 1.53 which carnality 〈◊〉〈◊〉 enmity with thee. Therefore, Create in me a clean Heart, and

renue a right Spirit within me. Relieving my Spiritual wants with this apprehensive Grace, by which supernatu∣ral gift I may be made able to apply thy saving Promi∣ses▪ with all their dependances.

O Adam, I cannot blame thee for the loss of this Grace; since thou deprivest thy Posterity of those Trea∣sures only, which thou was possest of. But in thy Innocen∣cy this thou hadst not, yet wert thou not therefore de∣fective; for thy created purity needed not any imputative righteousness; being of it self sufficient, because accepted. The beauty of thy first Purity was so far from Leprosie, that not the least Stain was then apparent to deface its Candor. Thy Innocency, void of Sin; and therefore required not a Saviour. Thy Soul was the Resemblance of thy Creator; and therefore a pleasing, and most pro∣per object for his All-glorious sight. There was without Wrath; Attonement; without Enmity, Mediation; with∣out Debt, satisfaction; without Jesus, Application is un∣necessary.

Infidelity was the first means of Death, Faith is the only instrument of Life. By the one, came our Descent to Hell; through the other, our Ascent to Heaven. That made us Fly from God offended, this makes us Run un∣to Him appeased. Man had his first Spring in the Crea∣tion, his Summer in Paradise (which should ever have continued, had not his meridianal height suffered a de∣clination. So shortning his happiest dayes▪ he changed both Place and Season. As after the Fall, Winter en∣sues, so did his. For, what are our untimely times, but as a Winter quarter; wherein every Tree is Fruitless; we being not seemingly,* 1.54 but really dead in Sinnes and Trespasses. And if there be any Sap in the Root, or Un∣derstanding,* 1.55 it serves for no other use, nourishment, or comfort, but to leave us without excuse. If any Leaves, as Moral actions, and outward Professions; alas, these may hide from men, our Nakedness, producing a suppo∣sition of Fruitfulness, but cannot deceive God, who shall cause such Leavy Fig-trees to wither.

* 1.56O Saviour Jesus Christ, my Years increase, my Life decreaseth; neither know I how soon thou wilt visite me

by Death, or Judgment, when if only as outwardly glo∣rious thou sendest me, my Portion is with Hypocrites; if defective of Fruit, thy sentence hath already award∣ed me, fit for the Fire. Lord,* 1.57 I am a stem of sinfull Adam, sprung from a barren Root, and therefore a Plant which but Cumbers this Ground. O thou which only art Lord, and Husband-man of Souls,* 1.58 so shine on me by thy favour, mould and manure me with thy Grace, prune me with thy Fatherly chastisements, that the old Man may be rooted up, and the new Man spring up, and grow: that so the Winter of Sin past, a Spring of Faith may ensue, which in thee being only fruitfully perfect, I may with a happy certainty, expect an Autumn of Glory.

Whosoever believeth in me hath everlasting life,* 1.59 are the words of our Saviour: from whose graciousness eve∣ry Soul may receive infinite encouragement to pursue the condition, or instrumental means of so unvaluable a gift. For what is more desired than life? What more abhor∣red than deprivation? Let this offer therefore of Immor∣tality, the height, and accomplishment of Mans happi∣ness, like the streams of Paradise, direct thee (O wan∣dering Soul) unto the Eden of Glory. In the midst where∣of thou shalt finde the Spring of Faith, the Fountain of Life, even God himself: From whom alone, all Graces have their right ebulition, and procession: for God deals to every one the measure of Faith.* 1.60 As in the first Crea∣tion, he gave a Beeing to what was not; so in Mans Re∣generation, his immediate Word wrought the one, his written Word the other. Pulpits are Heavenly Conduits from whence by Earthy Vessels, the Ministers Voices, (as in smaller Pipes) the Waters of Grace are conveyed in∣to every open Ear. Faith comes by hearing,* 1.61 and hearing by the Word of God. The life of the Body is the Soul, the Soul of the Soul is Faith. As the Infant lives not till God hath infused a Soul: so the Christian lives not without his gift of Faith.

O thou whose gifts are the effects of thy free Mercy,* 1.62 not our Merit, and therefore without Repentance or Changeableness, thou being Wisdome it self, and there∣fore Unalterable; Omnipotent, and therefore above all

contradiction, and resistance; give to me this Seal of thy love, this first fruit of thy favour, and my Conversion. O bestow on me the Grace I ask; because thou hast gi∣ven unto me Grace to ask. For thy bounty is not closed up, because thou hast been liberal, like to Man; since thy love is without measure; thou therefore give me, because thou hast given. Thy former favours being but earnests of thy future mercies.

The Body of Man, like to the Pool of Bethesda, hath five Porches, or senses, through which all external plea∣sure and delectation enters, as it were to comfort the imprisoned Soul. They being as so many Cranies dim∣ly enlightning her Dungeon, that so their poor and weak expressions might make her ambitious of a perfect liber∣ty. Amongst these, the seeing faculty in comparison of the rest, may be stiled the beautifull Gate, for its Grace, and Ornament; and the Bodies mirrour, wherein with delight it views the perfection of it self, and others. So that indeed, the better half of Mans temporary felici∣ties consists in outward objects. O have these fleshy eyes of ours, such various presentations of pleasure, to delight these Bodies of Clay with! and can we imagine Faith (the eye of the immortal Soul) can be destitute of a sub∣ject worthy its view and contemplation? O no, my Soul. The weakest-sighted Faith enjoys a far better, and more excellent prospect; viz. with Eagles eyes looking abroad upon the glorious Son of Righteousness, and Son of God Jesus Christ.* 1.63 The Life of the Body gives the first power, and motion to the Eye, but this Heaven-aspiring sight gives the Soul its first Life: Hear me, saith God, that is, believe in me,* 1.64 and your Soul shall live.

The Earthly Sun suffers sometimes an Eclipse; so did ours once for all. An interposition caused the one; the other, not any defect in his own Body or Light, but a condense Darkness; an Orb of Sin, for a time obscured his brightness. Women and Children, whose shallow reach fathome not the depth of Natures works, may with a flying fear hide themselves, not daring to behold the labouring Sun; when a learned Artist by Water, or re∣flection searcheth out the cause and greatness of an E∣clipse.

Worldly and carnal Men may mask their under∣standing with a wilfull ignorance. But do thou, O Lord,* 1.65 which hides these things from the Wise,* 1.66 and revealest them unto Babes, make me to apprehend the reason, and admire the infiniteness of thy suffering.

Earth affords not a neerer Union or Relation than friendship. That mysterial incorporation, and perfect conjunction of Wedlock, is but an inclusive of this; that being more particular, this more general. Society is the happiness of Mans life, this is the height of that Con∣junction, and the perfection of that happiness. He is either most miserable, or undeserving, that hath not had some taste of this reciprocal foelicity: Since vice, and vertue have both their favourites, the one exceeding in number, the other in worth. Thus far hath my Medi∣tations roved on Earth, ascending this height of tempo∣rary delight, that from such a rise, my Soul may take a quick flight to Heaven. The friendship of the World and all things else in it eminent, or praise••worthy, are but dark shadowes of Heavenly things; beames derived from that eternal Light, to give Light to Man. Doth not the Holy Spirit express the exceeding love of the e∣ternal Father to us his Children by the tenderness of Earthly Parents? His infinite and free mercy,* 1.67 by the charity and friendship of the Samaritan stranger? The ardent and unparallel'd affection of our Saviour Jesus Christ, to us his Church,* 1.68 by a Matrimonial and espou∣sal love? O all yee that have any illumination of Faith,* 1.69 come, and witness with me if there were ever, or can be any love, amity, or affection like unto this, which God hath shewed towards us. Lord, I would fain express thy acts of mercy, the witness of thy love, and object of my Faith, but who is sufficient for these things? or able to express what he cannot sufficiently conceive of? How, or where shall I begin? when Lord my beginning was from thee? Yea, from all beginnings hast thou chosen me, and in time hast thou called me, void of love, desire and freedome of will, or any other congruity, remote, or suf∣ficient to answer thee, calling; being the servant of Sa∣than, and Bond-slave of Sin, and therefore an Aliene

from thee and the common wealth of Israel. One not only sick,* 1.70 but dead in sins and trespasses, and therefore unable to move towards thee. A natural Man perceiving not the things of God, and therefore ignorant of thee. Thy love alone was the cause of mine,* 1.71 for herein is love, not that we loved thee, but that thou loved'st us first; Nor fore∣knowledge of my after works or willingness to receive grace,* 1.72 occasioned this free Election: For not of works, which I had done, but according to thy mercy, didst thou elect, and save me. From thy free and gracious prede∣stination my faith with a devout affection makes haste to behold the Foundation,* 1.73 thy dear Son Jesus Christ my Saviour.

O wonder, O infinite Love, O admirable friendship! He whose glory and greatness the Heaven of Heavens cannot contain,* 1.74 was inclosed within the Womb of a poor though pure Virgin. God descends in humility from Heaven, that Man might ascend Heaven in Glory; be∣coming like to Man, that Man might be like to him. Not Rome the Metropolis of the World, nor Jerusalem the glory of Judea, must tryumph in the birth, or be made more honourable by the first presence of Emanuel; but Bethlem, the least of the Cities of Juda. Which poor place, either ignorant, or regardless of so high a favour, was not only void of thankfulness, and common courte∣sie; but of neighbourly hospitality. A Stable, a Manger, and brute Beasts being the Palace, the Cradle, the com∣pany, it prepared for the entertainment of the Worlds Saviour. Behold here a mystery of mysteries; He who knows no beginning, now begins to be, that his being in nature might give us a being in grace, in glory. And in his Infancy did our gracious Redeemer begin to suffer; the entrance of his life being but the Prologue of his sor∣row, and the total thereof a continued passion.

His innocent Child-hood is, made the subject of trea∣son;* 1.75 and nought but his slaughter must allay the Tyrants suspition. What needed any, unjustly, or violently to have sought his Death, who willingly came to Dye; on∣ly living the life of Man, that for Man he might be ca∣pable of Death. This Herodian cruelty hath a deeper

dye than Nero's Tyranny. For he destroyed the World only in his wish, but this Man by one act would have made not our Bodies only, but our Souls mortal. O sweet Jesus, thou fleddest into Egypt, not to preserve life, but to die daily; avoiding his merciless Power, that thou mightest declare thy powerfull mercy. Thy Death, by which we live, must not be constrained, least ungrateful Man should esteem it no gift. The strength and policy of Herod are unable to wrest that per-force from thee, which thou purposest freely to give. Infancy must not suffer for Man-hood, since the greater includes the less; but the lesser cannot comprehend the greater. That per∣fection of Age, that made Mans rebellion, and sin more full, more hatefull, must make thy obedience and suffer∣ings more compleat, more acceptable. Not Bethlem, but Jerusalem the center of the World, must be the Theatre of infinite mercy, of merciless cruelty; that thy passion being acted in the place, wherein the Legal Ceremonies were celebrated, the Types and Figure might more clear∣ly point out the substance. All those bloody Sacrifices being abolished by one Sacrifice of blood.

After this escape of danger in his Child-hood, and re∣prieved of his life for a time, did not the increase of his years multiply his sorrows? No doubt he suffered, as well as fulfilled the Law for us, during those thirty years he obscured himself. At twelve years of age we finde him disputing in the Temple,* 1.76 when surely he wanted not op∣position; that time of his Youth being a gradation, and introduction into a height of suffering, and a private pre∣paration to a publick Office and Ministry. Which he no sooner enters, but he is encountered by Temptations,* 1.77 and those none of the least, they being fortified with the greatest subtilty of Sathan, which over-blown, Man se∣conds the Devil; heaping upon him whatsoever injuries humanity can possible be capable of; beginning with his good Name, which they seek to scandalize, and make approbrious with their blasphemous tongues; reporting him to be a Glutton, a Wine bibber,* 1.78 a friend of Publi∣cans and Sinners. Disparaging his birth, and calling him the Carpenter's Son, affirming his miraculous power to be

the effects of a Satanical confederacy, saying, that he cast out Devils,* 1.79 by Belzebub the Prince of Devils.

Poverty to all, is a misery full of miseries, yet not a∣like to all. Circumstances alter much the state of things. He is poor, that is born so; but he is truly poor, that is made so; since the one knows most of his misfortune is from, and by reason of others. When the others woful experience makes him more sensible of his woe. A Mans own censure, more than the judgments of others, makes him more or less unhappy. Deprivation and loss is the extremity of poverty, and most grievous to humanity. But, who can lose what he never had? In nature, want is as it were a part of Mans nature, and therefore less wretched. The first works most upon the body, this last upon the Soul; and therefore far more unsufferable, by how much that purer substance hath a deeper apprehen∣sion of pain, than the more gross and outward senses. O my Soul, is this outward indigency, so full and over∣flowing with sorrow, how infinite bound art thou unto him, who being rich, became poor, that thou through his poverty might be made rich.* 1.80 The greater the height, the more miserable is the dejection. The more eminent the state, the more unsupportable the humiliation. O behold,* 1.81 and see if there be any sorrow like unto this sorrow, wherewith the Lord afflicted him in the day of his fierce Wrath. Was he rich in beauty? had he the dew of his youth from the Womb of the Morning?* 1.82 Behold, for our sakes he is become as a Root springing out of a dry ground, he hath no form nor comeliness. And could we now view him as he was then,* 1.83 there would be no beauty that we should desire him.

What thing so without measure glorious, and unex∣pressible, as the simple, and infinite essence of the God∣head? what Element more vile, and base than Earth, the principal ingredient of our bodily substance? O mi∣racle of love! behold, God is made Man, the Word was made Flesh,* 1.84 and dwelt amongst us: Immortality putting on mortality, that mortality might become immortal. A King of Caesar payes tribute to Caesar, and will be subject to his Subjects. The Master of all, as a Servant

to all, washes the Feet of all his Disciples. Is there any comparison betwixt Heaven and Earth; a Crown of glo∣ry, and a Crown of Thorns? yet how willingly doth this, not to be equal'd love, accept of this unequal change. Such Lord were the honours which the World gave thee.

The story, and contemplation of my Saviours suffer∣ings, leads my Soul into a Garden, not fraught with joy,* 1.85 pleasure, and delight, but with grief, sorrow, and pertur∣bation. O who can by a true faith look upon his hum∣bled Saviour, and not be humbled in Spirit? Who can behold the clodded drops of blood falling from his bles∣sed Body, with a drye Eye; not sorrowing for the sin that caus'd this sorrow; not shedding plenty of tears, in ap∣prehension of his love; who shed plenty of blood in the imputation of our sin? If his external parts were thus prest, and opprest with pain, how painfull were the pres∣sures of his Soul, the internal cause of this outward A∣gony? Surely, as the Power was infinite which sustain'd him, so the Passions were infinite which he endured, and are as far above the height of Mans expression, as above the height of Mans sin. In a Garden Adam sinned, and Christ suffered: Sathan in the one deceiving our first Pa∣rents by a Serpent; in the other betraying our blessed Saviour by a Judas. The unsupportable wrath of God, the immense weight of Mans transgression, and the ebbe and flow of his humane will being all expressed in that significant, and passionate Prayer of his. O my Father, if it be possible, let thus Cup pass from me.* 1.86

He had now thrice bowed his blessed Knees to Earth (to whom all knees do bow in Heaven and Earth) when a wicked trayterous crue, under the conduct of a most ungrateful Leader, enter the lists, adding affliction to his affliction; and becoming a party against him, took their parts. Thus merciless, and unthankful is the disposition of ignorant Man; thus free and undeserved is the mercy of God. Lord Jesus, shall my faith lose sight here, for∣saking thee with thy Disciples? No Lord; I will yet fol∣low thee, even to the high Priests Hall, not denying thee with Peter, but confessing thee.

Can any, better or more lively express thy cruel usage there,* 1.87 than thine own spirit doth in the mouth of the Evangelical Prophet Isa? I gave my back to the smiters, and my cheeks to them that pulled off the hair, I hid not my face from shame, and spitting. Loe, how this Hea∣venly Chronologer, by Divine Inspiration, even as an Eye-witness, describes the several cruelties inflicted on our Saviour. Although the judgments of the Lord are unsearchable,* 1.88 and his wayes past finding out, yet such is his goodness towards his People, that he reveales these his secret decrees before they come, that when they are come, we might, with a more firme assurance, believe them. A Christians Faith hath a double confirmation, as from the uncontrol'd truth of History: so from the Divine testimony, and presage of prophesie. Some hun∣dred years before his passion, our Saviour, by the mouth of the Prophet, told us what he would do. Now behold, in the fulness of time, his own Person, and Act, makes good his own Word;* 1.89 Witness the true Relation of his sufferings. Then did they spit in his face, and buffetted him,* 1.90 and others smote him with the palmes of their hands. Then Pilate took Jesus,* 1.91 and scourged him; thus by his stripes we are healed.

I am now in Spirit before the Judgment Seat of Pilate, where I view the Judge of the World arraigned before a Judge of a Province;* 1.92 and hear at once an unheard of injustice; the most righteous of Men accused, acquitted, condemned. If there be any power, as well as form of godliness; any lively, and applying faith, besides a bare Historical belief in you, let the patient Perusers of these my thoughts (unworthy this subject) read no further, before yee have called with me a private Sessions in your souls. Where a diligent search and enquiry being made after sin, and the whole Man arraigned, and found guilty: Our own consciences (although our Judge) will censure us, and our transgressions, as the occasion of our Saviours sufferings will inform us; that this his arraignment is the reason of our acquittance, his unjust condemnation the cause of our pardon, and salvation. O let not the infi∣nite passions of our Saviour, the privation, and actual of∣fences

of our Souls, which made him obvious to the wrath of his Father, the malice of Men, and Devils, inflicted on his blessed Body, be remembred without a flood of tears, to wash his Feet, without a thunder of groans to pierce his Eares, without an extasie of admiration, a fer∣vency of affliction to meet the liberality of his mercy, the immensity of his love.

Though I have somewhat digressed, yet am I not out of the way. They that appear before God in Sion,* 1.93 must pass through the Valley of Baca, making it a Well. My fa••th hath now again overtaken my Redeemer, hurried to his Execution, by the fury of the Jews; but more swiftly carried by the wonderfull efficacy of his love; which makes him not to fear his torment, but to bear it. Blest Christians! behold your General, your Standard, your Vocation. Whosoever follows Christ, must take up his Cross with Him.* 1.94 What though the Circumcision mock us with our crucified God? He, of his own free will, suffered this only, and by his own Power overcame it, and lives to Judge their lives, who thus contemn his Death.

The place assigned for this unparallel'd impiety is Cal∣vary, a place of Sculls. What was the whole World be∣fore this act of mercy, but a Golgatha, a Mansion of dead Men? the Sphear of this Centre, a large Field like that of Ezechiel, Full of dry Bones.* 1.95 O thou who gavest power to the dead Body of Elisha, to revive a breathless Corps, be mercifull to us dead in sins, and trespasses, admit us to touch thee dead, by faith, that so we may arise here to the first Resurrection of Grace, hereafter to the other of Glory.

The second Adam must resemble the first, that the one might gain what the other lost. For as through the first offence many be dead,* 1.96 so much more the grace of God, and the gift by grace hath abounded unto many by the last. As they were alike in the publickness of their Persons, and extent of their actions, so also in many o∣ther respects; that by so lively an assimulation, our faith might have a more firm assurance, and quick apprehen∣sion of the truth of our Redemption and Redeemer.

Adam was a Man, and the workmanship of the blessed Trinity;* 1.97 so was Christ according to his humane nature. He was endowed with a compleat innocency and purity▪ So was our Saviour, although in a far higher degree of perfection; it being requisite that that righteousness, which must justify many, should much exceed that which only was sufficient for the preservation of one. This ex∣celling plenitude, is clearly to be observed from St. Paul's comparisons, about the same subject. Not as the offence, so is the free gift,* 1.98 For the judgment was by one to Con∣demnation, but the free gift is of many offences▪ unto ju∣stification. The salvation of one sinner is a far greater Donative of grace, then the perseverance of a World of Righteous; as may be deducted from that Coelestial Jubile, expressed in the Gospel. There is more joy in Hea∣ven for the repentance of one sinner,* 1.99 than over ninety nine just Persons, which need no repentance. We read that Adam was naked when he eat of the forbidden Tree. And do we not finde our Saviour naked upon the accursed Tree? Those impious Souldiers, which in deri∣sion unclothed him in the City, excited by covetousness, again disrobe him in the Field:* 1.100 Adam's naked innocen∣cy ushers in his fall, Christ precedes his rise, his victory.

O gratious Saviour, thus didst thou suffer thy self to be divested of thy Rayment,* 1.101 that we might be invested with thy merit; willingly putting off the covering of this body, that thou might'st put on the covering of our Souls; which invisibly did inclose and over-whelm thy whole Man, benighting for a time thy apprehension, and clothing both thee and the whole World with a hide∣ous darkness. Well might the Worlds great eye close it self, as being ashamed to carry light to such impiety. And no marvail, if the Sun of God's favour was not per∣spicuous to the Son of his love, whilst the little World, Man, interposed its dark shaddow of sin betwixt thee, and thy Fathers rayes.

Misery is usually the parent of Pitty. That body which in some measure is not sensible of compassion, when o∣thers suffer, hath nought from Christianity, but a name; from Nature, but a Carkass. Yea, so unmanlike is such

a disposition, that it deserves not the society of Dives Dogs. Charity, the most durable and amiable grace of the mind, is commonly moved by pitty; which,* 1.102 Musitian-like, produceth that sweetest harmony of Souls. The one would soon freeze, did not the others condoling, melt us both into passion, and action. That Patient is most miserable, yea, doubly afflicted, that, destitute of friends, findes not a hand to relieve, a word to comfort, a tear to bathe, a groan to eccho forth and keep time with his sorrows. But how unsupportable is that grief, which meets with Job's comforters, who instead of balmes, ap∣ply corrasives; of ease, reproach; of consolation, derision?* 1.103 O blessed Saviour! as thou endurest more pain, so thou foundest less friendship than any other. Those that cry∣ed heretofore Hosanna,* 1.104 and would have made thee their King, even now roar out a Crucifie; and will have no other King but Caesar. Those Elect Disciples,* 1.105 which here∣tofore accompanied thee in all thy Persecutions, are ei∣ther fled, or dumb for fear. Like as the sense, life, and feeling, is as it were fled and banisht from a stupifyed, and over-burthened member; so did thy God-head, the Pillar of thy strength, (a ready help in time of trouble) seem now to sleep, hide, and separate it self from thy humanity. Witness that loud Ejaculation, O my God, my God, why hast thou forsaken me?* 1.106

Lastly, the Devil, with all the infernal Spirits, did now tryumph over thee, as their captive; supposing that all our hopes were crucified with thee. Yea, to aggravate thy endurings, his agents, the chief Priests, Scribes, and Elders, at once deride, and tempt thee. Their mocking is expressed in the first part of their Sarcasme;* 1.107 He saved others, Himself he cannot save: Their temptation, in the conclusion; If He be the King of Israel, let him now come down from the Cross, and we will believe in Him; He trusted in God, let him deliver him now, if he will have him, for he said, I am the Son of God. How many dangerous Darts are at once delivered from these blas∣phemous mouths, against the Resolutions of our Saviour, the welfare of our Souls. His humane will (which from the fearfull, and deadly apprehension of the bitterness of

his Cup▪ did in the Garden, rather express an excess of pain, than an unwillingness to suffer: rather declare his Humanity, than contradict his Divinity) might by these Speeches, have been afresh molested and invited to a self-deliverance, even in this entrance of death. Further, they might also thus suggest, that he should not only by such 〈◊〉〈◊〉 giversation be freed from the present and un∣supportable torment; rescued from the all conquering Monarchy; but also without controversie be received, and acknowledged the Son of God, the King of Israel. Yea, which is more miraculous, than all the rest, those that even now were impious Traitors, will instantly be∣come obedient Subjects; those that ere while were exe∣crable blasphemers, will presently be changed into righ∣teous converts; those whom John rightly stiled a Gene∣ration of Vipers, our Saviour, a faithless Generation, will in a moment be metamorphosed into believing Christi∣ans. O blessed Redeemer, had not our lives been more dear unto thee, than thine own, these Diabolical charms might have raised up such a self-love, as would have forced a repreeval from death. But thou O Lord search∣est the heart; yea, thou knowest how exceeding full of hypocrisie the minds of these Men were. So that if thou shouldest have descended from the Cross, or sent unto them one from the dead, they would neither have trusted in thee, nor credited the other, since they believed not Moses,* 1.108 nor the Prophets.

Three hours, measure out this last act of our Saviours sufferings. That mass and full measure of sin, which many thousand of years had treasured up, must not be abolished, or annihilated in an instant. Why was not the infinite sufferings of Man deified, though dated but for one minute, of more rate, price, and estimation, than the offences of Man mortall? yea, surely. Wherefore then this overplus? O it is the overflowing of this Foun∣tain of love. The immense disparity betwixt the offen∣der and satisfier, the Creature and Creator, causeth this disproportion betwixt the debt and satisfaction. Man cannot sin, but finitely, God cannot love but infinitely; Man's actions, to which his sin cleaves, are finite, God's

Attributes (one of which is his love) are infinite.* 1.109 O the depth of the riches, both of the wisdome, and knowledge of God! Lord grant that I being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height;* 1.110 and to know the love of Christ, which passeth all understanding, that I may be filled with the fulness of God.

The friendship of Man is momentary, fickle, and un∣constant, as wanting measure, perseverance, and a true foundation; But the mercy of God, expressed to Man, his most unworthy Creature, is the very quintessence, compleatment, and perfection of all other loves, being not defective in quantity; for in him doth all fulness dwell; nor in quality, for it is the love of God; nor in stability, for he is Alpha and Omega, the beginning and the end; the great Jehovah, who is not changed;* 1.111 With whom is no variableness, nor shaddow of turning. And lastly, the cause of it is his own free grace; the ground of it Jesus Christ. So that the Foundation of God standeth sure, as having this seal:* 1.112 the Lord know∣eth who are his. The glorious and infinite Attributes of the Almighty, are so many glasses, through which, at di∣stance, the Creature in some sort may perceive the Maje∣sty of the Creator. Amongst which, none is more use∣fully transparent, than that of his love. The mirrour of which mirrour, is the passion of our Saviour. The Cen∣tre of all which is this very point of his death.* 1.113 O graci∣ous Lord, was it not enough that thou forsookest the Heaven of Heavens, thy Throne of Glory, to live amongst Worms, on this Dunghill, Earth, the unworthy foot-stool of thy greatness? Nay further, was it not sufficient that thou endurest the stings and persecutions of those Muck∣worms, suffering such insects, (even the corruption of na∣ture) to brawle and tryumph over thee, but that thou would'st also pray, forgive, and dye for thy Persecutors? For a righteous Man perhaps some would suffer,* 1.114 but thou dyest for sinners, the just for the unjust. Lord Jesus, let the apprehension of thy wonderfull affection be as delight∣full to the taste of my Soul, as thy last draught of Gall and Vinegar was displeasant to the relish of thy pallate.

As thy sense of my sin, and thy Fathers wrath made thee cry aloud for assistance; so, let the sense of thy mercy, my happiness, make me lift up my voice in thankfulness. Yea, let me conclude my hours each day of my life, with that comfortable, and Swan-like ditty of thine; Father, into thy hands I commend my Spirit;* 1.115 Death is swallow∣ed up in Victory; O Death where is thy Sting! O Grave where is thy Victory! the Sting of Death is Sin, and the strength of Sin is the Law.* 1.116 But thanks be unto God which giveth us the Victory through our Lord Jesus Christ.

Finis coronat opus, the last acts of our Saviour are not the least.* 1.117 In the foregoing encounters he was a Comba∣tant: In these following actions, a glorious and peaceful Conquerour. The account cast up, the compleatment concludes the operation, He was buried. O my Soul, should thy faith be so weak-sighted, as to make thy Sa∣viours Death the utmost extent of thy prospects, thou mightest then as one without hope, uncomfortably weep with the Marys, at the Foot of his Cross. But thanks be unto God, thou mayest overlook that fear, being assu∣red that the Grave of thy Champion is not his Prison, but his resting place; the conclusion of the fight, being the beginning of his victory. Upon the Cross, our blessed Saviour accepted the challenge of Death; fulfilling that of the Prophet, O Death I will be thy Death. And here in the Sepulchre beginneth his Tryumph.* 1.118 For, No Man can enter into a strong Mans House, and spoile his goods, except he will first binde the strong Man,* 1.119 and then he will spoyle his House. The Grave is the Metropolis of Death, which our General enters, that so the place might both assure us of his Combate, his Victory, and add glory to his Tryumph. Had'st thou (O blessed Saviour) been led into this Cytadel of Death, as his Captive, the Gives of corruption would soon have made thee his bond-slave. But behold the greatness of thy Power, the innocency of thy Person tramples on this last Enemy, that is to be subdued; and makes thy Tombe, his Grave, Death be∣ing swallowed up in Victory.

As the Suns Eclipse makes us the more acknowledge

the brightness and benefit of his light, so the clouding of our Saviour by death, teacheth us his Disciples at once, the felicity of his presence, the uncomfortableness of his absence, and the perfection of his Person. The descents of Mans misery are the degrees to Christs victory. As we in this World inherited sin, so he upon Earth merited righteousness. As we in the Grave, are subjects to death, so he in the Sepulchre makes death his subject. And lest Hell should tryumph over us in punishment, he in Person tryumphs over it with Victory.

In Person I say.* 1.120 Although his Body lay still in the Grave, since its local absence, contradicts not his personal presence, the inseparable union of the God-head, with his Body and Soul, even in Death, permitting only a se∣paration in nature; not of natures, a mutation of order, no disunion. If the Devils fear, forced his Prince to sup∣plicate, when our Saviour sojourn'd on Earth, what un∣expressible terrors did then possess them, when the Worlds Great Monarch reigned over Hell? If in his humiliation they doubted his sudden judgment, How did his exal∣tation assure them of their certain execution? Here be∣hold acted, that Vision figuratively, after manifested un∣to St. John, of Sathans imprisonment for a thousand years,* 1.121 although literally it was to be fulfilled many ages after. For who hath the Key of the bottomless Pit of Heaven, and Hell, but he to whom all power is given both in Heaven and Earth? He who openeth, and no Man shutteth. Or when should these Principalities be sub∣dued, if not at this general and most glorious Conquest? Can any imagine this great Victory to be maymed, or imperfect, since he then led Captivity captive, trampling over all those, that resisted either his Power, or our Sal∣vation? So conclude this; what time since his coming doth so evidently demonstrate this truth to be by our Head in part fulfilled, as the after events. I mean the tranquility and delight of the Church amongst themselves, those hundred years immediately succeeding his suffer∣ing. What though the ten Persecutions did exceedingly rage against the Saints, according to the 4th. verse of that 20. of the Revelations? The blood of the Martyrs

is the Seed of the Church. Yea, they did even then reign most gloriously with Christ. As the Kingdome of our Saviour, and the brightness of the Church, shined most perspicuously, when the purity thereof brake forth in their profession and constancy; so the miseries of Christians, and the liberty of Sathan is never more apparent, then when the damnableness, and obscurity of capital Here∣sies Eclipse the visible face of the Church. For in the first, we may truly be said to live, and tryumph even in death: in the last, their supposed freedome is the greatest sla∣very; and their seeming life, but a cursed, and eternal deprivation.

Three Days continued, though not compleat, was the proportion of time allotted, to measure out my Saviours last sleep. Had he dyed, and presently revived, unbe∣lieving Man would have tearmed such a Death but a Transe. Yea, the scandalous Rulers would have blasted the wonderfull Miracle of his Resurrection, with an ac∣cusation of self-contradicting, and not performance of his former protestation; Destroy this Temple, and within three Days I will build it up again. Wherefore O my Soul, that thy faith might be confirmed in the sure be∣lief of his dying; The Jews convicted, by the truth of his performance; and his own Power, magnified by the Divinity of the act; he is content to lodge, (as it were) in a second Womb, viz. of Clay; that all things being perfected; the third Day, he might lead his the way, to a birth of Glory.

The victorious Soul of my Saviour, after the reliction of his Body, having trampled upon Death, tryumphed over Hell, and took a full possession of Heaven; that his actions, as they were the means, so they might be (as it were) the story, and prophecy of our succeeding. All the Souls of the faithfull, when they part with this hol∣low Clay, in like manner (though through his right) conculcate Death, and Hell, enjoying the new Jerusa∣lem.* 1.122 Behold, he now proceeds by the raising of his Body, to assure us, that our Bodies shall be like our Souls, im∣mortal; as our Souls shall be made like unto his most glorious, through the re-creation of his beautifull Image in us.

The object of my Faith hath hitherto been a Night-piece, full fraught with Persecution, and suffering, tears, and strong cries, dying, and burial; but now the all-flourishing Rayes of the Immortal Deity, personally in the Son of Righteousness, at his rising, breaks forth, changing that Darkness into Light. To this may be ap∣plied that of the Psalmist. Mourning may continue for a Night, but joy comes in the Morning. Noah's Ark, the true Figure of a Christians faith, must be drenched in the Waves, and driven by the Wind, a long time, before it shall rest dry, and safe upon the Mountains of Ararat. The humiliation of my Saviour, was his night, wherein the humanity did most manifest it self: So his exaltation, in which his Resurrection hath a part, is his Day, where∣in the brightness and power of his God-head did shew it self most apparently. Adam (the destroyer of Man) first enjoyed a blessing, a Paradise, before he merited a Curse, a Hell. But the Messias (the restorer of Man) must first be made an execration, before he can purchase for us a re-possession. Not long since, I besought all true believers to weep with Christ, who wept not for himself, but for them. But now my Soul breaths forth a more pleasing request, which I prefer not to all, but to those only which are mourners in Sion. That as they have grieved with Him, and for themselves in him, so now they would be filled with his solace, and tryumph in his Victory. That as they have sowed in tears, they may now reap in joy.

Every Man was a debtor unto the Almighty, untill Christ our surety paid the mortgage, and redeemed our Souls. He satisfied the debt on the Cross, least we should doubt of the sufficiency of his satisfaction. For, behold here our acquittance, and the Bonds rent, even the Bonds of Death, torne asunder in, and by his Resurrection. Have we not then cause to rejoyce for so great a deli∣verance? The mirth of Moses, Myriam, and the Israe∣lites was expressed in a Song of thanksgiving, when the Egyptians were entombed in the Sea: The joy of Barak and Debora was proclaimed in an Anthem of praise,* 1.123 when Sisera and his Chariots were discomfited: The

Virgins of Israel were not silent, when David overthrew Goliah: And shall we that are delivered from the slavery of a spiritual Pharaoh sin; from the tyranny of a hellish Sysera; a strong Goliah, Sathan, the Prince that ruleth in the Ayr; and over all the Children of disobedience, be empty of gladness, and gratefulness? when all the Creatures land, and praise, our Moses, our Barak, our David, our Jesus, shall not all the People, especially the redeemed of the Lord, say Amen?

Let us now walk forth with those of Emmaus, to meet our Saviour, after the Resurrection of his Body; Praying earnestly, that through the Power of his Spirit, he would open the eyes of our faith, that we may believe, confess, and rejoyce in his Resurrection. The infinite affection of this Saviour of ours, is apparent in every action. His love made him depart from glory, when he descended from the bosome of his Father; his love made him con∣ceal his glory, when he maskt it with humanity; and the same love makes him as it were dis-esteem his glory, that he might confirm his Disciples. The Rulers lye, (saying his Disciples came by Night and stole him away) might perchance have been received generally as a truth. Or else the believers might have proved as incredulous as Didimus; Had not his bodily presence Non-plust fal∣shood, and controuled unbelief.

* 1.124Forty Days, the time appointed for his last sojourning on Earth, being now expired; Let my faith, as it hath followed Him from Heaven, so ascend with Him to Hea∣ven. The Angels that questioned the Disciples, with a Why stand yee gazing,* 1.125 did not intend the closing of the Souls eye, but the bodies. No act of Christ ever wan∣ted a Witness; the Foundation of Christianity thereby being as it were semented for ever. Whereas all other fabulous Religions, moulder away, as layed with the un∣tempered Morter of Mans devices. The Wise-men, and Sheepwards are Witnesses of his birth; John, and the multitude of his Baptization and Circumcision; Pilate of his Innocency, the Centurion of his Deity, and Cruci∣fixtion, the Souldiers of his Resurrection, and his Disci∣ples of his Ascension.

The affection of Christ towards Man, is like himself, always the same. That free and good will of his, that brought Him down to suffer, lifts Him up to mediate. The unspeakable comfort and truth of which office, since I am both unable, and unworthy to express, I refer my self, and others to the Scripture of God. Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that dyed, yea, rather that is risen again, who is even at the right Hand of God, who also maketh inter∣cession for us. Whilst the glorious Sun is clouded or e∣clipsed▪ Man may with an open and undazled eye behold its luminous Orb; But when free from all interpositions, it shall re-ascend the top of its Meridian. What seeing Organ is there, that can behold it, without being bleard with a review, in sign of weakness; or incombrance with∣in it self, as uncapable of such brightness? The eter∣nally begotten Son of the everlasting Father, our Son of Righteousness, and the only Son of Glory, hath been made manifest to the eye of my faith, whilst vail'd with an unglorified Humanity, he continued his unchangable course, through the darkness of suffering; Cloudiness of Persecution, and Eclipse of Death. But now that he hath remounted his solsticial of Glory, weak faith, thou must with a humble and closed eye, endeavour to ad∣mire (which is thy homage to his Divinity) what, thou canst not conceive of; not being discouraged, as though thou hadst lost all, with his bodily presence. For as we possess light, though the Sun be not visible, his bright∣ness being conveyed unto us in his beames: So thy Sa∣viour, though corporeally absent, he in his glorious rayes, shines forth unto thee, that thou mightest enjoy light, warmth, and comfort. O how am I ravisht with this Vi∣sion! 'Twere the worst of unthankfulness to conceal such unspeakable favours. With David, therefore I must pro∣claim Mans Jubile; Come hither all yee that fear God, and I will tell you what he hath done for our Souls. But I beseech you bring with you Stephens as well as Davids Ear,* 1.126 else you may (perhaps as blinde Men) know my happiness, not see it: that is, not to receive and ap∣ply it as your own.

As in the Divine Essence, there is three Persons, each of which is God, yet not three, but one God; so in the Person of Christ, there is a Trinity of offices, each of which is proper to whole Christ; as to be King, Prophet, and Priest, not many of them; the Man-hood being se∣perated from the God-head (as some would.) But in all, Christ being one, the same, and all these▪ O these, are those solacing rayes, (I before spake of) so beneficial to pernicious Man. O suffer not (O Lord) the Bodies middle Region, my Heart, to be cold and uncompact, like that of the Ayr; lest thy beames shine thorough, and not warm me. But purifie it, and create in it such a solidity and soundness by faith, that it may be capable of their virtue; and inflamed with zeal and gratefulness, for, and to the glory of thee the giver.

Christ Jesus is the Christians Sanctuary; and these his offices, the three precious, and unexhaustible Fountains, from whence Ezechiel's healing Waters plentifully flow. Ghrist Jesus is our Physician;* 1.127 and these three are those beautiful Boxes, in which the pure balme of Gilead (which cures all putrified sores) is inclosed. Is here a Physician? Is here a mundifying River? Is here a most approved Balme? O my Soul, thou must also finde out, and that by Faith, a diseased Patient; a deadly wound; a corrupted Cancer; for, The whole have no need of the Physician, but the sick. O my Saviour, is there any Man living so sound,* 1.128 that he hath no need of thee? yea sure, there are some, whose stincking soares, which the Devil, and their own pride have skinned over. Others, whose wounds he hath too deeply searched, pouring into them, instead of comfortable Balsome, the deadly corrasives of desperation. O Lord, the nature of every one of us, at the first is to be Sathans Apothecary: ayding him with ingredients, even from our own corruption, to stupifie our sence of sin, and mortifie our Souls. O thou which art the only skilful and spiritual Cheru••gion, search with thy spirit, and tent with thy Law, my gangrened and ulcerated Soul, that I may live, though with an issue. For, though the stopping of Bodily issues, often times procure death, yet my death shall stop my issue. The

noblest knowledge of things, is from their causes, not from their effects. Lord make me know the state, and danger of my Disease, from both, but from the first, even my fall in Adam.

This self-inspection, is a grace by faith, conveyed to us from the Prophetick office of Christ. And ought,* 1.129 ac∣cording to my method, there to be handled. But the agreeableness of the Meditation to this place, and the profit which by Gods grace will flow to me in the Medi∣tation, to others in the perusal, makes me insert here this Anatomy of a dead Man, which cannot be too large, since none can enough know himself. In the profundity of a Well, even at mid-day a Man may view the Stars. And in the Sun-shine of prosperity, (if our Souls fathome this our depth of misery) we shall, free from all impe∣diments, more perfectly apprehend our Lucifer, Christ Jesus.

God, the universal Creator, being perfection it self, it must needs follow, that the beauty and happiness of the Creature consists in being like to him. It being always remembred, that what in them hath its measure, degree and proportion, in Him is boundless, unexpressable and infinite. If the impression of Gods Image, in his Crea∣tures, as the Kings Image upon their Coine only makes it Royal, and gives it preheminence, and excellence; it must needs be granted, that whatsoever piece of his workmanship hath this glorious stamp, or pourtraiture erazed, or defaced, must needs remain useless, naked, and without honour.

To apply this to my own Soul. Is it thus? How mise∣rable then and deformed is the Person of every Man by Adam, with, and in whom we have lost our God,* 1.130 our selves▪ and all our perfections. Hast thou heard O my Soul of that material,* 1.131 and obscure darkness which the Egyptians felt? On thee there was, and upon all natural Men there is, the like obscurity, Only they differ in this, Man feels it not. That darkness being no more empty of light, than the mind of Man is vacant of the know∣ledge of God, the worship of God, and his own eternal happiness: witness that of the Apostle; The natural

Man receiveth not the things of the Spirit of God, for they are foolishness unto Him;* 1.132 neither can he know them, because they are spiritually discerned; that is, by the light of the Spirit. In Egypts deficiency of light, no doubt it was a part of their torment to mistake one thing for another; so in this sinfull deprivation; such is the vanity of the mind, that it calls good, evil; and evil, good; It takes sweet for bitter, and bitter for sweet▪ Salvation, the contrary to damnation, being in his understanding in the end only, free from its mistake or fruition.

Noah was not more drunken with the strength of Wine, than the understandings of wretched Men with the strength of sin;* 1.133 to which the Prophet alludes, saying, They are drunken,* 1.134 but not with Wine; they stagger, but not with strong Drink.* 1.135 Neither was Eutichus more dead asleep, when he fell even into Death, then the prodigal Sons, to whom justly God hath given the spirit of slum∣ber,* 1.136 Eyes that they should not see, Eares that they should not hear: Sin, as sleep, deprives Man of the true use of all those sences, which should serve for the use of his Soul.

The Man possest in the Gospel, is the miserable, and true Figure of an unregenerate Soul.* 1.137 We finde him pos∣sest with a Devil, and tormented with a Legion of De∣vils. And is not the accusing conscience of a wicked Man, as a thousand Witnesses? We read that he only lived unto himself, avoided society, the Tombes being the fittest mansions for such unsociableness. His actions there, were, to be his own Executioner, and enemy, Night and Day, crying, and cutting himself with stones. O my Soul, proceed but to bring the substance to the shaddow, and thou wilt confess how lively this Satanical lunary acts the tragical part of a depraved conscience. Cain, the first that received, and took away life from Man, affright∣ed with the terrour of his bloody conscience, was forced to fear, and flie the face of Man, his own tongue bel∣lowing out his own misery, in that tormenting Exclama∣tion,* 1.138 My punishment is greater than I can bear. The di∣stempered, and melancholy ••its of Saul, (which the Holy Ghost calls an evil spirit) we are partly occasioned

without doubt) by the barking fury of his conscience;* 1.139 Such Hell of minde, being seldome without a Devil, to add fuell to the flame, and torment to the tormented. Let Judas conclude all, and by the conclusion of his life (who went out and strangled himself) preach to all the conclusion, of that Soul; which spurd with guilt,* 1.140 thinks to flie from its self, and from the uppermost Hell of despair, leaps into the nethermost Hell of pain. Bear∣ing still about him, what he shun'd; even that only im∣mortaliz'd Worm, of insect, sprung from corruption, which then shall gnaw more furiously; Eternity, and de∣spair of remedy, doubling the unmeasurableness of the torture.

Should my thoughts now pass from the conscience, some consciences would (at least in their own conceits) account themselves like those of Laodicea, to be rich, and increased with goods, and to have need of nothing, when as they are indeed wretched, and miserable, and poor,* 1.141 and blinde, and naked. Therefore, that we may all know that we are miserable, the better to confess Gods mercy, the more to thirst after his salvation, we must know that there are hardned Pharaohs, aswell, as a despairing Judas. As that Body is most dangerously diseased, whose exter∣nal parts (the vital and animating spirits having, as it were, made a recess) are left insensible, and without feeling. So that Soul is in a deadly (that is, damnable) estate, whose conscience (the quickning power of the holy spirit, being utterly with-drawn) remains speechless, and cauterized. Of this condition were many before the Flood, notwithstanding the preaching of righteous Noah. After the Flood, the Sodomites. Under the Law, Pharaoh, and some of the Israelites in the Wilderness. Under the Gospel, the Scribes and Pharisees; of whom our Saviour observes, that God had blinded their eyes,* 1.142 and hardned their hearts, that they should not see with their eyes, and be converted, that he might heal them. He is no friend that is not an eye, a hand, a tongue unto his friend, to fore-see his peril, and to fore-warn, and assist him in danger. Nor can that conscience be a faithfull inmate to the soul, whose searching sight the sun-shine of the

World hath bleard; whose awakeing touch, custome in sin hath deaded; and whose sharp point and wounding edge, the Devil hath rebated; the delights of the Flesh prooving a Sibyls sop unto this Cerberus, a Dalilah un∣to this Sampson.

That part which the Chyrurgion intends to cut off, he first benums. And those Persons whom the Lord deter∣mines to rescind from the visible Body of his Church, he commonly hardens: as were those, spoken of by the A∣postle, whose Consciences were seared as with an hot I∣ron. Lord, let my conscience be, neither like Nabal's heart, dead as a stone within him; Nor yet like Dives tongue tormented in merciless flames. But like Peter's Cock, ne∣ver ceasing to crow, until I weep bitterly. Yea, let it be my Nathan, who am as David, a sinner: my Samuel, who am disobedient as Saul. So shall my conscience be unto me a happy copesmate, one whose words are better unto me as a friend, than her kisses as an enemy.

Of all the faculties of the Soul, the will is most de∣pendent;* 1.143 its act and operation being moved by the de∣termination, or suggestion of the rest; viz. the minde, understanding, and affections. For, before any thing is done by Man, there is a consultation had in the Soul; where, after a disputation pro & con, at length, this thing, or that, is agreed of to be the bonum, which in due sea∣son the will (as the ••ouls agent) puts in execution. Now there is Gods bonum, such a one as we shall finde in holy Chronology, exprest in the Frontispiece of every good Kings life. Instance in Hezechiah. He did that which was right or good in the sight of the Lord.* 1.144 And there is Mans bonum also, so called, not because positively, or simply so in it self; but in relation to purblinde Man, who so esteemeth it. Witness that sacred and historical annotation. That when there was no King in Israel, every Man did that which was good in his own eyes.* 1.145 In this last Scripture, the truth of my former discourse is obser∣vable, and confirmed: as that a natural Mans will usually attends his judgment; so that the minde, and under∣standing being totally depraved, and corrupted (as before hath been declared) it must consequently, yea, impul∣sively

follow, that the activity of the will keeps the same position.

In Adams Sons there is a continued Earth-quake. The debauched faculties of the Soul being as so many pesti∣lent, and tumultuous Ayres within the Bowels of this wretched Microcosme; which, together with the impetu∣ous violence of the will, rends us; belching forth conti∣nually Mans actual sins; which are not only dead in themselves, but also to others, by example. Doth a ••ountain send forth at the same place sweet Water, and bitter? Can the Fig-Tree bear Olive-berries, or a Vine,* 1.146 Figs? They cannot. Neither can an unsanctified minde be f••llowed with a will, free, and full of good resoluti∣ons. Hence therefore, O my Soul! with all ability in thy self, lessen not thy loss, and poverty, lest by such a proud, and presumptuous bragging, thou lose thy gain,* 1.147 and forestall Gods charitable benevolence.

Lord, I account my self to have no will, because not a good one. Therefore let thy own will anew beget me, with the word of truth; that I may be a kind of first fruits of thy Creatures: Lord, it is thou which workest in Men, both to will, and to do, of thy good pleasure. Therefore let me rather, in an humble ignorance bury what proud Men say is Mans right; (for love it I can∣not, if mine. Thy perfect justice giving to every one his due) then for the nothing of my merit, to lose the infiniteness of thy mercy. To derogate from my own desert (had I any) is a plausible error, a commendable humility; But to detract or steal from thee, horrible sa∣criledge, and abominable heresie. Let my humility strive to make proud natures something, nothing, rather than to suffer any vain boasting, to arise from such imaginary abilities, worth nothing. So that though both shall as (in themselves they are nothing) end in nothing, yet the company of a vertue shall in thy sight make the one to me something, when the other shall be by thee ad∣judged as full of sin, as it is wanting in worth.

Man, in his first Creation,* 1.148 was like to a strong and beautifull Cyttadell, whose external and carnal part, I may terme (and that not unfitly) a defencible Rampire,

or Earth-work, his sences the Cinque-ports of this forti∣fication, his Soul (an incorporeal part) me-thinks re∣sembles the habitable, and innermost part of the Fort; or to speak more plainly, the Pallace of the Governour, the Court of the Prince; for so indeed it was, even of the King of Kings, before its unhappy and accursed de∣fection. Herein the principal faculties, as so many expert Commanders, did exercise their several offices. The af∣fections also (the subject of my ensuing thoughts) had their places of eminency, and authority. Love being the Leader of the Band, or the Ensign-bearer; and Fear the Sentinel, to prevent sudden surprisals. In this happy or∣der, freedome, and condition, was Man at first; until the Apostate-Angel, Sathan, envying that felicity in o∣thers, which himself had lost, unlocked the sences by the beauty of the forbidden Fruit, and after parly with the Guardians of the Soul, tempted them with the fair pro∣mise of Dii eritis, to be Traytours to their Soveraign▪ that had made them little less than so: For In his own Image created he them. This beautiful structure being become the Cage of unclean Birds;* 1.149 no wonder, if the Holy one of Israel refuse to dwell there. If the glory of Israel departed, when the Ark was taken from amongst them, sure I am, the glory of Man vanishes, when God forsakes him.

Histories and Politicians have observed the misery 〈◊〉〈◊〉 that Country. I dare not call it a Government, 〈◊〉〈◊〉 the Hydra-headed multitude give Laws unto themselves▪ Experienced Souldiers can bear witness, what Floods▪ Tragedies, and Disorder follows the unheading of 〈◊〉〈◊〉 Army, and the Regiments. Such Men (for only he th•••• hath been delivered from such calamities, can best judge of them) will confess, that both these are but weak de••scriptions of the wretchedness of the Soul, deprived 〈◊〉〈◊〉 the life of God. Nay, the small remainders of those dis••orders, and corruptions, which in comparison are but 〈◊〉〈◊〉 scars of those great wounds, will inforce the best, dayly with Holy Paul to cry out,* 1.150 O wretched Man that I am, who shall deliver me from the body of this death?

This misery of Man, this his civil War, hath been

briefly touched and discovered already in the former fa∣culties of the Soul. It now remains, that I observe,* 1.151 and that with brevity, how the affections particularly stand affected.

O Love, which weart once the Spirit, the fervour, the marrow of the Soul. Its Embassadour to her Creator,* 1.152 lying Ledger in the Court of Heaven, as long as that happy, and mutual amity remained unviolated. How art thou now degenerated? yea, how wretchedly hast thou lost thy happiness, by changing thy object? There is no whit of life, spirit, or freedome in thee now. For thou art dead, and entombed in Earth: nor neerness, or relation to God; no not in the least degree; for the wicked (saith the Apostle) are haters of God.

Thou art now so far from being Mans Agent to God, that if God, in the infiniteness of his mercy, would re∣new his peace with Man, he must be his own Agent, and thou his Patient; witness St. John, We love Him, because he first loved us. How comes it to pass,* 1.153 that thou hast forsaken the living Fountain, and hewen out unto thy self Cesterns, that will hold no Water?* 1.154 Is Earth to be compared with Heaven; or the Creature with the Crea∣tor, that thou hast forsaken the one, to embrace, and marry the other? The Mole, that of all other Creatures delights to undermine, and root within the Earth, wants the Organ of sight, thereby illustrating this truth; that where a carnal, earthly, or sensual love is, there must needs be a blinde and ignorant understanding.

O Lord, is this affection of love, being rightly placed,* 1.155 the Prince of all other our affections? Is it the summe and compendium of thy whole Law? Is it that which gives life to the actions of the Soul?* 1.156 Is it the tryal of our Adoption? That by which faith works? Is it an old Com∣mandement, as being from the beginning; a new Com∣mandement, as being renewed,* 1.157 and straitly enforced in the Gospel? Is it the mark of our perfection,* 1.158 and of the truth?

O give me sighs, give me words, yea give me those unutterable groans of my Spirit, raised by thy Spirit, wherewith I may daily importune thy Majesty for the

right fixing, and direction of this affection of my Soul: That so my love inflamed by thee, may not henceforth be sub-lunary, but like the Sun, sending forth beams up∣wards towards thee, and rays down-wards amongst my Brethren. Then shall thy will be done by me on Earth, as it is done in Heaven.

* 1.159The ground and occasion of all true joy, is either as∣sured hope, or a present fruition of some extraordinary benefit. Now no natural Man can be said to possess this affection aright, as being deficient in the ground there∣of; Sin making him uncapable to receive any thing as a blessing or benefit either from God, or Man. 'Tis true, wicked Men spend their Days in Wealth,* 1.160 heaping up sil∣ver as the dust, and preparing Rayment as the Clay. But observe,* 1.161 their riches cannot be properly tearmed their goods. These may possess treasures, but shall never enjoy them.* 1.162 For, The innocent shall divide his Silver, and the just shall put on his Rayment.* 1.163 It's as certain, that the wicked walk on every side,* 1.164 when the vilest Men are exalted.* 1.165 That Servants ride on Horse-back, and Princes walk as Servants upon Earth. But note also, that honour is to them, as the Hebrew word signifies, weight, heavi∣ness, not rejoycing; producing, as the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports Fear, which excludes joy: God giving worldly Men preferments, Non ut honoraret, sed ut ono∣raret.* 1.166 Have they not pleasures also? Yes verily, if we understand them according to their acception, or Ety∣mology, (that is) things pleasing them. Look upon the description of them in Job, drawn to the life; and we shall view them,* 1.167 Taking the Tymbrell and Harp, and re∣joycing at the sound of the Organ. This their pleasure (to be bold with that word pleasure, that it may be the more bold with them) is a pleasure, wherein things seem what they are not. The word delight, me-thinks is very signi∣ficant; teaching us that true pleasure, only springs from that true light, and only doth give light, life and joy to the Soul. That so empty are all voluptuaries of these ingredients, that I may say of them, as St. Paul of the wanton Widdows, They that live in pleasure are dead whilst they live.* 1.168 Now death excludes joy, therefore it is

impossible that Man so dead, should rejoyce.

Lastly, To silence all Objections, and to conclude; the Earthly minded Man is the only melancholy Man.* 1.169 The very subject and object of Lamentation. Take the height, and learn the nature of those that blaze like me∣teors, being placed in the highest region of carnal Men; I mean those, that are second Adams in the knowledge of the Metaphysicks, and both Philosophers; Machivels in Policy, and Solomons in the generality of humane Learning, and see what they are. But least it should seem presumption in thee (O my Soul) to censure, or detract from such shining Lamps of the World; Let the King of Israel, who excell'd in wisdome all the Children of the East Country, and all the wisdome of Egypt, for he was wiser then all Men, give up his experimental judgment;* 1.170 proving by an undeniable argument a Majore ad minus, what I formerly layed as my ground, That no natural Man can possess a genuine joy. Hear his own words; I gave my Heart to know wisdome,* 1.171 and to know madness and folly; I perceived that this also is vexation of spi∣rit: For in much wisdome is much grief, and he that in∣creaseth knowledge increaseth sorrow.

O gracious Creator!* 1.172 with what a deluge of misery is wretched Man over-whelmed? In how deep an abyss of sorrow is he plunged? Cannot riches, honours, plea∣sures, wisdome, the content and compleatment of the whole Worlds felicity, excite or beget one true smile of joy in the Soul? Nay, do they not with Man stray from the end of their Creation, administring (instead of sollace) vexation, and infelicity. O who but Man hath ruin'd Man! who but himself is the Thief, and betrayer of himself!* 1.173 what occasioned the parting of this good from the Creature, but the departing of Man from thee his Creator? O thou, In whose presence is fulness of joy, and at whose right hand are pleasures for ever more;* 1.174 Restore unto me the joy of thy Salvation, that in thy light I may see light. Then shall those streams of glad∣ness accompany thy many benefits, and continually and plentifully flow into my Soul; when to others they shall be dryed up, as being separated from thee the Foun∣tain.

Be thou my Sun, and let thy blessings, as so many beames proceeding from thee, irradiate and rejoyce my Soul; that so I may see thee in them, and them in thee, and by such a double aspect of thee, be moved to give a double praise unto thee of Glory in thy self, of mercy to my Soul.

Fear is now become a continual Palsey of the Soul, an Earth-quake of the Body.* 1.175 The object of it is commonly either some eminent danger, or unresistable force in a Superiour, particularly apprehended, with such a fear, as did the Creatures observe Man, before his own hands cancelled his large Pattent of Dominion. And with the same affection (though much more enlarged, and in a far greater measure, as looking through the perspective of reason) doth natural Man adore and tremble at the feet of his Creator, armed with the thunder of Omnipo∣tency, and breast-plate of Righteousness, crown'd with Majesty and arrayed with Glory. Who can behold the Lord God thus, and live? Let Belshazar's thoughts, Cain's words, and Judas last action express the terrour of those Souls,* 1.176 that thus apprehend God. Look upon the preying Claws of the Lion,* 1.177 the Stubble in the midst of the Furnace,* 1.178 the Malefactor quaking at the Bar of Justice; and in them my Soul view thy fearfull estate by nature.

If any Soul (as a sinner) was ever endowed with so perfect an Organ, as it could look abroad upon God, as a Judge, or discover one smile in the face of anger, or mercy in the midst of incensed justice, surely the first and second Adam would have done it; one of which had the strength of nature, the other of grace.

But alass! even the Son of God, (when in the place of sinfull Man,* 1.179 he stood before the Justice of God feared. Witness the Apostle; witness his exclamation, though his astonishment and fear were temporary, the wickeds eter∣nal. His occasioned by a recess of the Divinity, and pa∣ternal comforts, beyond the reach of his present sence; Theirs is a cursed effect of sin, and utter privation of that infused love from God, that begets a love to God; which indeed is the very form of a filial fear. If then the

second Adam, which came from Heaven, having put on our transgressions, conceived that God had forsaken him; No marvail if the first Adam of the Earth, Earthy, toge∣ther with his off-spring, personally, and by nature sinful;* 1.180 forsake, and hide themselves from God; flying from him,* 1.181 to whom only they should flie; fearing him as a Judge, whom they should reverence as a Father; perfect love casting out fear.

O my God! is there a necessity of fear?* 1.182 must all the Creatures tremble before thee? as being all witnesses ex∣ternally or internally of thy essential, and judicial power.* 1.183 Is the fear of the Lord the beginning of wisdome? and will he with-hold no good thing from him that fears him?* 1.184 O let my Soul bear a comfortable part in this affection. Let my flesh tremble for fear of thee, because thy Crea∣ture; and let my heart be enlarged in love towards thee,* 1.185 because thy Son. Let my manifold sins humble me, as beholding thee a righteous Judge; and let my faith raise me, as apprehending thee a merciful Saviour. Let me work out my salvation with fear and trembling,* 1.186 as con∣sidering my weakness, and mutability; and let me press towards the mark with confidence, and assurance, as be∣lieving thy free election, omnipotency, and immutability. Lord, if thou dost know me by name,* 1.187 if I also have found grace in thy sight, shew me now thy way,* 1.188 how to know and see thee. There is a place by thee, O do unto me, as thou didst unto Moses, set me upon a Rock, even my Rock Christ Jesus; that so my life being hid in him, through the Clists his wounds, I may see thy glory passing by; and hear, and apply this thy loving Proclamation, The Lord, the Lord God, mercifull and gracious, long-suffering, and abundant in goodness, and truth,* 1.189 keeping mercy for thousands, forgiving iniquities, transgressions and sins.

I have now made a short progress through the Soul, once a Paradice,* 1.190 as being watered every where with grace, even as the Garden of the Lord. But now being like Sodom and Gomorrah, which the Lord destroyed, even a furnace of brimstone, and a vail of tears: It now remains, that I take a general view of the Body, which

is as it were the superficies of Man, the Pallace, the Shell, the Garment of the Soul. That so having observed their union in sin, aswell as in nature, from the joynt, and vo∣luntary acquired curse of imperfection, I may be the more inlarged to magnifie Gods free gift of perfection.

As the Lord in the Creation made Man after his own Image, as concerning the Soul, that he might be capable of Divine Visions, and enjoy a communion with him: So also he made Man like himself, as considering the Body, in respect of Dominion, and Majesty; no Crea∣ture being like God, but himself. That according to the present Commandement, one Man might love another as himself: such a similitude of parts, inducing a commu∣nion of hearts, love being the fulfilling of the Law, since the fall. Because there needed not Law when love was perfect; before the fall, the defect of the one necessita∣ting the constitution of the other. Every member of the Body in the state of innocency, being made willing, and ready to perform all good actions, respecting either God or Man, by the quickning and agitating Power of this predominant affection in the Soul. But what have I now to do with the state of Innocency, that am now discour∣sing of Rebellion? Our self-love in Adam hath depraved us of that true love, which (seated in the Soul) moves the Body to act any goodness. Of which miserable loss of ours, that we may be more sensible, it is necessary that as the Souls, so the Bodies defects be particularly medi∣tated on.

The curse and judgment of the Body is, that it should be a ready instrument to execute the sinfull commands of the Soul; these two parts constituting, Man, being as it were Master and Servant, Husband and Wife. Yet ob∣serve, as in the happiest unions amongst us, we shall finde, that though the Nobler Sex hath the Superiority and Power of Rule, yet so prevalent is the nature of conju∣gal love, that it sweetly allures the superintendents will to joyn issue in many actions by that which is subjected. So in Man, though the Soul be the Head, the Monarch, yet (by reason of the neer conjunction) the Body often∣times inclines the Soul to be active, according to its dis∣position;

making good that Phylosophical maxime. Mo∣res animi sequuntur temperamentum corporis. By this it appears, that the Body is not only instrumentally, but also in a kind potentially evil, since the Fall; being then chan∣ged in an instant of time, from its beauty to deformity, from its perfect composition (which was equal ad pon∣dus) to an unequal mixture of the Elements and hu∣mours. Hence followed termination of life, millions of Diseases, and Death, the malady of Diseases. Hence the necessity of daily nourishment, and the peccancy and a∣bounding of humours (descryed in the four Complexi∣ons) and those excess, aided by the constant bent of nature to do ill, do cause that aptness, and proclivity of several Men to particular Vices; as the cholerick to malice, blood, and anger; the melancholy to despera∣tion and discontent; the sanguine to lust; the flegma∣tick to sloath and idleness. In this cursed depravation of our erring nature,* 1.191 the sences (which are the Bodies Pentarchie) have no small proportion. For what is the Eye, the seat of the optick faculties, but an open Win∣dow, apt to give entrance to theevish lusts. A two-leaved Door, prepared by treacherous nature to receive in dead∣ly Enemies? The life of Man would be far calmer, did not these ri••ts let in tempests of pride, and vanity. The presumptuous opening of these, made Eve open her hands to receive, her mouth to taste, the forbidden fruit. For, when the Woman saw, that the Tree was good for food,* 1.192 and that it was pleasant to the Eyes, she took off the fruit thereof, and did eat. Mark here, what assistance this sence gives to the temptation. Had not the Sons of God, made their Eyes Flood-gates,* 1.193 to let in the deceitful beauty of the Daughters of Men, (an Idolatrous union) could not so soon have procured a dis-union from God; which moved the Lord to an effective repentance, chan∣ging the Globe of Earth into an Orb of Water.* 1.194 Ham's mocking, and curse, proceeded from a carnal discovery. Sem and Japhets blessing, from a dutifull and willing blindness. Lastly, Davids heart had never been his con∣cupiscencies Captive,* 1.195 had not Bathsheba bathed in his Eyes, aswell as in the Fountain. O thou which illumi∣nates

Mans darkness, and hast the over-sight of my sight, suffer not that sence, which thou hast made to give my Body light, to be the in-let of my Souls obscurity. But if I cannot see, but I must sin, Lord, let me cease to see carnally, and be enabled to see spiritually; that so the one may be swallowed up in the Vision of the other.

In the next place, what are the Eares, but the roads of Blasphemy,* 1.196 the Labyrinths of obscenity, an open pas∣sage to the mind, through which, Traytors, as well as true subjects pass without examination, or controulment. Proud Herod had never been a God in heart, had not he willingly consented to be one in Eare.* 1.197 Had not Joash hearkned to the Princes of Judah, when they made obey∣sance unto him, he had never left the house of the Lord, and served Groves and Idols. Had Aaron heard the People,* 1.198 as the three Children heard Nabuchadnezzar, the one had been as free from Idolatry as the other.* 1.199 Could Pilate have given the like attention to the Jews perswa∣sions,* 1.200 that David gave to Abishai, the Lords anointed had not been crucified.* 1.201 To conclude, had Solomons Gal∣lant entertained the Harlots allurements, no further then Joseph his Mistresses enticements,* 1.202 Adultery would not have proved his ruine.* 1.203 Lord, though evil words by reason of the commonness of sence, will perforce enter my Eares, O suffer them not to Inne in my heart,* 1.204 lest they make thy House of Prayer, a Den of Thieves.

To proceed, though this sence of Smelling next to be searched into, hath no objects which properly in them∣selves considered,* 1.205 can be said to be evil, yet hath it (since the Fall) a sinfull property and inordinate, which is al∣ways ready to assist the pride and inward corruption of the heart. As he is as well a Traytor that lets in the Ene∣my, as he that fights for him; So this sence, by an ex∣cessive admission, is often-times guilty of as much evil, as the others, by a depraved and actual commission. The Pride and immoderation contracted, by this sence, is to be gathered out of the judgment pronounced by the Lord in the Prophet Esay, against it, where he threatens thus, That it shall come to pass,* 1.206 that in stead of sweet smells, there shall be stink; and in stead of a girdle, a rent.

Lord, since thou hast created this sence for pleasure, Let me not, by a depraved use thereof, gain thy displeasure: But let me by the fragrancy of the Creature, be made sensible of the excelling sweetness of the Creator, that so by joyning Heaven and Earth together, I may enjoy thee here, and hereafter, now, and ever.

The taste (which next ensues) was given to Adam in his Innocency, for two respects. First,* 1.207 for a distinguish∣ment of the Creatures. That as the Eye, so the Pallate in such a rare diversity, might glorifie the Creator. Se∣condly, for pleasure sake, and to prevent loathing. The regulated Appetite being thereby harmlesly incited to perform (and that with a temperate delight) the cha∣ritable act of nourishment. This was the gift, and the use thereof in the state of Innocency, until Adam by tasting too much, so extended, and wracked this sence, that it could never since be well set, or finde a mean. The taste now enticing the appetite, and the appetite a∣gain encouraging to taste, the whole Man is by this means irrecoverably plunged in intemperancy.* 1.208 Instance in the People of Sodom,* 1.209 one of whose capital offences was fulness of bread: In the rich Glutton, whose im∣moderation hatcht by this senses provocation, caused the one to forget their end, the other his brother. O Lord, is this sense thus propense to ill?* 1.210 O let my Soul be fed with thy grace, and taste thy sweetness, that so my spi∣ritual appetite being unmeasurably enlarged, it may (like Moses Rod) devour the carnal.

Lastly,* 1.211 that I may conclude with that ubiquitary sence the hand-maid of life, I mean the touch; Know O fallen Man, that this is no less friend, than the rest, to wicked∣ness. Nay, to give it the due, it is not only a constant Conductour of sin in all actions, (wherein the Body is an Agent) but also is a nourisher of sin, until it grow exceeding sinfull. Instance this, in the long-continued, and tall-grown lusts of Holy David.* 1.212 For no sooner had Pride, Security, and Idleness lulled asleep the gracefull warders of his Soul, and let in through his wandering Eyes, lust, and beauty; but the will captived by such Potent Enemies, obeys and enjoys. What Sathanisme,

Hypocrisie, Murder, and Impenitency, succeeded his touch; as being hatched and pampered by its sensual fruition; is known to all that are read in the Scriptures. As lust, so covetousness, is much assisted, and hath a secret con∣federacy with this sence. There being in such Midasses a certain con-naturalness betwixt their Fingers, and the Gold; which so forceably moves the affections of the Soul, that a real fulness seems with them a want; their gross Arithmatick consisting only of Addition and Multi∣plication.* 1.213 O mercifull Creator, are my Eyes become skil∣full perspectives, and representative Mirrours to bring sin neer unto my Soul? Are my Eares set wide open to feast lewdness? Doth my Nostrils (Spider-like) suck Poyson from the sweets of thy Creatures? Is my taste the Cook to drunkenness and gluttony? And my touch the bed-fellow and companion of all uncleanness? To conclude all, is my whole Body con-natural with sin; an abettor and open friend to all iniquity; a Load-stone, cleaving rather to the base mettal of sin, than to the pure and tried gold of grace? Clay it is indeed, both in substance, and quality; as being hardned, and not mollified by the rayes of thy mercies, pressing always to its own Element of Earth, though never so often elevated by the motions of thy good Spirit towards Heaven? Lord, what is Man that thou art mindfull of him,* 1.214 or the Son of Man that thou visitest him? Is it not Chaff, and therefore to be blown to and fro with the tempest of thy wrath?* 1.215 Is it not stubble? and therefore apt fuell for that unquenchable Fire; yea, undoubtedly it is this; yea,* 1.216 worse, and less then all this; being not only vanity, but lighter than vanity; so vain is every Man. O wretch∣ed Adam that I am, who shall deliver me from this Body of sin,* 1.217 and death? I thank God, through Jesus Christ our Lord.

Lord, my Soul, guided by a Pillar of Fire (thy spirit) hath now with faint paces passed through a Vale of mi∣sery, a Wilderness of sin, full of temptations, murmur∣ings, and rebellions. It now remains, that having re∣ceived the Law in Mount Sinai, even the sentence of Death, in, and against my self, I now with the same

Moses from Mount Nebo view the Land of Canaan, the Gospel of Peace, that promised possession, of every true Israelite. Lord, let my misery, though not my merit,* 1.218 provoke thee to this mercy, as being a Man naked and wounded, and fallen among Thieves; as being a wretch,* 1.219 whose Navel conveying original corruption, was not cut, neither was my fleshly appetite suppled with the Water of Sanctification in the Day of my Nativity. O pour into my gaping wounds the Oyle of consolation, and the strengthening Wine of thy promises; and binde them up with an humble assurance. O have compassion on me, and say unto me, live. That is, forgive all my offences, that am cast out into the open Fields, to the lothing of my Person. Cloath me also with broadered work. Put a Jewel on my forehead, and a beautifull Crown on my Head, even the righteousness, and merit of thy Son. That so I may be practically enabled to meditate of these next objects of my faith, viz. Satisfaction and in∣tercession, the two parts of my Saviours Priest-hood; which according to order, requireth my succeeding thoughts.

No sooner was Man created in the Image of God,* 1.220 but he became a Priest unto God, not to offer up for him∣self, or for others, expiating Sacrifices, because sin then was not; for God saw every thing that he had made, and behold it was very good. But his sweet incense,* 1.221 was Prayer, proceeding not from want, but from love, and duty: his Kids were the Calves of his Lips, inflamed with praise, and sparkling with admiration from the Altar of a pure heart, (an un-bloody Sacrifice.) But this Jubile continued not a Year, a Moneth, a Week, I think scarcely a Day. God's first Sabbath of rest (I suppose) was the utmost date of Mans freedome from sin. For no sooner had temptation voluntary leave to enter through the sences, into this holy Temple, but the ambush of sin rushed out of Sathans imposture, as the Grecians from their Horse, and overthrew and polluted the Priest, the Sacrifice, and the Altar. If the Clay works not according to the mind of the Potter, no marvail if he bruise it to powder. And if the Creature honour not the Creator,

'tis Justice in him to destroy it. When the House of God is become a Den of Thieves, the Priest of God an Ido∣later, and servant to sin, and the Altar of God dedica∣ted to Sathan; It must needs follow that the curse of God fore-threatned, shall now be executed, Yee shall surely die.* 1.222

O wretched Man, hath God pronounced that thou shalt die? Be ascertained thou must die, since his un∣changable Decrees are shaddowed out unto us by the Laws of the Medes,* 1.223 and Persians, which alter not. Must Man die? and hath God enacted it? who then can de∣liver us from this Body of Death? Be of good comfort, we have mercy for our Esther; the Son of God for our Mordecay; who hath, without reversing, qualified, and fulfilled the decree of his Father. Who now can lay any thing to the charge of Gods Elect? it is God that justi∣fies,* 1.224 who is he that condemneth? it is Christ that dyed, yea rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us, being the only Mediator betwixt God and Man.* 1.225

All Priests, since the fall, within the Church of God were the Types of our high Priest, Christ Jesus. For no sooner was there a breach made betwixt God and Man; the Creator and the Creature, but mercy pleaded for a reconciliation; and that reconciliation in Justice requi∣red a Mediator, which is the Lord Jesus. A principal part of whose Mediatorship is this his office of the Priest∣hood. Before the Law typified in Melchizedeck; in the Law pre-figured by Aaron and his Sons; and in the Go∣spel really executed and fulfilled by himself. The acts of this his office are chiefly two, as being proportionable to the defect and necessity of Man the offendor; viz. To satisfie, to intercede. Go forth now my Soul, and bid defiance to all thy Enemies. For the Shield of thy faith shall receive all their darts, without any danger to thee; retorting them back, even into the adversaries faces. Appear now with confidence before the judgment Seat of God; bringing with thee to the Bar of Mercy, thy Advocate Christ Jesus: Thither summon Sin, that Tyrant;* 1.226 whom whilst thou weart a Traytor to thy Ma∣ker,

thou didst serve; together with those Homicides, Death, and Hell; Let him bring his Parent with him also, even Sathan his Agent, thy Accuser; yea, let thy own conscience be called as a Witness; Lastly, let the Law be prefer'd as thy Inditement. Against all those, let thy Saviour oppose himself and maugre their objections and accusations plead thy innocency, that so thy righte∣ousness may break forth as the light,* 1.227 and thy judgment as the Noon-day: For, he shall trample thine, and his Enemies under his feet, and destroy them with the two-edged Sword of his Word.

Doth Sin challenge a right on thee? Our Saviour an∣swers, That the old Man is crucified with him,* 1.228 that the Body of Sin might be destroyed, that hence-forth thou should'st not serve Sin. Doth Death and Hell cry out, we are thy wages? The Almighty Conquerour replies, O Death where is thy Sting. O Grave where is thy Vi∣ctory? And that thou maist never hereafter fear,* 1.229 'tis added,* 1.230 Death and Hell shall be cast into the Lake of Fire. Doth Sathan accuse thee? behold thy Michael shall chase this malitious Dragon from the judgment Seat; witness that voice of tryumph, that the Accuser of our Brethren is cast down, which accused them before our God, Day and Night. And as for thy conscience,* 1.231 fear not its testimony, since it ceases to accuse, when Sin is not imputed. For, whosoever is born of God, sinneth not.* 1.232 Again, a spotless, and blameless conscience, cannot be a blaming and condemning conscience. But, Christ through the eternal Spirit,* 1.233 hath offered himself without spot to God,* 1.234 that he might purge thy Conscience from dead works: Wherefore, having such an High Priest over the House of God, draw thou neer with a free Heart in full assurance of Faith. Lastly, doth the severe justice of the Law threaten to swallow thee up? strengthen, and com∣fort thy self in Christ,* 1.235 who hath redeemed thee from the curse of the Law, being made a curse for thee: for it is written, cursed is every one that hangeth on a Tree, &c. Yea, let this following immunity (The Law of the Spirit of life in Christ Jesus,* 1.236 having made thee free from the Law of Sin and Death) dismiss thy fears, and silence all thy adversaries.

O my Saviour, who art only the true Melchizedeck, the compleatment of Aaron's Priest-hood,* 1.237 and the end of the Law:* 1.238 How much praise is thy due from me, thy re∣deemed; since to me is thy saying verified, Blessed are those Eyes that see those things that I see. And the Eares that hear those things that I hear.* 1.239 Abraham saw thee in Isaac; David saw thee in Solomon; but I see thee in thy self; yea in these, and in all other thy Types. I see thee also, and that with much comfort and confirmation in (a) 1.240 thy Calling, (b) 1.241 Vnction, (c) 1.242 Bloody Sacrifice, (d) 1.243 Sanctification, Redemption, (e) 1.244 Ascention, (f) 1.245 and Intercession, which were heretofore mysteriously bound up in the Levitical Priest-hood, are now fulfilled, and to me graciously manifested. Lord Jesus, since of thy free mercy thou hast made my deafness, to hear, and hast given me sight, that was blinde, for the strengthning of my faith; As I have seen thee in thy types, so let me see thee also in that eternal decree of thy Father: So shall salvation appear, Gods act, and not Mans phantasie, viz. Thou art my Son, this day have I begotten thee; Thou art the Lamb slain,* 1.246 that takes away the sins of the World.* 1.247 Lastly, let me behold the execution thereof, wherein the Lord is both offered to me, and accepted for me. viz. This is my beloved Son, in whom I am well pleased.* 1.248 O my Soul, what canst thou now more desire; as having the Decree of God for thy Foundation; the merit of God for thy Salvation, and the voice of God for thy acceptation? Who, but an experienced Christi∣an, can express the sweet of these? yet how far short are his expressions of these streams of comforts, which flow through the Priestly Office to every true Believer, from the unexhaustible Fountain of Gods mercy? What spots doth not this wash off? What soares doth not this Jordan heal? Yea, what lameness, and imperfection doth not this Bethesda cure?

O the consolation of Christs intercession, in this imper∣fect state of grace!* 1.249 Is my love weak, and unstable as Wa∣ter? This love O Saviour, is stronger than Death. Is my obedience imperfect?* 1.250 By thy obedience, many are made righteous.* 1.251 Is my zeal defective? (Lord) Thy zeal

of thy House hath eaten thee up. Is my Faith small,* 1.252 and subject to doubting? O Saviour, thou wilt give a bles∣sing, even to a grain of Faith, as of Mustard-Seed.* 1.253 And hast promised not to quench the smoaking Flax, nor to break the bruised Reed. Is my Prayer full of weakness,* 1.254 ignorance, and imperfection?* 1.255 Thy Spirit it self maketh request for us, with sighs which cannot be expressed. Yea, thou art entred into the very Heaven of Heavens, to ap∣pear now in the sight of God,* 1.256 ever living there to make Intercession for us. To conclude, Is my inherent righ¦teousness imperfect? And am I a transgressor of the Law? Thy imputative righteousness is perfect, and thou art a fulfiller of the Law.* 1.257 For thou art the end of the Law for righteousness unto every one that believeth. Yea, that all further objections may be answered, that all other de∣fects may appear supplied; behold here a gift, as large as Mans wants, and as full of mercy, as he of sin: Christ Jesus of God is made unto us wisdome, and righteousness,* 1.258 and sanctification, and redemption.

Our Saviour Jesus Christ is the way, the truth, and the life; that Jacob's Ladder,* 1.259 whose foot (as expressing his humanity) toucheth the Earth; and whose top as respe∣cting his Divinity, reacheth unto Heaven. This three∣fold▪ office may be considered, as the parts of this Hea∣venly ascent. Upon whose first degree, my faith, which is the eye, the hand, and the foot of the Soul, hath be∣gun to ascend. It remains now that I mount the next staff, belonging to his Priestly office, which is satisfacti∣on▪ the inseparable consequent of which is Justification.* 1.260 The parts of which, forgiveness of sins, and imputation of righteousness, do necessarily follow the former. Our mercifull High Priest and Redeemer satisfying by suffer∣ing, that our sins for which he suffered might be for∣given, fulfilling the Law is continually interceding, that his righteousness might be to us imputed. So that to our comfort and confirmation, be it spoken, that, when faith hath gaind footing upon satisfaction, and intercession, it must needs have hand-hold on remission, and imputa∣tion. Can the Lord be less righteous, than Man? Doth not the cancelling of the Bond, succeed the absolving

of the debt? The satisfaction, and releasement of the Prisoner follow the not guilty of the Jury. O the per∣fection of all the ways of God, especially of this his great work towards the Children of Men! wherein mercy and justice do sweetly kiss each other; He being just towards Man, in his fall into Death, that he might be mercifull, in raising him to life. And that he might spare his adop∣ted Sons, he spares not his only begotten Son. O what is Man that thou art mindfull of him, or the Son of Man that thou visitest him?* 1.261

* 1.262To proceed, Justification (by some Divines made an act of Christs Kingly office) is that mercifull, and yet just, sentential act of God the Father, whereby a believer is absolved from sin, and death, and the inherent righte∣ousness of Christ is imputed unto the faithfull applyer, for the attaining of life everlasting; Hereby, waving our debt, and supplying our want, at once, delivering us from guilt, and corruption. Behold, here is an Olive Branch, which faith, the Dove of the Soul, brings home, unto it in the time of Gods vengeance, and in the midst of the great Waters of Sin. Here's a Golden Scepter held forth by the incensed King of Kings, to every faith∣full, and humbled Esther. Now I may say to my Soul, as once the multitude to the blind Man; See, he calls thee. Not in his strong Wind, by which he rents the Mountains of pride;* 1.263 Not in his Earth-quake, by which he shakes secure and presumptuous sinners: No, nor yet in his consuming Fire, with which he devours unexcu∣sable Hypocrites: But in his mercy, even with a still, small voice of compassion and pardon. O my Soul, Thou art not come unto the Mount that burnd with Fire, and that might be touched;* 1.264 nor unto blackness, and darkness, and tempest; nor to hear the voice of those words, which voice they that heard, entreated that the Word should not be spoken to them any more;* 1.265 But thou art come to Mount Sion, and to an innumerable company of Angels, and to Jesus the Mediator of the new Covenant,* 1.266 and to the blood of Sprinkling, that speaketh better things than that of A∣bel, and to God the Judge of all, whom thou maist hear with comfort,* 1.267 proclaiming Himself unto thee, as once

before Moses, thus, The Lord, the Lord God, mercifull,* 1.268 and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands,* 1.269 forgiving iniqui∣ty, transgression, and sin.

Forgiving sin? O what good news is this unto my Soul!* 1.270 How truly is this called the glad tidings of the Gospel? Tell me, yee which shall hereafter read my thoughts, even from the testimony of your own Souls (For only experience can make you fit Judges in this case;) If there be any joy like to the joy of a justified sinner? Any blessing like that of David? Can I consider into how fearfull an estate sin hath cast me, and unto what punishment Justice hath condemned me, and not from thence proportion out,* 1.271 and acknowledge the great∣ness of this deliverance? Doth not the truth-speaking Word of God, which is neither cruel, nor partial, tell me that I am a sinner? For there is no Man that sinneth not. That I am a debtor? Since we must all pray,* 1.272 for∣give us our debts; That I am a condemned Person? For by the offence of one,* 1.273 judgment came upon all Men to condemnation. That I am a bond-slave to death,* 1.274 and to him that hath the Power of Death, the Devil; all my life time being subject to bondage?* 1.275 That I am a dead Man; For, We are all dead in sins, and trespasses. That I am an enemy to God, and Christ, and lastly by nature a Child of Wrath? And shall I account remission of all my offences, Satisfaction of all my arrearages, Liberty from servitude, Life in stead of death; Nay more, resur∣rection from death, no mercy? Can my powerfull Ene∣my be made my friend, and Father? my irefull Judge, become my Mediator and Saviour, and I not highly fa∣voured, gratiously, yea, wonderfully delivered, O thou which hast wrought all these things for me, work in me an experimental, and sensible knowledge, a continued and enlarged thankfulness. So shall I give to thee the praise,* 1.276 and receive from thee the comfort of that bene∣diction; Blessed is he whose transgressions is forgiven, and whose sin is covered.

No sooner had the power and wisdome of God puld off the Visard of the Chaos,* 1.277 and discovered the form of

Heaven and Earth, but he adorned and clothed them with beautifull Creatures; all his works having not only in their Beeing a naked existence, but a fulness of good∣ness, which is their perfection. If these things (which God made for the use of Man) were exceeding good? Surely Man,* 1.278 whom he made for his own use, and glory; was in his first Creation in Nature, and shall be in this second of Grace, indued with a plenitude of excelling graces. To be, and not to be good, is to be evil; as wanting the Character of the Creator. Who is a most pure Essence, there is no mean betwixt good, and evil: every Soul being either conformed to the Image of God or deformed after the similitude of Sathan. Now to them upon whose fore-heads the Seal of the living God is pla∣ced, is given a two-fold righteousness; the one inherent and imperfect; not (if simply considered) as the work of the Spirit, but as it is accompanied, and mixed with the corruptions of nature. Our best performances, being like unto those strange births which receive their life and beeing from God, their deformities from some defect or vice in nature. But of this in another place.

The other is, that infinitely perfect, legal super-erro∣gating,* 1.279 and inherent righteousness of the Son of God, the Lord Jesus Christ, which God the Father beholding his Sons sufferings▪ and fulfilling the Law together with his own promise, and Covenant, which is a due debt in Justice, imputes to them, to whom in his unspeakable mercy he gives faith to receive,* 1.280 and apply it. This I call infinitely perfect, as being the righteousness of God, as well as Man, by reason of the communication of proper∣ties, from the union of nature. I call it legal, because the Law was the object, and rule thereof. Super-errogating, because it super-abounds, and is made the sole merrit of Saints. Lastly, I tearm it inherent, as being the actual righteousness and obedience of the Man Christ Jesus. All his sufferings, by reason of the spontaneous and lo∣ving offer of himself, being also the acts of his will, as well as the passions of his nature. O wonder of love! O miracle of mercy! O divine charity! which in the lowest depth of our misery, and swelling height of our

Rebellion, cloth'd not only our Bodies nakedness, but our Souls; as that first hid our outward pollutions from our selves; so this our inward corruptions from God.

For ever blessed be thou O Lord,* 1.281 for that union of thy Spirit and gift of faith, by which I put on, nay more, am made one with Christ. What suggestion of Sathan, or contradiction of depraved nature (granting me a mem∣ber of this Head, a branch of this Vine) can make it difficult to prove, or dares deny my right to possess, this spotless Robe? As the union of Soul and Body, of Head and Members, produceth a sympathizing property, and joynt-propriety to every thing; so my union with Christ, as being the Soul of my Soul, the Head of his Church, entitles me to, and gives me whatsoever is his. And (no doubt) as it is horrible blasphemy to account any part of the Lords humane Body, as sinfull and unclean: So it is unreasonable infidelity, and shamefull impiety to think any true member of his mystical Body can be (as in him) unrighteous and defiled: his perfect, and abounding righ∣teousness, being like to that pretious, and sacred anoint∣ing Oile,* 1.282 which according to the Psalmist was poured on the head of Aaron, and went down to the skirts of his Vesture.

This, O this his innocency, and merit,* 1.283 is that white Robe which was given to them that were slain for the Word of God, and the testimony which they held. This is that glorious Sun which clothes the Church, that Woman in travaile. Yea, this is that beautifull wedding garment wherewith Christ our Bridegroom,* 1.284 invests every true in∣vited and elected Guest.

The Linen Vestments of the Jewish High Priest were comely enough to minister in at the ordinary and daily Sacrifice. But they were accounted too mean and poor,* 1.285 when he entred into the holy of holiest. The Rayment of Joseph a Prisoner (though good enough perhaps for that place) must be changed,* 1.286 when he is presented before Pharaoh, a King. Yea, the Prodigals Rags may serve him, whilst he serves the Devil,* 1.287 and feeds with the Swine of the World, upon the husks of vanity. Every true Christian is a Priest unto God, the Sanctum is the Church

militant, wherein we minister, and that but for a year; Mans whole life being but a revolved year. Again, we are all Stewards to the World, to whom our flesh in na∣ture, our Mistriss, hath plighted her troth; so that if we once became Josephs, in denying her lusts, we must with Joseph undergo slander, affliction, and imprisonment. Lastly, we are naturally Prodigals also. Our portion is the common goods of the minde, of the body, of edu∣cation. The waisters and consumers of this our first pa∣trimony, are the Dallilahs of Sin. Now though we may minister on Earth amongst our brethren, cloth'd in the white Garments of a good report and profession (though whilst we are imprisoned in affliction, or spoyled by sin, and Sathan, the tatter'd Rags of sorrow and lamentation may serve us) yet when we are converted, and ascend afterwards into the Sanctum Sanctorum, the Heaven of Heavens, when we shall appear before the Lord Jesus our King, and return unto God our Heavenly Father, we must be cloth'd with the Golden Garments, the clean Vest∣ments, the best Robes, even that meritorious righteous∣ness of our loving Saviour, which being the Rayment of our elder Brother, may assure us (with Jacob) of a bles∣sing and acceptance here, of Glory hereafter.

Away then from (my thoughts) that perfection and merit which some dream of, in renewed nature. That scant sacrilegious and unthankfull opinion, of our Savi∣ours active and passive obedience, such Tenants (as it were) halt, and disgracefully curtaile, the ample and large Garments of our Lord, that so vain pride might patch it up with the old Rags and rotten performances of Mans desert. Lord, thy Word teacheth me, and my own infirmities inforces me, to another, yet better Plea. Can Man be justified in thy sight, or how can he be clean, that is born of a Woman?* 1.288 Behold, even the Stars are not pure in thy Sight, how much less Man, that is a Worm? We are all thy Creatures, thy servants. The ob∣servance of thy commands is the work we are made and hired for.* 1.289 Now could we (as thou know'st we cannot) perfectly obey thy will, (there being no Man that sinneth not,* 1.290 whose best self-righteousnesses are not as filthy rags:)

Would we therefore as our due,* 1.291 presume to sit down with thee in thy Kingdome? Lord, let such pride be far from us, and do thou cause us in an humble acknowledg∣ment of our wants, and merit, readily to confess, that we are unprofitable Servants,* 1.292 having done that which was our duty to do. Now if of Servants we are made Friends, of Bastards we are Adopted Sons,* 1.293 of Bond-slaves we are appointed Heirs, shall we not cry out, that our merit is thy grace, and that thou O Jesus Christ art the Lord our righteousness?* 1.294 Art made unto us righteous∣ness? And art the end of the Law for righteousness, to every one that believeth?

Question not here my Soul,* 1.295 why God doth not by his omnipotent, and supreme Power, in one and the same instant Call, justifie, sanctifie, and glorifie his Elect; since as he did not condemn us, so he will not save us with∣out our selves. Saves us without our merits, indeed, not without our work. He hath therefore in his infinite wis∣dome, annexed conditions to his Covenant, and ordain∣ed faith, repentance,* 1.296 and all other good works to be as so many degrees, in our ascent to happiness. That so Earth might be our School, to fit us for Heaven, and the life of grace, which is imperfect glory, might prepare us for the life of glory, which is grace in perfection.

Neither be thou too curiously inquisitive,* 1.297 to ask the reason why the Lord God, in this his gracious looking back upon us, doth not again build up that wide breach which Sin hath made in Mans nature; That so accord∣ing to our first beginnings in Adam, we might have con∣tinued that course, enjoying happiness here, and attain∣ing after translation, glory hereafter? Since that the Lord, the great Architector, suffered this specious (yet brittle building) of unstable Man to fall down flat, that upon its foundation he might raise up, to the glory of his grace, a more beautifull edifice, in which admirable structure he uses the same matter, and that it might be stable for ever, he Himself becomes the Head of the Corner. Further, the Builders of this spiritual Temple are Gods Spirit, and Ministers; the cement,* 1.298 faith and all other graces; the Buttresses or Pillars, his Election;

and the tegment or covering, his Providence. In all this, Man as of himself hath no work, other ways grace would be no grace.* 1.299 The perfect work of Redemption (like that of the Creation) being as above the resistance, so with∣out the assistance of the Creature.

Again, had Man been only placed in a renued estate, there would have been a possibility of falling, and of plunging Himself into a double curse, whereupon Sathan and evil Men would have taken an occasion to derogate both from the mercy, and power of God, according to those Objections of the Heathen, rehearsed by Moses; That because the Lord would not,* 1.300 or could not save them, he suffered them to be destroyed; But some will say, he might have confirmed them, as he did the Elect Angels; I answer, that if it should have pleased God thus to have bestowed his mercy towards us his Children, yet the Devil and wicked Men (if in these days of our weak∣ness, much more in those of our perfection) would have derogated from Gods grace, that they might have attri∣buted all, or the best part to Mans merit. Lastly, in this our Justification by Christ, mercy counterpoises justice; yea, in these there are, to the eternal praise of our all wise God, an admirable and due proportion. The spirit of God observes it, and shall not we, in whom it is wrought, with unspeakable joy, and thankfulness re∣member? That as by the offence of one, judgment came upon all Men to condemnation:* 1.301 Even so by the righte∣ousness of one, the free gift came upon all Men unto justification of life.

O the miserable necessity of our nature, the bound∣less compassion of God's! Doth Man want holiness, me∣rit and obedience, and will his Lord confer purity, and offer up his own Life for him? will no other security but himself,* 1.302 be accepted for the payment of sin? Surely this will serve, not only to express his love, but to informe our judgments, how impossible it was, (considering Gods holiness, the Laws rigour, and the least imperfection) for Man to be justified before God. This work belongs to the Creator, not to the Creature. If in our first beeing, the glorious Trinity were in an especial manner sole

Agents, much more in this our Eternal well-Beeing; Wherein God the Father imputes and accepts, God the Son becomes Man, obeys, and fulfills, and God the Holy Ghost calls and sanctifies. That Man in the last place, may apply, and put on by faith, this spotless Robe, and Imperial Crown of Righteousness. To whom it may be said, as of Mordecay, Thus shall it be done to him, whom the King of Kings delights to honour. I should now pro∣ceed to observe what streams, and blessed effects flow from this Priestly Fountain, did not the neer and insepa∣rable relation of the Prophetical Office, unto it sweetly invite me to unite them also in my Meditations.

I am assured, that every true Christian Soul that hath followed me hitherto in my weak, yet sincere Meditati∣ons, is here together with me ravisht in the apprehension of these infinite Priviledges, and in tasting of these Wa∣ters of Life, which flow from the Throne of God, and of the Lamb. Is any so welcome to the poor indebted Widdow, as mercifull Elisha?* 1.303 Is any so to be esteemed of rebellious Israel, as interceding Moses?* 1.304 Was there any Speech so pleasing to the Paralitique, as Man thy Sins are forgiven thee? Or any vesture so needfull, and acceptable to those naked Beggars in the Gospel,* 1.305 as the Wedding Garment? And is not Christ,* 1.306 who unto us is all these (even the welcome Man, the only Intercessor, the Word, remitting Sins, the Royal Clo••thing,) our Wish, our Aim, our Crown, our Glory? No doubt but he is. Why go we not then on to possess him?

O Lord, we are all like unto those unbelieving Israe∣lites, that are over joyed with the good report of the Land of Canaan, and delighted with the taste of the pleasant Fruit thereof; and yet stand still, even at the border, discouraged. As they cryed out, because of the Sons of 〈◊〉〈◊〉, so we of our Gyant-like corruptions; those opposed them, the••e us. Thou hast shewed us, and we have read this thy gracious Covenant, and we know thee both willing, and able to perform thy part thereof. But alass, when we descend to the conditions on our part, what have we, or what can we do? Thou requirest faith in us, but behold doubting▪ Repentance, and behold

hardness of heart. O wretched Men that we are, who shall deliver us from this Body of Death?* 1.307

O let all that have such hungry Souls, thank God for our Lord Jesus Christ.* 1.308 Who is a Joshua to overcome all these our mighty adversaries, an Angel pointing out a living Fountain, to all thirsty Hagars, even that Spring of grace, his Prophetical Office. Thirsty I say, for none but such taste present, and perfect comfort, and refresh••ing, from hence. Encouragement indeed all others may have from this Office; which are not yet called to en••deavour, and exercise themselves in the means, which beget faith, and repentance, notwithstanding the resist∣ing impossibility of their nature, as beholding the free promise▪ and enabling gift of God in Christ. But the Covenant and the blessing, belongs, and is effectual to those, sensibly and chiefly, That hunger and thirst after righteousness:* 1.309 For they shall be filled.

To proceed then; let all Men observe with me two spiritual streams, or works, flowing from this Office. The first is the Divine Revelation of the will of God, (so far as it was necessary for his Church) by the Mouths and Pens of the Prophets, and Apostles, and that through the immediate inspiration, and instinct of the third Person in Trinity, his most Holy Spirit▪ All which issuing from the living Fountain▪ the Lord Jesus, (who is in the midst of his Garden the Church) as so many Rivolets, do make glad the City, and water the Paradise of God. This is that work, that is w••ought without us, yet with an end to work within us, and upon us; all being, ac∣cording to St. Paul, that Foundation of the Prophets and Apostles, upon which the Church is built, Jesus Christ himself being the chief Corner-stone.* 1.310

O Eternal Beeing, who art as mercifull as great, a Father God,* 1.311 to me thy unworthy Creature, should I in this prospect of my weak faith, carelesly, o•• silently, pass by so high a favour, so gracious a work of thine as this, towards my Soul: Thou mightest justly take my object, or my sight, or both from me, for such unthankfulness? Is the revelation of secrets the greatest expression of friendship? And to be of the Kings Coun∣cil

the chiefest honours? And shall not I as a Christian, apprehend, apply, and be gratefull, for such ••avours as these, confer'd by a far greater Person, in a far greater manner, and measure; upon a far unworthier object, than ever they can sample? If the Letters and mandates of Princes are received with so much reverence, preserved with so much care, esteemed, honoured and obeyed: How much more the Words and Scriptures of God, the Prince of Princes? Are Books but the Soul in Print, the Beams of Mans wisdome, what is this but the life of the Soul, the Book of Wisdome, and the Book of Books?

Here is the height of Metaphysicks, as revealing what so ever can be known either of God, or Angels. The use and summe of both Phylosophies, in the Creation, and Decalogue. The knowledge of Astronomy in Job. The exactest Geography, and truest Chronology in Genesis, and Chronicles. The mystery of Numbers in the Leviti∣cal Ceremonies, Daniel and the Revelations. The exer∣cise of Rhetorick, throughout the Prophets, especially in Esay; The marrow and art of Logick, in Saint Paul's Epistles, and in all, which is above all, as the Sun a∣mongst the Planets, the whole Body of Divinity. Here are Politicks for the Statist, in Ecclesiastes. Oeconomicks for the House-keeper, in Proverbs. Instruction for the Woman, from Solomon's Mother. And David's Poesie for the Poets. Lastly, here's wisdome for the ancient; for, it maketh wise unto Salvation.* 1.312 Here's a beautifull Spouse, and love Canticles for the youthfull and reli∣gious Amorist. And here is Milk from the Sacramental Tea••s, for the new-born Babe. Yea, what can my heart seek, (Lord) which thou hast not placed in this Book of Life; in this library of my Soul. It remains n••w only that I beseech from thee the true use thereof, viz. the knowledge and worship of thee. So shall I be not only a hearer, and Reader, but a doer of thy Word, not de∣ceiving my own Soul. From this work of Gods Spirit i•• the Word without us, I proceed to that second work of the Spirit, wrought within us, viz. (Sanctification) be∣ing a conformation of our will•• unto his. O my Soul, here is that thou seekest for. The knowledge of the

greatest happiness, without possibility of fruition, is not the least of torments. And to behold the Crown, Robes, and Priviledges of a Christian, without either visible means to obtain, or a true propriety of wea••ing them, makes but our misery more miserable, Thou weart even now lifted up, and cast down, exalted with joy, and humbled with sorrow. For looking upward, thou be∣holdest with holy Stephen, Heaven open, and the Lord Jesus Christ standing at the right hand of God. But alass! whilst thou weart ravisht with this Vision, a multitude of thine Enemies, (not much unlike, nor less cruel than his Persecutors) thy original Corruptions) have blind-folded thy eyes, and manacled thy hands, separating for the present, both it from thee, and thee from it. But now be of good comfort, though thou liest dead in sin, and intranc'd in astonishment, the Lord of life is come down unto thee. Who (manger all these Hell-hounds that watch over thee) will give thee part in the first Resur∣rection.* 1.313 He is thy spiritual Elisha, and the Prince of the Prophets, who will lay his Mouth to thy Mouth, that so thou maist praise and confess him; his Eyes to thy Eyes, that thorough faith thou maist behold him; his Hands upon thy Hands, that in deeds thou mayest obey him; yea, his whole and living Body upon thy dead Body, that so thou maist revive and live in him. Behold there, Him, of whom his own saying concerning John the Baptist, is evidently verified, A Prophet, yea, and more than a Prophet even the God of the Spirits of all Prophets.* 1.314 Who, least thy weak and sinfull nature should fear to approach unto, or lend an Eare unto his Word, hath vailed his glorious Deity, with humanity, therein, being typified by Moses when he covered his shining Face, as well as prophesied of him, saying, A Prophet shall the Lord your God raise up unto you amongst your Brethren like unto me.* 1.315 Like unto Moses indeed, as being a Man, an Israelite, a Prophet, full of Miracles, meek∣ness of the Spirit; yet with this difference of degrees, the one was comparatively, the other perfectly full: the one a Vessel, the other a Fountain: the one the Servant, the other the Son; according to that of the Apostle,

This Man was counted worthy of more glory than Moses,* 1.316 in as much as he who hath builded the House, hath more honour than the House, Moses being faithful as a Servant, but Christ as a Son. Next, whereas (O my Soul) thou objectest the deadness of thy nature, thy sleeping in sin; I confess indeed thou art so. But hearken unto thy Savi∣ours Tryumph, which doth not only pierce, but give thee Eares, Awake thou that sleepest, and arise from the dead,* 1.317 and Christ shall give thee light. The hour being come, and now is,* 1.318 when the dead shall hear the voice of the Son of God, and they that hear shall live.* 1.319 O but sayest thou I am spiritually dead, how then can I hear? Know poor wretch that thy Saviours Ephata, works as powerfully on the Soul, as upon the Body. Yea, the Apostle, reciting the predi∣ction of Moses, saith not, him may you hear; But him shall yee hear. Even so be it Lord Jesus Christ, that so loving me a Lazarus, thou maist raise me though a La∣zarus, and be unto me a Jesus.

Notwithstanding these saving and comfortable promi∣ses, me-thinks I feel my Soul still heavy, and sorrowfull within me,* 1.320 Objecting that these indeed are favourable and sweet expressions; but they are too general, consi∣dering her several defects; grievous soars, and Ulcers. Requiring not only external, and powerfull Baths, and washings, but particular application of Remedies, and Medicines. She confesseth that from these, she is assured of the abilities and sufficiency of her spiritual Physician; but she desires to have experience of his skill, and to ap∣ply his several Medicaments, unto her special infirmities. Is this thy further request, O my Soul? Be strong, and of a good courage. Loe he calls thee;* 1.321 Come unto me all ye that labour and are heavy laden, and I will give you rest. Again, I came not to call the righteous,* 1.322 but sinners to re∣pentance. For, The whole need not a Physitian, but the sick.* 1.323 Nay, that thou mightest not have the least doubting, or fear, hearken to the voice of his Prophet, seconded and expounded by himself, and that in a full Auditory; The Spirit of the Lord is upon me,* 1.324 because he hath anointed me (there's his calling) to preach the Gospel to the Poor, (there's his Office). He hath sent me to heal the broken-hearted,

to preach deliverance unto the Captives, and re∣covery of sight unto the blinde, to set at liberty them that are bruised; to wit, thee O distressed Patient, with all thy Diseases.

Well, thou art now, even by his own most gracious Call, admitted into his presence. Be not ashamed, but with boldness, approach unto his Throne of Grace, un••bareing thy soares, and discovering all thy spiritual wants▪ That so▪ the two estates in Adam fallen, and in Christ risen, being compared; all may behold with thee a re∣vival from death, even that first resurrection, spoken of in the Revelations▪ As also the difference, and dispro∣portion that is betwixt a Man in grace, and a Man in sin. And lastly be ravisht in the apprehension of such in∣finite mercy, which administers Plaisters to every soare; and in the conclusion works a general cure, effecting in a good measure, though not in absolute perfection, those two great works of mortification and vivication in us.

For the more accurate perception, and meditation of which great works, I presume in all humility of Soul to speak Dialogue-wise unto my Saviour; and according to my weak ability, to describe him answering, in, and according to his Word. That so both my self, and others may the better understand, how excellently, and power∣fully, a true faith (begotten and strengthened by God's Spirit) doth apprehend, and apply the saving and spiri∣tual promises: Doth mortifie our corruptions, silence all objections, and overcome all kinde of temptations; by degrees, perfecting holiness, in the love and fear of God.

* 1.325O Gracious Saviour, and skilfull Physician, seeing thou calledst me, I come, although ashamed to come. I have brought, if not a dead, yet a deadly sick Soul, unto thee.* 1.326 If illumination be the antecedent of faith, and faith the eye of the Soul, and seeing a symptome of life, in how dangerous an estate am I, who walk in the vanity of my minde, having my understanding darkned, being

(in my own apprehension) alienated from the life of God, through the ignorance that is in me,* 1.327 because of the blindness of my heart.

Poor Soul, faint not, nor despair, thou wast once dead, but now thou art alive. I finde no signes of death,* 1.328 but of life in thee. A Trunck, or senceless Corps, perceives not, nor complains of its misery, as thou dost. Neither art thou hopelesly sick; for in thee (witness these strivings) there is the strength of a renued nature, to co-act with the work of Grace. Take then these receipts out of my Book, and apply them;* 1.329 I am the true light that lighteth every Man that cometh into the World, and am come for Judgment into this World,* 1.330 that they which see not might see; and they which see might be made blinde;* 1.331 I am made unto thee wisdome, and will enlighten thy darkness; yea, if thou criest after knowledge,* 1.332 and liftest up thy voice for understanding, thou shalt understand the fear of the Lord, and finde the knowledge of God: For I the Lord give wisdome, and out of my Mouth cometh knowledge,* 1.333 and understanding. Again, faith is the gift of God. O then ask and thou shalt have, seek and thou shalt finde,* 1.334 knock and the treasury of all good and perfect gifts shall be o∣pened, and bestowed upon thee:* 1.335 Even the holy Spirit whom thy Heavenly Father will give to them that aske Him.* 1.336

The voice of my beloved! Thy Mouth is most sweet,* 1.337 yea, thou art altogether lovely.* 1.338 The roof of thy Mouth is like the best Wine, that goeth down sweetly, causing the Lips of those that are asleep to speak. But alass Lord,* 1.339 how can I be delighted in these thy gracious promises, or take comfort in this cure, as long as the tormenting worm of Conscience, feeds upon my entrails, inditeing bitter things against me;* 1.340 and making me to possess the sins of my youth; being both my Judge, and Accuser.

O my Patient,* 1.341 I confess this thy pain and grief is un∣supportable, for the Spirit of a Man may sustain his infirmity; But a wounded Spirit, who can bear?* 1.342 Yet for thy comfort, know that there is balme in Gilead, for all wounds; and a Physician there, for all Diseases;* 1.343 And I, even I am he, and there is no other God with me;

I kill, and I make alive; I wound, and I heal; yea, I will restore health unto thee, and will heal thee of thy wounds. And as for this gnawing Worm,* 1.344 which thou complainest of, know that it as other infects are, generated, of a pu∣tred matter, even thy sin, and corruption. Yea, it is nou∣risht therewith. If then this cause of thy torture, be with∣drawn, the effect will undoubtedly cease; For, I will for∣give thy iniquity, and will remember thy sins no more; making them,* 1.345 though as red as Scarlet, to be as white as Snow.* 1.346 Through my blood thou hast redemption, even the forgivenesses of Sins. If the Blood of Bulls and Goats, and the Ashes of an Heyfer,* 1.347 sprinkling the unclean, Sanctified to the purifying of the flesh; How much more shall my Blood (that through the eternal Spirit offered my self without spot to God) purge thy Conscience from dead works?* 1.348

* 1.349O my spiritual healer, as thy Word assures me of thy ableness to cure, so it also informs me of my uncapable∣ness of cure. In the sickness of the Body, so of the Soul, there are some conditions, and estates so vitiated, and overcome with maladies, that they are forsaken of the Physician, and left as desperate▪ and past remedy. In such a condition me-thinks I seem to be, of whose heart (by reason of festred corruption) it may be said, as Job of Leviathan, That it is as firme as a Stone; yea, as hard as a piece of the nether Milstone,* 1.350 of whom also thine own speech to the Jews may be verified, That my heart is waxed gross, and my eares are dull of hearing, and my eyes are closed, least at any time I should see with my eyes, and hear with my eares, and should understand with my heart,* 1.351 and should be converted, and thou shouldst heal me. Is then (Lord) my heart such a Rock, and the imaginations thereof wholly and continually evil? How can then the pure streams of Repentance,* 1.352 flow from thence? (which is the condition on my part in thy Cove∣nant of mercy and pardon) witness thy own words deli∣vered by the Prophet, Repent, and turn your selves from all your transgressions,* 1.353 so iniquity shall not be your ruine. And that in thy Gospel preached by thy Apostle, Repent yee,* 1.354 and be converted, that your sins may be blotted out.

Fear not my redeemed, nor be dismaid, as though any thing was impossible unto God.* 1.355 What seems difficult be∣cause of thy nature, shall be made easie through my grace. Think not my Word (which is the word of life) shall become the savour of death unto any of mine. Thou complainest that by it, thou hast found thy hard∣ness of heart, which thou sayest excludes repentance, and consequently pardon. O be not deceived, here's no cause of despair, but of hope, and thankfulness: since my Word hath wrought that blessed work upon thee, for which I ordained it. Having not only selected, but prepared thee for my cure. There is a reprobate and sick sort of Men, I confess,* 1.356 Who after their hardness and impenitent Hearts, treasure up unto themselves wrath against the Day of wrath. Such were those Jews, whose insensibleness did sufficiently prove their deadness. But thy Eares are bored, to give my Word entrance. Thy Eyes are opened to behold therein, as in a Mirrour thy spots, and many defects. And thy Heart is agil and wil∣ling to know, and accuse thy self. Therefore thou shalt be converted, and I will heal thee. If there should be impossibilities imposed on thee in my Covenant, how could I then be just? And shall not the Judge of all the World do right? Or if thy work should either precede or assist mine, should not that act of thine (though the least) detract from my free mercy, and make my grace no more grace? O cursed be such Sathan-like pride of dust and ashes, that thus lifts up it self against my om∣nipotency, mercy, and all other my attributes; aspiring even unto my Throne of Glory. O know that those commands proclaimed in the Old Testament by my Pro∣phets, were given as preparatives to the New. What I require of thee, is my due: why I require it of thee, is my mercy; that so running from me as a Judge, thou mightest run to me as a Saviour; Who grants both to Jew and Gentile repentance unto life. Which conversion,* 1.357 since it hath wrought it on thee; receive, and apply, what my mercy out of the same word hath extracted for thee. Are thy thoughts only evil?* 1.358 I will sprinkle clean Water upon thee, and thou shalt be clean from all thy

filthiness. Is thy Heart a Stone, which cannot relent? I am he that turns the Rockie Heart into a Well,* 1.359 as the Rock in Horeb into standing Water, and the Flint into a Fountain of Waters. Yea, a new Heart also will I give thee,* 1.360 and a new Spirit will I put within thee; and I will take away thy stony Heart out of thy Flesh, and I will give thee a Heart of Flesh. And I will put my Spi∣rit within thee, and cause thee to walk in my Statutes. For I dwell with him that is of a contrite and humble Spirit,* 1.361 to revive him. That so all my Enemies with shame here, and torment hereafter, may be inforced to confess, that it is I, that worketh in thee both to will, and to do,* 1.362 of my good pleasure: quickning those that were dead in sins,* 1.363 and trespasses. As also that I am Lord Paramount over all my Creatures, Having mercy on whom I will have mercy,* 1.364 and whom I will, I harden.

O my Lord, Thou art my refuge, and strength, a very present help in time of trouble.* 1.365 How sweet are thy words unto my taste! yea, sweeter than Honey to my Mouth. O that they were so fixed in my mind, and imprinted in my memory, that they might remain with me for ever. But blessed Saviour, this is my misery, that though for the present, I may rejoyce with David, yet for the fu∣ture, I cannot promise, and say with him, I will not for∣get thy Word. For whereas in my Primitive nature, thou didst indue my Soul with a serviceable and faithfull me∣mory,* 1.366 to be as it were, her treasury, or magazine; from whence, like that wise House-holder in thy Gospel, she might upon all occasions bring forth things new and old.* 1.367 I finde that Cyttadel battered, and possest by my cor∣ruptions. Who have fore-closed and lodged themselves therein. So that the complaint of Jeremy is verified of me, as well as of that People, that have forgotten Thee, Days without number.* 1.368 O Lord, if the Cistern be broken, where shall the thirsty be refreshed? my barrenness wa∣tered? what doth it avail that my Eares, as Buckets, do continually draw up, and are filled from thee the Foun∣tain of life, with quickning promises, and saving dire∣ctions, if the receptacle and Cistern my memory be faul∣ty, and faithless? As the Body which wants the reten∣tive

faculty, and vomits up its sustenance, giving neither time of Chilefaction to the Stomach, nor of making blood to the Livour, can receive little nourishment; So that Soul which retains not the spiritual Manna (thy Word) in the memory, that there it might be disgested by Meditation, and converted into practice, can never thrive in holiness, and live spiritually. It may be for the present, I may say of thy Word, as Shimei of Solomon's, Thy saying is good, When as soon after,* 1.369 it will be for∣gotten, and without thy mercy prove to me, as that to him, death and bitterness in the end. Further, this holy retention is not only of excellent and necessary use in thine, but also highly by thee commended, required, and commanded.* 1.370 Thine own Mouth pronouncing Him to be rather blessed, that bears thee in his heart, than her that bore thee in her Wombe; a spiritual enjoying, be∣ing far above a corporal. Yea, for this cause, and to help this dangerous defect, didst thou ingrave thy Law upon Tables, and commanded it to be written upon the most perspicuous places of the House.* 1.371 And in the glorious and holy Decalogue it self, thou didst place a Memento, in the midst, and as it were in the front thereof. Further,* 1.372 thy holy Spirit in the Prophet doth brand, and note this privation, as the root and cause of all Rebellions; Be∣cause (saith he) my People have forgotten me,* 1.373 they have burnt Incense unto vanity. Lastly, which adds to, and most aggravates this my languor; wicked Men are in thy Word thus described and painted out. To be with∣out God in the World,* 1.374 and not to have thee in all their ways, to cast thy Laws behind them, and to forget thee, as I have done. O Lord,* 1.375 since I have lost this precious gift in the first Adam, let me receive it again in thee, the second, that my Soul being adorned with holy im∣pressions, may become the Temple of thee my Saviour.

Strengthen thy self in Me, O dejected Soul,* 1.376 and in these thy wants, Look unto me,* 1.377 who works in thee both the will and the deed of my good pleasure, and will my self also freely give thee all things. As I am not ignorant of thy defects, so I am not to seek of thy cure.* 1.378 I know there is a double forgetfulness in corrupted nature, the

one of thy sins, to repent, the other of my Word and Laws to practice. But know thou this also, that although for a time my Elect may forget me, yet they shall never be forgotten of me. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her Wombe;* 1.379 yea, they may forget, yet will I not forget thee; for I will remember my Covenant with thee, and will establish unto thee an everlasting Covenant.* 1.380 And (because I will do thus) thou shalt also remember thy ways and be ashamed, and thou shalt loath thy self, in thy own sight, for all the evil which thou hast committed. And as for the other defect,* 1.381 be assured, that the Comforter which is the Holy Ghost, whom my Father will send in my name, he shall teach thee all things,* 1.382 and bring all things into thy remembrance, whatsoever I have said unto thee. For, This is the Covenant that I will make with thee, I will put my Law into thy inward parts, and write it in thy Heart,* 1.383 and will be thy God, and thou shalt be my Ser∣vant.

O my Lord, I can never sufficiently admire thy power, thy free Love,* 1.384 and the healing vertue of thy sacred and refreshing word; But what sweetness, or relief, what hope of remedy, and recovery, can my diseased Soul receive from it, that wants a will to receive, or apply thy comfortable Plaisters unto my festred sores? Can the knowledge and sight of Meat feed the hungry? Can the beholding of riches satisfie the needy? or the Physi∣cians Medicament cure without application? No Lord, they cannot. How then can thy Holy Word work upon me any gracious effects, that have a wretched will, re∣fractory to hearing, reading, meditation, or any good use thereof? If the mind and understanding be evil, the will, which is their servant, and agent, must needs be so also. And if it hath its work in all evil actions, it must not be left out (nay cannot be idle or wanting) in those that are good. But my will is continually opposite to thine, which is the rule of equity and justice, and therefore can∣not work the works of God.

It is true, thou canst not. For as I said before, I work in thee both to will and to do.* 1.385 But because thou canst

not, wilt thou limit my power also? Cannot I that at first gave thee a will, now at the last give thee a good will? Is it not as easie for me, to bend, move, and change thy nilling will into a willing one, as to enlighten and quick∣en the other dead faculties of thy Soul? Or, is my free grace and love, less benevolent unto it, than unto the rest? No surely. It is not for my honour, nor is it in thy pow∣er, to be primarily and voluntarily assistant in this work. For of my own will I beget my Children,* 1.386 that those that glory may glory in the Lord; humbly confessing, that it is not of him that willeth, nor of him that runneth,* 1.387 but of God that sheweth mercy.* 1.388

Mercifull Saviour, I know thou canst cure dangerous, yea desperate diseases. But Lord,* 1.389 I fear that I am too far gone, that I have lost and let slip my opportunity, and time of grace, even that Day wherein thou wilt speak, and be spoken to. So that now I may justly expect, that thou wilt swear in thy wrath, that I shall not enter into thy rest. And that this my fear may not seem groundless, be thou pleased to feel the Pulses of my cor∣rupted Soul; and thou shalt finde that they beat not at all; or if they do, their motion is either exorbitant,* 1.390 or full of intermissions. Is it not thy command, that I should love thee, love my God with all my heart, with all my soul, with all my minde?* 1.391 For thou wilt love them that love thee. Is it not negative also thus,* 1.392 Love not the World, neither the things that are in the World; For if thou lovest the World,* 1.393 the love of the Father is not in thee. What then Lord will become of me, who have lo∣ved darkness rather than light, and have been a lover of pleasures more than a lover of thee, my God? Further,* 1.394 if at any time I be in love, or ravisht with thee, as be∣holding that excellent beauty, which streams forth from all thy glorious attributes, especially thy mercy, how weak, and of what short continuance are these flashes? being like lightning, which gone, make but the night the darker. So that in their so long absence, I have just cause to fear their return; doubting lest thou wilt say of me, as once of the Laodiceans, that because I am neither hot,* 1.395 nor cold, but luke-warm, thou wilt therefore spite me out of thy mouth.

* 1.396Again, doth not thy Kingdome within us, consist in righteousness, in peace, and in joy of the Holy Ghost? which kinde of joy, for the excellency thereof, thou call∣est thine;* 1.397 as also because of its procession from thee, and from thy spirit; it being that unparallel'd, and un∣conceivable mirth which admits no mixture of sorrow, no higher pitch of solace. This, this was it which so ra∣visht thy holy ones, making them breath forth seraphi∣cally with Habakkuk, I will rejoyce in the Lord, I will joy in the God of my Salvation;* 1.398 with the Spouse we will be glad and rejoyce in thee;* 1.399 with David, in thy presence is fulness of joy;* 1.400 and with Peter, we rejoyce with joy unspeakable and glorious. Now O Lord, in what ranck shall I place my self, who being carnal, and sold under sin, savours not the things that be of God, but those that be of Men;* 1.401 not rejoycing in thee, but in my own vain and sinfull imaginations; proudly boasting and rejoyce∣ing with those reprehended by the Apostle, in those few gifts thou hast indued me with: as though I had not re∣ceived them?* 1.402 Further, as thine have many objects of ho∣ly joy within them, so have they many also without them; David preferred Jerusalem above his chiefest joy. And the spiritual prosperity and welfare of the Church,* 1.403 was St. Paul's hope, joy, glory, and Crown of rejoycing. But such O Lord,* 1.404 is the natural depravation of my affecti∣ons, that instead of wishing well unto Sion, I am ready (did not thy grace restrain me) to persecute thee with Paul in thy members, and to cry with those wicked, con∣cerning thy Jerusalem, Rase it, rase even to the Foun∣dation thereof:* 1.405 rejoycing on the contrary part with those reproved by Job, and the Apostle, who make Gold their hope, and whose God is their Belly; hungring, and thirst∣ing after momentary honours,* 1.406 like Balaam, and Haman; taking the Timbrel,* 1.407 and the Harp, and rejoycing at the sound of the Organ. Lastly, as within, and without, so also above themselves,* 1.408 they have their objects of joy; even thy glory. What else made that royal Prophet so piously nimble? and so chearfull and publick a dancer before thy Ark? what caused the Songs of Moses, My∣riam, and Deborah? yea, what occasioned those joyfull

expressions of thy blessed Mother, of Simeon, Zachary, and Anna? together with those two transcendent and affectionate wishes of St. Paul, and Moses? I say what, but the joyfull magnifying of thy glory, in vouchsafeing thy presence, in destroying thy enemies, in fulfilling thy promises, and in the Salvation and Conversion of thy People? But in me Lord, instead of this lightsomeness, in seeking of thy glory, there is naturally the sinfull po∣pularity of Absolom; yea, the hypocritical zeal of Jehu; the vain-glorious formality of Magus; and the self-seek∣ing pride of Herod. So that (considering these wants, and disorders in my affections) no wonder if I distrust my self, and cry out to thee, with the Publican, Lord have mercy upon me a sinner.

Poor Soul, let not these fears, and doubts,* 1.409 discou∣rage thee, they make thy state the better, not the worse. Ignorance of want, is the more dangerous,* 1.410 when stomach∣less and silent; as being thereby disabled both to ask, and to receive relief. Thy many complaints of defects, are the true effects of those graces thou desirest. Neither canst thou mourn, because of no affection, without some affection. But to answer all thy objections; weart thou emptiness it self, am not I he that made Heaven and Earth of nothing? Do I fill all things with my Essence, and cannot I fill thee with my grace? Can I be love it self, (for God is love,* 1.411) and not be both willing and able to impart some rayes thereof to thee my Creature? The fruits of my Spirit is love and joy, which Spirit I give unto all that are mine.* 1.412 What though the Chaos of thy corrupted nature, yields no such fruits;* 1.413 The Para∣dise of God, in which thou art replanted, doth, as being watered with those Rivers of love, which flow from me, the Fountain. Thou therefore loving me,* 1.414 because I loved thee first: as I am the only cause of thy love (for I lo∣ved thee freely) so I am the continuer. For,* 1.415 thou shalt abide in my love; yea, I will continue to love thee: for whom I love, I love unto the end. Wherefore fear thou not the Eclipses thereof. Natural Men do not more cer∣tainly expect the one, than all my Saints the other. As their Sun is not extinct, no more is thine: I thus ordain∣ing

it, that in my absence, thou mightest have a longing for my presence, and in my presence mightest lovingly fear my absence; these intermissions preceding the in∣crease, not the dimunishment of affection. And since thou canst cry with David, Restore unto me the joy of thy sal∣vation,* 1.416 doubt not, but thou shalt also confess with him, that my anger endureth but a moment, weeping may en∣dure for a Night, but joy cometh in the Morning.

* 1.417Again, whereas thou objectest, and bewailest, the want of the true spiritual mirth; Be not discouraged, for this thy humble craving, argues that thou art free from pride, and self-conceitedness, which usually so swells the hearts of natural Men, that no place is left for grace. Further, it assures thee of a present possession, for thou could'st never have heartily longed for that, which thou never tasted; nor have hated this false joy, hadst not thou had some experience of the true. Lastly, thou hast an interest in my promise; for I fill the hungry with good things. As I am always filling, so my servants are always hun∣gry. A good Archer is not by thee condemned for some∣times missing his Mark; neither will I reject thee for some miscarriage, since thy affections are bent towards me, and thy constant aime is my glory.

To conclude, Longest thou for the joys of Habakkuk, David, and the rest of my Saints? continually petition me to be indued with the same Holy Spirit, which my Father will give to them that aske him;* 1.418 and to support thee in thy Prayers? Remember, and rely upon these my promises,* 1.419 Aske and yee shall receive, that your joy may be full. For, I am sent to comfort all that mourn, to give unto them beauty for ashes,* 1.420 the oyle of joy for mourn∣ing. The ransomed of the Lord shall return, and come to Zion with Songs, and everlasting joy, and gladness, and sorrow and sighing shall flie away.* 1.421

* 1.422Lord, Kiss me with the kisses of thy Mouth, for thy love is better than Wine. But O diseased Creature that I am,* 1.423 what shall I do? or what will become of me? The uncovering of one malady discovers more; and my in∣firmities, like the Oyl in the Widdows Cruse, multi∣plies upon me: So that in me is verified, the complaint

of thy Prophet, The whole Head is sick, and the whole Heart faint, from the sole of the foot, even unto the head, there is no soundness in it, but wounds, bruses,* 1.424 and pu∣trified sores. I had no sooner bewailed my want of love, but my misgoverned hatred torments me. No sooner I accused my self for worldly and exorbitant mirth; but carnal sorrow and servile fear overwhelms me. Whereas those that love thee, hate evil; yea, every false way, with the workers thereof, and that with a perfect hatred.* 1.425 My cursed nature, with the fool, hates knowledge. Yea, and him that rebukes, being like to those wicked Israelites,* 1.426 the Prophet Micah speaks of. That hate the good, and love the evil. Whereas I should be humbled, and peni∣tently chatter, thus with David, I am troubled,* 1.427 I am bowed down greatly, I go mourning all the day long, neither is there any rest in my Bones, because of my sin. And also be so much affected for thy glory, as to cry out, yea to die with Phineas his Wife,* 1.428 because the Ark of God was taken. Or be able to say, that Rivers of Waters have run down my Eyes, because Men keep not thy Laws?* 1.429 My carnal and sinful disposition is ready to make me mourn, and hang down the head with Haman;* 1.430 to be sick and heavy with Ahab; yea, to grieve and die with Nabal, and Achitophel, for being crossed in momentary honours,* 1.431 in covetous desires in my estate, or any other my designs. And whereas the filial fear of God should be continu∣ally in my heart, and before my eyes, (for, Happy is the Man that feareth always) following herein the blessed example of holy David, whose daily Song was,* 1.432 Fear the Lord all yee his Saints; of pious Joshuah, whose tender Heart feared, and trembled at the words of the Law;* 1.433 and of Religious Nehemiah, who was zealous for the Commandements of the Lord. I have,* 1.434 with those Col∣lonies of strangers planted in the City of Samaria,* 1.435 Fear∣ed the Lord, and served my Gods, that is, My pleasures and vain lusts. Or if at any time I have dreaded thee, or been humbled, it hath been either whilst thy Judg∣ments have been threatned with the numerous Ninivites; or, when they have layn sore upon me,* 1.436 with the Phili∣stines; or,* 1.437 until they were removed with wicked Pha∣raoh.

Thus (dear Saviour) do all my affections degene∣rate, and erre from that end for which thou hast plac'd them in my Soul. O thou which by thy omnipotency didst convert Water into Wine; work the like miracle in me also. So changing me in quality, relish, and use, that I may both now, and hereafter, be thought worthy to be admitted unto thy Table, O spiritual Bride∣groom.

* 1.438Raise up thy dejected Spirits, and disconsolate Soul. For such is the goodness of my nature, and the infinite∣ness of my mercy, that these thy grievous maladies, in∣stead of provoking my displeasure, move me unto pity, and convert my justice into compassion. I am the Phy∣sician of the Soul, and come to heal, not the whole, but the sick.* 1.439 I am he that grants Resurrection to the Dead in Sin, as well as to the dead for sin. And am as able to give Manasseth newness of life, as Lazarus a new life. Therefore be not faithless, but believe. Thou complain∣est to me of an evil and degenerated hatred, that is ready upon all occasions to take up armes against God, Good-men, and goodness. Indeed this is dangerous, but not incurable. Was not my Servant Paul a cruel Perse∣cuter before a zealous Martyr? yea, and thousands of the Jews, my Murderers, before my Converts? Be con∣fident then, that my love is also able to swallow up thy hatred, and to perfect this grace of love in thy life, which it hath begun in thy desires. Further, whereas thou art troubled and molested with the frequent inundati∣ons of carnal, and worldly sorrows; Know that the rea∣son therof is the want of depth or scowring of the lower water-course, even that Channel of thy Repentance, which is as it were the drayn of this filthy Lake, and muddy affection.* 1.440 To the performance of which duty, that thou maist be enabled, and assured, Know it is I that gives Repentance unto life,* 1.441 not willing the death of a sinner, but rather that he should repent and live.

Lastly, Let not thy former slavish fear discourage thee; since all things (even these thy corruptions) through my mercy shall work together for thy good.* 1.442 My Law having by these terrors prepared thee for my Gospel,

which, seeing by my grace, thou hast received, be assu∣red, that that perfect love which it produces, casteth out fear, and will free thee from all such base affrightments;* 1.443 possessing thee of that legitimate fear, which flows from duty, and adoption. In further assurance of which, re∣ceive, and apply this my promise; They (namely thee, and all my faithfull) shall be my People,* 1.444 and I will be their God, and I will give them one Heart, and one Way, that they may fear me for ever, for the good of them, and their Childrens children.

O thou my spiritual Elisha! what shall I render unto thee, for this thy great cure wrought upon my Soul?* 1.445 for this thy miraculous cleansing of my sinfull Leprosie? Are the Talents of Ophir, the fruit of my Body, of my ground, or of my Flocks, a fit Sacrifice for thee? No, Thine is the Earth, and the fulness thereof.* 1.446 I will there∣fore imitate that religious Proselite, Naaman, and give Glory to the Lord God of Israel,* 1.447 I will offer unto thee thanks-giving, and pay my vows unto thee, O most High. Yea, my understanding which thou hast enlightned,* 1.448 my minde which thou hast instructed, my conscience, which thou hast pacified, my memory which thou hast strength∣ened, my affections which thou hast ordered, and my stony heart which thou hast mollified, and all things else that are within me, shall bless thy Holy Name. Yea,* 1.449 I will invert the speech of thy Servant David, and say who am I, and what is my poor Soul,* 1.450 that I should be able to offer unto thee thus willingly? and after this sort (Lord I confess) all things come of thee, and of thine own have I given unto thee, wherefore let what's mine of grace, and thine of merit, be thy only glory. And now since I have taken upon me to speak unto the Lord which am but dust and ashes, Let not the Lord be angry,* 1.451 and I will speak yet again. Thou hast been pleased to give unto me light, in darkness, and to make known unto me thy great Salvation; Thou hast filled me with thy goodness, and mercy, and laid up in my heart the infinite treasure of thy promises; But what avails all this (Lord) when as the Thief (Sathan) may break through and steal, the Moth (my in••bred corruptions) may de∣vour

and consume these my spiritual riches; there be∣ing no defence nor power in me to resist.* 1.452 For those Cinque ports, and Windows of my Soul, my sences, stand wide open, not only admitting, but inviting my cruel Enemies to enter. Yea, every Member of my bo∣dy is not only assistant, to my adversaries, Sin, the World, and the Devil; but also takes up armes against me, and seeks my destruction. My eyes, which from outward ob∣jects (even thy beautifull works) should be instruments of begetting admiration, praise and worship to thee in my heart, are full of vanity, lust, and adultery. My eares which should only be open to thy Word, are thereto deaf, and receptacles, of oaths, blasphemies, lies, slanders, and all obscenity. And those other sences of tasting, smel∣ling, touching, which thou hast given to be helps in piety, and thanksgiving, through the more ample fruiti∣on of thy Creatures, are become the factors of pride, covetousness, and epicurisme. Further, my Tongue, which should speak of thy praise all the day long,* 1.453 and sing a∣loud of thy righteousness, hath mischief under it, and speaketh proud things. Is full of flattery, and frames de∣ceit. And is fraught with naughtiness, and lying. Yea, it is a Fire, a World of iniquity, setting on Fire the course of nature, and is set on Fire of Hell. So that, that Member which was once my glory, is now my shame.

Lastly, my hands and feet which ought to be Barna∣basses, and Barjonasses, Brethren, and Sons of consola∣tion, in respect of righteousness, and charity, towards my poor Brethren, are rather like Simeon and Levy, Brethren in cruelty, full of iniquity, and ready to shed blood. So that O Lord, having so many wide breaches in this Bulwark of my Soul, through which mine Ene∣mies continually enter, how can I with quiet, and com∣fort of heart, relish, and feed upon thy promises, obey thy Commandements, and cease to grieve thy holy spi∣rit? May I not justly fear the miserable lott of that wretched back-slider in thy Gospel, into whom the un∣clean Spirit which was gone out,* 1.454 returned, bringing with him seven other Spirits worse than himself; So that the last estate of that Man was worse than the beginning?

Wherefore, sweet Jesus! since thy Body as well as thy Soul suffered for me, let thy Consolation, Sanctification, and Salvation be extended to both in me also, that be∣ing not particularly, but wholly thine, and at one in my self, and with thee, I may wholly and only praise and serve thee.

That sin hath miserably metamorphosed thy Body,* 1.455 and shamefully deformed, mislead, and corrupted thy Members, is true, (O my well-beloved:) And no marvail; For thou wast shapen in iniquity,* 1.456 and in sin did thy Mo∣ther conceive thee. And, Who can bring a clean thing out of an unclean? Not one. Yet be not thou discouraged,* 1.457 nor dismaid, for though thou art a Naaman, I will be thy Elisha. Yea, to save such sinners am I come. What though thou beest even white over with Sins Leprosie,* 1.458 I am thy High Priest to heal thee, and pronounce thee clean. Have I cured thy Soul, doubt not the cure of thy Body, since all my works are perfect. And if I gave freely, and un∣askt, forgiveness of sins, together with health of Body to many, whilst I walkt upon Earth, shall I not much more give thee spiritually both also? When as I rais'd up Lazarus, I could have left his Soul, still spiritually dead; for I give many health of Body, to whom I deny Salvation. But to whom I grant spiritual life,* 1.459 (as unto thee) I bestow all lesser things, as included in the greater. So that having said unto thee, as once unto the Cripple, Thy Sins are forgiven thee, thou maist be confident that thou art healed of thy spiritual lameness,* 1.460 strengthened to arise from thy couch of Sin, and enabled to walk in the ways of godliness, towards thy heavenly home; as having the Image of holiness imparted upon all thy mem∣bers, and the marrow thereof running throughout all thy bones: The Trees root being quickened, the Body there∣of must needs flourish: And thy Soul being sanctified, all the parts of thy outward Man must needs wax green in an holy conversation, and bring forth fruits unto righ∣teousness.* 1.461 As a Fountain at the same place cannot send forth sweet Water and bitter, no more can the members, and consequently the actions, which as streams proceed from a regenerate Soul, be polluted, and impure. Not∣withstanding

what hath been said, that thou maist be firmly established, and assured of this truth, receive, ap∣ply, and lay up these my gracious and particular pro∣mises.

Have thine Eyes been full of Sin, vanity and Idola∣try?* 1.462 thou shalt now look to thy Maker, and thine Eyes shall have respect unto the holy one of Israel. Art thou spiritually blinde, and canst make no good use of out∣ward objects?* 1.463 I will anoint thy Eyes with Eye salve, that thou mayst see my goodness. Are thine Eares closed up to my Word? Now shall the Deaf hear the words of my Book,* 1.464 and the Eyes of the blinde shall see out of obscu∣rity, and darkness. Yea, thine Eares shall hear a Word behind thee, saying, This is the way, walk thou in it, when thou turnest to the right hand,* 1.465 or to the left. Fur∣ther, have thy Nostrils been inlets, and entertainers of vanity? Exhautasting the sweet of my Creatures for the serving of sinfull pride, and voluptuousness? Henceforth thou shalt make them serviceable to thy Soul, not thy sence only, but thy minde also, being by them delight∣fully recreated; imitating herein my beloved Spouse in the Canticles, Who from the natural perfumes of Spices, and sweet Flowers,* 1.466 and the distilling sweetness of fra∣grant Lillies, doth affectionately meditate of, and set forth the excellencies of my Word, and Ordinances, and the mellifluousness of my promises and instructions. Yea, thou thy self also shalt be sweet unto me in thy obedi∣ence, and good works, which are an odour of a sweet smell,* 1.467 a Sacrifice acceptable, and well-pleasing unto God.

Next, thou complainest that thy Pallate is naturally the Cook, and factor of Epicurisme, Drunkenness, and Gluttony; be of good chear, for thou shalt now experi∣mentally confess, That Man lives not by Bread only, but by every Word that proceedeth out of the Mouth of God.* 1.468 Neither shalt thou labour any more for the Meat which perisheth,* 1.469 but for that Meat which endureth unto everla∣sting life, which I the Son of Man will give unto thee; for my Flesh is meat indeed, and my Blood is drink in∣deed.* 1.470 But in this spiritual nourishment, remember, that

it is the Spirit that quickeneth, the Flesh profiteth nothing. Hast thou formerly pleased and glutted thy self with dainties, even to my dishonour,* 1.471 and the abuse of my Creatures, Thou shalt now hunger and thirst after righ∣teousness, and be both blessed, and filled:* 1.472 For I am the Bread of Life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst. Yea, thou shalt be able to make a spiritual,* 1.473 as well as a natural use of my Creatures, chearfully, and tastingly, saying with my Espoused Church, that in respect of my delightfull, and all-surpassing graces,* 1.474 I am as the Apple Tree amongst the Trees of the Wood, and that my Fruit is sweet unto thy taste. And with my Servant David, that my words and judgments are sweeter than the Hony,* 1.475 and the Hony Combe.

Further, hath thy Touch been a snare unto thee? and administred fuell to thy corruption? Have thy Hands and Feet been slow in my ways, but swift to commit iniqui∣ty? Hath thy Tongue been silent in my praises, and a ready Advocate, and Pleader for Sin? Know, my com∣mand is gone forth, and my gracious Decree is now ef∣ficatious, to strengthen the weak hands, and confirm the feeble knees, to make the lame Man leap as an Hart,* 1.476 and the tongue of the dumb to Sing, and say, Praise the Lord, call upon his Name,* 1.477 declare his doings amongst the Peo∣ple, make mention that his Name is exalted. Now shall thy hands with my Spouse in the Canticles, drop with the pretious and sweet smelling Myrrh of holy and fervent endeavours; shaking off their former sinfull sloath,* 1.478 and drowsiness. Now shall all those Members which thou hast heretofore yielded as Servants to uncleannesse,* 1.479 and to iniquity, be Servants to righteousness unto holiness. For, whilst thou weart in the flesh, The motions of Sin, which were by the Law, did work in thy Members to bring forth fruit unto Death;* 1.480 But now thou art delivered from the Law, that being dead wherein thou weart holden, that thou shouldest serve me in newness of Spirit, and not in the oldness of the Letter, as being a Member of my Body, of my Flesh, and of my Bones. Lastly,* 1.481 Art thou ashamed of the nakedness of thy Body, as being the

Mirrour, yea, the effect of thy Souls wants? Know that thou (in the loynes of thy first Parents) weart not more willing to lose and cast off that robe of righteousness, than I am to restore, and give thee a better. As I then cloath'd thy naked Body, so I will now cloath thy na∣ked Soul. Hast thou been a Prodigal? behold thy Hea∣venly Father (for my sake) doth embrace thee, in the armes of his mercy,* 1.482 and covers thee with the best robe of my righteousness. Hast thou been a vagrant, and wan∣derer in the High-ways of sin, and by-paths of iniquity, an Alien to the Common-wealth of England?* 1.483 Loe now thou art an invited Guest unto my Heavenly Pallace, Eternal Feast, and endless Nuptials, being arrayed with the Wedding, and glorious Garment of my Immaculate Holiness. These are those Garments, whose smell is like the smell of Lebanon, and whose sent is Myrrh, Aloes, and Cassia.* 1.484 Whose excelling sweetness doth overcome the stench of thy sins;* 1.485 perfumes thy best actions, and makest thee an acceptable Sacrifice to God. Yea, it makes thy Body like Moses, and Stephen's face, glorious upon Earth.

* 1.486Is it not I that gives beautifull Garments to Sion, and that cloath her Priests with Salvation? That councel Men to buy of me white Rayments, that they may be cloathed, and that the shame of their nakedness do not appear?* 1.487 That have promised to Him that overcometh, The same shall be cloathed with white Rayment, That appoint unto them that mourn in Sion,* 1.488 to give unto them beauty for ashes, the oyl of joy for mourning, the Gar∣ment of praise for the Spirit of heaviness. Wherefore O my redeemed, be thou no longer solicitous and doubt∣full of thy blessed estate, only believe, and thou shalt see the Salvation and glory of God.* 1.489

O Lord thou hast opened my Lips, therefore my Mouth shall shew forth thy praise.* 1.490 I will greatly rejoyce in thee O Lord, my Soul shall be joyfull in thee my God; for thou hast cloathed me with the Garments of Salvation, thou hast covered me with the Robe of Righteoousness:* 1.491 Even as a Bridegroom decketh himself with Ornaments, and a Bride adorneth her self with Jewels. Therefore

as thou hast freely given me all, so I desire thankfully to enjoy all to thy glory. To which end, assist me with thy grace, that these Eyes which thou hast enlightened, may always devoutly behold, and admire thy works. That these Eares which thou hast opened, may be for ever dutifully attentive to thy words. And that these o∣ther sences which thou hast rightly disposed, and order∣ed, may continually obey thy will, and exalt thy praise? Yea, these my weak hands which thou hast lifted up, my feeble knees which thou hast strengthned, my sliding feet which thou hast kept from falling, shall readily ob∣serve thy precepts, and run in the way of thy Command∣ments, because thou hast enlarged my heart. Finally,* 1.492 Not unto us Lord, not unto us, but unto thy Name give glory. For of thee, through thee, and to thee,* 1.493 are all things, to whom be glory for ever, and ever, Amen.

I have here Dialogue-wise (for the more profitable and particular handling of things) briefly and plainly shewed, how many rare and precious gems are treasured up in this Ark of the Covenant, the Prophetical office of our Saviour, as also how graciously, and comfortably, they are offered to, and received by the hand of faith, to the benefit, and Jubile, of every true Believer.

It remains now, that according to my former method, my Meditations pass on unto the last object and foun∣dation of faith, the Kingly office of our Saviour; which is as it were the tegment, and compleatment, of our sal∣vation. For we are therefore reconciled, and justified by our Priest, taught, and sanctified by our Prophet, that we may obey, and be protected, and governed, in this life, by our King, and be for ever glorified with him in the life to come.

If Men enter the presence of Earthly Princes with much civil reverence, with what divine worship, honour,* 1.494 adoration, and admiration, O my Soul, oughtest thou to enter the presence of the King of Kings; and medi∣tate upon his wonderfull acts, and office? This is one of those glorious mysteries, which the Holy Angels desire to look into, yea, with which their sublime understand∣ings are, and shall be for ever delighted, busied, and ra∣vished.

How fervent then, should thy thoughts be, yea, in humility how earnestly shouldst thou like Jacob, strive with God by Prayer, to give thee this blessing also; that with the Eye of thy faith (together with those blessed spirits) thou maist prie into this Supream, and perfect Monarchy of the Prince of peace and righteousness.

A King is the desire of most Nations; yea, those Bar∣barians which are ignorant of all other rules of life, and civility, do notwithstanding acknowledge the Maxime of a Soveraignty, and (as bound by a Cannon Law of nature) do willingly subject their Necks to this Yoak▪ Is rule and dominion then necessary? so desirable, and profitable in civil societies? So much conducing to the flourishing of a Common-wealth? Surely it is much more requirable, and beneficial for the well-governing and flourishing of the Church. In which as in a Kingdome, there is a mixture of good, and bad; Enemies within, and without; and those the most powerfull, pernicious, and malitious of all others. As also many Laws to be observed, rewards to be conferred, corrections and pu∣nishments to be inflicted. Granted then it must needs be, (for these respects sake) that the Universal Church which is a Body; a spiritual, holy, and glorious Mo∣narchie, must have a glorious, a wise, and omnipotent King, and Protector.

Wouldst thou now, O my Soul, see him, and know him? Loe thy Mother, and his Spouse, calls thee, and all other longing Souls, to view his tryumphs, in these words: Goe forth, even with fervent affections, O yee Daughters of Zion, that is, all yee pure and fruitfull ones in the Church of God; and behold, that is, appre∣hend with a lively faith, King Solomon; that is, the Lord Jesus Christ,* 1.495 the true Solomon; with the Crown where∣with his Mother crowned him in the day of his espou∣sals; that is, in his glorious state, wherewith his Father hath invested him; after that by his death, and resur∣rection, he hath redeemed, and married us unto himself in holiness and righteousness. And that thou maist have further knowledge, assurance, and testimony, of this thy King, and Saviour, hear the joyfull Predictions, and un∣erring

demonstrations, of the Prophets. In the life of old Jacob, we have that he spake at his death, these faithfull words, The Scepter shall not depart from Judah, nor a Law-giver from between his Feet, until Shilo come,* 1.496 and unto him shall the gathering of the People be.* 1.497 Now it is evident, that our Lord sprang out of Juda. Further, Moses drawing neer to his dissolution, Prophesies, and that from the Mouth of God, That God will raise them up a Prophet like unto him.* 1.498 Now Moses was not only a Prophet, but a King. He was King in Jesurun.* 1.499 In the next place, hearken to the mellodious and foretelling Hymns of the royal Psalmist, David; who knowing that God had sworn with an Oath to him, that of the Fruit of his Loynes, according to the Flesh,* 1.500 he would raise up Christ, to set on his Throne; At once beholds his Seed, his Saviour, and becomes the Herald of his King,* 1.501 his Son, thus Proclaiming; I have set my King upon my ho∣ly Hill of Sion. And again, The Lord said unto my Lord,* 1.502 set thou on my right hand,* 1.503 until I make thine Enemies thy Foot-stool. Of him also the Prophet Esay, thus Pro∣phesieth, Vnto us a Childe is born, unto us a Son is gi∣ven, and the Government shall be upon his Shoulders,* 1.504 and his Name shall be called Wonderfull, Counseller, the migh∣ty God, the everlasting Father, the Prince of Peace; of the increase of his Government, and peace there, shall be no end. Zachary also remarkably points him out, and that not only verbally,* 1.505 but by certain actions of our King; Rejoyce O Daughter of Sion, behold thy King cometh unto thee, he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt, the Fole of an Ass. Lastly, lest the testimonies of Men should seem weak, the premulgation of Angels shall conclude, and that undeniably, this holy and comfortable truth: Behold saith the Angel Gabriel to the blessed Virgin,* 1.506 Thou shalt conceive in thy Wombe, and bring forth a Son, and shalt call his Name Jesus, he shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the Throne of his Father David, And he shall reign over the House of Jacob for ever;* 1.507 And of his Kingdome there shall be no end. Again, as his Birth and Kingdome

over the Jews, yea, over the whole World, was foretold by the Angel,* 1.508 so correspondently they were proclaimed by an Angel, and seconded by a multitude of the Hea∣venly Host; saying, unto you is born this day in the City of David, a Saviour, which is Christ the Lord.

O my Soul, I have hitherto like John by the finger of the Prophets, pointed out unto thee, thy King, thy Saviour,* 1.509 The Lamb of God which taketh away the Sins of the World. It is expedient, and time now, that with Andrew thou follow him home, and by the eye of thy faith takest a particular view of his excellencies, admi∣nistrations,* 1.510 and government: That thy heart being be∣dewed with those many comforts, benefits, and blessings, which descend therefrom, may with those ravished Jews in the Gospel,* 1.511 cry out, Hosanna, blessed is he that cometh in the Name of the Lord; Blessed be the Kingdome of our Father David, that cometh in the Name of the Lord; Hosanna, in the highest. And also sing with that Hea∣venly multitude, Salvation unto our God, which sitteth upon the Throne, and to the Lamb; Blessing, and glory, and wisdome, and thanks-giving, and honour, and power, and might,* 1.512 be unto our God, for ever and ever, Amen.

Proceed then O my Soul! and diligently consider, first, how thy King governs amongst his Subjects; Se∣condly, how he rules and reigns over his Enemies; and lastly, how in that great Assize, he shall execute his last Judgment, and translate his Kingdome on Earth to Heaven; there establishing, and fixing, a glorious, and tryumphant Monarchy, even for Eternity.

The wisest Heathen (whose choisest flowers of learn∣ing and knowledge were gathered out of our Paradise of God, the Scriptures) stiled their Kings, Pastors of the People. That the Spirit of God useth the like Meta∣phor, and that it might well be, that they stole it from thence, may be supposed from these places amongst o∣thers. The Psalmist glorifying God for the deliverance of his People out of Egypt, concludes thus: Thou leddest thy People like a Flock by the hand of Moses and Aaron.* 1.513 And the same Moses, neer the ending of his life, desires God to appoint his Successor,* 1.514 That the People be not as

Sheep which have no Shepward. Michaiah Prophesying of Ahab's death, and the overthrow of his Army, saith; That in a Vision, he saw all Israel scattered, a Sheep that have no Shepward. And the Lord, by the Prophet Esay,* 1.515 promising his People a deliverance from their Captivity by the means of Cyrus; even many years before his birth, ••aith thus of him, He is my Shepward, and shall perform all my pleasure.* 1.516

Surely, as there is good cause to commend the Hea∣thens choice and application of this Metaphor: So a∣above all, to admire the infinite wisdome of the Spirit of God, as the Original; who under this similitude com∣prehends and discovers the whole duty of a religious Prince, and Governor; as that like a Shepheard, he is to feed his People, to lead them, to fold, and keep them from straying, and to protect them from those Wolves, and wicked Enemies that seek to destroy them. See all this exprest in that woe pronounc'd, by the Spirit of God against the Shepward of Israel, that do feed only them∣selves. Should not the Shepwards feed the Flock?* 1.517 The diseased have yee not strengthned, neither have you heal∣ed that that was sick, neither have yee bound up that that was broken, neither have yee brought again, that that was driven away, neither have yee sought that that was lost. But with fierceness and with cruelty have yee ruled them. Seeing then that the Lord himself com∣mends unto us this humble vocation, offering it as a Glass unto Princes, his Vice-roys upon Earth, therein to see their duties; It will neither be unfit, nor unprofitable, to meditate and consider the office and actions of the Lord of Lords, even our Lord Jesus Christ under the same Metaphor. And the rather,* 1.518 because St. Peter gives us a Precedent; who stiles him the chief Shepward, and Bishop of our Souls; and more especially for these rea∣sons: First, because God the Father so calls him often in Scripture; witness that Prophesie of Ezekiel, saying,* 1.519 I will set up one Shepward over them, he shall feed them. Secondly, he so names himself, and with abundance of affection, and delight, and prosecutes and applies the si∣militude, saying, I am the good Shepward, and know my

Sheep, and am known of mine. And lastly, whatsoever he in that Chapter,* 1.520 or elsewhere applies to himself, in the office of a Shepward, doth most aptly agree with his Kingly administration. But to make this more cleer, Is it the duty of a King to govern, and direct his People by good Laws? Which though written, yet are as it were his lively, fixt, and continued voice. And is not this ve∣rified of our King, the Shepward of Israel? Who saith, that to Him the Porter openeth, and the Sheep hear his voice;* 1.521 that he calleth his own Sheep by name, and lead∣eth them out. Is it the duty of a King to protect his sub∣jects, to reward them, as well as to restrain, and over∣come their Enemies? And is not this true of our good Shepward, Who giveth his life for his Sheep? being not like the hireling,* 1.522 who seeing the Wolf coming, flieth, and leaveth the Sheep. Yea, all blessings temporal, and spiri∣tual, abound to them that are admitted into his Fold. For he promises, that if any enter therein, he shall be sa∣ved,* 1.523 and shall go in and out, and finde pasture. Lastly, is it the office of a King to see and judge of the actions of inferiours; to give dignity and honour to the well-meriting, and obedient; and to inflict punishment, and death, upon rebellious offenders? See this also made good by Gods promise unto us, under the rule of our only Shepward, Christ Jesus; Saying, Behold, even I will judge betwixt the fat Cattle,* 1.524 and the lean; and I will cause the evil Beasts to cease out of the Land. And I will make with them a Covenant of Peace. And I will make them, and the places round about them, a blessing. And I will cause the showers to come down in his season; there shall be showers of blessings. And as concerning the last, and General Judgment, our Saviour speaking of the or∣dering of Persons before his Trybunal; and the parting of his true Subjects, from Rebels, the good from the bad, still alludes to the office of a Shepward; and saith, that he will separate them one from another, as the Shep∣ward divideth the Sheep from the Goats.* 1.525 Having, for the better and more comfortable illustration of our Saviours Kingly Office, thus far traced this similitude; let us now O my Soul, by faith take a nearer and more serious view

of this his glorious function, as it manifests it self in the excellency of his Person; and in the uprightness, and perfection of his Laws; as also in all those gratious ef∣fects which flow from so divine a dispensation. That from them (God assisting in the application) thou maist reap that saving fruit which grace offers, and thou ex∣pectest.

As the Basis, and Pillar of Peace, and tranquility,* 1.526 in a Common-wealth is good Government, consisting of upright Magistrates, and just Laws: So the defect of ei∣ther ushers-in present ruine, and destruction. This posi∣tion is not only verified in civil estates, but in the spiri∣tual Regiment of the visible Church. Which whilst it was governed by the Spirit of Christ, and was obedient to his injunctions, attained to a Meridional height of quiet and glory; witness the times of Solomon, Heze∣chiah, and Josiah. But on the other side, when that there was no King in Israel, and every Man did what was right in his own Eyes, how was their Land and Church filled with blood-shed, Idolatry, and vanity? witness the Book of the Judges. O let their miseries, make us be∣ware, and let us learn wisdome from their destruction. ••et their ill-succeeding rebellions, incite, and hasten us to do Homage at his Foot-stool, whom the Lord hath set King upon his holy Hill of Sion.* 1.527 And to kiss him with the kiss of reverence, obedience, and worship: Let us meditate of him all the day long, and let our Mouths be filled with his praises.

O how truly are we happy in thee O Lord Jesus! ac∣cording to that of the wise Man,* 1.528 blessed art thou O Land, when thy King is the Son of Nobles. Is there any Nobility like unto thine, will any boast of, or derive his Pedigree with thee, who art the ancient of days? the dew of the Morning? the Morning-star, and in a word, ••he Fountain of honour? what are the greatest of earth∣ly Princes, but thy Vice-roys? Conduit-Pipes to convey ••ny favours unto the Children of Men? For,* 1.529 By thee Kings Reign, and Princes Decree justice. And from thee pro∣••••eds the sentence, which makes poor, and makes rich,* 1.530 ••rings lowe, and lifteth up. For thou art that only be∣gotten

Son of the Father, before all beginnings, who then can declare thy generation, for thy Birth is hid in Eter∣nity?

Nor art thou not only glorious in thy Father, but in thy self also? for thou art God of God, equal with God, and therefore art not only a wise, mercifull, just, and holy King over us: But wisdome, mercy, justice, and holiness it self unto us. Witness this, in that thy gratious invita∣tion to thy spiritual Feast, where wisdome hath builded her an House.* 1.531 As also in the former Chapter, I am un∣derstanding, I am strength. Further, thy Spirit, in the Mouth of thy beloved Apostle,* 1.532 testifies, that thou our God art love.* 1.533 And thy Prophet Jeremy foretold to us, that the Name whereby thou shouldst be called, is the Lord our righteousness. As for the last, the Prophet David stiles thee so in many of his Psalmes,* 1.534 singing thus, O yee Saints of his, give thanks at the remembrance of his ho∣liness. To whom the Saints in the Revelation answer, and second with this triple acclamation,* 1.535 Holy, holy, holy Lord God of Sabbath.

O my Saviour, my King, my beloved, let me feed a while here amongst these Lillies.* 1.536 Let me sit down under this thy shadow, and let thy fruit be sweet unto my taste! O stay me with Flagons, comfort me with Apples, for I am sick of love? Who is like the Lord our King on all the Earth? Is there any People, or Nation alike happy with us Christians, whose God and King is the Lord?

I should now proceed to view and admire that golden Scepter, those his righteous Statutes, by which he go∣verns and directs us his People. But that my Soul possest with a holy fear, lest any thing should nullifie my right unto my Soveraigns protection, stops me with these ob∣jections; As that I am not only the Son of rebellious Adam, but also an Alien to the Common-wealth of Is∣rael; as being not sprung from the loynes of Abraham, nor from any of the Sons of Jacob, but from the unbe∣lieving Gentiles. Lastly, that I am out-lawed by my own actual transgressions; and therefore may rather expect punishment, than any favour, happiness, or priviledge by his Government. As to these, I answer with the Apo∣stle;

The Jews, because the Seed of Abraham are not all Children: But the Children of the promise,* 1.537 are counted for the Seed; Wherefore Abraham is called the Father of the faithfull; Neither is he a Jew which is one out∣wardly, neither is that Circumcision which is outward in the Flesh: But he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit,* 1.538 not in the letter: Also he is a light to enlighten the Gentiles, as well as the glory of the People Israel. Again, my being a sinner, is so far from disabling my right to the Lord Jesus, that by the hearty and penitent confession there∣of, I am intitled unto his pardon, and mercy; witness his own Proclamation, He came not to call the righteous,* 1.539 but sinners to repentance: as also that Prophesie of his Office, That he should be a light to them that sit in dark∣ness, and in the shadow of death,* 1.540 to guide their erring Feet into the ways of peace?

Since then my Lord the King, I have ten parts in thee, and thou art Bone of my Bone, and Flesh of my Flesh. Since thou tookest not on thee the nature of Angels,* 1.541 but the Seed of Abraham,* 1.542 that thou mightest be as a mercifull High Priest, so a true and natural head of thy Body, the Church; that King that shall reign in righteousness,* 1.543 and whom God hath set upon his holy Hill of Zion: Let me finde favour in thy sight, and be inrolled as one of thy Servants. Let thy glorious Scepter moderate me, and let me be acknowledged one of thy Subjects. Then shall I sit under my own Vine, and my own Fig-tree, then shall I be truly happy, yea, my Soul shall be filled as with marrow and fatness, for what King is like unto thee in all the Earth?

The Walls and Rampiers of a Common-wealth are good Laws, by which, as by a fortified horn-work,* 1.544 or Cyttadel, the good are preserved, and the enemy hin∣dered, and repulsed. Is this an approved truth? How happy, and how safe then is the Flock of Christ, the Mo∣narchie of the Messias, the Common-wealth of Christians, the spiritual Jerusalem, to whom that promise is made good, as signifying the presence, and righteous govern∣ment of our Emanuel: That the Lord will be unto her

a Wall of Fire round about, and will be the glory in the middest of her.* 1.545 The Statutes of other People are but the weak inventions of Men. But the Ordinances by which we are swayed, are the words of holiness, of wisdome, even of the Lord himself.* 1.546 So that no desirable quality can be wanting, in such Laws, wherein exact justice, and religious policy, kiss each other. So that to us now, made one Church with the believing Jews, may those gracious speeches of Moses be applyed, Surely this great Nation is a wise and understanding People; For what Nation is there so great,* 1.547 that hath statutes, and judgments so righteous, as his Laws, which he hath set before us; or who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? Yea, he lo∣ved his People, all his Saints are in his hand, they sate down at his feet, every one shall receive of his words; For the Lord came from Sinai, and rose up from Seir, unto them he shined forth from Mount Paran, and he came with ten thousand of Saints;* 1.548 from his right hand went a firery Law for them.

* 1.549The Heathen gave no small honour to Antiquity, as supposing it had something in it of Divinity; and there∣fore they would willingly forget the Original both of themselves, and of their Laws, that to after Ages they might set upon them the stamp of a Deity. What they affected vainly, we must affirm truly, both of our selves, and Laws: For the proof of the first, we have not only a sure word, viz. that God made Man of the dust of the Earth,* 1.550 after his own Image, and breathed into his No∣strils the breath of life; But also the witness of their own Poets, * 1.551 honourably backt by an Apostle. In Him we live,* 1.552 move, and have our beeing, for we are his off∣spring. For the other, I will not only say what Laws, but what Learning exprest in characters can be voucht so ancient as the Penteteuch of Moses? Wherein observe not only our Laws of venerable Antiquity, but also most clear, manifest, and undeniable proofs, and demonstra∣tions of their Divine fluence and constitution. As the burning, and quaking of the Mount Sinai, the summons of the Heavenly Trumpet,* 1.553 the visible presence of the

Lord God, like consuming Fire on the top of the Mount▪ But above all, the audible voice of God, pronouncing those ten words, by which we are governed, as contain∣ing his whole will, and our whole duty. Lastly, all these wonders, are not confirmed unto us by the bare witness of Moses only, (although he being Gods Pen-man had been sufficient;) but as then six hundred thousand souls were Auditors, and Spectators, so ever since, that whole Nation, and now the Universal Church do receive, be∣lieve, and reverently obey them; as the undoubted truth of God, and rule of holiness.

Now that these happy Laws,* 1.554 recorded in the whole Book of God, are not only the first, ancientest, (and therefore the foundation, original, and fountain of all other constitutions) but also the best, and holiest, as be∣ing the lively Oracles of prudence, and sanctifie it self, appears first by the matter which is perfect, according to that sweet Psalmist, The Law of the Lord (that is the whole Word of God) is perfect. If perfect,* 1.555 then free from all carnal imperfections. Here's no Political wink∣ing at the least, or at some commodious offences; nor hiding places for any sinner, nor exception and preroga∣tive for Kings and Princes. The wilely head of Man can∣not invent sins, without its precinct, neither can the cri∣tical wits of Atheists, or worldly wretches, blemish it▪ with the least aspersion of injustice, or severity. So that as there is in them no defect, so no redundancy, being profitable for Doctrine, for reproof, for correction, and for instruction in righteousness,* 1.556 That the Man of God may be perfect, throughly furnished to all good works.

Further, as they are perfect, so are they sure; so that holy Singer, The Testimonies of the Lord are sure,* 1.557 make∣ing wise, the simple. The Ordinances of the World are subject to change, as being the inventions of unconstant Man, and not only in their frame and substance, but al∣so in their number, construction, and execution. So that true experimental wisdome can never be learned from them. But the Laws of God, as flowing from an ever∣lasting, and wise essence, who is without change, or shadow of change, admits of no alteration, mis-interpre∣tation,

sleeping, or repeal. And therefore teaches a Man wisdome,* 1.558 a priori, in the cause of punishment (Sin.) So Solomon; A prudent Man fore-sees the evil, and hides himself. Again, The Commandement is a Lamp▪ and the Law is light,* 1.559 and reproofs of instruction, the way of life. In the last place, let holy David, as he began to prove this truth, so conclude it, even upon his own ex∣perience; Through thy Commandements thou hast made me wiser than my Enemies,* 1.560 for they are ever with me, I have more understanding than all my Teachers, for thy Testimonies are my Meditation.

Again, as the Laws of God are sure and perfect, so they are right; as sings the same Prophet, The Statutes of the Lord are right.* 1.561 And can there be a greater ex∣cellency; since the justice of a Law, is the sinnues thereof, they binding but so far forth as they are righteous? Who is there then amongst the Rulers of the Earth,) that in a proper sence dares give this title to their Ordinances? Comparatively indeed, and as parallel'd with others, they may boast of their equity. But none in a superla∣tive height, in the abstract, and truth of perfection, can be said to be just, but the Commandements of God; which by common consent are the best rule, and touch∣stone of all others. To prove the indirectness of humane constitutions, reason it self demonstrates. For Man can∣not be righteous,* 1.562 that is born of a Woman; much less his actions, his behests, as being also the off-spring of a sick brain, and streams flowing from a most impure Foun∣tain. If we desire examples to confirm this, we need not wander out of Divine History, where we shall read of the cruel edict of a Pharaoh,* 1.563 to drown the innocent males. Of a Nebuchadnezzar, to burn to Ashes religious Idoll-haters.* 1.564 Of a Darius, to devour with Lions the frequent worshippers of God.* 1.565 Of a Herod, even a second Pharaoh, to offer up by death those Lambs, the happy Proto-Mar∣tyrs, and Contemporaries of our Saviour. Should I con∣vert my Meditation into an History, as I could never want examples of Mans unjust Decrees, so never Incke for my teares would supply that defect.

O if the bare Relation, move to pitty, and to mourn∣ing?

how great is the sorrow and anxiety of my minde, that oppresses those Souls, which lie under the burden of such a tyranny? surely it is ineffable. From hence, by the rule of contraries, I conclude the exceeding mirth, and happiness of that People, whose Laws are Maximes, and Patterns to all others; whose God and King is the Lord, whose judgments are true, and righteous altoge∣ther. So that if happiness can be separated from joy, then may joy be devorc'd from such a Government. Wherefore as the Prophet extolls the divine quality, the Statutes of the Lord are right, so he omits not to point out unto us the no less gratious effect,* 1.566 they rejoyce the heart. O come therefore, and let us sing unto the Lord, let us make a joyfull noise unto the Rock of our Salvation, for thou Lord art a great God, and a great King above all Gods; thy Throne is for ever,* 1.567 and the Scepter of thy Kingdome is a righteous Scepter.

Thus O my Soul, passing by, thou hast taken a view of the beauty of those divine Laws, by which Christians are governed. If the Heathen Ptolomy accounted them the Jewel of his Library, and at their translation into the Greek Tongue, was even ravisht in the observation of their supernatural wisdome, and Majesty: How ought we Christians to be affected, who by more than an Hi∣storical faith, (as I have proved) look upon them as the Statutes enacted, pronounced, and engraven in last∣ing Tables, by God himself, and also confess them. As for antiquity, to be the ancientest, and most venerable; so for their matter, the perfectest, purest, and most righ∣teous of all others. It remains now, that thou glance o∣ver some of their effects, and so proceed. I have obser∣ved already their work upon the understanding. They make wise the simple; as also upon the affections. They rejoyce the heart. I will note only three affections more which they beget in us; Love, fear, and hatred of all wickedness. That they frame in us even an extasie of love, the Psalmist proves by that his Pathetical expres∣sion, O how I love thy Law,* 1.568 I love thy Commandements above Gold, yea, above fine Gold, they are sweeter also than the Hony, or the Hony-Combe. That they create in

us an holy filial fear, appears, in that the holy Spirit makes it a chief motive to stir us up to the hearing of them,* 1.569 * 1.570 Come yee Children, hearken unto me, and I will teach you the fear of the Lord. As also the confession of David, My Flesh trembleth for fear of thee, and I am afraid of thy judgments. As fear, so hatred of all wick∣edness, springs out of this Seed-plot of grace; As the offer, and fruition of a most beautifull Wife, is the best remedy to make a Man hate an unclean strumpet, so the discovery of the pure splendor of Gods Law, un∣vailes the nakedness, and pulls off the Visard of Sin. So the same Psalmist, Through thy Precepts I get under∣standing,* 1.571 therefore I hate every false way? Lastly, as these powerfull Statutes of God are thus effectual in the illumination of the understanding, and the inflaming of the affection; So also in the subjecting, and changing the will, making it of a nilling, a willing will. But here forget not (as also in all the rest) that the Law works only these effects in us, as being the Scepter of Christs Government (and linked with the Gospel.) Which con∣sidered, we may confidently aver, that the Prophesie is fulfilled; That the Lord shall rule (by his Law) in the midst of his Enemies,* 1.572 and the People shall be willing in the day of his Power.

Thus having viewed by the eye of faith (according to the weak measure of grace given unto me) my gra∣tious Soveraign in his presence Chamber of the Prophets, and also learned out of that Magna Charta, that Royal Statute-Book, Gods Word, not only what is his revealed will, and rule of Government, but also the unparallel'd and excellent properties thereof; I proceed to meditate of, and to be instructed in those three principal actions of our King towards his natural and true subjects, viz. his Protection, and victory over their Enemies; Correcti∣on and Remuneration;* 1.573 of which, severally and succinctly.

Man once the Lord of Earth, a favourite of Heaven, travelling from the peacefull Jerusalem of Gods grati∣ous instructions, to the accursed Jericho of his own sin∣full lusts, and appetite; and in that way destitute of the All-mighties guide, and protection, fell amongst these

Thieves, the Devil, the Flesh, Sin, the World and Death, who having spoyled him of his greatest treasure, his Gra∣ces; and devested him from all his former honours, lea∣ving him not half dead, but altogether: Left him, did I say? I would to God they were in this so Thief-like; But alass! such is our misery, that our loss concluded not, but began our wretchedness; and our Enemies, Haman-like, slaughtering us not out of gain, but out of envious malice, are so far from leaving us, that they are always vigilant to smother even the least motions of life in us. But blessed be the Father of our Lord Jesus Christ, who hath sent his only begotten Son into the Wilderness of this World, clothed with our flesh, and made like unto us, a mercifull High-Priest; who (like that good Sama∣ritan) finding us thus wallowing in our own blood, hath not only restored us to a new life, but poured the Sove∣raign Oyl of his comfortable promises into our wounds. Making us safe all the time of this lifes sickness, under his own royal, and gratious protection; until his next return to our glory, and all our Enemies confusion.

Fear not then (O my Soul) the strongest of thy Ene∣mies: No, not that Leviathan, that great Dragon▪* 1.574 that crooked Serpent, King over all the Children of pride. For, The Seed of the Woman hath broken this Serpents Head: And the Devil shall be cast into Hell.* 1.575 What though he be the Prince that ruleth in the Ayr? for his number, Legions; for his strength, a Principality, a Power, a Lion; and for the depth of Policy and malice, stiled the Ruler of Darkness, and also the accuser of the Bre∣thren; yet know, he is but a Creature, and thy Savi∣ours Vassal. For, By Him were all things created,* 1.576 that are in Heaven, and that are in Earth, visible, or invi∣sible, whether they be Thrones, Dominions, Principalities, or Powers. And he that made him, can make his Sword approach unto him. And though the number of fallen Angels be great, yet the number of the Elect Angels, its likely are far greater, at least, their Power greater, as the issue of that great battel in Heaven, if literally take••,* 1.577 il∣lustrates. So that thy eyes being opened by faith, there are more that are with us, than against us.* 1.578 Christ is that

Lion of the Tribe of Judah;* 1.579 our Sampson, to destroy that roaring Lion the Devil; the wisdome of the Father, and the light that not only enlightens our darkness,* 1.580 but dis∣sipates, and puts to flight the darkness, and subtilties of Sathan;* 1.581 the only Mediator betwixt God and Man; the Son of God,* 1.582 the lover, and friend of Men; The Brother of the Brethren. To conclude, he it is (to thy comfort) whom the Father hath set at his own right hand in hea∣venly places,* 1.583 far above all those Principalities, and Pow∣ers,* 1.584 and all might, and dominion: Who hath spoiled these Principalities,* 1.585 and Powers, and made a shew of them o∣penly, tryumphing over them, even on his Cross. There∣fore rejoyce yee Heavens, and yee that dwell therein; for now is come salvation, and strength, and the King∣dome of our God,* 1.586 and the Power of his Christ: For, The accuser of our Brethren is cast down, which accused them before God day and night.

* 1.587Do I expect thee O my Soul, to be a companion of this Heavenly Quire? Why then do I hear thee utter nothing but mourning, and as it were keep time with sighs? Such a Song admits not of a burthen, I will not bear a part with thee, since in thy tears, (as in a mirror) I see Hanibal ad portas, another Enemy at thy Gates. At thy Gates, did I say? nay entred, and within thee; so that now thy sobs me-thinks are vocal and articulate, groaning out nothing, but such sad captive complaints as these, I am carnal and sold under sin; O wretch that I am,* 1.588 who shall deliver me from the body of this death? O my Soul, though thy fear questions, yet let it not make thee despair of a Deliverer; say, I thank God through Jesus Christ our Lord,* 1.589 whom he hath sent to be thy Sa∣viour, even in the midst of this fiery Furnace. So that like those Votive Martyrs, though with the Flesh thou o∣beyest, and art invironed with sin, yet with the Minde thou servest the Lord. I am not ignorant, that like to the City of Ai,* 1.590 there are behinde thee ambushes of thy first Parents transgression; before thee, the Armies of thy many actual offences; on both hands of thee, the wages of sins, of commission, and omission; yea, that the In∣fantry of thy in-bred, and original corruptions; have not

only taken, but begun to Fire thy out-works: Yet fear not, stand still, and see the salvation of the Lord,* 1.591 for these spiritual Egyptians, thy Enemies, which thou hast seen in this short day of thy life, and travail, thou shalt see no more for ever; since the Chariot-wheels of their strength shall be taken off, and in conclusion, their selves shall be drowned, and hid in that red Sea of thy Savi∣ours pretious blood. Wherefore, armed with a holy and Jehu-like severity, command,* 1.592 as Joshua once the five Kings, so these, the heads, and chief of these thy Ene∣mies to be brought forth, and let them be slain with a Christian magnanimity, even with that two-edged Sword which proceeds out of the mouth of the Lord.* 1.593

Fear not with Gedeons stripling,* 1.594 that Goliah-like trans∣gression of Adam, though as a second Briarius his many Armies of Pride, Blasphemy, Rebellion, Unthankfulness, Discontent, Curiosity; yea, all manner of wickedness seem to threaten Heaven. Neither quit thy ground, though he brandish against thee that curse, that Cherubs flaming Sword, in the day that thou eatest thereof,* 1.595 thou shalt surely die. Let him strike, yea, let the stroke wound thee, and bring thee upon thy knees; yea, let the wound send forth floods of penitent tears, for this thy fall shall be thy rise; this thy humiliation, thy greatest exaltation. This is that Weapon that gives both death, and life. For this thy misery is become the object of that infinite mercy, which not only rescues thee, but sheathes this his mortal Sword in this thy Enemies bowels. Since by Man came death, by Man came also the Resurrection of the dead. For, as in Adam all die,* 1.596 even so in Christ shall all be made alive: And lest he should again revive, as Joab did to rebellious Absalom, He again pierces his heart with these three Darts; As by the offence of one,* 1.597 judg∣ment came upon all to condemnation;* 1.598 even so by the righteousness of one, the free gift came upon all unto justification of life; for as by one Mans disobedience, ma∣ny were made sinners; so by the obedience of one,* 1.599 many shall be made righteous: That as sin reigned unto death, even so might grace reign thorough righteousness unto e∣ternal life by Jesus Christ our Lord.* 1.600

* 1.601That Cloud is disperst. But behold a greater storm a∣rises: even such a one, as not only shakes, and endan∣gers the Battlements of a Christian conversation, but blowes up the foundation. When an Enemy besieges, he ever is within view; But if he take a Bulwork, he gains possession, and the loss seem irrecoverable. Adams sin imputed, like a furious adversary surrounds, belea∣gures, and shatters the whole Fort of Man. But that O∣riginal corruption, that holy David complains of, as con∣ceived, and born in, by propagation, makes neerer ap∣proaches, and undermines the Mud-walls of our Flesh, taking possession of the Tryangular, and chiefest Cytta∣del; which once yielded, he fills every sconce of the sence, with Armed Lusts, and mounts through every Loop-hole, a murdering piece, which continually roares against Heaven. And as for the Chief Commander, Collonel, and Mustar-master, the understanding, will, and memory, having put out their Eyes, it makes them in the Dungeon of Ignorance, grinde (like Sampson) at the Mill of Lust, and fleshly desires.

Thus miserable, and seemingly irrecoverable, is our estate in Nature, whilst our in-bred corruption, that strong Man, keeps the hold. But let us not be discouraged, for the Lord Jesus, who is stronger than he, is come upon him,* 1.602 and hath overcome him, taking from him all his Armour wherein he trusted, and dividing his spoyles, being sent by God in the likeness of sinfull Flesh, and for sin,* 1.603 to condemn sin in the Flesh; which Victory He obtained by his Death. For in that he dyed, he dyed unto sin once;* 1.604 so reckon we also our selves, as being bap∣tized into his Death, to be dead indeed unto sin, but a∣live unto God,* 1.605 through Jesus Christ our Lord; Thus be∣ing made free from Sin,* 1.606 we are become the Servants of righteousness;* 1.607 neither hath Sin any more dominion over us, as being not under the Law, (which is the strength of Sin) but under Grace,* 1.608 the moving cause of our Sal∣vation.

Further, this total and spiritual Leprosie is in Scrip∣ture tearmed a general pollution of the whole Man.* 1.609 In which sence, how many sweet and gracious promises,

doth the Old Testament offer to the faith of every true Believer; poynting out unto us (with the Angel) when in a far more despicable, and desperate estate than Ha∣gar's Ismael, a Spring, a Well of living Water.* 1.610 In that day (which is the day) there shall be a Fountain open∣ed to the House of David, and to the Inhabitants of the Spiritual Jerusalem, for sin, and for uncleanness. And lest with that Cripple in the Gospel, we should be unable to make tryal of the Virtue; nay, because we are with that miserable Infant in the Prophet, Dead in sins,* 1.611 and trespasses. Therefore he adds, he will say unto us, live, which agrees with his immediate Word, in St. John's Gospel, The dead shall hear the voice of the Son of God, and they that hear, shall live. Nay, which is more,* 1.612 he will become our spiritual Physician, and Chyrurgion to heal, to wash, to cleanse, to circumcise, to anoint us; witness this his own promise,* 1.613 viz. Then will I sprinkle clean Water upon you, and yee shall be clean, from all your filthiness,* 1.614 and from all your Idols will I cleanse you; a new Heart will I give you, and a new Spirit will I put within you; and I will take the stony Heart out of your Flesh, and I will give you an Heart of Flesh; and I will put my Spirit within you,* 1.615 and cause you to walk in my Statutes, and yee shall keep my judgments, and do them.

O thou which art my Joshua, my Jesus, and hast cast out, and destroyed my Cananitish lusts;* 1.616 leaving only some few tributaries to try my obedience, and to be as pricks in my sides, that I might not sleep to death in security; grant me thy strength of grace, more and more to prevail over them, though they have Chariots of Iron,* 1.617 as being strong corruptions, and inhabit the Valleys, as being ambushed in a deep, and deceitfull heart. Enable me O Lord, either to destroy them, or to make them Hewers of Wood, and Drawers of Water to the House of my God; that is, serviceable to thy spiritual Building, and Temple, which I am. Let Avarice be turned into a coveting of spiritual things; Excess in thy Creatures to a repletion with thy Spirit; Worldly sorrow, which work∣eth death, unto godly sorrow, not to be repented of;

Love of Earth to a love of Heaven. O my gratious Phy∣sitian, what ••ee have I, or is great enough for this spi∣ritual cure, or rather miracle? a resurrection from the dead; Lord thou hast given me all, therefore I have no∣thing to give. Yet though I cannot give, I will do right, and render as to Caesar, so unto God, what is his. My Soul beares thy impress, thy Image, and is therefore passant in Heaven. Wherefore when thou pleasest, em∣banck it there in glory.

* 1.618The greater an offence is, the more severe, and weigh∣ty the punishment. This rule of proportion giving both a beeing, and splendor to distributive Justice. Whisper∣ers and murmurers against a State, are not prosecuted with so much rigour, as the openly rebellious; Nor ac∣cording to the judgment of truth it self;* 1.619 shall the igno∣rant Servant be beaten with as many stripes as the pre∣sumptuous offender. Blessed Saviour, even in this max∣ime of humane Justice, there is (though in weak and faint shaddowes) a glimpse and representation of thine, (Mans well doing and best of action, being but an im∣perfect imitation of thee, a most pure and universal act) which ballances our faults, and retributes to each, his due weight of punishment. Thus righteously judging, that if causeless anger, be in danger of the judgment, then approbrious, and disgracefull speeches, such as thou fool,* 1.620 being a further degree, and an accursed fruit of the former, shall be in perril of an Hell-fire. So Paul, be∣cause a Persecutor through ignorance, received mercy, when as Julian an Apostate, and wilfull sinner, died a Blasphemer. Lord, I have laid this train, to blow up my self. O let thy conviction in justice, (like a storm be∣fore a calm) forego thy absolution in mercy. Righteous Judge, if that thy mortal sentence hath already attach∣ed me, as Adam's Son, as Adam's Image, yea, I have pleaded guilty; shall not my numberless actual trans∣gressions, meriting that other curse of thy Law, make me therefore as deserving thy double curse, liable to a double punishment? Yes surely, unless miserable wretch, infiniteness, and eternity, will not admit of an addition. If one single act, the breach of one Injunction, that which

the Papists, and others (though erroneously) would have no sin, or at the most a venial sin, that which is mine, not by personal commission (as not then in esse) but as it were by consanguinity, by imputation, from Adam, my root, fountain, and transactor; If this O Lord, as for∣merly it is sufficiently evinced, hath not only arraigned me at the Bar of Justice, but cast me as guilty of high Treason, and worthy of eternal punishment; and not only me, but those without the Pale of the Church (un∣less God be mercifull to them) who have not sinned af∣ter the similitude of Adams transgressions, that is,* 1.621 as some interpret) actually; How ponderous and exces∣sively weighty, shall my judgment appear in Justice scale? How shall her Rods be converted into Scorpions? How shall the same hand, and power that inflicts, in respect of durance, an eternal, yea, in all respects (if we mea∣sure by the Creatures weak apprehension) an infinite suffering, magnify it self in the augmentation of pain, according to our encrease, actuality, and agedness of sin; adding as it were infinite, to infinite, and making me to be unhappily so also, that is capable of it, and able to subsist under its just pressure.

O my God, I walk in this my vale of misery, like the Egyptians through the red Sea, before me is thy clou∣ded countenance, and wrathfull indignation, ready to give the watch word to my execution. On the right hand, and the left, stand the towring, and threatning Waves of my sinfull omissions, commissions, and defici∣encies, ready (as the Psalmist speaks to swallow up, and flowe over my Soul; and behind me the pitchy dark∣ness of horrour, and punishment waites to entombe me for ever. O my Saviour, being thus like Abijah,* 1.622 encom∣past with the Ambushes of my Enemies, like fallen Da∣vid, immurde within his triangle of judgments, what shall I do, but imitate them, in their crying, and con∣version unto thee, saying with him, I have sinned,* 1.623 I am in a great straight, let me fall into the hands of thee, O Lord, for thy mercies are great.

O faith, as thou hast an eye, so thou hast an ear too; wherefore give attention. For thy King named thy Je∣sus,

because he shall save his People from their sins, even he who only on Earth hath power to forgive sins,* 1.624 makes his answer in the mouth of the Psalmist,* 1.625 even to be the eccho of thy submissive Petition: The Lord forgiveth all thine iniquities,* 1.626 and healeth all thy diseases, and re∣deemeth thy life from destruction, and crowneth thee with loving kindness. O miracle of goodness! how experi∣mentally, and thankfully ought I, with that penitent Saint, to publish thy excelling mercy, since I had no soon∣er said,* 1.627 (that is intended) I will confess my transgres∣sion, but thou forgavest me the iniquity of my sin.

Come hither, come hither all yee true Israelites, whom the sight of these Philistines, and their armed Troops (ready for the Battel) have made you to tremble,* 1.628 and to hide your selves; Behold your Standard-Royal, your Prince, your true Jonathan; for him hath God exalted with his right hand to be a Prince,* 1.629 and a Saviour; for to give repentance to Israel, and forgiveness of sins; who hath trodden the Wine-press of Gods wrath alone, and of the People, there was none with him: And Jonathan-like, with incredible pains hath assaulted the Adversaries, our sins ruining their Fort,* 1.630 viz. the curse of the Law, for the strength of sin is the Law,* 1.631 being made a curse for us: where by dying, he hath put to death, all our Ene∣mies, according to that of the Apostle, in whom we have redemption through his blood,* 1.632 even the forgiveness of sins,* 1.633 having made peace through the blood of his Cross, in the likeness of sinfull Flesh, and by sin, condemning sin in the Flesh.* 1.634

Further, he is not only the God of the Valleys, but of the Mountains also; having not only overcome for us our infirmities, but all, even our Mountainous, our scarlet transgressions; witness his promise; though your sins be as scarlet, they shall be as white as snow. Again, I will be mercifull to their transgressions,* 1.635 and their sins, and their iniquities,* 1.636 will I remember no more. To conclude this point, this his great Victory, as it tryumphs over all sins, so it is not confined to some times, or Persons, as he, so it, being the same in efficacy, yesterday, to day, and for ever,* 1.637 as testifies St. John; If any Man sin, we

have an Advocate with the Father, Jesus Christ the righ∣teous, he is the propitiation for our sins,* 1.638 and not for ours only, but also for the sins of the whole World.

O all powerfull Victor,* 1.639 upon whose thigh is written King of Kings, Lord of Lords; who art gone forth con∣quering, and to conquer: leading captivity captive;* 1.640 and receiving gifts for Men; forgiving all our trespasses, and blotting out the hand-writing of Ordinances,* 1.641 that was a∣gainst us: taking it away, and nailing it to thy Cross; who hast spoyled these Principalities, and Powers,* 1.642 and made a shew of them openly, triumphing over them in it. My Soul! thy off-spring like Jephtha's Daughter,* 1.643 with the melodious harmony of gratefulness, and praise, runs forth to meet thee, my Father, my Saviour;* 1.644 earnestly de∣siring to be offered up unto thee, as a thanksgiving:* 1.645 and with Manoah's Angel to ascend to thy presence in the flames of pious affections. Did Moses, Miriam,* 1.646 and the rest, with Timbrels, and dances, magnify their delivery, and thy Conquest over the drown'd Egyptians; and shall not my Musick of gratulation be tuned to an higher key? my Song be raised to a loftier pitch; whose numerous Enemies thou hast drentcht, not in a red Sea of Water, but of thy infinitely precious Blood? Did the Virgins of Israel, by their penetrating acclamations (as it were) engrave this glorious Inscription on their Champions forehead, Saul hath slain his thousands,* 1.647 David his ten thousands? How ought my ejaculatory Prayers to pierce the Heavens, and meet thy eares, who for my sake, hast slain not thousands, but millions of thousands, yea milli∣ons of millions? Those protections were corporal, these spiritual; those by mediate Instruments, this by thy Self; those were temporary, this eternal. O omnipotent good∣ness! since my finite beeing, cannot extend, nor propor∣tion an acknowledgment requisite to thy infinite merit, accept (as in other duties thou art pleased) my desire, which continually sigheth for an infinite expression. And as thou hast (O thou which art that Stone cut out with∣out hands,* 1.648 that Corner-stone of thy Church) by thy self bruised the Head of the Serpent, that Goliah, Sathan;* 1.649 slain and disbanded all his Troops, my sins; yea,* 1.650 choakt

them in the Sea of thy blood: be further pleased, that their gall being broke (that is their guilt, and bitterness extracted) they may for ever be covered with those crim∣son waves, and be sunk down deep, and intomb'd into that gulf of mercy, that the eye of justice may never view them, nor its power raise them again to my de∣struction.

How fitly and consonant to the word of truth is the Church upon Earth,* 1.651 called militant; her Children Soul∣diers,* 1.652 their life a warfare, and their spiritual graces the armour of God? Amongst which, how aptly is faith made our Shield,* 1.653 and prefer'd before the rest, in the Apostles Discipline? Above all, take the Shield of Faith▪ For whereas the breast-plate, safe guards that part, the Hel∣met secures the Head, the other pieces the inferiour Members, the Shield of Faith is a moving, an ubiquita∣ry defence. Sometime it interposes it self (as you have formerly heard) to save the Head, that is, the under∣standing, and the rest of the Superiour faculties, from the fiery darts, which those spiritual wickednesses in high places throw down upon us.* 1.654 Sometimes it is opposed breast high in defence of the affections, against the deceitfull allurements and assaults of the World; as shortly shall be shewed. And in the conclusion of this spiritual com∣bat, when the Enemy groveling under our Feet, puts forth his mortal sting of death, &c. descends and re∣ceives it, where fixt, it carries it in tryumph, to our spi∣ritual home; so that, O death where is thy sting? O Grave where is thy victory?* 1.655 But of this in its place.

The particular Church of Israel in her transmigration into Canaan, is a type of the Church Universal, seeking an Heavenly Canaan, and warring for her spiritual inhe∣ritance. As it was with them, so with us. There is, du∣ring our whole lives peregrination, no intermission of Armes; every true Christian being environed about with implacable, and malicious Enemies; being in respect of malice, as well as local position, in the midst of the World: so that every one of us hath cause to groan out Davids Lamentation, Woe is me, that I sojourn in Mese••k, that I dwell in the Tents of Kedar,* 1.656 my Soul hath long

dwelt with them that hate peace; I am for peace, but when I speak, they are for War.

Further, this our adversary the World, is not only nu∣merous, but politick, and treacherous; not only using o∣pen hostility, and giving forcible assaults, by the power and persecution of wicked Men, but it lays many invi∣sible ambushes of pleasures to entrap us; and by her plenty of riches, and large offers, and mundane honours, causes oft-times defection, and treason, in the leading, and chief commanding faculties of our Souls. This is the civil Christians Dallilah, which lulls him asleep, on the Pillow of security, afterwards degrades him of his strength, and glory, his excrementitious, and formal per∣formances; and then delivers him up to shame, and de∣struction. The Poets Bellona, is but a fiction, a represen∣tation of this Monarchess. They ascribed wisdome and armes to their Goddesses. And are not both these (I mean carnal sensuality and Devilish wisdom) backt and se∣conded with the power and malice of Hell,* 1.657 and wicked great ones, with the glittering Scepter, and bloody Sword, with which she awes her Empires? The Lord knows, and we are not ignorant of this. O let humility be chief mourner, and our pitty write in tears how many of Gods Worthies have either been betrayed by her trea∣chery, or over-prest, and borne down, by her persecu∣ting power.

To give life to Meditation, I will add some few au∣thentick examples, that our hearts being awakened with the fearfull thunder of their falls, may watch and pray, lessening, if not wholly preventing the danger.* 1.658 O Solo∣mon, how do I, admiring thy excellencies, want words to measure or express them. O thou which wast the Son of a Prince, as good, as royal, and in truth, as well as in name a Jedidiah, the beloved of God; whose large and divinely inspired wisdome extended far beyond thy Em∣pire, though great; yea,* 1.659 beyond the Worlds circumfe∣rence in thy Metaphysical heights, prying into the secret excellencies of spiritual Essences; yea, of God himself, that unbounded and unsquared Circle, without a Centre; who wast a Pillar in the House of God, yea, a most

lively Figure of the Son of God; as in thy knowledge, so in the peace, riches and glorious splendour of thy Kingdome. I might add more, but that this makes thy precipice thy downfall sufficiently, yea, miserably and fearfull: Thee did this Sorceress, this gorgeous Strumpet, the World, fascinate, and cause to drink a deep carouse, even to the Dregs of her poysonous, and sinfull fornica∣tions. Where drunk with Idolatry, and libidinous sen∣suality, thy bright Sun had set in the black Cloud of shame and damnable Apostacy, had not the unchange∣able,* 1.660 and free love of the Father of mercies, raised thee from that deadly Lethargy, and made thee to the com∣fort of all Elect ones, even in thy lives declination, shine bright to the whole Church, in thy Ecclesiastes, thy re∣cantation.

* 1.661Thus far, by way of experiment, and discovery of the dangerous, and bewitching quality of this our Circes first potion; the second follows. I mean that truly and pro∣perly aurum potabile, with which she not only benums the Souls superiour faculties; but as being the heaviest of mettals, depresses it to the Centre (if Hell be there) without repentance. I will instance but in one example of many; and that no mean one; even a Childe of the Prophets. O unhappy Gehazi, the more unlucky, because once most happy;* 1.662 who amongst the Sons of lapsed Is∣rael, though free born, were blessed like to thee? A ser∣vant, yea, a fellow Servant, with Kings and Angels: What Eye in that Infancy,* 1.663 and twi-light of the Church, was glutted with so many Miracles, like thine? What Ear entertained and devoured so many heavenly Ser∣mons?* 1.664 Nay, what Soul had its Wings stronglier impt by holy Instructions, better advantaged in its rise to take a flight from Earth to Heaven, from holy example, then thine? O unworthy proficient! Thy Master unyoakt him∣self from his Oxen,* 1.665 for Gods service; and wilt thou for∣sake thy God, and Master, for the yoak of covetousness? Thou didst, O bewitched wretch; and therefore justly did an hereditary, and visible Leprosie, witness thy inhe∣rent and invisible hypocrisie;* 1.666 a formal Hypocrite, and a white Leaper, being very like and fit concomitants.

Although all Man-kinde consist of one, and the same matter, and constituting parts, yet do not all, yea, few of many, by reason of the defect of Organs, or general grace, attain to a like sublimity of minde and ayriness, of affection. For there be some few, who well▪wing'd with natural abilities, and moral vertues, become Crea∣tures of a middle Region, and delight not with the Ant, and Mole, the covetous, and more sensual sort of Men, formerly spoken of; to dig and delve, and crawle upon the Earth; to live to feed upon her guilded entrailes. These high soaring Larks may seem at the first view to be free from the danger of our Fowler, did not experi∣ence and example shew us them taken in her day-nets, whil'st they stoop at her ever turning and falsely shining Glass of honour.

Oh Naman, blessed wast thou in thy Bodies sickness,* 1.667 because the occasion of thy Souls health. The mercies of the Lord never go single, or alone. Behold Twins: The Prophet undertakes thy Body, the Lord heales both, and makes thy liberality, and valour shine more splen∣dently, as being fixed in the highest Sphear, Religion: Elisha's God, Jehovah,* 1.668 being now preferr'd before thy Kings, thy Nations Idolls; and the dirt of Israel petiti∣oned for, yea, more esteemed, than the Gold of Syria. Yet the Lord hath a few things against thee, and this strumpet the World, hath given thee a blemish at part∣ing: witness the record transcribed from thy mouth, wherein thou coveted'st (which agrravates thy offence) not the conferring, but the continuation of mundane ho∣nours, by a dispensation, to be present at Idolatrous ser∣vice. The Prophet prayed for thee, as respecting thy In∣fancy, and God I doubt not was mercifull unto thee, as ascenting thy affection, giving thee either a better re∣solution, or repentance unto absolution.

My Meditations might now lead me through some thousands of years, and both from the word of truth, as also from Ecclesiastical and civil Histories cite, many worshippers of this royal Idol. I might point out two e∣minent and worthy Councellors, Nicodemus,* 1.669 and Joseph of Arimathea, who both were Night-disciples to our Sa∣viour,

for fear of the Jews, and losing their terrene pre∣ferments. As also many other Rulers, and great Men, who the Evangelist taxes to have loved the praise of Men, more than the praise of God.* 1.670 But one tryal, as well as many, is sufficient to prove the virulency of this poyson, of whose enmity and antipathy to salvation the Lords own words shall both conclude and confirm: How can yee believe, which receive honour one from another, and seek not the honour that cometh from God only.* 1.671

Having now laid honour in the dust, the utmost date of her Pattent; I should proceed to speak of our last and general Enemy, Death; but that even in the chaws thereof, the World hath laid a fourth ambush, of blood-thirsty and persecuting Hamans, and unbrotherly Ama∣lekites, to assault every true Christian in his peregrina∣tion to our Heavenly Canaan. Of these therefore next in our Meditation.* 1.672 Were the Soul of a Christian corporeal, or could force bend her knees, and elevate her hands, with their Bodies to Idolatry; could it determine, and have an end by the Sword, Gibbet, Fire, or chawes of wilde Beasts: or be blasted and defaced by the scanda∣lous reproaches of slanderous tongues: surely the Israel of God had been as Sodom, and Gomorrah; a by-word, a nothing, without succession, upon the Earth. And as once the old World, so it; these Waters had overwhel∣med it,* 1.673 these streames had gone over our Souls. They (even the wicked of the World) had swallowed us up quick, when their wrath was kindled against us. Then the proud Waters had gone over our Souls:* 1.674 But blessed be the Lord,* 1.675 who hath not given us as a prey to their Teeth; The Snare is broken, and we are escaped; escaped did I say? yet (the Lord knows) many not without a fall, without loss, sometimes of their stuble-works; some∣times of some gems, ornaments; and degrees of grace, and spiritual comforts; sometimes of their good name, precious time, and glorious professions.

Blessed Peter, as thou wert the first of the Apostles, so the first of Professors, that denyed thy Master. Glorious was thy confession,* 1.676 thou art the Christ, the Son of the living God. Ignominious thy denyal, I know not the Man.

Oh that the apprehension of Death should make thee deny thy life! that thou shouldst more fear a Cross,* 1.677 than value a Crown! Yea, the most Orient of Diadems, that of Martyrdome. But when the Lords back was towards thee, and thy self-love had maskt his beautifull Image in thy heart, I wonder not at thy tergiversation, and counter motion. As these spiritual desertions obscure Christ, so they discover Man. The same back-friend that would have counselled the Master,* 1.678 perswades and ob∣tains in Peter, to save himself. From what, an incarnate Devil? from Death? No, for who so will save his life, shall lose it; and thus to dye, is to live for ever. What then causeth this excentrical motion? Surely self-love which declines that Centre of all things, God, and his glory. This Daughter of the Philistims, our flesh,* 1.679 rather choosing to betray her Spouse, her Sampson, than she, and her Fathers House; this Cottage of Clay, should be destroyed with the Fire of Persecution.

Sathan, that Prince of this World, is an exact Tyrant; and therefore hath not only seeming rewards to inveigle some, but racks, and tortures to compell others, to sub∣ject to his thraldome. Such are those several sorts of Persecutions, which for a time have made many of the Lords Worthies to seek quarter. Peter fell not alone, though as most eminent, most eminently.

Blessed Saviour, was not this the fury,* 1.680 the Wolf that scattered the Sheep from thee the true Shepward of our Souls? Where were the other ten Apostles,* 1.681 when thou wast condemned and crucified? I finde none, but John, present at thy Passion; and he there, rather as a Brother, and Kinsman, than as a Disciple. For surely had he pro∣fest thee, thou hadst not suffered alone innocently,* 1.682 as it is written of thee. Where were the seventy Disciples, to whose faith, and preaching, thou gavest testimony with so many Miracles?* 1.683 Where those many thousands which are said to believe, which they themselves also testified by their acclamations, confessions, and frequent atten∣dance? Were they not all reduc'd to a few, and as it were, metamorphosed into the weakest Sex;* 1.684 a few Wo∣men, yea, and those thine at distance too, they stood

afar off? Sweet Jesus! did the faith fail of these ocu∣lar witnesses, these Champions of thy truth? Yea, after thy glorious ascension in the Apostles age, do we finde a Demas?* 1.685 In the Primitive, and in succeeding times, many holy Professors? yea, in this our age, a devout Cranmer, and others? Who for a time shrunk from thee, or rather from the chawes of this Devourer, this opposite to nature, this highest Pin of Sathans wracks, this last and worst Enemy, Death; Disgraces, slanders, loss of goods, yea, all other bodily tortures included, being but the attendants and degrees to this. The Devil often in the Church makes his observation good, that skin for skin,* 1.686 yea, all that a Man hath, will he give for his life. What need then have we, O Lion of the Tribe of Judah, which have not seen, yet believe, being therefore desti∣tute of the sences testimony, and want that Christian magnanimity, that measure of grace and faith, which those first Combatants enjoyed, to fly unto thy Standard, and to invoke thy assistance, and strength, against these worldly Enemies? Which though invincible by nature, and the flesh, yet shall lye headless, and vanquisht un∣der the Sword of thy Word, and Spirit. Witness these holy Darts drawn out of that sacred Quiver, thy most Holy Word, already thrust through the sides, and heart of this Absalom, this Rebell and Traytor to our Souls; so St. Peter most sweetly, God hath given us exceeding great and precious promises,* 1.687 that by these we might be partakers of the divine nature, having escaped the cor∣ruption that is in the World through lust.

Our Enemy, the World, marching against us in four battalions, as hath been formerly shewed; three of which also the Apostle St. John, as God's sentinel for our safety, hath faithfully given us warning of, by this his discovery; that all that is in the World,* 1.688 the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World. It is time for us now, not only to pre∣pare for, but to begin the fight, and that with courage and chearfulness; the Alarum and on-set being given by Gods own Spirit, animating and stirring up the affection of our godly zeal, and anger, thus; Love not the World,

neither the things that are in the World; If any Man love the World, the love of the Father is not in him.* 1.689 Know yee not that the friendship with this World is en∣mity with God?* 1.690 whosoever therefore will be a friend of the World, is an enemy of God. Behold also a Banner, even that which we have vowed to fight under, in our Baptisme, even the victorious Cross of Christ trium∣phantly displayed by that great Christian Champion St. Paul; who thus encourages us by this his pious exclama∣tion, and example; God forbid that I should glory,* 1.691 save in the Cross of our Lord Jesus Christ, by whom the World is crucified unto me, and I unto the World. See also our Leader, the Spirit of God, which if our faith second, will make us trample upon the flesh, and all the volptu∣ous, and carnal desires thereof. For,* 1.692 if we be led of the Spirit, we are not under the Law, (viz. under the curse, irritation, and condemnation thereof) for, they that are in Christ have crucified the Flesh,* 1.693 with the affe∣ctions and lusts. Yea, this our victory and deliverance is assured to us, in that it was a special end of that great and acceptable sacrifice offered to God by our Lord, and great Captain, Jesus Christ. Who as the Apostle witnes∣seth, gave Himself for our sins,* 1.694 that he might deliver us from this present evil World. Hast thou such encourage∣ments O my Soul! On then, and assault the glittering front, the foremost batallion of thy Enemy. Let this Ar∣row, taken out of the Apostles quiver, give him the first encounter. The love of Money is the root of all evil.* 1.695 Let thy Saviours words be a trusty Scout to prevent am∣bushes; beware of covetousness. Yea, let the victorious Sword of the Spirit give the deadly wound; be not de∣ceived, not thieves, nor covetous, &c. shall inherit the Kingdome of God.

Here be not discontented O my Soul, nor stain the glory of thy Christian Victory, by a worldly sadness, as though an ignominious poverty must be the necessary consequent of forsaking the World, and conculcating her trash. No, Christians have riches, which the Men of this World know not of; for they are infinite,* 1.696 and unsearch∣able. viz. The riches of faith, James 2.5. Of good

works, 1 Tim. 6.18. Of liberality, 2 Cor. 8.2. The true riches of grace, of glory, Luke 10.11. Rom. 9.23. These unvaluable treasures, God who is rich in mercy, and Christ Jesus the Conduit of his mercies gives unto us,* 1.697 Rom. 10.12. 2 Cor. 8.9. For his mercies sake, Eph. 2.4. Sometimes immediatly by his Spirit, most frequently, me∣diatly by his Ministers. Yet, not without this Spirit. Who as the Apostle speaks, though poor in the esteem of Men, yet make many rich.* 1.698 Thanks be to God for these his in∣comparable gifts.

* 1.699The next Troop of the Worlds Power, that faith pro∣ceeds to encounter with, is led by voluptuousness. These (its true) as it were besiege the Christian Soul, and en∣compass it. And if at any time by her pious force, she break thorow, and discomfit their thickest rancks, even then, by asking quarter, they oft-times obtain victory, crying out unto the zealous and lust-destroying Warriour, as once the Tribe of Judah to David; thou art neer of Kin unto us;* 1.700 and as David to Amasa, thou art of my Bone, and of my Flesh; and with the Syrian King, thy Brother Benhadad.* 1.701 Therefore spare us, let us live, be∣hold we are the delight of thine Eyes, the Mistresses of thy Ear, the darlings of thy Pallate, the Paramours of thy touch, the perfumes of thy Nostrils. We are linckt in consanguinity with thy nature, age, complection, and calling. We are thy beloved, thy life, the life of thy life, thy bosome companions. Thus, if they gain by these sy∣rene Songs, but a respit of execution, they shortly pre∣sume to become Counsellors, advising in the words of the Preacher; Rejoyce O young Man in thy youth, and let thy Heart cheer thee in the days of thy youth,* 1.702 and walk in the ways of thine Heart, and in the sight of thine Eyes.

Thus these wicked, and subtile lusts get possession. But doth the faithfull Champion here want courage, strength, or Weapons? No, animated with divine assi∣stance, (the regal Power of Christ) he advances the shield of faith, and makes his Enemies feel the edge of that Sword, which they even now wounded him with; viz. But know thou, for all these things, God will bring thee

to Judgment. Yea, he further adds, inverting the words of the Prophet, should I let go out of my hand,* 1.703 you that God hath appointed to utter destruction; my life should go for your life: for that she, or whosoever else, lives in pleasure, are dead whilst they live; yea,* 1.704 in their e∣states, as well as in their Souls. So witnesses the wise Man; He that loveth pleasure shall be a Beggar, and that spiritually, as well as temporally;* 1.705 the good Seed being choked therewith. Further, as Israel to Adonibeze••h, so the Christian Victor, as it were, cuts off the Fingers, and Toes, the speed and power of his concupiscence; by instancing the multitudes of Gods own People, that were overthrown in the Wilderness, which were for our example, as the Apostle speaks, to the intent,* 1.706 that we should not lust after evil things, as they also lusted; by calling to remembrance the recantation, judgment and repentance of wise King Solomon. Who having enjoyed not only a common,* 1.707 but an experimental and moral use of all the delights of the Sons of Men, yet condemns them all as vile, and nothing worth; vanity of vanities,* 1.708 all is vanity and vexation of spirit. Lastly,* 1.709 by fore-see∣ing the evil, and unseparable consequents, and Copes∣mates of inordinate delights,* 1.710 by the Apostle St. James his light, (viz.) wantonness, riotousness, and cruelty.

To conclude, every true Christian-Warriour is uncon∣querable; as being intrenched, and fortified within the promises of omnipotency it self. Who thus assures us, that they that walk in the Spirit, shall not fulfill (that is, shall not be overcome by, or yield to,* 1.711) the lusts of the Flesh.

Here some Laodicean, some lack-warm Professor,* 1.712 will perhaps sigh; and with Lot's Wife, be ready to look back towards their pleasures, the Sodom of this World; complaining that Christians (by reason of so rigorous a prohibition) are of all Men most miserable; and (as the World esteems them) a sad stoical and melancholy ge∣neration of Men.* 1.713 Let such mount their Meditations with holy David, and they shall enjoy with him a Hea∣ven upon Earth. Witness this his testimony, and assu∣rance, applyable and proper to every faithfull Israelite▪

Thou wilt shew me the way of life; in thy presence is ful∣ness of joy;* 1.714 at thy right hand are pleasures for evermore. My Soul here closes up this second tryumph, with a gra∣tulatory Hymn of that blessed Psalmist, How excellent is thy loving kindness O God! therefore the Children of Men put their trust in the shadow of thy Wings;* 1.715 They shall be abundantly satisfyed with the fatness of thy House,* 1.716 thou shalt make them drink of the Rivers of thy pleasures; For with thee is the Fountain of life, in thy light shall we see light.* 1.717

The Worlds third Squadron, viz. Mundane honours, renews and continues the Fight,* 1.718 with which the chief General, Sathan, lays ambushes on the right hand, by glorious Visions and Dreams of Signiories, with large promises of rule and dominion; tempting us, as once our Saviour,* 1.719 All these things will I give thee: and as he did Balaam in the mouth of Balack, I will Promote thee unto very great honour.* 1.720 On the left hand, he assaults us by threatning, as also actual divesting; and degrading us of our hereditary, or acquired titles, and preferments. So he did to Moses. Who as the Apostle witnesses, refu∣sed to be called the Son of Pharaohs Daughter; choosing rather to suffer affliction with the Children of God.* 1.721 So also to Daniel and the Three Children,* 1.722 who were depri∣ved for a time of their Principalities, for their refracto∣riness to Idolatry. In defence against the first assault, the pious Christian marching under Christs royal Standard, victoriously opposes his Shield of faith, with which, and the Sword of the Spirit, he disorders and puts to flight his Enemies; reverberating, and expulsing Sathans tem∣ptations, with the blessed Virgins Antheme; God scat∣tereth the proud in the imaginations of their hearts,* 1.723 and pulls down the mighty from their Seates, and exalts them of low degree. With the curse of the holy Prophet Isaiah,* 1.724 Woe to the Crown of Pride. Yea, he concludes the Victory, with that holy Maxime of St. James, God resists the proud.* 1.725 Now, who amongst us shall be able to dwell with everlasting burning? If the Lord condemns, who can justify?* 1.726 In pride, in all these places, the Spirit of God includeth ambition, which essentially differs not,

being connatural, and concomitant with her.

As for the temptation on the left hand, the loss of any temporal dignities: The valiant Christian poyses them with the glorious promises of Gods faithfull word, whereby judging of their lightness, he concurs with holy David, that surely Men of low degree are vanity,* 1.727 and Men of high degree are a lye; to be laid in the Ballance, they are altogether lighter than vanity. And therefore re∣turns this or the like counter-buff: Get thee behind me Sathan, for I value not thy threats,* 1.728 since thou boasts of that which is not in thy power. The haires of my Head are numbred, the Lord maketh poor, and maketh rich;* 1.729 he bringeth low, and lifteth up. But, say the Lord should suffer thee, as he did in Job, to be the Instrument of my debasement; I will kiss Gods Rod, even in thy hand, and say with that holy Man, The Lord hath given,* 1.730 and the Lord hath taken; blessed be the Name of the Lord: and with that tryumphing Apostle, In all these things (viz. disgraces, and losses,* 1.731 of what kinde soever) I am more than a Conquerour, through Christ that loved me: For what things were gain to me,* 1.732 those I count loss for Christ; yea doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus, my Lord;* 1.733 for whom I will suffer the loss of all things, accounting them but dung, that I may win Christ.

The highest favours of Princes, from whom flow Earthly dignities, are but shadowes of true honour. Sha∣dowes; for they weakly express them, and vanish when their Sun is set, or clouded.* 1.734 He that pours contempt up∣on Princes, commands me not to rely upon them;* 1.735 Put not your trust in Princes, nor in the Son of Man, in whom there is no help. (If not in them, much less in their gifts.) For in that very day (in an instant) they,* 1.736 their gifts, and thoughts perish. My happiness is a better hope. My honour is more surely fixt, than by Man,* 1.737 or Devil, to be extirpated, or extinguisht. Can all thy power, O Enemy of Man, frustrate my Election, whereby from Eternity, I am enroll'd a Peer of Heaven? Can all thy policy, or force, dim the splendour, or annihilate that title of being called, and truly adopted the Son of God?

Canst thou disrobe me of my honourable red and white Garments of Justification, and Sanctification, in my Sa∣viour? O Father of lyes, canst thou turn light into dark∣ness,* 1.738 and truth into falshood? Deprive me of my Crown, and nullify these glorious and infallible promises? Fear not my little Flock,* 1.739 it is your Fathers will to give you a Kingdome. Those that honour me, I will honour. If any Man serve me,* 1.740 him will my Father honour: Glory and honour,* 1.741 and peace to every one that worketh good: I am assured, and conclude thou canst not. And there∣fore I trample under foot, thy power, and vilify thine and the Worlds menaces, and offers, as believing in the royal might and truth of my Saviour;* 1.742 That neither life, nor death, nor Angels, Principalities, Powers, nor things present, nor things to come, shall be able to separate me from the love of God which is in Christ Jesus, my Lord.

* 1.743Having thus routed, and discomfitted the Wings and first Squadrons of the Enemy;* 1.744 we must not rest here; losing both our hopes, and advantage. A Christians whole life we have heard is a continued warfare. To live unto the Lord, and by self-denyal, to overcome former tem∣ptations, is a happy progress towards our Victory. But to persevere to the end, to dye for the Lord, is the con∣clusion, the Crown, the tryumph of the Christian. By how much the Enemy is more powerfull, and terrible; by so much is the service more honourable, and the con∣quest more glorious. This last Phalanx of the Worlds force (Persecutions) are her Janizaries, her Pretorian bands, her last refuge, in whom she puts her chiefest con∣fidence; led and marshalled by Sathans Lieutenant Ge∣neral, described and set forth in the Revelations, by him riding upon a red Horse, destroying the fourth part of the World;* 1.745 who may be also, (as expressing its mortal effects) figuratively called Death, whom Hell it self follows and attends.

Well, is this the last and strongest of our worldly ad∣versaries? Yea, have they begun already? or will they shortly, certainly assault us; and notwithstanding our for∣mer Trophies, contend with us for our Palme? For all, that will live godly in Christ Jesus,* 1.746 must suffer persecu∣tions;

Let us, like our English Martyrs, with courage, leaping, and rejoycing, run to kiss the Stake, to meet our Opposers, yea, (as the Apostle) our tortures:* 1.747 not accepting deliverance, that we may obtain a better resur∣rection. Are we hated by the World? It is the surest mark of our Election, by God. So the word of truth; Because yee are not of this World,* 1.748 but I have chosen you out of the World, therefore the World hates you. Have we mourning here? It ushers in, yea, accompanies, an un∣utterable, and inseparable joy. Yee shall be sorrowfull, saith our Saviour,* 1.749 but your sorrow shall be turned into joy, and your joy shall no Man take from you. Yea,* 1.750 do we so far suffer for well doing, that we are delivered over to Death, as Malefactors? Remember, we are not without a companion in our sufferings: our blessed Sa∣viour was Crucifyed,* 1.751 and reckoned amongst the Trans∣gressors; Now the Servant is not greater than the Lord; if they have persecuted him, they will also persecute you. To conclude, if we be conformable to Christ, in his Death, we shall also be like him in his Resurrection; we shall have a change, rather than a loss. For, He that loseth his life for his sake, shall finde it,* 1.752 (viz.) Immor∣tality, which is only the true life. This is a faithfull say∣ing, If we be dead with him, we shall also live with him:* 1.753 If we suffer, we shall also reign with him; if we deny him, he will also deny us. Thus then have I made good my proposition,* 1.754 that this is the Victory that overcomes the World, even our Faith. Thanks be unto God, who gives us the Victory, through our Lord Jesus.* 1.755

Blessed Saviour, and Soveraign!* 1.756 Now I am assured that thou art a Rock, upon which Man being built by faith, becomes impregnable; so high, that he is far a∣bove Honours battery; so strong, as not to be taken by the assaults of bloody Persecutions; so firm, as not to be betrayed by covetousness, nor undermined by volup∣tuousness. The Siege of Troy, one of the longest we read of, continued but ten years, and then she was bu∣ryed in her ashes; whereas the Christians, lasts a life, an age, and even then ascends a tryumphant Throne of Glory, upon the Necks of his Enemies. Every Christi∣ans

life is a Book of the Battels of the Lord, thou being as well, nay more, the Lord of Hosts, in respect of our spiritual Fights, and Victories, as of our corporal; those Enemies fl••shly, these spiritual; those weak, and mortal, their Principalities, Powers, immortal; those below, and numerable; these from above, and innumerable. O thy mercy in thy assistance! O thy power in thy resistance! Divine Monarch, as it is thy sole act, and gift, our victo∣ry; so let it be ours, to retribute to thee alone the Glory.

The last Enemy that is to be destroyed, is Death, saith the Apostle;* 1.757 so in these Meditations. But why a double, death to death? Hath not the Martyrs Sword mortally wounded this Serpent? Yes, but yet he hisses still. And therefore lest he may fright the fearfull, we will add more wounds, that so the weakest Christian may with Moses, take this Serpent into his hand. Yea more (which is the Miracle) it shall become a Staff; an assistant in his Heavenly Journey.* 1.758 As there is a violent, and enforced death, such is Martyrdome; so there is a natural, and timely dissolution. In the one, we dye in, and for the Lord, as hath been shewed; in this other, we dye in, and to the Lord; the one is ordinary, the other is extraordi∣nary; the one common, the other particular; with both these Heads, our Enemy Death playes the Tyrant, and Sin the Executioner. The Sting of Death is Sin.

* 1.759'Tis an Observation, that things common, and uni∣versal, are less admired, or feared. But what more ge∣neral, and frequent than Death; what more frightfull, and astonishing? This is the Coloquintida, that imbitters all humane pleasures. So that oft-times the burthen of Man's sweetest Song, is that dolefull complaint of the Children of the Prophet,* 1.760 Mors in olla, There's Death in the Pot. This is the Water of Marach, which the Chil∣dren of Men murmur to taste of;* 1.761 which will they, nill they, they must drink, and dye. But O my Soul, behold a City of refuge for thee, and all that are Children of the Prophets, the Israel of God: behold thy true Moses hast cast Lignum Vitae into this Spring of Sin, to sweeten thy draught; Thy spiritual Elisha hath cast Meat into

this boyling Pot, (even himself, broken, and grownd by Gods justice) that so he might correct the cursed effects of this wilde Wine, which God created not. For, He is the Bread which cometh down from Heaven,* 1.762 that a Man may eat thereof, and not dye.

Wouldst thou have this more illustrated and proved? Hear then thy Champions challenge to this all••conquering Enemy, O Death, I will be thy death;* 1.763 view also his courage before, and in the conflict, I thirst; The Cup which my Father hath given me, shall I not drink, it? Again, I have a Baptisme to be baptized with, and how am I streightned, untill it be accomplisht. Farther, con∣cerning the conflict it self, hear the Psalmist in the Per∣son of our Saviour, The sorrows of Death compast me, and the pains of Hell gat hold upon me;* 1.764 I found trouble and sorrow. Lastly, in the conclusion of this truth,* 1.765 that thou mayest know that Christ being raised from the Dead, dyeth no more. Death hath no more dominion over him, that he hath abolished Death,* 1.766 and hath brought life and immortality to light, for thee, and all believers,* 1.767 through the Gospel; according to the Apostle. Hear his Conquest, and tryumph, first Proclaimed by St. Paul, Death is swallowed up in victory; O Death where is thy Sting, O Grave where is thy Victory?* 1.768 Then published and revealed by himself. I am he that liveth,* 1.769 and was dead; behold I am alive for ever more, Amen; and have the Keys of Hell and Death. Lastly, view his right con∣veighed to thee in that large and royal Pattent of his Word; Whether Paul, or Apollos, or Cephas, or the World,* 1.770 or Life, or Death, or things present, or things to come, all are yours, and yee are Christs, and Christ is Gods;* 1.771 Again, God shall wipe away all tears from your Eyes,* 1.772 and there shall be no more Death, neither sorrows, nor crying; neither shall there be any more pain, for the for∣mer things are passed away.

Having thus strongly, under the royal Standard of Christ Jesus, entrencht thy self (O my Soul) against this mortal, and heart-torturing adversary; Let thy faith, placed even upon the Platform of sanctified reason, wait for to make a challenge to the stoutest assailants of the

Enemy.* 1.773 The van-curriers, of whom is fear, and its con∣comitants. Pompa mortis (saith one well) magis terret, quam mors ipsa. Against these Light-Horsemen, discharge this murdering piece of the Apostles; Forasmuch as the Children are partakers of flesh and blood,* 1.774 Christ also him∣self took part of the same, that through Death, he might destroy him, that had the power of Death; that is, the Devil.* 1.775 And deliver them, who through fear of Death, were all their life time subject unto bondage. Examples of worthies, invisibly conveighs courage, into magnani∣mous mindes: wherefore, if fear renew its force, and re∣assault thee; interpose, as a strong Barracado, the eja∣culation of dying Jacob. O Lord, I wait for thy salva∣tion.* 1.776 The Meditation of patient Job, All the days of my appointed time will I wait,* 1.777 untill my change come. The fervent supplication of devout Paul, whose desire was to depart,* 1.778 and to be with Christ.

The next assaylant and assistant of Death, is grief to part with things of this life. The beauty, goodness, and love of a Wife: The youth, numerousness, and hopeful∣ness of Children; The fidelity, affection, and society of friends; The hundreds, thousands, yea Ingots of treasure, now to be left; together, with all the pleasures, honours, and pomp of the World; being as so many arrowes to pierce thorow, with sorrow, the heart of the natural Man; so many racks to his distracted Soul; yea, so many deaths in Death, if we respect its inforc'd disunion. But the devout Soul, having not only a natural, but a superna∣tural affection, hath, if ever, then the spirit of Heavenly wisdome, and spiritual discerning, concerning things that differ. And therefore willingly, chearfully, and resolutely, with Mary, chooseth the better part; forsaking her earth∣ly Spouse for a Heavenly; the Impes of nature, for the Fruits of Grace; for her works follow her. She volunta∣rily exchanges Earth, for Heaven; even for the City of the ever living God,* 1.779 the new Jerusalem; her Earthly as∣sociates, for the beatifical vision and presence of the glo∣rious Trinity; those many Myriads of Angels, the gene∣ral Assembly of the Church of the first-born,* 1.780 and the spi∣rits of all just Men made perfect. As for the overplus of

her treasure, uninherited, she hath, and doth take order by good works, as by so many Bills of Exchange, for the receipt of them above; herein obeying the precept and counsel of our Saviour, to lay up treasure in Heaven.* 1.781 Lastly, a Sceptre is not a Bar, neither doth the massy weight of a Crown, nor felicity of terrene things, depress the high-soaring affections of this Christian Soul. King David's choice is hers, rather,* 1.782 To be a Door-keeper in the House of God, than to dwell in the Tents of wickedness. Neither is there fear of loss, where it is The Fathers will to give; a Kingdome. For, The Lord God is a Sun,* 1.783 and a Shield; the Lord will give grace and glory,* 1.784 no good thing will he with-hold from them that walk uprightly. O Lord of Hosts, blessed is the Man that trusteth in thee.* 1.785

Man being a compositum, a sensible Creature, is na∣turally deeply apprehensive of pain;* 1.786 therefore impetu∣ously an abhorror of separation. Hence a third fearfull, and violent assault of Death; so powerfull and preva∣lent, that it hath brought the strongest of Gods Warri∣ours upon their knees, and to a marvailous astonishment. Hence (as some interpret) the reiterated and strong cries, the wonderfull and bloody sweat of our great General, Christ Jesus. But because his apprehension and suffering are mysterious, unconceivable, and extraordinary; see the conflict, and hear the complaint of a dying sick Man, Holy, therefore truly royal, Hezechiah. I shall go,* 1.787 saith he, to the Gates of the Grave, I am deprived of the re∣sidue of my years; I shall behold Man no more, with the Inhabitants of the World;* 1.788 God will cut me off with pining sickness, from Day even to Night, wilt thou make an end of me. I reckoned till Morning, that as a Lion,* 1.789 so will he break all my Bones. Like a Crane or Swallow, so did I chatter, I did mourn as a Dove. I might further instance here the mournfull Lamentation of Job and David, upon the like occasion. But what need I, when every one of us in our healths, can witness, that in our Meditation of our dissolution, we have often felt strong sits of this dead Palsey: I will therefore hast to the Al∣lay, or Antidote them.

O my Soul, I confess I have undertaken a hard task,

to perswade against Natures prescription, and sence. For, what more universal, more common, more necessary, and therefore more natural, than the marriage of Soul and Body? What amity more ancient, or more diffu∣sive, than this, betwixt these two friends? Yea, what expresses the glory, and regal Power of the one; what gives an active beeing, and lively existence to the other, but this mutual communion, and effectual union. Nei∣ther wants there negative arguments, to dishearten, and weigh thee down, my Soul, in this thy Eagle-like flight, as being the unwelcome concomitants, fearfull conse∣quents, and direfull defects, of this unwilling separation. Such the darkning of the Sun, Moon, Light and Stars (I mean the Eyes;* 1.790) the obscuring of those that look out of the Windows,* 1.791 viz. the receding of the Soul, by reason of the debility of the optick Nerves, as the holy Ghost elegantly expresses; such the palsyness of our hands, the keepers of our house of Clay; the weakness and binding of the Legges, the strong guard thereof▪ the want of motion in the Teeth,* 1.792 the mills and grinders of our food; such the bringing low of the Daughters of Musick, by deafness in the Eares, and hollowness of voice;* 1.793 such thy many and present fears, equal (if thou beest ancient) unto thy gray haires, white like the blos∣soming Almond-Tree; The losing of the silver Cord (viz.) the evaporating of the natural,* 1.794 and vital Spirits, the dry∣ing up the marrow, and the relaxing of the Nerves, and sinews, the ligaments of the Bones; such the breaking of the golden Bowle, Pitcher, or Wheele, at the Fountain, or Cistern, viz. the rending in two of the heart-string, those last pangs, disabling it to force the blood (extracted from the Liver, as being the Fountain) into the Veins; and to perform its circular motion. But all these are but the associates, and symptomes of Death; the followers, they are far more terrible, and distractive; such are the privation of life: the Pallace of the Soul, being now a dungeon of corruption, the pale hue of the Face, and Body, the breathless Carcass, now, as it were, mourning for her Spouses departure. Such the strange deadness of the late sparkling Eyes, yellowed now like unto a fallen

Star. To conclude the whole Microcosme of the Body, deprived of her created light, and of that Spirit, that moved in her, and informed her, the Soul, becomes no∣thing less than a motionless lump, an obscure, and de∣formed Chaos.

These considerations, O my Soul! at the first sight, I confess, render Death a terrible Goliah; before whom, most of the Armies of Israel turn their backs. Yet do not thou fear; for a stone, or two, chosen, and taken out of those running, and pure streams, of Gods Word, from that Rock hewen out without hands, shall from the Sling of every faithfull David, not only pierce his forehead, but also swallow up, terminate, and intombe Death in death. Is thy sick-Bed, through the fury of this adversary, as full of torture, as the hot glowing Gridiron of holy Lawrence? yet such a Metamorphosis will thy high-soaring Contemplations, and the power of faith work in thee, that the full sence, and influx of Heavenly joyes, and raptures, shall make thee senseless of thy pains, and sufferings. Thy feavourish fits being but Eliah's Chariot, thy cold sweats, but thy passage through Jordan, into the Heavenly Canaan. Hast thou not seen a fierce flame in thy Chimny suddenly to damp and recoyle, when the Sun shines full upon it? Did any Conqueror feel, or regard his wounds, when about to ascend his tryumphal Chariot? And can the weak blaze of Deaths consumption, out-vie the shining of Gods face, and not be swallowed up of glory? Can Deaths wounds be felt in the neer apprehension, nay, fruition of Immor∣tality? Surely no. Thou mayest (as being in nature) mourn a day or two with Mary, but when thy Christ approaches thus neer, doubtless thou wilt forget thy grief, and run, not out of thy Doors, but out of thy Body, to meet him, Swan-like, singing with David; As the Hart panteth after the Water-brooks,* 1.795 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?

Wherefore O my Soul,* 1.796 or whosoever thou art that readest these Meditations, amidst thy great pangs (as the

Apostle exhorts) Look unto,* 1.797 yea follow the example of Jesus, the Author and finisher of thy Faith; who for the joy that was set before him,* 1.798 endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. Where also we shall sit together with him and be then perfectly changed into the same Image, from glory to glory.* 1.799 Thus reckoning that the sufferings of this present life (even Death it self) are not worthy to be compared with the glory that shall be revealed in us. Let us not faint,* 1.800 for though our outward Man perish, yet let our inward Man be renewed Day by Day, being confi∣dent, that our light affliction, which is but for a moment, worketh for us a far more exceeding weight of Glory.* 1.801 Looking (as hath been shewed) not at the things that are seen,* 1.802 but at the things that are not seen: for the things which are seen, are temporal, but the things which are not seen are Eternal.

Dread not then O my Darling, this Lion. Is not he faithfull who hath promised, that he will never leave thee,* 1.803 nor forsake thee? That he will be thy guide, even unto Death? Or dost thou doubt his Power, to whom belongs the issues from Death? and at whose voice all, that are in the Graves shall come forth?* 1.804 Behold a Tree of Life, indeed the spiritual Manna, which, do but feed on, by faith, and thou shalt not dye; For, He that eateth this Bread shall live for ever.* 1.805 Was it with blessed Paul, to live, Christ; and to dye, is gain; and shall thy cowardise and recoyling insinuate, and imply a loss? No, let such thoughts (as Impes of Sin) first dye,* 1.806 yea, be annihilated, since every true Believer is assured of a glorious change, and an ineffable reward; Corruption putting on incor∣ruption, and mortality immortality; we dying no more, but being made equal to the Angels:* 1.807 For, as we have been planted together in the likeness of Christs death, so shall we be also in the likeness of his Resurrection.* 1.808 Did many Worthies under the thunder of the Law, and in the twilight of the Gospel, as the Apostle witnesses, un∣dergo, the exquisitest tortures, not accepting deliverance, that they might obtain a better Resurrection?* 1.809 And shall we in this open day, and Evangelical Revelation, when

by faith, like Stephen, we behold our Lord Jesus Christ, standing at the right hand of God, ready to receive us, and having as he promised, taken possession, and prepa∣red a place for us, stand back, like Saul?* 1.810 And being neer our Coronation, seek still to hide our selves under the rubbish of our Earthly Tabernacles? No, what was humility in him, will be esteemed shamefull, and distrust∣full pusillanimity in us; yea, which is worse, disobedi∣ence to the Almighties summons. Let the wicked hang down their heads, and cry to the Mountains, and Rocks,* 1.811 to cover them, but let all of us that have obtained grace, be faithfull, be faithfull unto the death,* 1.812 and he shall give us a Crown of Life; lifting up our heads, because the time of our redemption draws neer;* 1.813 even that day of recompence, when the Lord shall say, well done good and faithfull Servant, enter into thy Masters joy.* 1.814 Not it into us, because not enough capable, but we into it, that so we may be, as it were swallowed up in that in∣finite Ocean of Glory.

What though the Soul and Body have been unsepa∣rable friends, contemporaries in life; and being, associ∣ates in joy, sympathisers in sorrow; two in nature, one in affection: Do we not read of Jesse, and his Darling David? Of an Eliah, and his beloved Elisha? Of an Hanna, and her long desired Samuel? Of a Mordecai, and his entirely affected Hester? All which cheerfully consented to a disunion, and separation; that so the con∣junction of hearts, might appear inviolable; which seeks not so much the presence, as the happiness of each other. And shall thy Soul O Earth,* 1.815 be summoned not to play before a mortal King, as David before Saul,* 1.816 but to sing the Song of the Lamb; even spiritual Hymns, before the Throne of Glory? Not to serve before the Arke,* 1.817 as Sa∣muel, or to be the Paramour of an Assyrian Monarch, as Esther, but to be ravisht up with Eliah, and Paul, into Paradise? To be the Eternal Spouse of Jesus Christ, and to behold the splendour of God, not vailed,* 1.818 and in a type, as under the Law; but face to face, as being changed into the same Image, from glory to glory?* 1.819 shall it I say be sent for by Gods Sergeant, and thy Servant

Death, once unprofitable, as Onesimus to Philemon, but now most profitable to thee,* 1.820 and all Saints; and wilt thou delay and be unwilling to part? intreating with the Levites Father-in-Law,* 1.821 for one Day, nay one Moneth, or one Year longer? exile, from thy Heavenly home, thy Crown of Glory?

O let such unwise, and such unthrifty, prorogations, be far from thy thoughts, farther from thy practise. Rather let both Soul and Body unanimously sing the Song of Simeon, and sigh out the vote of Paul, crying out. Oh how we desire to be dissolved.* 1.822 That thy incompleat ho∣liness (O my Soul) might be perfected, and become com∣pleat glory. That thy faculties being not only unimpri∣soned, but heightned, may approve thee according to thy Saviours promise;* 1.823 like, yea, equal unto the Angels in all spiritual excellencies, and Heavenly Prerogatives. Again, how do I desire (O sinfull corrupted and mortal lump of Clay) thy reduction into thy first Atoms, and matter, that so sin which hath possest, and accurst thee, may dye, and be intomb'd with thee, as having no lon∣ger work or nourishment in thee. That Heavens great Chymist, the omnipotent Spirit of God, may cherish, en∣circle and hover over thee, (as once upon the Waters) separating the pure,* 1.824 from the impure: and producing a body spotless, perfect, and immortal, even like unto the glorious Body of thy Saviour. That so being made a proportionable,* 1.825 and capable Pallace for thy Soul, thou mayest enjoy an eternal reunion with it; and both, an everlasting communion with God. To conclude, O Man, Death is a necessary, absolute, and unchangable decree of God. Therefore it is thy wisdome to make it volun∣tary.* 1.826 For, It is appointed unto Men once to dye, saith the Apostle; and then comes the Judgment. Comes the judgment did I say? at the mention of this word judg∣ment, my Soul recoyles again, not daring to peep out of her earthly Cabbin. For she knows, that this general As∣size is an undoubted truth, an Article of her Creed, an∣nexed to that of the Ascention, and Session of our Sa∣viour, at the right hand of his Father; At which we left when we first entred upon the three Offices of our Lord.

And therefore now it fitly, and in order comes, to be the practical object of our faith; as being also the last act of our Saviours Kingly Office, in the Kingdome of Grace. This being his total victory, and destruction of all his corporal, and spiritual Enemies, his Day of Tryumph, reward, and recompence to all his faithfull Saints, and Servants. For there, as my Meditations must cease, be∣cause faith shall be then fruition, so also the Kingdome of Grace and Mediatorship shall determine, according to that of the Apostle, Then cometh the end,* 1.827 when he shall have delivered up the Kingdome to God, even the Father; when he shall have put down all Rule, and all Authority, and Power; Then shall the Son also Himself be subject unto Him, that puts all things under Him,* 1.828 that God may be all in all.

To proceed then;* 1.829 the Christian Soul being about to take her Heavenly flight, upon the apprehension of her particular, together with the General Judgment, starts back, and trembling with a sudden fear, thus revolves, and laments; Alas, why haste I so fast unto the dread∣full Tribunal of a just, and sin-revenging God? Am I not an infinite offendor, indited by Sathan, witnessed against, by conscience, yea, found guilty, and convicted by self-confession? Why flye I then so speedily to hear that sentence of condemnation, Goe yee cursed into ever∣lasting Fire?* 1.830 Is not this that terrible day of the Lord spoken of? A Day of trouble, of distress,* 1.831 of wastenesse and desolation, a day of darkness and gloominess, of Clouds, and thick darkness; The day of Battel,* 1.832 the great Day of Gods wrath? Surely if it be not, it is the parallel, the preludium thereof; for,* 1.833 as the Tree falls so it lies. As Death leaves, Judgment findes. Oh,* 1.834 how am I astonished, when I but think of the horror, and torment of that Hellish Tophet; those everlasting burnings,* 1.835 meri∣ted for me by my sins, roomthy enough for Worlds of sinners. For God hath made it deep, and large, never ceasing in its fiery vengeance for want of fuel; as (some∣times the burnings of Aetna) for the Pile thereof is Fire and much Wood, ever abounding, and continuing in its fury, and rigour of punishing. For the breath of the

Lord doth kindle it.* 1.836 There's weeping, wailing, and gnash∣ing of Teeth. The Worme that gnaws, the Chain that en∣thrals, the contempt that vilifies, the Fire that torments and burns, is without consumption. All which therefore are infinite, because everlasting; Justice requiring, that our deficient nature, should for our infinite debt, be thus eternally extended. Nor is this Paena sensus, this posi∣tive misery, although endless, easiless, remediless, all. Is there not a far greater; because more spiritual, and in∣trinsical;* 1.837 that Paena damni, that death of the Soul; the banishment, separation, and privation, of Gods blessed face; and of all hope of happiness for ever? O the tor∣ture of these premeditations! Lord, if the thoughts of Hell, be a Hell, what will the infliction be? Blest Savi∣our,* 1.838 which once prayedst to be saved from this hour, as being in all things tempted like us (sin only excepted) be my mercifull high Priest,* 1.839 and royal Champion, to de∣liver me in this hour, and from this temptation; yea, let my faith, in this her last act, and motion, be swift∣est, and strongest, because neerest to thee, her Centre.

O my Soul! have not I often seen one small Cloud to hide the Sun from our Eyes? and finde I not it true spi∣ritually also? that one dram of sorrow embitters a great measure of joy? A few doubtings, to eclipse, and for a time, obscure the bright beams of true believing? But no wonder, for this is the hour of darkness, therefore the fittest time for the power of darkness to act its part; Corruption, and infidelity are now to bid adieu, and to raise their Siege from the Soul, and therefore give the sharpest assault, and battery to the Bulworks of thy faith. Wherefore let not thy vain fear betray the succours which both faith, and reason offer; but recollect thy self, and consider, Is not thy Saviour and King, the same yesterday, to day, and for ever? Are not his promises, yea, and Amen? Are not his gifts and callings without repentance? Hath he loved thee, and will he not love thee to the end? Hath he begun, and is he not able to perfect? Will he even at the point, and in the height of his tryumph, be overcome, in thee, one of his Members? Hath he made thee, yea, new-made thee? Hath he paid

thy ransome with his precious heart-blood? Yea, with infinite sufferings, preserved thee all thy life past, from many-fold dangers and Enemies, by his gracious provi∣dence? And will he now, to the dishonour of his omni∣potency, deliver up his glory, his prize, to his expiring and almost vanquisht adversary? O far be from thee such weak and groundless imaginations! but because in∣fidelity and temptation, are often-times deaf, and seem to be of proof, even against undeniable arguments, and demonstrations, mount against all thy scruples and ti∣morous unbeliefs; the Canon of Gods word, which will quickly level all impediments, and through the strongest barrocadoes of Sathans suggestions, make way for a safe, a happy passage, and exit, to thy Soul. As an Introducti∣on to which, let these holy Lights, and examples of de∣parting Saints be premeditated of. Such as that speech of dying Jacob; Lord I wait for thy salvation; such the obedience,* 1.840 and chearfull dissolution of those two un∣paralleld Levites, Moses, and Aaron, they went up to the tops of the Mount, Hor, and Nebo, and dyed there;* 1.841 such the cruel and voluntary Martyrdome (though inspired by an extraordinary Spirit) of valiant Sampson;* 1.842 such also the last words of royal David, He hath made with me an everlasting Covenant, ordered, and sure,* 1.843 for this is all my salvation. The expressions also of Job, Paul, and others, might be instanced; but I will conclude with pious Simeon's devout wish, Lord,* 1.844 let thy Servant depart in peace, for mine Eyes have seen thy Salvation.

Further to thy establishment, and comfort, in that day when God shall judge the secrets of all Men by Jesus Christ, according to the Gospel;* 1.845 consider what firme assurance thou hast of the favour, and how neer rela∣tion, thou hast to the Person, of thy Judge. For herein as the Apostle speaks, is our love made perfect,* 1.846 that we may have boldness in the day of Judgment, because as he is, so are we in this World. Is not the same Lord Jesus Christ, that sole, and universal Tribune,* 1.847 to whom the Father hath committed all Judgment? and to whom all power is given, both in Heaven and in Earth?* 1.848 As be∣ing that Man whom God hath, ordained,* 1.849 to judge the

World in righteousness, even the Quick and the Dead? And before whose Judgment Seat all must stand?* 1.850 Is not he, I say, by the witness of his own word, and undeniable truth,* 1.851 so neerly allyed, and endeared to thee, that the strongest tyes of nature are by him figura∣tively taken up to shadow out, rather then to fully ex∣press his indissoluble affection? As that he is thy Ma∣ster;* 1.852 nay, more (O infinite love and humility) thy ser∣vant;* 1.853 That he is thy friend; yea, more (O ineffable honour and exaltation) thy brother;* 1.854 yea more, if this be not enough,* 1.855 he hath adopted thee his Son, and esteemed thee,* 1.856 and stiled thee his Sister, and Mother. To conclude, lest these foregoing degrees may admit of a division, he vouchsafes thee this high favour,* 1.857 to call thee the branch, He the Vine;* 1.858 thee a member, He thy Head; He the Hus∣band, thee the Spouse; that so a union, yea the perfect∣est of unions might be exprest, and that sweetest of Pe∣titions be fulfilled, That all may be one, as thou Father art in me,* 1.859 and I in thee: that they also may be one in us.* 1.860 Those that are joyned unto the Lord, being one spi∣rit,* 1.861 and one body in Christ.

Tell me then O my Soul, can such a Lord, whose love to thee,* 1.862 made him serve thee, become a cruel In∣quisitor to condemn thee? Will thy friend, thy brother be an Achitophel, a Cain to thee? Is it a thing possible, that thy everlasting Father, instead of the Bread of Life, will give thee to the torments of Hellish Scorpions?* 1.863 No, though Parents may forget the Sons of their Wombe,* 1.864 y•••• will He not forget thee. Is it unnatural for the Root, to suffer the Branches to wither for want of sap? For the Head to deny animation to the Members? yea, cannot there be a true conjunction in Marriage, without the ce∣ment of affection? And wilt thou dare to think, that that Root of Jesse, thy Head, thy Spouse, the God of Order, and Nature, will destroy the Principlse of nature, and with-hold the sap of his Grace, and Mercy; his all-quickening Spirit of Life, and Glory; his Eternal, free, and unchangeable love, from thee a branch, a member, a beloved? No, account it impious Infidelity, to give such a thought, the least entertainment. Rather, if thou

wilt meditate of that day (which indeed is a Christians duty) all being commanded to watch,* 1.865 because we know not at what hour our Lord will come; pitch thy thoughts upon the Resurrection, and that happy and blessed as∣sumption of thy Soul and Body reunited to meet thy Judge, and Saviour. The Apostle testifying,* 1.866 that we shall be all caught up together in the Clouds, to meet our Lord in the Ayre, and that then we shall be ever with the Lord: For, wheresoever the Carkass is,* 1.867 there will the Eagles be gathered together: Wherefore, as the same Apostle ex∣horts, Comfort both thy self, and others with these words. Rely also upon, and apply those golden, and royal de∣clarations of thy Judge.* 1.868 As that he will not condemne thee, when thou art judged: That he that believeth on him, is not condemned, but hath everlasting life;* 1.869 and shall not come into condemnation,* 1.870 but is passed from death to life. That there is no condemnation to them that are in Christ Jesus. Since God doth justifie thee,* 1.871 who is he that condemns thee? That we are often times corre∣cted here,* 1.872 that we should not be condemned with the World. Further, is it possible that thou shouldest be sa∣luted with so sweet an invitation, and denomination, as Come thou▪ blessed of my Father, and be accursed?* 1.873 Canst thou be the Heir, yea the Possessor of a Kingdome, and also the Slave, and Prisoner of Sathan? Will the righ∣teous Judge give to them Torments of Fire, and Brim∣stone, to whom he hath promised a Crown of Glory?* 1.874 Art thou commanded to pray for, to long for, to wait for, thy destroyer? No surely, but for him that hath promised to deliver us from the wrath to come.* 1.875 To con∣clude, even amongst Men, none that is a Delinquent, must presume to possess the Bench, the Seat of Judica∣ture. But know you not, saith the Apostle,* 1.876 that the Saints shall judge the World, yea Angels? Wherefore doubtless they must be just; yea, are acquitted and made innocent both imputatively and inherently in their own Persons.

Further, if this be not sufficient, to animate,* 1.877 and strengthen thy hope, let thy faith make the last Article of the Creed, thy object. Where thou believest ever∣lasting life; to take its beginning, or rather, begin its

perfection immediately after death, and the last Judg∣ment: The time appointed for the full reward, and co∣ronation of the Saints. I know▪ there are many gracious promises of temporal blessings, and those often-times fulfill'd, and confer'd upon the Saints in this life. Some whereof, though few, of many, as being a remunerating act of Christs regal, and judicial Office, I will by the way recite, not impertinently; as being earnests to them of future glory, sensible tokens of Fatherly love, a Pil∣grims Staff for our Faith to lean upon, in our lifes pere∣grination. This maxime being first undoubtedly to be believed, that the same promises made to perfect obe∣dience under the Law, had at the first, a respect, and are now truly applicable to faithfull sincerity, under the Gos∣pel. Such that Magazene of blessings, in the 28. of Deu∣teronomy, where to the largest, and several appetites, every true believing and sincere obeying Christian, (as well as to the sacrificing Jew) a most plentifull feast, and satisfaction is offered.* 1.878 Is thy calling in the City, or i•• the Field? thou shalt be blessed in them both. Desirest thou riches, and plenty of all the fruits of the Earth, and a numerous posterity, and a blessed use, and enjoying of them?* 1.879 Thou hast a Pattent, a great Seat for these also. Art thou a Man of action, and great employment, for the Church,* 1.880 or the Common wealth? yea, hath thy ver∣tues splendour, a shadow of envious and malitious ad∣versaries? If thou hearkenest unto the voice of the Lord thy God,* 1.881 thou shalt be blessed, when thou comest in, and blessed when thou goest out, and the Lord shall cause them, thine Enemies, that rise up against thee, to be smitten before thy face. Wouldest thou have thy for∣feited Charter, renewed, and all the Creatures, yea, the most honourable, serviceable unto thee? Behold the Lord shall give his Angels charge over thee;* 1.882 yea, they shall pitch their Tents about thee, and the Heaven shall give Rain unto thy Land in due season.* 1.883 Dost thou wish for (to the further glory of God) a long life, and an ho∣nourable place, and esteem amongst Men? The Lord hath promised, that he will set thee on high, that he will make thee the head,* 1.884 and not the taile, and with long life

will satisfie thee.* 1.885 Yea more (which is the compleatment of all) he will shew thee his Salvation. But a long life, if imbittered with sickness, is but a tedious Death. True. But if thou fear the Lord, and depart from evil,* 1.886 it shall be health to thy Navil, and marrow to thy Bones. Yea, thy light shall break forth, as the Morning, and thy health shall spring forth speedily. Further,* 1.887 dost thou desire wis∣dome, beauty, strength? The righteous have promises of all these, so far forth as they still perfect their happi∣ness. Whose Daughters so fair as Jobs?* 1.888 Those that mourn in Sion, have assured unto them beauty for ashes. If the Feet of the Saints are beautifull,* 1.889 surely no part else is deficient. But to make all good in few words, hear thy King, by the Prophet Isaiah:* 1.890 The Lord of Hosts will be for a Crown of glory, and for a Diadem of beauty unto his People, and for a Spirit of Judgment to him that sits in Judgment; and for strength to them that turn the Battel to the Gate. But this World is a Bed of Vipers, a bundle of snares, a stage of dangers. True; yet if thou trust in him,* 1.891 he shall deliver thee from the snare of the Fowler, from the noysome Pestilence. Thou shalt tread upon the Lion and Adder, the young Lion and the Dragon shalt thou trample under feet. O read yee faithfully, and digest this whole Psalme, which I may truly stile the City of David, for strength, and beau∣ty; the fortress, yea Paradise of every true Christian. But the godly have but a few friends. I answer, Compa∣ratively they have but a few Enemies; the whole Crea∣tion (except Sathan, and sinners) being at peace with a reconciled Soul; such as Job speaks of,* 1.892 being in League with the very Stones, and Beasts of the Field. And the malice of the malignant, turns all to their good. Yea,* 1.893 more; if a Mans wayes please the Lord, he will make even his Enemies to be at peace with him.* 1.894 But to con∣clude, a good Wife, and good Children, are amongst the chief blessings upon Earth. They are so, and have not the Saints strong and comfortable evidences for them, if the Lord see them good? witness those twine-like Psalmes,* 1.895 the 117. and the 118. which for their excellency and comfort sake, deserve the Readers more full, and

perfect Observation. I will not be further tedious: for the Lord God is a Sun and a Shield, the Lord will give grace and glory,* 1.896 no good thing will he with-hold from them that walk uprightly. O Lord of Hosts, blessed is the Man that trusteth in thee.

Having given my Soul, by faith, a taste of some few of those many temporal promises treasured up in the Scripture, being they are to be but as Sallets to provoke my spiritual appetite; I will return to feed upon Eter∣nity.

O my Soul! what surer Antidote, against the appre∣hension of the last Judgment,* 1.897 (whose sting is Eternal Death) than the Meditation, and assured hope of Eter∣nity of life? which is Glory in grain; and the deifying of Humanity. Surely if there be any Spiritual weight that depresseth the Soul, it is Judgment. If there be any Heavenly Magnes that attracts, and quickens it, 'tis Im∣mortality. For, toucht with this, though encircled with corruption, thou shalt continue moving with the Needle, until fixed upon the lines of life, thou constantly ad∣hearing to the true Flower-de-luce, Christ Jesus. Amongst Moses unfeigned Metamorphoses, we finde the Rod chang'd to a Serpent, a devourer of the Magitian delu∣sions. So this hope, a branch of the Tree of Life, spring∣ing from the Root of Jesse, swallows up Death in victo∣ry, in Eternity. What seems, yea is a fearfull truth to all unbelieving Egyptians, becometh a Chimera, a Phan∣tasme to every true Israelite. If any word is expressive, or an Epitome, of God, of Heaven, of Glory, and con∣sequently of all felicity, it is this of Life. I am the way, the truth,* 1.898 and the life. I am the Resurrection, and the Life, saith our Saviour; and he that hath the Son (that is, believes in him) hath life, saith St. John. Since then, God is life,* 1.899 he that hath life, hath God; and he that hath God, hath all things; even the conflux of simple, and unmixt happiness. And therefore most wisely, and succinctly, those holy Men, Penners of the Creed (called the Apostles) have coucht, and exprest, the excessive treasures, and immense pleasures, of the Heavenly Pa∣radise, under that one word, life everlasting. Herein O

my Soul! is included, and assured unto thee, the subli∣mest of Heavenly fruitions, (called by the School-men) the beatifical Vision. Which, so far as I am able to ex∣press it, is the Souls full repletion, and apprehension of the excellencies of the Divine Essence; not by the back-parts only, and mediately, as Moses, but primarily, and immediately, in himself. Yea, also the Body, being in the very moment of its resurrection spiritualiz'd,* 1.900 (as wit∣nesseth the Apostle) shall there, with open face see, and look upon, the word of life, receiving fulness of plea∣sure, and satisfaction, by those sences which now are un∣profitable, and uncapable of such glorious manifestations. Here, since this last act of our faith, and last Article of our Creed, is so full of comfort, and unspeakable ani∣mation, after the hearty, and humble acknowledgment, of my ignorance, and fervent supplicating the assistance of the only illuminating Spirit, I will more largely and particularly eye this Crown, this unvaluable price, even so far as my faith hath visual beames from Scripture, or consequent demonstration.

If the Soul of Man in this state of her nakedness, and deformity, hath been by some Christians (though therein Heretical) deifyed, and by most of the Heathen Magi magnifyed, even to the heighth of created excellencies; surely in her renovation, and perfect reassumption, of that her first Image, and those first created Ornaments, she must needs be more splendid, and more to be admi∣red. But is this beauty of the first Adam, in his innocency, the heighth of a Christians hope? No. As our second Adam, in his divine descent, and generation, infinitely transcends our first Parent in Nature; so he hath prepared a far more excellent weight of glory, for his Children, by Adoption, his Members by Spiritual, mystical, and super∣natural union. Witness his own Oracle, and declarative, rather than necessary Petition;* 1.901 The glory which thou gavest me, I have given them. Blessed Lord, what a word is this? What a communication? my minde is en∣traunced, and my weak Meditations swell, even to an Impossibility of expression. Can I not now know my Soul in her humiliation, in the weakness of a Creature?

How can I then describe and conceive of her in her ex∣altation, in the glory of her Creator? Let this be suffi∣cient for me to believe hence, that that glory with which she shall be filled, according to her Spiritual Nature, is for quality infinitely excellent, because Gods, yet allayed, and fitted to be received for quantity, finite, and limited as in her. Not as divided from the Divine Fountain, but by vertue of Inhabitation, in a gracious, real, and insepa∣rable union, communicated to, and made hers, accord∣ing to our Saviours Prayer, That we all may be one, as the Father is in the Son,* 1.902 and the Son in the Father; that we may be one in them;* 1.903 as also, that the love wherewith the Father hath loved the Son, may be in us, and he in us. Thus then the Souls of the Saints before the Resur∣rection, and both Souls and Bodies after the Resurrecti∣on, according to their several measures of grace here, shall then have their divine plenitudes of Glory; every Vessel being filled, that is, thrown into that Ocean of Life and Glory. Further, as a Wedge of Iron cast into the Forge, is, as it were converted into Fire, and the body, and substance of the Sun, is, as it were hid, and changed into the light, that possesses it: so shall the Soul and Body, as being in God, and God in it, be absorpt, and as it were transmuted into his Glory. Thus much concerning the Souls external glory. The internal, if it be possible, is yet a Sphere in altitude above this, as bringing the Soul neerer, to the assimilation, apprehen∣sion, and fruition of God. The understanding, will, me∣mory, and affections, in the Soul, being as it were Im∣presses (to speak improperly, and according to the un∣derstanding of Men) of the like infinite essentials in God.

For then, the understanding faculty, according to its created capacity,* 1.904 shall be wonderfully elevated, and en∣larged, and be repleat, with a sufficient and compleat knowledge, of all Creatures, yea of God himself. Which shall not then be acquired, and gathered, as now, by a Retrogradation, from the effect to the cause; but then primarily, by immediate Vision, and mutual possession of God, the cause of causes. Be not then disconsolate,

O my Soul! nor set thy Bodily Organs upon the Rack, in the study of the Metaphysicks, Mathematicks, and Physicks; farther than thy special calling requires; mis∣pending thy hours, and neglecting that one thing neces∣sary, The knowledge of God, and thy self. The degrees of learning on Earth, are reversed in Heaven; begin here with God, the beginning of all things, and proceed to be Batchelor of Divinity on Earth, and fear not, but be assured, that thou shalt commence a true Master of Arts, yea, a Doctor of Divinity in Heaven. Then shalt thou know perfectly, and not (as now) by supposition, the essentials, spiritualities, and supreme excellencies, and attributes of God, and Angels. The magnitudes, alti∣tudes, motions, and influences of the Heavenly Planets, and fixed Stars.* 1.905 There shall be no disputing Coperni∣cans. No ignorant Empedocles, nor Aristotles. The causes of the Aetnaean Fires, the Flux, and reflux of the Seas, the Polaramorousness of the Loadstone, and all other the Magnalia of Nature, shall there be discovered to the Souls eye. For, as a Man placed in the Centre of the Sun, having an Eye or Organ proportionable, must needs see whatsoever it enlightens; so the Soul of every Saint, be∣ing fixed in God, the Centre from whom all operations, as so many lines, or rayes are emitted, must needs know all (being finite, and within his enlarged capability) the whole frame, and work of Nature; perfection of knowledge, being necessary to the perfection of Glory.

As the understanding, so the will,* 1.906 shall be replenished with Glory also; being made then co-voluntary with God's, and answering his, in every particular, as the im∣pression doth the Seal, or as the Image in the Glass, the Original; being according to its created, and limitted measure and proportion, perfectly just, and holy; yea, freely and constantly willing good, without the least con∣straint, or necessity. This being no thraldome, but a di∣vine perfection of the will, to will nothing, but what is good. The understanding, which is the Leader, and in∣cliner, as a Spring in a Watch, the internal mover of the will, being not left to it self, and created sufficiency, as in Adam, but by an irrevocable, mercifull, natural, and

therefore necessary consequence, and decree, in Christ, is doubly confirmed; First positively, as being for ever en∣lightened, [ 1] and filled with a height of wisdome, truth, and goodness, flowing from the perpetual mystical union, [ 1] and co-habitation of Christs Spirit: Secondly, privatively, as being in such a state of perfection, glory, and happi∣ness, as admits not of any temptation, or inclination, to mislead the one, and thereby to defile the other. From this ground also springs the Eternal station in goodness, and consequently in blessedness, of all other the facul∣ties of the Soul. Which like so many Stones in an Arch, are unmoveable, because every Stone is unmoveable; Jesus Christ being the Head-Stone, upon whom the whole Building depending, becomes immutable.

O my God! I cannot pass this thought of Eternity without a Selah,* 1.907 a note of admiration, as seasonable; al∣though in respect of the benefit, but a temporary ac∣knowledgment. Behold, how wonderfull is that mercy, which in Christ, hath not deprest, but elevated, not ex∣tinguisht, but inflam'd, not diminished, but encreased Mans excellency. Innocent Adam, being neither in his perfection, nor duration, so happy, as we sinfull Adams by Regeneration. Shall I therefore commend sin? God forbid. I extoll grace, even that Miracle of thy love, O Lord; whose Mercy hath made Mans Sin, Oyle, to en∣flame thy love; which in its own nature, and ours, was Water to quench thy pitty, and drown a World. Let it work one wonder more, and turn my Rock into Springs of Tears, to wash thy Feet in humble Repentance, and Thankfulness; that so my seldome falling here, may be a Preludium of my never falling hereafter, and Glory begun on Earth in Grace, may be in thy Kingdome per∣fect and Eternal.

But to proceed, and not to forget that faculty, which makes me to remember,* 1.908 viz. Memory: that Magazine, and Treasury of the Soul; (I wish I could say not of evil also.) Wherein now many things lye confused, and obscured by latter Occurences, unless discovered by ex∣ternal objects and circumstances; or rak'd out by help of discourse. Out of whose Postern, many things are

crowded out by trifles; or fallen, through its rifts, and deficiencies; or else worn out by time, and age; or stollen away by that arch Thief▪ Sathan; this faculty, I say, though now thus decayed, and imperfect, shall in that never-ending day of happiness, be repaired, and made Gods Ark, over which, not Cherubins, but the Almighty shall hover; filling it by means of the Souls di∣vine, and continued Vision of the Glass of the Trinity, with a present sight, and apprehension of (the great glory of God, and in it) all things. I will not call these kindes of actings of the Souls remembrance; for those imperfect ways of its operation, by recollection, and recordation, with other medial helps, shall be then absorpt, in this act of the understanding, as being unnecessary, and only fitted for the state of Corruption; the Apostle teaching us, that we shall then know as we are known, not remem∣ber as we are known. The chief Power of the Memory (the retention) remaining, and becoming by this con∣tinual beatifical Revelation, and Inspection indefatigable and invincible. Yea, in this Ark shall be always kept the Tables of Gods holy will, the Manna, of all his past and present mercies; the Rod ever budding and flourishing, with all his righteous Judgments, and Declarations of his Justice.

As the Memory, so each Affection,* 1.909 except what ha∣bits, or inmates, sin and corruption have introduc'd, such (as the servility of fear, the dolorous passion of sorrow) shall then have, not their part only, but their full of Glory. Then excesses, though of the right hand, while in this life, prove the Soul a Prisoner, and make both Soul, and Body, suffer; being therefore properly stiled passions; shall in that life, comparatively exceed, but not subjectively; the full, and lasting gale in that Ocean, filling the Sailes, not sinking the bottome.

O my love, which art now full of repentings,* 1.910 and un∣constant, because unsatisfyed, wishing with Alexander, more Worlds to marry thy affections to: which hadst thou beyond Arithmetical progression, thou wouldst still prove a Harlot, and they insufficient. For though a Crea∣ture, thou art fitted only for an infinite object; not to

comprehend it, but to be comprehended of it. Where∣fore nothing finite can be adequal, or proportionable, to thy extension. Hence, even the Worlds darlings, the wicked, have this Monument of their lost happiness, and primitive Creation, remaining; viz. they live and dye seeking and unsatisfyed. But the Elect, as they are rest∣less in their search, with the Spouse in the Canticles, so at length they finde him whom their Soul loves.* 1.911 But as yet, He standeth behind our Wall, he looketh forth at the Window, shewing himself thorow the Lattess. With him they enter into a mutual contract in Baptisme, and re∣ceive continual pledges, and love-tokens by his Spirit. In this life, by reason of seeming absence, clowdings, and intermissions, our loves are violent, yet pleasing pas∣sions. But in the other (that day of our Nuptials) they shall be swallowed up in excelling fruitions. Then shall we affect, and enjoy in one, the all of goodness, and love∣liness. The love which is here different, and divided, according to the diversity of opinions, and objects; shall be in God, one, and concentred in him, we both affect∣ing, and possessing, the eminency of beauty, the height of honours, the Elixar of pleasures, the perfection of wisdome. So that the then glorified sences, the Win∣dows, and ports of the affections, (though inconceivably enlarged) shall then continually receive in, even, to over∣flowing, spiritual, and ravishing object of love and de∣light. For, In his presence is fulness of joy, and at his right hand,* 1.912 pleasures for evermore. Lastly, which ought most to ravish us, neither this, nor any other affection, or faculty of the Soul, shall be limitted, or at their heighth of glory. Not but that in the first entrance, they shall have a present sufficiency, and fulness; for even in Heaven there shall be no Vacuum; but as we have seen a Bladder, filled with Wind, afterward by a second in∣flux, far more extended, yet at all times full. And as our Saviour is said to increase more, and more, in know∣ledge; yet from his conception full, according to his organical reception; so the glorified Saints, like the Angels, on Jacob's Ladder, according to their several degrees, shall mount, and continually encrease and as∣cend

to higher steps of Glory: the influxe of all divine excellencies, incessantly, and at once both enlarging, and filling all their faculties, all their affections. So then de∣sire of more, shall never torture us, because ever full; nor satiety cloy us, because our joyes shall be ever new, and encreasing. The grounds of this Coelestial and Eter∣nal growth of happiness, excellency, and glory, arises both from Gods Word, and Nature. The Prophet tell∣ing us, that those which are wise,* 1.913 shall shine as the bright∣ness of the Firmament. Our Saviour yet higher. The righteous shall shine forth as the Sun in the Kingdome of their Father. Let Solomon expound both;* 1.914 the Path of the Just, is as the shining light, which shineth more, and more, unto the perfect day. They as the Sun,* 1.915 mounting towards their Meridional heighth, God; to whom they shall be perpetually approaching neerer, and more and more like in glory, but never shall, nor can reach, or e∣qualize; he being, and dwelling, in infinite and inac∣cessable lights. Farther, our Saviour teaches us that in Heaven we shall be like the Angels.* 1.916 Now the Angels have accidental joyes, in the repentance of sinners;* 1.917 Ac∣cidental knowledge, by the Church,* 1.918 of the mysteries of our Redemption; and no doubt, if their joyes,* 1.919 and wisdome have an accidental encrease, through the Crea∣ture, then much more from God the Fountain: This being, I conceive, one meanes, (as respecting them) sub∣ordinate, and co-operating, with Gods high, and eter∣nal decree, for their confirmation, in Christ; it being im∣possible, for that essence, to fall away, that is, continu∣ally intent upon, and replenisht with, new fruitions, and manifestations of Gods glory. This being a blessedness both to Angels, and Men, that the Wings of Cherubins and Seraphins, though, they are without labour, and wearisomness, and with delight, ascending; yet, they can never out-soar the infinite heights of the divine Ma∣jesty, and incomprehensible fulness.

If the affection of love, O my Soul,* 1.920 shall be perfect in Heaven, as hath been declared, and perfect love casts out fear, as saith the Apostle,* 1.921 what place is then left for the affection of fear in glory? I answer, our divine love,

both now, and then, shall exclude all servile, and slavish fear, but not our filial Espousal, and Reverential fear; which if found in our sinless Mediator, who was heard, in that he feared;* 1.922 and a duty of the glorious Angels, that with this reverential fear, serve and praise him, and exhort all others to do it;* 1.923 then also of glorified Saints,* 1.924 who if commanded to fear God for ever, and as long as the Sun and Moon endureth, shall doubtless thus fear him everlastingly, and in Heaven, as well as here upon Earth. For as love without this fear would be pre∣sumptuous; so fear without love, would be painfull, and discouraging. But both together, are to the sanctified Soul, as Ballast to a Ship, to keep it steady, and doth grandize, elevate, and enlarge each affection, from the awfull apprehensions, and adoration, of so super-excel∣ling an object, of infinite glory, as is the Trinity in Uni∣ty, Jehovah, God blessed for ever.

Further, if this saving grace, and sanctified affection of holy fear,* 1.925 is by Solomon commended to us as the be∣ginning,* 1.926 and end of divine wisdome, in the Saints on Earth,* 1.927 shall they be denuded of it, and excluded from it, in Heaven? Is it held forth in Scripture, as the summe and implication of all religious duties, and worship, and the condition, or rather qualification, of those holy ones, that have right to temporal, spiritual, and eternal pro∣mises,* 1.928 in the Word; and shall this grace then cease, when with other graces it is to be Crown'd with Glory? Is this pure affection, the Salt, to preserve from corrupting, not only in the Marriage-state amongst Men, but in the conjugal, and spiritual union, betwixt Christ, and his Spouse, the Church; and shall it not be as lasting as that Union, which is everlasting? I conclude, it shall; though with this difference, according to our differing condi∣tion, not a fear of offending, because we shall be then in a sinless condition;* 1.929 Not such a fear as was in the Spouse in the Canticles, because of sin, and infirmities, nor of Gods hiding his face, and with-drawing his pre∣sence;* 1.930 for former things are past away, all things are made new, we are entred into life, and shall be ever with the Lord.* 1.931 But this glorified fear, is the most bright re∣flection

in and from us, of Gods glorious Soveraignty, according to that of the Prophet, If I be a Master, where is my fear; a fruit and an effect of Gods ravish∣ing and transporting excellency:* 1.932 and therefore this hea∣venly affection, being so necessary a requisite in our hea∣venly condition, is so far from lessening our perfection in glory, as that without it, it cannot be perfectly glo∣rious. O my Soul, shall thy affections, of love and fear,* 1.933 be thus glorious in thy Heavenly state; Let them not have a lesser, or lower object than the most high; let not such High-Born Princesses, be enamoured with their Slaves. Vse the World as not abusing it, and as though thou used it not. Neither fear any but him,* 1.934 that only can cast both Soul and Body into Hell-fire; Let these two graces,* 1.935 be as Jethro to Moses eye in the Wilderness of this World;* 1.936 to admonish, and to keep thee from losing thy way, when thou art turning to the right, or to the left. And like the Lords Pillar of a Cloud by Day,* 1.937 and of Fire by Night, to direct thee, according to his holy will, in thy Journey towards thy Heavenly Canaan. Converse with these two Royal Virgins, continually. So shalt thou have Communion, and fellowship with the Father and the Son, in the Spirit; be partaker of the Divine nature; and be∣gin to enjoy Heaven, here upon Earth. Prepare,* 1.938 and so enlarge these Divine Vessels by a pious use,* 1.939 and conti∣nued Exercise, that they may be the more capacious of Glory. For according to the measures and proportions of graces in this life, shall be their repletion, in the life to come; where, of Apprehensors, the Saints shall be made Comprehensors, according to their several enlargements. For as one Star differs from another in glory,* 1.940 so shall it be at the Resurrection of the Just,* 1.941 when we shall see God face to face, and know him as we are known,* 1.942 and be made like him in Glory.

O my God, my Father, are these two sanctified af∣fections of love, and fear, the two Eyes,* 1.943 the two Armes of the Soul, with which the Saints behold, imbrace, and enjoy thee, in all thy glorious excellencies? Are they the two Centinels, and Guards, by which every true Chri∣stian, discovers, and repells, all sinfull thoughts, looks,

words and actions? Doth that root of all saving Graces, Faith, work by love, in the application of what the Fa∣ther, Son, and Holy Ghost hath done for us? Turning our Hearts of Stone, into Hearts of Flesh, and melting them into teares of Gospel-Repentance? Doth love oile the wheeles of our universal obedience, so that they run swiftly in the pathes of thy Commandements, when thou thus enlargest the heart? And is fillial fear, the whip, in the hand of zeal, the holy Chariteer, to drive and carry us, manger all stops of Sin, Sathan, and the World, to the end of our race? Is this divine love to thee, and thy Saints, the summe, and the fulfilling of thy Law? The more excellent way?* 1.944 The compleating, continuing, and the greatest grace, as most like unto thee? For God is love, and who so dwelleth in love, dwelleth in God, and God in him? Shall these twin-like graces of love, and fear, not leave the Soul, when it leaves the Body, and accompany both Soul and Body at the Resurrection, to the Marriage-Supper of the Lamb, and to the Marriage-Bed of Glory? yea, shall they be the measures, and com∣pleating of our Glory? O holy Father, who art the essen∣tial love,* 1.945 my fear, and my dread, be thou pleased to sanctify, inlarge, and inflame these my affections, that of sinfull passions in the old Adam, they may be changed, and Heavenized into active and holy graces in me, thy new Creature. Let them, I beseech thee, be effectual, and usefull to all the aforementioned ends. And since it is no sin, but a duty, to be ambitious of, and to covet spiri∣tual things, let them be enlarged and heightned like Heaven, even to the utmost of a created capacity, that I may be, as thou hast promised, thy dwelling place upon Earth; and thou mayest be my inheritance; and my Heaven; in Heaven: Even so, Amen: Lord Jesus come quickly.

* 1.946The sanctified affection of holy zeal, in the glorified Saints, deserves our next Meditation. This to speak pro∣perly, is not a simple grace, but the highest and intense degree of every grace, and holy action; which if so fa∣mous,* 1.947 and resplendent, in the Saints upon Earth, as in Moses, in his exemplary Justice upon the false worship∣pers

of the Golden Calf; In Phineas, his executing judg∣ment upon that Idolatrous and adulterous payre;* 1.948 Zimry and Cosby, in David, who declares, that the zeal of Gods House had eaten him up; In Elijah,* 1.949 when he put to death four hundred of Baals Prophets in one Evening; In Paul,* 1.950 who preserved the glory of God, in the Redemption of his Country-men, the Jews, before his own salvation;* 1.951 and in that highest example of our dear Lord and Saviour, in his purging of his Temple. Then this Heavenly grace shall undoubtedly not only continue,* 1.952 and have then a Beeing in each glorified Saint, but shine forth, and act in them, much more gloriously. Is that only infinite and pure Essence, our Omnipotent God, who is happiness, blessedness, and life it self; so often declared in the Scripture, to be zealous for his name, and glory?* 1.953 And shall not his Saints, his Image, be like him? Is this grace exercised, by glorious Angels; as when one Angel de∣stroyed all the first-born of Egypt in one Night;* 1.954 Another destroyed a hundred fourscore and five thousand Assy∣rians, at the command, and in zeal for the glory of God?* 1.955 Yea,* 1.956 did an whole Host of Angels descend from Hea∣ven, and with a holy zeal Celebrate our Lords Nativity, and Man-kindes Redemption, in an holy Hymne? And shall not the glorified Saints, overflow, and express up∣on all occasions, to Gods glory, the like zealous, and inflam'd affections? assuredly they shall. For, though Sin, Sathan, and the wicked World (which by a kinde of spiritual Antiperistasis, made their zeal here burn the hotter) shall be cast out, and banisht thence. Yet the glorified Saints shall not want, nor be without constant objects, and continual occasions, (according to every ones measure, to exercise this grace.) To instance only some successive ones, Gods unparallel'd flaming Justice upon Gog and Magog, and all wicked Men,* 1.957 at our Saviours second coming, with ten thousand of his Saints;* 1.958 Christs Crowning, and rewarding every Elect Member in righ∣teousness, according to their works;* 1.959 together with all his glorious Administrations, in that his holy, righteous, and personal Reign in the new Heaven, and new Earth, for a thousand years; His powerfull raising of the wicked,* 1.960

after the thousand years, and curious Inquisition into, and perfect discovery and bringing to Judgment of all their evil thoughts,* 1.961 words, and actions; and his righte∣ous sentence pronounced upon them,* 1.962 and the Apostate Angels;* 1.963 and his translating his Saints from this Paradise of Earth, to the Heaven of Heavens; These objects, and occasions of holy hatred,* 1.964 anger and indignation against Sathan, and Gods Enemies, the wicked, of unexpressable love,* 1.965 joy, delight, praise, and glorious tryumphing, the holy Scriptures holds forth, shall be in the state of glory. And can we conceive holy zeal, which is the height, and crown of all these graces, can be absent, or unnecessary? I shall further add, that after our Lords yielding up his Mediatory Kingdome to the Father, all the service and everlasting praises of the Saints in the remembrance of all Gods wonderfull works from the beginning unto E∣ternity, in the Heavens, Earth and Hell shall be height∣ned and winged with this holy zeal. I shall assert this truth▪ and conclude this ravishing Meditation, with point∣ing at, and refering the Reader to the frequent, and zea∣lous hallelujahs, of the crowned Elders, and glorified Saints, in the Visions of Saint John, set forth to us as the types, and lively figures of our Heavenly and glorified condition. Revelations Chapter the 4th. Verse the 8th. And the four Beasts rest not Day and Night,* 1.966 saying, Holy, holy, holy Lord God Almighty, which was and is, and is to come;* 1.967 And the four and twenty Elders fell down be∣fore Him, that sate on the Throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne,* 1.968 saying, Thou art worthy O Lord to receive Glory, and Honour, and Power; for thou hast created all things, and for thy pleasure they are and were Created. Like to this, are their zealous Songs and Thanksgivings upon divers occasions,* 1.969 Chapter 5. Verse 8. untill the end of that Chapter;* 1.970 and Chapter 7. Verse 9. unto the end thereof; and Chapter 11. Verse 15. unto the end of that Chapter;* 1.971 and Chapter the 14. Verse the 1. unto the end of the 5. Verse;* 1.972 and Chapter the 15. Verse the third and the fourth,* 1.973 besides many more to the end of that blessed Book, which for brevity sake I omit.

These being sufficient to prove the use and exercise of this Seraphical grace of holy zeal by the Saints in their state of Glory.

O my Soul, Is this most Heavenly grace of zeal, so illustrious, and exemplary,* 1.974 in the Saints that have lived upon Earth? Doth it shine forth with a Heavenly light here, in the actings of holy Angels, of our for ever bles∣sed Saviour, and of our Almighty Father and Creator? Yea, shall this grace out-live thy hope, and thy faith, be the Crown, and compleatment, of thy divine love, and the height, and perfection of all other thy graces, in glory? Endeavour then to follow their famous examples. Rest not in the cold, and middle Region,* 1.975 of bare pro∣fession, with the careless Gallioes of the World,* 1.976 and fro∣zen Church-professors. The Demasses, of this last, and worst age, but let thy holy zeal upon all occasions for the glory of thy God, and purity of his Worship, and Doctrine, mount up even to the Firie Region, and In his cause be Boanerges, and like Gods Angels,* 1.977 and Sera∣phins, a Cole, a flame of Fire. So shalt thou excell and exceed, others in this grace, in thy glorified state;* 1.978 as far as thou hast gone before them in this life:* 1.979 And as thou hast been more gracious here, so thou shalt be more glorious hereafter. The larger thy Vessel, the lar∣ger thy Receipt. Every Vessel shall be full,* 1.980 and over∣flow, although much different in their measure. All shall be Stars, although not of the like Magnitude.* 1.981 The Saints at the first Resurrection being rewarded according to their works; although not for their works.* 1.982 O Lord my God; is divine zeal, a holy flame, a Pyramid-like Fire, a Spring towards Heaven, as to its own place? Is my heart my Souls shop, where it forges affections, and this middle Region of my Body, like the middle Regi∣on of the Aire; cold, and naturally void of this thy hea∣venly Fire? Be pleased, I humbly beseech thee,* 1.983 to cause the same holy Spirit, that once sate in the likeness of Fiery Tongues, upon the heads of thy Apostles, to rest up∣on, unthaw, and inflame, my frozen heart, and affections; Then shall not its earthly, and sinfull qualities, of cold∣ness, hardness, and ponderousness, chill, resist, or smo∣ther

the fervency, and intensness, of any of thy graces in me: since thy Almighty Power, that produces light∣ning, in the cold middle Region of the Aire, that melts the Rock, and causes the Mountains, Aetna, Vesuvius, and Hecla to breath forth flames of Fire; can, yea will (because thou hast promised it) bring forth and create in me a greater wonder,* 1.984 even a new heart, and a new spirit; a heart of Flesh, instead of a heart of Stone. Then shall I be not only zealous in all my actings for thee; but frequent, and zealous, in my praises to thee, in this life of Grace, and that of Glory, to Eternity; Amen.

* 1.985All affections in this life, as love, fear, zeal, and the rest, (although sanctified) in their heighths, and intensive∣ness, by reason of the weakness of the Organ, and our decayed nature, may put the whole Man to pain, and in that respect, are called Passions; yet it shall cease to be so with us in our glorified condition. Where, whatsoever that flowes from Infirmity, or Imperfection, shall be done away. In the new Jerusalem, there shall be neither sor∣row,* 1.986 nor pain. We shall then be as the Apostle exhorts, not only (when occasions shall be offered) not to be an∣gry without sin;* 1.987 but without passion, or disturbance. Being herein like to God, and the holy Angels, (whose Image shall then be perfectly renewed in us) and who in the Scripture (although I grant it to be meant not properly,* 1.988 but Anthropopathos) is often declared, to be an∣gry. But as to the Elect Angels, I conceive they may, as truly be said to be angry, (witness that famous opposi∣tion of Balaam) and that action of the Angel,* 1.989 that with his drawn Sword was ready to destroy Jerusalem, for David's Sin) as to rejoyce greatly for the conversion of a sinner.* 1.990 * 1.991 If then such accidental affections, are testified to be in glorious Angels, why not much rather in glori∣fied Saints? unless by cessation of so eminent a grace (as holy anger) we should irrationally conceive, the Saints less perfect, in this new life, than in the other. Especially, since the sole object of this holy affection, the Sin, Blasphemy, and Rebellion of wicked Souls, and Devils, to the dishonour of God, shall continue, and in that great and long day, or time of their Judgment, be

more universally manifested to their view, than ever, as also afterward in Hell to Eternity. Anger here (though for Gods cause) may possibly inflame the Eyes, distort the Visage of a Saint, but its lipe, as the modest blush of a Virgin, doth add beauty to her Face, so shall this zealous flaming Grace of holy anger, add light to light, and glory to the glory of a Saint,

O my Soul,* 1.992 is holy anger a saving and gracious af∣fection? a part of the glorious Image of God in a Saint? Do the holy and blessed Angels (as the Scriptures wit∣ness) in their zeal to Gods glory, and hatred of Sin, express it in their constant oppositions, and inflictions of Gods Judgments upon wicked Men, and Devils? Yea, is it an Apostolical Precept, and Duty, to be angry, and sin not? Shall this grace have (even in Heaven) continual objects and occasions to exercise it self to Gods glory, and thy own? O write after this Copy, and en∣deavour that this grace may not be seldome, and casu∣ally, but habitually in thee here upon Earth. Let it be one of the Mortifiers, and Crucifiers of thy lusts, as they were the Murderers of thy Saviour. Let it dash out the brains of all these Babell Beasts, against the Stones of holy reproofs,* 1.993 even the accursed issue of thy sinfull thought, words, and actions. Let this God-like passion resist the Devil, in all his subtle and powerfull tempta∣tions, and he shall undoubtedly flye from thee. Yea, let this grace imitate, and second the holy Spirit,* 1.994 in repro∣ving, and convincing the ungodly World of Sin. So shalt thou be preserved from the Commission of all evil, tri∣umph over all thy worldly and spiritual Enemies, and be prepared by thy more full extent, and acting of this grace here, to be of an higher form in the blessed exer∣cise thereof in Glory. O All-mighty Creator,* 1.995 who hast made my heart the seat of my affections, and plac'd it in the Centre of my Body, that it might affect, and in∣fluence every part alike; Let it not, I humbly beseech thee, be any longer like the middle Region of the Aire, the coldest part of this Micro-cosme, and void of this Heavenly heat of holy anger. But let this sanctified af∣fection, flash forth like thunder, and lightning, and burn

up, and destroy every crude and evil thought, word, and action, as soon as they appear; and purge this Element of my Heart, and Soul, from all the infectious, noxious, and sinfull vapours of vain and sinfull thoughts, that a∣rise from this Earth, this Body of Death, and Sin, that incompasses me about,* 1.996 that they may never come to the maturity of wicked actions; or if they do, they may be as it were Thunder strucken, and torne up by the Roots, and not able to stand before this flaming grace:* 1.997 so shall I be like thee, who art as a flaming Fire, consuming all Iniquity. That so being renewed, and fashioned according to thy Image, in this World, by such holy affections, I may be assured of theirs, and my greater perfection in the World to come, when I shall be made like thee, i•• thy Image of Glory; Amen.

As the light of the Sun to the World, so is the af∣fection of joy to the Soul:* 1.998 when it arises, there is day▪ when it sets, an uncomfortable night. Man in his inno∣cency, enjoyed a polar day, a continued presence thereof; but having lost God its cause, and object, the effect cea∣sed; not that the Soul is disrob'd of the affection, but of the true use of it: hence the distinction of a spiritual, and carnal joy. The first is the true, only found, and beginning afresh to bud, in the renewed Saints and fa∣vourites of God, (for a stranger shall not intermeddle with their joy) but the other is momentary, and illegi∣timate; as being begotten in the Soul, by false objects; and is as it were the Moon-light of the wicked. The ob∣ject then of true joy is God, and that in this considera∣tion, as he is inclusively and exclusively the compleat happiness of the Creature. Whereby it comes to pass that the godly, and reprobate, may both rejoyce in the same things, as Wifes, Children, Honours, Estates, &c. And yet the joy of the one, be holy, and spiritual; of the o∣ther, carnal and wicked. Leaving then the sensual mirth, which is deceivable, sinfull, and temporary, my thoughts pitch upon the Solace of the Elect, which the Scripture stiles the joy of the Holy Ghost, unspeakable, and glori∣ous, the first-fruits,* 1.999 and earnest of their future happiness. By these glimpse (O ye Saints) of God's may yee judge

of that full light you shall there enjoy. Which if unspeak∣able here, shall surely be there unconceivable. Alas, what can I then think, and meditate of it▪ chiefly negatively thus, that there shall be no cloudings, nor intermissions there, no measure of our joy; for we shall continually behold God, and in him see all the grounds of rejoycing. If here excesses have proved mortal, their exceedings shall make us more immortal; this being an increasing, and reviving, not a surfeiting fulness. The capacity of the affection being gradually and continually augmented according to the plentifull infusion; our joyes multiply∣ing there, even to Eternity. The growth of our graces here, although God be seen of us, through the cleft of the Rock, as to Moses, teaching, discovering, and evin∣cing; a continued and far greater augmentation in glo∣ry hereafter. O blessed and happy estate, which is not diminished by Eternity: but is as unlimitable, as lasting. O happy place wherein all joyes meet their objects in one Centre. There shall we possess, and enjoy, not gut∣tatim, but according to the fulness of each Vessel, God our gracious Father, Christ our mercifull Saviour, the Holy Spirit our everlasting Comforter, the glorious An∣gels, and Arch-Angels, our fellow-Servants, the Holy Pa∣triarchs and Prophets, our Tryumphant Leaders, the pi∣ous Apostles and valiant Martyrs our victorious Champi∣ons; together with the many millions successively of re∣ligious Professors. There shall we meet and rejoyce in the like felicity of all our vertuous Parents, Brothers, Si∣sters, Wifes, Children, Kindred and Friends. There shall we inherit unvaluable and incorruptible riches; Be in∣stall'd in Thrones of unchangeable and incorruptible ho∣nours; and be filled with all unspeakable and Soul-ravish∣ing delights. To conclude, whatsoever things either in conception, or possibility, can affect, or rejoice the glo∣rified Soul, are there; not interchangeably, but contem∣porarily, and continuedly obvious, and present. And on the contrary, all things whatsoever that may lessen, or offend in the least degree this divine extasie, have an impossibility of subsistence in this Eternal Paradise. And that not only in regard of the presence, but of the de∣cree

of God himself. Therefore needs must this joy be ineffably compleat,* 1.1000 to which all things concur for its per∣fection. O Divine condition, which shall thus sweetly impe, and restore these mouldring and broken Wings of my Soul. O blissfull Paradise, and Chrystaline Sea, up∣on which these now maimed Feet of my affections,* 1.1001 shall walk, or rather evenly slide, free from all rubs, thorns, and sinfull interruptions. O how melodious will the har∣mony of these Strings be, when mounted to the highest Key, not to Ela, but to Eli! Methinks the very Contem∣plation of this life, should so ravish my Soul, and actuate these Wings, these Feet, that they should not only brake Prison, but carry her up in an holy extasie to these glo∣rious Mansions. O that this pious love, and holy joy, fixt to the Fiery Chariot of a true zeal, moulding this Dust, burning up this Chaff, at least letting fall this fleshly Mantle, would make me a second Elias▪ in a spee∣dy ascent, and present fruition of my God. But alass poor Soul, how are thy Wings limed, thy Feet lamed, thy Chariot-wheels clog'd, with Earth, and Sins? O by way of preparation, since certainly Elias shall be parted from Elisha, thy Soul from thy Body, let the sharp beak of the Law, pick and prune thy Wings; the healing Oyl of the Gospel, supple thy Feet; and thy Heavenly Con∣versation of a Christian, disburden thy motion, that when the Whirlwind of Death, shall make a separation, thou mayest cheerfully and swiftly, go up alive unto the Hea∣vens.

* 1.1002The Body hath, during these my last Meditations, seemed to sleep in the dust. But since the Body (as hath been shewed) shall have a glorious Resurrection at the last Day; so it must be raised here also, by my weak thoughts, as the fit, and next object of a Christians faith. I believe then,* 1.1003 that at the shrill sound of the last Trum∣pet, which is no other, than the mighty, and powerfull voice of our Arch-Angel, Christ Jesus, the innumerable Atoms of my Body shall incorporate,* 1.1004 and after the re∣union of my Soul, stand up a most glorious substance; mortality putting on immortality;* 1.1005 and corruption, in∣corruption. This Worm-hill, this mouldering Hutt of

white, and red Sands shall then inherit the name of an eternal mansion, and become not as now a little Cage, a loathsome Dungeon, but the glorious Pallace of the Soul. O surpassing glory of this re-animated Phaenix! So excessively radiant, that the Holy Spirit, (who is e∣loquence and truth it self) pitches upon the most illu∣strious of visible Creatures, the Sun, the light, to be the resemblance of this divine transfiguration. The righ∣teous shall shine like the Sun,* 1.1006 in the Kingdome of their Father:* 1.1007 They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteous∣ness, as the Stars for ever and ever.

The Jewish Temple seemes to be a resemblance of this Temple of God; Man glorified; in which the Bo∣dy may be stiled the Sanctum, the Soul, through the in∣habitation of the Holy Spirit, the Sanctum Sanctorum; Oh, if that Earthly Temple transcended others, and Heaven be Heaven, because of the more special manife∣station of Gods glorious presence there, shall not each glorified Saint, be a Heaven of Heavens? It being a ne∣cessary and consequent Truth, that the great God will more declare his excellency in his living members, then in his inanimate works, in his adopted Sons, than in his inferiour Creatures, and Mansions. If an humble heart,* 1.1008 contrite for Sin, be now Gods dwelling, shall not a sancti∣fied heart purified from Sin, become then his Throne of Majesty. Our Bodies which now Imprison and Eclipse the Soul's lustre, shall then not only be coagile, but like a Chrystaline Lanthorn transparent, and coruscant, not hiding, but by a radiant concomitancy, augmenting the others splendour. For as in the Sun there is the contain∣ing, and the contained, the sphear and the light, yet both conspire, and meet in a heighth of brightness; or as in sounds, strings apart musical, being struck together, produce a harmony; so though the Body, and Soul are two distinct excellencies, yet being united they shall mu∣tually conveigh and reflect their beauty, conducing to and effecting a joynt perfection of Glory. Further, whereas the Creator is now but in part magnified in Man, because of the partial knowledge of our selves, as con∣cerning

the admirable secrets and excellent curiosities of the humanity: Then not only our understanding but our Eyes, and other bodily sences shall coadjute to make each Saint a most exact Anatomist, a most divine Phy∣losopher. O let not then that better covetousness of se∣cular knowledge, make us bankrupts in spirituals; Let not imprudent pursuits after the shadow, make us over∣run the substance. Being confident of this, that a true Christians life, shall not prove then as it is now by the World accounted of, a devourer of time, folly, and mad∣ness, but a Tree of Life in the midst of Eternity. Yea, a Tree of Knowledge, whose fruits shall be fully ripe in Heaven. Perplex not thy self then, vain Sophister, in those scholasticals, and endless labyrinths; I mean those difficult, and so much controverted Questions, whether the Soul be ex traduce, or immediately from God? whe∣ther it be confined to a Throne, or Tota in toto, & tota in qualibet parte? Whether there be three distinct Souls in Man, or only the rational? How the Soul sees, hears, smells, tasts, touches by those sences? Whether we see Intra mittendo, or extra mittendo of the species? Whe∣ther the course of the blood be circular, or direct? whe∣ther odours nourish, or only refresh? with many others of the like stamp. Rather, O wandering Disputant, let thy chief study, be to resolve these questions thus, that in our Saviours sense, thou art born of God; that thou art wholly holy in every part, both of Soul and Body; that he the incomprehensible, three in one, is Soul of thy Soul, and sees, hears, tasts, smells and touches, in thy chast looks, devout attentions, spiritual relishes, faithfull imbracements, and in the sweet savour of a pious con∣versation. That thy holy love, the blood of action, and the life of practise, is circular, and endless, having God to be its Centre, that from him it may receive daily, new Spirits, and new fervour. That thy Prayers, which the learned, call Gods perfume, his incense, do not only revive▪ but by the powerfull attraction of saving grace feed thee to Eternal life.

Such thoughts as these O Man, if practical, shall make thee transcend the natural, and become a divine Phylo∣sopher:

These exercises, which are the study of Angels, and the liberal Arts of Heavens Academy, end in the perfection of knowledge. But to proceed, O my Soul, thou now groanest under a Body of Lead, made up of corrupted flesh, and stuft full with noisome humours, either so fat, as it sweats under its own burthen; or so lean, and weak, that it needs wooden supports. In its motion, is so Worm-like, that its contemptible, if com∣pared with the pace of most four-footed Creatures. But in this thy melioration, it shall become thy winged Cha∣riot, and be as swift as thy thoughts can imagine, or thy wish desire, even like lightning (then which it shall be far more sprightfull) passing in an instant from one end of the Heaven to the other, thy whole body shall be then all feet, not moving, as now, but incredibly, swiftly guiding through those immeasurable spaces of the Empy∣rean Heavens. These Locomotive Mussels, if at all useful shall then only serve for the graver measures of Glory: for our Bodies shall, as the Apostle speaks, be made like unto Christs glorious body, not only in its splendour, but in its voluntary motion, and other glorified qualities. Now as he ascended▪ so (said the Angels) shall he des∣cend; not step, by step, but as it is most like, with in∣conceivable celerity; else could not the first Century, have confessed him to be at the right hand of his Father, in the highest Heavens a hundred of years, not being suf∣ficient according to Astronomical discoveries, to have ascended so many millions of miles. Nor could the Saints, after the Judgment past, under the expence of many years, attain those Heavenly Mansions. The glo∣rified Soul being now to re-enter, reassume, and to be reunited to its own body, chearfully takes possession, and findes it raised, filled and prepared by the Almighty Power of the Creator, for its habitation. Not as for∣merly, a Prison, hindring and streightning its faculties, and their enlarged operations, by reason of Organical deficiencies; but made in every part, member, and sence, capacious and proportionate to its utmost activity. Not as formerly a natural, weighty, dull, and earthly body, but a Coelestial, Heavenly and spiritual body. Not as

formerly (occasioned by the curse of sin) corruptible and mortal,* 1.1009 but incorruptible and immortal. Not as former∣ly weak, and infirm, especially at Death, pale, noisome, filthy, and dishonourable, but powerfull, and shining with glory, according to the Word of Truth, declared by the Apostle.* 1.1010 It is sowne in Corruption, it is raised in Incorruption, it is sowne in dishonour; it is raised in Glory, it is sowne in weakness, it is raised in Power, it is sowne a natural Body, it is raised a spiritual Body; As we have borne the Image of the Earthly,* 1.1011 so shall we bare the Image of the Heavenly;* 1.1012 for Flesh and Blood cannot inherit the Kingdome of God, neither doth cor∣ruption inherit incorruption,* 1.1013 for this corruptible, must put on incorruption,* 1.1014 and this mortal must put on immorta∣lity; Then shall be brought to pass the saying, that is written,* 1.1015 Hosea the thirteenth, Vers. the fourteenth, Death is swallowed up in Victory. From the preceding Scrip∣ture, is evidently proved, that the glorification of our bodies shall principally consist; First, in being raised spi∣ritual, and heavenly bodies; Secondly, in being made shining and glorious; Thirdly, in their being incorrup∣tible, and immortal; of all which more particularly, and first of their spirituality, and heavenliness.

Our present bodies, although they are compounded of the four Elements, yet are made up in an unequal mixture, the proportion being much less of Water, than of Earth, and much less of Ayre, than of Water, and of Fire, than of Ayre. Therefore our Bodies have the deno∣mination from Earth, and not from any of the rest, and are called in the foregoing Text,* 1.1016 Earthly Bodies. And much different in their mixture from the Bodies of Fish∣es, Fowles, Meateors. This also our natural motion de∣clares. For being placed in any one of the three other Elements, and left at liberty, by reason of our Earthly ponderousness, we violently move towards the Centre of the Earth, of which we were form'd, and upon which is our habitation.* 1.1017 But our state, place, and condition being to be changed, at the resurrection of the just, our bodies (that shall be a live at the Lords second coming) shall be changed.* 1.1018 And though the same bodies for matter,

and substance, (as saith holy Job) shall be raised, yet much differing from what they were before, as to their mixture, and qualities. And therefore are said to be rai∣sed Spiritual, and Heavenly Bodies. A further proof whereof the Holy Spirit gives us in that Text, wherein he saith the Lord Jesus Christ shall change our vile Body, that it may be fashioned like unto his glorious Body,* 1.1019 ac∣cording to the working, whereby he is able even to sub∣due all things unto himself. The same witnesses the be∣loved Apostle, in that his blessed gradation, and com∣parison, of our present,* 1.1020 and future more glorious condi∣tion; Beloved, now we are the Sons of God, and it doth not yet appear what we shall be; But we know, that when he shall appear, we shall be like him, for we shall see him as he is. Whence note, this Apostle, or the rest, did not, yea could not, with their then bodily eyes, behold him, as he was then risen from the dead, he vailing his glory in condescention to their present state.

A second Heavenly, and Spiritual quality of the Saints glorified Bodies, is a swift and speedy local motion pro∣phesied of (as many interpret that place) in the Prophet Isay, They that wait upon the Lord,* 1.1021 shall renew their strength, they shall mount up with Wings as Eagles, they shall run, and not be weary, and they shall walk and not faint. Which I cannot better manifest to our weak ap∣prehensions, than by comparing it to a flash of lightning; which in an instant, passeth from the East, to West, and from one Port of the vast Canopy of Heaven, to the o∣ther. This quality, also, was manifested to be in our Sa∣viours glorified Body upon Earth, (like to which we shall be raised) by his swift passage from Jeru∣salem,* 1.1022 (being many score miles) to a Mountain in Galilee, when he was seen of five hundred Brethren at once. And from Jerusalem to the Sea of Tiberius,* 1.1023 when he did eat with Peter and the rest, after the great draught of Fishes. And from thence to Jerusalem again,* 1.1024 at his Ascention from Mount Olivet; And which is also most demonstrable, by his discent from Heaven to the Aire, when he spoke to,* 1.1025 and was seen of Paul in the way to Damascus; which, without doubt, was a personal, not

a visional appearance; since the Apostle adds, that to his other personal appearances,* 1.1026 saying, last of all, he was seen of me; which had not it been real, had been but a slender proof of our Saviours Resurrection. To which end,* 1.1027 he there vouches it. As our Souls are now like the Angels, yea, Angels in the Flesh, so then, our Bodies, as to this Spiritual quality, shall be raised, like our Souls. That so their future union may be lasting, and compleat, and this Marriage may continue, and be indissolveable. In which respect the Apostle saith, they shall be raised not only spiritual,* 1.1028 but heavenly bodies, as fitted to dwell in that place;* 1.1029 which for the matter Philosophers call a Quint-essence, far more refined, than any, or all the four Elements;* 1.1030 and which the Scripture calls the Heaven of Heavens,* 1.1031 and the Inheritance of the Saints in light.

O my Soul, shall thy Body at that great change, and resurrection of the just,* 1.1032 be raised, heavenly, and spiritual, like the body of our Lord, be pure as the Essence, of Angels, as speedy, and quick, as to motion, as the light∣ning, and fitted to inhabit Heaven? Have a high value, and esteem of it, and make not this Vessel of honour, by sinning, a Vessel of dishonour, the Members of Christ, the Members of a Harlot; the Image of God and Christ, the Image of Sathan; the Temple of the Holy Ghost, a Stie, yea, a Hell of unclean lusts. But labour as much to be like Christ in holiness, and righteousness, as thou hopest, and desirest, to be like him, in glory. Let thy Members be spiritualized, and heavenized, and made Members of holiness unto righteousness.* 1.1033 And let thy conversation be in Heaven, where thy habitation shall be. For our life is hid in Christ with God;* 1.1034 and when he ap∣peares, we shall appear also with him in glory, and be ever with the Lord.

* 1.1035O omnipotent God, and gracious Father, in my Lord and Saviour Jesus Christ; who in the beginning, madest Man after thy own Image, in holiness, and in righteous∣ness of body, and soul, as having from everlasting de∣creed, that thy only begotten Son, the Eternal Word, should be made Flesh,* 1.1036 and become Man; And therefore thou saidest, let us make Man in our Image, after our

likeness; (for to thee all things past and future, are as in their present being▪) in thy great goodness, pitty,* 1.1037 and with infinite compassions, behold what a sad, and miser∣able change, Sathan, and Sin, have made in thy Image, and Creature. Thou hast made Man upright,* 1.1038 but they have sought out many inventions. Yea, every imagination of the thoughts of Mans heart, are only evil continually.* 1.1039 Their hearts are deceitfull above all things,* 1.1040 and despe∣rately wicked, who can know them? Their bodies are become so like Sathan, that they may well be called Devils incarnate.* 1.1041 Their Heads imagine mischief continu∣ally; their Eyes are altogether set upon vanity; their Eares are soon set open to let in all verbal uncleanness; their Smell is fum'd with pride; their Pallates are fur'd with gluttony, and excess; and their touch is the pander of lust, and lasciviousness; their Mouths, Tongues,* 1.1042 and Throats are open Sepulchres; their right hands are full of bribes, iniquity, and oppression; and their Feet walk in the way of sinners,* 1.1043 and are swift in running to mis∣chief. In summe, the whole Body is a Cage of unclean lusts, and the wicked Instruments of all ungodliness, and unrighteousness. O mercifull Creator, this is our sinfull condition by nature. But thou hast promised to change these vile bodies, and to make them glorious bodies, like the body of our Lord. O begin, I beseech thee, this change, and new Creation, upon my body here; since they only that are sanctified, and made new Crea∣tures, shall be glorified;* 1.1044 They only that are raised and have part in this first Resurrection from sin, shall be rai∣sed, and have part in the second Resurrection, to Glory. Let it appear that I am born again of Water, and the Spirit; and that Christ is already formed in me;* 1.1045 and let all those senses and Members,* 1.1046 which have been the Members of uncleanness, and to iniquity, unto iniquity, be now the Members, and Servants of righteousnes,* 1.1047 unto holiness; so shall my glory begin here in holiness, and righteousness, and be compleated hereafter in the perfecti∣on of Glory, Amen.

I proceed next to the second excellency of our Bodies at the Resurrection.* 1.1048 They shall shine as the brightness of

the Firmament,* 1.1049 and as the Stars, for ever and ever. Yea, our blessed Saviour far transcends these expressions of the Angel in Daniel,* 1.1050 and saith, The righteous shall shine forth as the Sun, in the Kingdome of their Father. Yea, far higher, yet They shall partake of the Glory of God, (which is far above all created Glory) he declaring,* 1.1051 that The glory God hath given him, he had given them. All which is comprehended in the fore-recited Texts. He shall make our vile Bodies like unto his glorious Body.* 1.1052 And that when he shall appear, we shall be like him. To this great truth, the Apostle Paul further beares witness, saying,* 1.1053 Whom he justifies, them he also glorifies. That those that suffer with Christ, shall also be glorified toge∣ther with him.* 1.1054 And that our light affliction, which is but for a Moment, worketh for us, a far more exceeding and Eternal weight of Glory.* 1.1055 That when Christ, who is our life, shall appear, then shall we also appear with Him in Glory. Of this excelling, and blessed state of the People of God, (in the darker times of the Church, under the Law) the Psalmist gives testimony, saying, Let the Saints be joyfull in Glory.* 1.1056 And of himself in particular, Thou shalt guide me with thy counsel,* 1.1057 and after receive me into Glory. I shall conclude the proofs of this most comfortable encouraging, and ravishing Doctrine, with the evidence of blessed Peter,* 1.1058 When the chief Shepward shall appear, ye shall receive a Crown of Glory, that fades not away. The God of all grace hath called us into his Eternal Glory, by Jesus Christ. Our blessed Saviour in his great love to us, and for our encouragement in his service, hath not only from his own Mouth, and by his Spirit in the Mouths of his Ministers, (as hath been shew∣ed) verified this precious truth, and illustrated it, by sen∣sible similitudes; such as the Sun, Stars, and Firmament▪ but became himself (even in his state of humiliation) a Sign, Figure, and example of this glorious shining condition, and change of the Bodies of his Saints, at the Resurrection, in that his wonderfull, and miraculous transfiguration, in the presence of Peter, James, and John, upon the Mount;* 1.1059 when his Face did shine as the Sun, and his Rayment was white, as the Light. A sight so ra∣vishing,

and delightfull, that it made Peter, although but a Spectator, to forget Wife, and Family, and to look upon this World, as a Dunghill, saying unto our Lord Jesus; Lord, it is good for us to be here, if thou wilt let us make here three Tabernacles, one for thee, and one for Moses, and one for Elias. Consider then, was this glori∣ous change in our Saviour so superlatively delightfull to Peter to behold? What shall it be to us in the fruition? Certainly true is that Word of the Lord,* 1.1060 Eye hath not seen, Ear hath not heard, neither hath it entred into the heart of Man,* 1.1061 the things which God hath prepared for them that love him. Our Souls are now immund, or ra∣ther imprisoned with in a fleshly Wall, or Jaile, of whi∣ted Earth, and like a poor Prisoner, hath only the liber∣ty to peep, and look out at the Cinque-ports, or windows of the sences. Neither is it, or can it now be seen, or truly known by our selves, or others. But then that Image of God, that Angel-like Spirit, that most rich and ine∣stimable Jewel,* 1.1062 purchased with the infinite precious blood of the Son of God, and valued by him to be more worth than the whole World, shall dwell,* 1.1063 and be housed in the body glorified, as in a shining, pure, and transparent Chrystal Cabinet. And shall be seen, and known, by Saints, (our selves, and Angels) as to its forme, to its glorious operations, and perfect beauty. The resplen∣dent body, like a Concave Mathematical Glass, not de∣minishing, but magnifying, and adding to its excellent glory, and brightness. And moves according to its will, from place to place, like an Angel, with incredible swift∣ness. The Soul, acting with a more enlarged, and excel∣lent advantage, as to all its faculties, and operations, by the subserviency, union, and concomitancy of the Mem∣bers, and senses of our glorified bodies, than it could do without them. Of which in their due place (with Gods assistance) I shall treat more particularly.

O my Soul, shall thy frail fleshly body,* 1.1064 be shining like the Stars, and the Firmament, in all its brightness; glo∣rious like the Sun, yea, like the brightest Son of Righte∣ousness, and be replenisht with the glory of God?* 1.1065 Shall it be thy radiant Garment, and super-excelling Orna∣ment?

Thy Chariot of Tryumph? Yea more, the com∣pletion of thy excellency, and Coelestial happiness? O give it now its due honour, and inslave it not to Sathan, and to sinfull lusts. Thou shalt shortly be thine, and the Angels glorious companion. Debase it not so much, as to put it to dig and delve in the Earth,* 1.1066 like a blinde Mole. Nor to cloath it self with thick Clay, nor to feed upon white, and yellow dust, which is the Serpents Meat, and curse;* 1.1067 which shall, within a short space of time, shine like the Stars and Sun in the Heavens.

Yea, suffer it not to be bespotted, and defiled, with uncleanness. Nor to be joyned, or united to an Harlot; which conjoyn'd with thee, shall be a perfect, and glori∣ous Image of God incarnate,* 1.1068 and for ever the Spouse of Christ,* 1.1069 and the Habitation and Temple of God the Holy Ghost. What though as yet thou art in a state of humi∣liation, ascend thou with our Lord, into the Mount, into the high Mountain of Divine, and Heavenly Contempla∣tion; being both in Body and Soul raised from above the vanities of this low, and evil World. Let thy con∣verse be with Moses and Elias, the Law, and the Pro∣phets; and by so doing, thou shalt be transformed, and transfigur'd, yea, thy face shall shine, and thou shalt be changed into the Image of God, from glory to glory, by the Spirit of the Lord.

O Lord, my God, who art infinite in free grace, and mercy,* 1.1070 in goodness, bounty, and liberality; and hast a∣bundantly manifested thy self to be all this, to me (a poor and miserable sinner) in my Lord, and Saviour, Je∣sus Christ; whom thou hast sent in my nature, to pur∣chase for me, not only salvation, from everlasting death; but such a shining, and glorious state, and condition, of Soul, and Body, with thee, unto Eternity: give me a gratefull heart, and an obedient life, which is the real thankfulness of thy Children. Yea, let the Meditation and application by faith, of this blessed and transcendent change, not only ravish me in Spirit, as Peter was, at the sight of the representation thereof, at our Lords Trans∣figuration; but let me with holy Paul, follow after it, that I may apprehend that,* 1.1071 for which, also I am appre∣hended

of Christ Jesus, as counting my self not to have apprehended; and therefore through thy grace,* 1.1072 Let me forget, those things that are behind, and reach forth to the things that are before, pressing towards the mark, for the price of the high calling of God, in Christ Jesus.* 1.1073 Let me so run, not as uncertainly; so fight,* 1.1074 not as one that beateth the Aire, but keep under this my Body, and bring it into subjection, least by any meanes,* 1.1075 when I have in∣structed others, I my self should be a cast away. Graci∣ous God in order to this glorious, and new life,* 1.1076 grant me to walk in newness of life, that I being planted together with my Saviour, in the likeness of his Death, (as to sin) I may be also raised with, and by him, in the likeness of his Resurrection to Glory;* 1.1077 and having these precious promises, let me through faith in them, be by thee en∣abled to cleanse my self, from all filthiness of the flesh,* 1.1078 and spirit, perfecting holiness in thy fear; for without holiness, none shall see thy Face. O Lord, let my con∣versation be in Heaven, although my body be on earth. And since thy Word saith,* 1.1079 a Mans wisdome makes his Face to shine, give me that true wisdome that is from above. And since thou hast, in infinite mercy, given me this blessed hope, that even my body shall shine, and be glorious, like the Stars, and Sun, after this life;* 1.1080 give me grace in this life to be a burning, and shining light, with John the Baptist, and to be harmless, and blameless,* 1.1081 a Son of God without rebuke, in the midst of a crooked and perverse generation. Amongst whom, let me shine as a Light in the World, that they seeing my good works, may glorify thee my Heavenly Father, Amen.* 1.1082

I proceed now to the third Heavenly excellency of our Bodies glorified, after the Resurrection; viz.* 1.1083 Their in∣corruptibility and immortality. In order to our more cleer understanding, of this so wonderfull a change, in which, as saith the Apostle, This Corruptible,* 1.1084 must put on Incorruption; and this mortal, must put on immorta∣lity, I shall from the ground of right reason, and natural Philosophy, humbly offer these considerations: First, that the body of Man is compounded (although unequal∣ly) of the four Elements. And that at Death, which is

the dissolution of the Soul,* 1.1085 and Body. The Spirit re∣turns to him that gave it; and the Body returns to the four Elements, the first Principles of which it was com∣pounded. This is illustrated, and proved from Scripture, which witnesses,* 1.1086 that at the Resurrection, The Sea gave up her Dead; that is, that part of the substance of the Bodies that were in it; and Death and Hell (that is, the Earth, or Grave) delivered up the Dead that were in them. Further, this must be granted, as an undeniable maxime, that as none but God, our Almighty Creator, can make something of nothing; so none but he can an∣nihilate any Creature, or any Atom of a Creature, so as to make that something nothing. If this be a certain truth, (as assuredly it is;) and that the Lord hath de∣clared in his Word, that the same Bodies in which the Soul lived here upon Earth, shall again appear, and be raised at the Resurrection, (as inspired Job attests) say∣ing, I know that my Redeemer lives, and that I shall stand at the latter Day upon Earth,* 1.1087 and though after my skin Worms destroy this Body,* 1.1088 yet in my Flesh, shall I see God.* 1.1089 Whom I shall see, for my self; and my Eyes shall behold, and not another, though my Reines be con∣sumed within me: Then certainly, at, and after death, that part of our Bodies that is a part of the four Ele∣ments, from a Principle, sympathy, law, and instinct of nature, (the compositum and structure being dissolved, and separated) shall return to that Element, of which it is a part; where it shall be kept, and preserved, by the all-governing Power, and providence of God, as in a Wombe, or Treasury, untill its new birth, at the Resur∣rection.

* 1.1090In the next place, consider, that when the Lord makes a new Heaven, and a new Earth, according to his pro∣mise;* 1.1091 (which I humbly conceive) only extends to this Orbe of Earth, and Water, and to the Regions, and E∣lements of the Aire,* 1.1092 and Fire; these two last, are most frequently in Scripture, called Heaven. That flaming and Aetherial Fire (not Elementary) in which the Lord Jesus shall descend,* 1.1093 and appear, with the ten thousands of glorified Souls,* 1.1094 and Angels, and which shall consume

all the wicked that are then in the World,* 1.1095 and burn up their works; shall accordingly, as it is the nature, and true effect, and property of Fire,* 1.1096 to purge and purify each of the four Elements, from all that dross and corruptible quality, that hath intermixt, and cleaved unto them, by the righteous Judgment, and curse of God for Mans sin. Whence shall proceed that admirable change, as to their qualities, (although not of their substance) deserving the name, in the Scripture promise, of a new Heaven, and of a new Earth; As it is most excellently set forth by Saint Paul in these words;* 1.1097 For the earnest expectation of the Creature, wait for the manifestation of the Sons of God. For the Creature was made subject to vanity,* 1.1098 not willingly, but by reason of him, who hath subjected the same in hope; Because the Creature it self also shall be delivered from the bondage of corruption,* 1.1099 into the glori∣ous liberty of the Children of God. For we know that the whole Creation groaneth,* 1.1100 and travelleth in pain to∣gether, untill now. The Elements then, are made like un∣to the Heavenly supream Orbes; pure, lucid, and incor∣ruptible. Hence I infer, that these four Elements being thus wonderfully changed in their qualities, and made incorruptible; in which, respectively, the several parts, and ingredients of our Bodies are laid up, and reserved, as being naturally a part of them; There must necessa∣rily follow, the same and the like change, and alteration, in the matter and substance of our Bodies also. Whence it will follow, that although the first change, in the Ele∣ments, is supernatural, and wonderfull; that, in our Bo∣dies will naturally follow, as an effect from that cause. Our great God, as in the first Creation, caused the pro∣duction of all things, out of their first matter, as so many streams from that Fountain; so in this new, and second birth of things, he as a rational, and natural Agent, pro∣duceth this excellent change in the fore-mentioned qua∣lities of our new-raised Bodies, to be a necessary, and certain effect, flowing from the change of the principles, out of which they are compounded. It being more than probable, that the Resurrection of our Bodies, shall im∣mediatly succeed, the making of the new Heaven, and

the new Earth, the Saints habitation; as it was in the first Creation; when the Lord made the Earth, and all the Creatures, first, before he made Man, the Lord, and Possessor of it,* 1.1101 and them.

The premisses being granted; I thence conclude, that as Mortality, is a necessary effect, and consequent, of cor∣ruption, so the immortality of the Body (to use the A∣postles phrase) is as necessary an effect, and consequent, of incorruption. For that substance that can never more be corrupted, may truly be said to be everlasting, and according to the Apostles expression, immortal: Death signifying, either in sensible, or vegitable Creatures, a putred and evil change, or alteration; as also a de∣basing, diminishing, and deforming separation; as be∣ing the curse, and fruit of Sin, and abhorrent to nature.

Having hitherto discoursed of this marvellous change of our Bodies at the Resurrection, and given some natu∣ral reasons thereof, as a Philosopher; I must now as a Christian, ascend higher, and prove this eminent change, to proceed also from a far higher and nobler cause, than meer nature; even from the spiritual, real, and mystical union, of our Persons, through faith, and the Eternal Spirit, as Members to our Head the Lord Jesus, who is God-Man, blessed for ever.

As since sin, God hath enacted this to be one of the Statutes of Nature, It is appointed to Men once to dye; And by another Law of Nature, after Death, hath dis∣solved this Microcosme of Soul from Body; Every part of the body (as hath been shewed) returns to its proper Element:* 1.1102 so by the Law of Christ, God-Man, the Eter∣nal Word, that was made Flesh, it is decreed and affir∣med,* 1.1103 as an indubitable truth, That he that believeth in him hath everlasting life. And though he were dead, yet shall he live.* 1.1104 Whosoever liveth and believeth in him, shall never dye.* 1.1105 From hence it is most cleer, that in a spiri∣tual sence, the death of the Saints, is no death; they be∣ing so united by faith, that although the Soul be divided from the Body, and each Elementary part of the body, be divided from the other; yet neither Soul nor Body, or any grain,* 1.1106 or part thereof, can be separated from our

head the Lord Jesus, in whom (who is eternal life) is our life. Though we are dead in a natural sence,* 1.1107 yet we live spiritually in and by his Spirit. In which sence also the whole mystical body of Christ, the universal Church, and every Member thereof, is said to be joyned to the Lord, and is one Spirit;* 1.1108 as being by the Holy Ghost (the ever-living God, that fills all things, the Spirit of the Fa∣ther, and the Son) as by an unmeasurable,* 1.1109 and everlast∣ing Ligament, tyed, and united to the Lord Jesus, our head. So that, like as it is said of the Soul, That it is tota, in toto, & tota in qualibet parte: So it may be said, that the for ever blessed Spirit of God the Father and the Son, in and by this ineffable union, and in dwel∣ling, is wholly and spiritually, both before and after death, in our Souls, and in our Bodies, and in every part of them, although never so far (by reason of a na∣tural death) separated one from another. Here note, that although the Scripture declares, that in God all things live, move, and have their being, as he is their Creator, and Preserver, and in whom,* 1.1110 and by whom they act, and have their subsistance, yet the difference is very great, betwixt that life of the Creatures on Earth, and this life of the Saints, both as to the nature, and durati∣on of it. That flowing from his Almighty power, and goodness, as a Creator; this from his Eternal love, as our Father in Christ; that life, being temporary; this life Eternal; as flowing from the highest Principle, our spi∣ritual, and real union unto God in Christ. For the fur∣ther clearing, and proof of which immortality, as well of our Bodies, as of our Souls, consider the words of our blessed Saviour, As the Father hath life in himself,* 1.1111 so hath he given to the Son, to have life in himself.* 1.1112 I am the way, the truth, and the life; because I live, yee shall live also. Thou hast given me power over all flesh,* 1.1113 that I should give Eternal Life to as many as thou hast given me. My Sheep hear my voice, and I give unto them Eternal Life.* 1.1114 To these let us for further testimony add the expressions of the Apostle Paul;* 1.1115 The life which I now live in the Flesh, I live by faith in the Son of God. Nevertheless I live, yet not I, but Christ liveth in me. Our life is hid

with Christ in God.* 1.1116 When Christ, which is our life, shall appear, then shall we appear with him in Glory. The first Man was made a living Soul,* 1.1117 the last Adam was made a quickning Spirit. That was not first which is spirituall, but that which is natural, and afterward that which is spiritual.* 1.1118 By one Spirit we are Baptized into one Body, whether we be Jew, or Gentile, whether we be bond, or free, and have been all made to drink into one Spirit. He that is joyned unto the Lord,* 1.1119 is one Spirit. By these bright Scripture-lights is evidently discovered, and mani∣fested to us; that as the head in the natural body, con∣tains the animal spirit, and conveyeth, and gives anima∣tion to all the Members of the Body; so the Lord Christ God-Man in one Person, is the head of his Spiritual, and mystical Body, the Universal Church; and that from him alone, not only that spiritual life consisting in holiness, and righteousness; but also that eternal, and immortal life, in which, both in Soul, and Body, we shall live in him, and with him at the Resurrection for ever, and for ever, is given and communicated into every Member of his body, the Church united to him, in this life, by a true faith, and by the animation and in-dwelling of the Holy Ghost; who is the life and spirit of God the Fa∣ther, and of God the Son. Therefore in these, and other Scriptures, God the Father is sometimes called our life; other-times, Christ and the Holy Ghost is said to be our life; thereby evidencing, that this eternal life of the Saints, hath its immediate rise, and Original from the Trinity in Unity, God blessed for ever. Not by partici∣pation of the Essence of the God-head, but by the real, and spiritual union, of their Persons, as Members of Christs mystical Body, unto the Person of Christ; through faith, and the inhabitation and vivification of the Holy Ghost. The first of which (viz. Faith) shall cease, and be swallowed up (after death) in fruition. But the other shall continue to Eternity.

From what I have here offered, although in great weakness, (for who is sufficient for these things?) I hope it is abundantly cleared, that the eternal life of the Saints, and the glorious incorruptability, and immortality of

their Bodies, flowes from a far higher Principle, or cause, than from only meer nature, made new, refined, and in∣corruptable. And that though the Elements through their incorruptability, are become Eviternal, like the Superior Orbes; and are in a natural possibility (if God please) so to continue, without change, or alteration, Everlast∣ingly; yet in all this, they fall far short of the Eternal duration, of the glorified Souls and bodies of the Saints; which have not only a perpetuity, arising from the refi∣ned, and incorruptible nature, but an Eternity, flowing from the spiritual, real, and inseparable union of their Persons through faith, and the Holy Ghost, to the Per∣son of the Lord Jesus Christ God-man, as Members uni∣ted to their Head. In which respect, besides the declared positive, and unchangeable decree, and promises of God, (who cannot lye) as these Scriptures witness amongst many others formerly mentioned, viz.* 1.1120 God so loved the World that he gave his only begotten Son, that whosoever be∣lieveth in him, should not perish, but have eternal life. Who so eateth my Flesh, and drinketh my Blood, hath e∣ternal life, and I will raise him up at the last Day. The Saints I say are placed and fixed in such a blessed and certain state and condition, as living spiritually in God,* 1.1121 * 1.1122 and God in them, as hath been proved, that it is as pos∣sible for God, who is Eternal Life, to perish and dye,* 1.1123 as for any of his Saints to dye or perish,* 1.1124 that live by and in his life; according to that unanswerable Argument of our Lord and Saviour.* 1.1125 As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me; Because I live, yee shall live also.* 1.1126 To conclude, I humbly conceive that this Eternal Life of the Saints, as to the reason and nature thereof, far transcends the Eternal Life of the glorious Angels, in that as far as is revealed in Scripture, their life was given them by an act of Gods goodness, will and power in their first Creation, and is preserved, continued and confirmed, to the Elect Angels, by an act of his grace. And there∣fore, those of them that kept not their first state,* 1.1127 are for∣ever separated from God, (who is life) and swallowed up into Eternal Death; whereas the life, even to the Saints,

proceeding from Gods spiritual inhabitation, and com∣munion, with them, is undeterminable, unchangeable, in∣separable; and is therefore Eternal.

O my Soul, shall this thy impure, mortal body, imme∣diately after the making of a new Heaven,* 1.1128 and a new Earth; the refining of the four Elements, of which it was formed, and out of which it shall again be raised, and reassumed, appear at the Resurrection of the just, as having its substance purified, and made incorruptible? Therefore according to the Scripture-phrase, immortal, and everlasting, like as are the bright and superior Orbs? Yea, which is much more wonderfull; shall this incor∣ruptability, everlastingness, and immortality of thy soul, and body, be unchangeable, and eternal, because thy Person is spiritually, and really united, by the indwell∣ing of the Holy Ghost, unto the Person of Christ thy Head, and unto God in Christ, who is Eternal Life? yea lastly, doth this life excell and transcend, as in respect of the cause, and nature of it, the life and being of all o∣ther Creatures, even of the ever blessed Angels, as being built, not only as theirs is, upon the Basis of Gods crea∣ting power, and goodness, which gives a beeing to all things, but is establisht upon his declared promise, and eternal truth; and hath its unalterable duration from our dwelling,* 1.1129 and living in God, and he in us, and from that inseparable fellowship, we have with the Father, and the Son, in the communion of the Holy Ghost?

O my Soul, are these things true? Have they been e∣videnst to thee out of the Scripture of truth? O how oughtest thou in all humility, and enlarged thankfulness, to prostrate thy self at the foot-stool of thy infinite, good, gracious, and mercifull God, and Father, in the Lord Jesus Christ, admiring, and adoring him; First, for the Revelation, and manifestation by his Word, and holy Spirit, of so high, ravishing, and stupendious a mystery, the wonder, and praise of glorified Saints, and Angels, and the miracle of divine love.* 1.1130 Next, let, (as the Pro∣phet speaks) one deep, call unto another, and from the sight of the bottomless Pit of Hell, Death, and Sin (out of which eternal love in Christ, free grace, and infinite

mercy, hath taken thee) Call upon, and bless God for this infinite depth of mercy. Yea, exalt and magnify the height and depth, the breadth and length of this love, which passeth knowledge. O my Soul,* 1.1131 the mighty An∣gels leaving their first state, as ambitiously seeking a greater, (as the learned conceive) were cast down for their pride, and discontentedness, from the highest Hea∣ven, into the deepest abyss of Hell. And our first Pa∣rents, for the like ambition,* 1.1132 and desire of bettering their condition, were cast out of Paradise. From which ex∣amples, I have reason to think, should Man have had a thought, or design, of, or by himself, to be possest of so glorious a life, prerogative, state, and condition, as our gracious God hath freely given us in Christ; It had been so high, and unwarrantable a sin, and ambition, as would have justly deserved as great a curse and punishment. O from this experience of infinite love,* 1.1133 (for God is love) pray incessantly in return thereof, not only to be enlar∣ged, and raised to the highest, and greatest love, and thankfulness, that a Creature can be made capable of; But that thou mayest hence-forth have no will, but his, (which shall be thy great wisdome) in all things, sub∣mitting all thou hast, and thy whole Man, solely to his most gracious, and All-wise dispose: whose free gifts, bounty, and unconceivable liberality, are not such, as Creatures bestow on their favourites; but such as becomes the Majesty and immensness of a God, who gives to his Saints, benefits and blessings temporal, spiritual and eternal; not only above their prayers, hopes and expecta∣tions; but as the Apostle expresses,* 1.1134 above what we can either ask or think.

O my Soul, shall thy body be incorruptible and im∣mortal? defile it not with lust any more, neither let sin abound, because grace hath abounded.* 1.1135 Since thou must know that thy incorruptability and immortality must in a true Scripture and spiritual sence, begin in this life, al∣though they are to be perfected in the next. Therefore our Saviour saith,* 1.1136 He that believeth on him hath ever∣lasting life; And the Apostle affirmes,* 1.1137 that we are made to sit together in Christ, in Heavenly places. And Saint

John declares; 1 John 5.12. That he that hath the Son hath life; and he that hath not the Son hath not life. And blessed Paul affirms,* 1.1138 If Christ be in us, the Body is dead, because of sin; but the spirit is life, because of righteousness.

* 1.1139Again, dost thou live in Christ, and Christ in thee? Art thou even as to thy body, the Habitation and Tem∣ple of the Holy Ghost? and spiritually and inseparably united to God in Christ?* 1.1140 and is thy life hid with God in Christ?* 1.1141 Dally no more with sin; for there can be no communion betwixt light, and darkness. And know this, although thou canst not dye eternally, yet thy backslidings in wilfull,* 1.1142 and presumptuous sinnings, may, through thy Spouse his righteous with-drawing and desertion, cast thee into such a swoon, and transe, that thy life, peace, and Heaven here, may as to thy feeling, be turned into em∣nity, death, yea, and to an Hell upon Earth. Give not that subtil destroyer, Sathan, occasion, or advantage, by spiritual adulteries, and reiterated Rebellions, to sue out a divorse, in the Court of thy Conscience, betwixt thy Spouse and thee. For know this, that although, Whom Christ loves,* 1.1143 he loves to the end; And his gifts and call∣ing are without Repentance;* 1.1144 and that though thy Hus∣band hath loved thee, with an everlasting love; yet such a suite,* 1.1145 will be very troublesome, and chargeable, and may cost thy Spirit many and unexpressible sighs, groans, and lamentations. And may, as it were, break thy bones, or make thy Body a very Sceleton,* 1.1146 only fit for a Grave.

* 1.1147Lastly, for as much as the Children of God were par∣takers of flesh and blood: Did the Son of God himself likewise take part of the same,* 1.1148 that through Death, he might destroy him that had the power of Death,* 1.1149 viz. the Devil; to deliver them, who through fear of Death, were all their life time subject unto bondage;* 1.1150 And did not take on him the nature of Angels, but took on him the Seed of Abraham; from which hypostatical union of the two na∣tures, in one Person, and the union of thy Person, to his Person, by the Eternal Spirit, is given unto thee eternal life, in a far higher, and more excellent way, and man∣ner, than to the Elect Angels? Did the Lord of Heaven

and Earth, the Heir of all things, not only marry him∣self to thy nature, but also unto thee? For,* 1.1151 I am married unto you, saith the Lord, in the Prophet, and is the ho∣nourable Ordinance of Marriage, therefore called by the Apostle, a great Mystery,* 1.1152 because even in Eves forma∣tion, and in its first Institution, it was to be a Type, and lively Figure of this thy spiritual Marriage, and union to the second Adam?* 1.1153 Hast thou through infinite mercy re∣ceived assurance hereof, that thou art thy Beloveds, and that thy Beloved is thine? Is the Marriage Day, and Supper appointed, and declared? and in the interim,* 1.1154 hast thou an Espousal contract, subscribed to, by thy faith, and by his Spirit? O be exceeding watchfull, and care∣full of offending such a loving Spouse, and glorious Bridegroom, by any sinfull relapses, and backslidings, in∣to any sin, that may move him to jealousie.* 1.1155 For as jea∣lousie is the rage of a Man, so the anger and jealousie of thy God, is said to burn like Fire,* 1.1156 against such unfaith∣full, and spiritual Adulteresses.

O, as thou tenderest the love of thy God, and of thy Spouse, and thy peace of Conscience, and thy Heaven upon Earth, venture not to blot or blur so blessed an as∣surance, and evidence of thy Eternal happiness, union and life in him, by sin, or any presumptuous iniquity, and rebellion. Nor to crust it over by customary sinning, or delay of repentance. But by an holy, chast, and religi∣ous walking. Keep it so fair written and legible, that all other Saints, but principly thy self, at all times, but espe∣cially in the time of trouble, temptation, and hour of death, may read it. Then, though thy Eye-strings are broken, the eye of thy faith shall behold it, and see thy Name written in Heaven,* 1.1157 and in the Lambs Book of Life.

O blessed Lord and Saviour Jesus Christ,* 1.1158 who art the Resurrection, and the Life,* 1.1159 and hast declared in thy Word of Truth, that this my vile Body shall be raised, and made a Heavenly and spiritual Body, like to thine;* 1.1160 give me to behold this wonderfull change, continually by faith, the eye of my Soul: then shall I not be abashed or dismayed at the baldness and gray-headedness of old

age; at my hollow Eyes, wrinckled Cheeks, blindness, deafness; my toothless Gums, and pale countenance; nor at the Palsiness, lameness and decrepitness of my Hands, Feet, and other Members; as looking upon this weak, diseased, and aged Body, as upon an old and weather-beaten Tent.* 1.1161 Knowing, that If the Earthly House of this my Tabernacle were dissolved, I have a building of God, an House not made with Hands, Eternal in the Heavens;* 1.1162 Groaning earnestly, and desiring (with the A∣postle Paul) to be cloathed upon, with my House which is from Heaven;* 1.1163 with which, if I be cloathed, I shall not be found naked;* 1.1164 That this Mortality may be swallowed up of Life. Let me not, O Lord, with the Worldling, who hath his Portion only in this Life,* 1.1165 be troubled, at the Knell of every passing Bell, sigh at every striking of the Clock; nor be afraid, or unwilling to number my Days, or to cast up the accompt of my years: but great∣ly rejoyce at the end of every hour, day, and year, as hastning my approach to, and the enjoyment of Eternity: Being most willing to have my Body interred, that after a long time (like the matter of China Vessels) it may be raised, and made lucid, transparent, and a Vessel of honour,* 1.1166 fit to be made use of, in the Palace of Heaven.

Shall my Body be shining, and glorious like the Sun? let it not now O Lord be spotted with sin, and change∣able, and inconstant in its motion, and conversation, like the Moon. Shall it be bright like the Firmament, and Stars?* 1.1167 O Lord, let it be a fixt, and not a falling Star; nor cast down to the Earth by the Taile of the old Ser∣pent the Devil; neither let me be a Meteor, and seem to out-shine others in a Religious profession, and in a short time vanish, only leaving behind me an hypocritical, and pestilential stench; like those wandering Stars, to whom is reserved the blackness of darkness for ever.* 1.1168 O graci∣ous, and mercifull Redeemer, shall this corruptible put on incorruptibility, and this mortal put on immortality? Let this supernatural change begin here, as it doth in all thy sanctified ones;* 1.1169 and let even my Body, as well as my Soul, be thy dwelling place, and the Temple of thy holy Spirit;* 1.1170 in which, let no unclean lust lurk, or wicked

Spirit enter. Make me holiness unto thee, (O Lord) and perfect holiness, in thy fear.* 1.1171 Give thy Angels charge o∣ver me, to keep me in all my ways. Let them bear me up in their hands, lest I dash my Foot against a Stone;* 1.1172 cause me to tread upon the Lyon, and the Addar;* 1.1173 the young Lyon, and the Dragon. Yea, let them,* 1.1174 according to thy promise, be shortly trampled under my Feet. Let sin dye in me, by vertue of thy Death,* 1.1175 and let the life and immortality of holiness spring up and flourish in me, by vertue of thy Resurrection. Hast thou O Lord stiled thy Church, thy Dove, thy undefiled one?* 1.1176 And declared that she is fair, and that there is no spot in her? And is that which is spoken of thy Church,* 1.1177 applyable to every living Member thereof?* 1.1178 O thou that art the Eternal truth, make good this thy Word unto thy poor Servant, thy Spouse, although most unworthy to wash the Feet of the Servants of my Lord. And since thou hast promised that all things shall become new;* 1.1179 And declared that those that are in thee, are new Creatures; and hast covenan∣ted, to give me a new Heart, and a new Spirit,* 1.1180 and to take out my Heart of Stone,* 1.1181 and to give me a Heart of Flesh; to pour clean Water upon me, and to make me clean;* 1.1182 and hast testified that thy blood doth cleanse me from all sin; and that by thy righteousness alone I am justified.

O let all these true and precious promises be fulfilled in me, and to me.* 1.1183 So shall the incorruptibility of my Person, as in respect of sin, usher in, and assure me of the incorruptibility of my Soul, and Body, in glory.* 1.1184 Let me dye daily with blessed Paul, as to all the evil lusts of the Flesh, that I may not dye Eternally, but live ever∣lastingly in glorified Flesh. O Lord, who art the life, and my life, let my sinfull mortality, even here,* 1.1185 put on a spiritual, and heavenly immortality. For thou hast pro∣claim'd it, whil'st thou wert upon Earth, That the Day comes, yea now is,* 1.1186 when the Dead shall hear the voice of the Son of God, and they that hear, shall live, even to Eternity; For, He that believeth in thee, hath (already) everlasting life.* 1.1187 Let my union and communion with thee through faith, and the in-dwelling of thy holy Spirit,

begin to make my Face to shine here,* 1.1188 as did the Face of Moses, and thy Proto-Martyr Stephen; since thou hast declared,* 1.1189 that a Mans wisdome maketh his Face to shine. Yea,* 1.1190 we are said to shine here also, in a holy conversa∣tion,* 1.1191 since thou commandest us, To let our light shine be∣fore Men. And hast held forth in thy Word, that the path of the just,* 1.1192 is as the shining light, that shineth more and more, unto the perfect Day; and hast promised in thy Book: That if we let not wickedness dwell in our Tabernacles; our Age shall be cleerer than the Noon-day, and we shall shine forth,* 1.1193 and be as the Morning. Lord although I now live in the Flesh, yet let me not, I hum∣bly, and with importunity beseech thee, live unto, or af∣ter the Flesh;* 1.1194 since such are said to be dead, while they live; yea, twice dead, and pluckt up by the Roots. And thou hast justly threatned,* 1.1195 that those that live after the Flesh shall dye,* 1.1196 and that Eternally; But they that live in, and after the Spirit, shall live, and that for ever and ever. But since after this life, there shall be no Devil to tempt, no World to allure, or persecute; nor Sin to in∣tice, or corrupt: Let me with mortified Paul, desire to depart,* 1.1197 and to be with thee, which is far better. Yea, since to live is Christ,* 1.1198 and to dye is gain; Let me with perfect Job, all the Dayes of this my appointed time, humbly,* 1.1199 patiently, and believingly wait, until my glori∣ous change come, Amen.

* 1.1200Having exercised my faith, and contemplation, upon this ravishing, and pleasing subject, the glorification of the Bodies, and Members of the Saints, in general, and in the Gross; I shall now lastly proceed, beseeching the assistance of his most Holy Spirit,* 1.1201 who is my light, the light of Men, and he who alone enlighteneth every one that cometh into the World, to speak particularly, though with much brevity, of the glorification of the Five Sences. I shall go so far, as I shall receive light from the Scriptures, and right reason; taking that sober, and lawfull liberty, (that is granted to all those that have me∣ditated upon the like subjects; where some things are more obscure than others, and not so clearly, and fully held forth in Gods Word) humbly to offer, what pro∣bably

and rationally (although not positively) may be the truth, as not repugnant to Scripture, right reason, or the Analogie of Faith. As an Introduction and substraction to what followes, I shall premise; First,* 1.1202 according to Scripture, as hath been shewed, Job▪ chap. 19.25. That the same Bodies shall be raised, that the Saints lived in here upon Earth; as to their substance. If so, then the same parts, members, and senses, shall then be raised, and have a being also, of which the Body consists, and without which the Body is imperfect, and incompleat, and cannot be truly said to be the same Body. Secondly, that if necessarily, and certainly, they shall then have an existence in the Body, then without doubt, they must be for some most noble use, and end. For this is both a Scriptural and Natural Maxime; That God, and Na∣ture, made nothing in vain. Yea, the Scripture is cleer, and express, as to the glorious employment of some of them, in this Heavenly life; as of our Eyes, and Eares, as shall be shewed hereafter. What reason then is there that we should exclude the exercise of the other? Thirdly, it is cleer and manifest, that the glorified Soul, when a∣gain united to the glorified Body, shall not then act sing∣ly, and by it self, but organically, as now it doth, in, and with the Body, as having its seat and operation, as to the understanding, will, and memorative faculties, in the head, and brain; and as to the concupiscential appetite, and affections in the heart; and as to its external Instrument of expression, and manifesting it self, and mind, to God, Men, and Angels, in praises, or otherwise, it shall be with the Tongue, as is proved by the discourse betwixt our Saviour, and Moses, and Elias;* 1.1203 and from many places in the Revelations, and other Scriptures. So also the Soul, shall make use of the Feet to walk with,* 1.1204 although the whole Body, as hath been shewed,* 1.1205 like the Wheels in Ezekiel's Vision, shall swiftly descend, or ascend,* 1.1206 accord∣ing to the will, and motion of the Spirit, or Soul within them. I say then, its now most truly, as properly said, that not the Body, but our Souls in our Bodies, see, hear, tast, feel, and smell. Can it be rationally believed, that the body that shall be raised in perfection, shall be de∣prived

of either the being, or use of any one of its sen∣ses? that the Soul should, in respect of the want of them, be less perfect in glory, than it was in its state of misery? yea, be deprived of those actings or senses by its re-union, to the body, which it made use of in glory, before its re-entry into the body? Angels, and therefore Souls, after their manner, have their seeing, hearing, feel∣ing, smelling, and tasting, when they took bodies, and eat with Abraham.* 1.1207 Which senses they make use of at o∣ther times also, (for ought we know, or are taught in Gods Word to the contrary; The Scripture-allusion, when it calls the Israelites Manna,* 1.1208 Angels food, making more for it, than against it; as also when it saith, that some things, (as wise Observers know) yea many things on Earth,* 1.1209 are figures and patterns of things above in the Heavens) from all which, I conclude, that should not the Soul, re-united to the body, have organically the use of all the senses, it would be in that respect, not so perfect in the glorified body, as when it was in the corruptible body; and streightned and deprived of so much of its freedome, excellency, and activity, as it had, and doth without doubt exercise, as to most of the senses in the state of Glory, before its re-union. Fourthly, if at the Resurrection of the just, the glorified Saints shall then enter into the joy of their Lord,* 1.1210 and into their first de∣gree of Glory, and shall Raign as Kings and Priests, with our Lord Jesus Christ,* 1.1211 personally, upon the renewed Earth,* 1.1212 which he will then create, according to his pro∣mise: And if it be more than probable, that the old fur∣niture being all consumed, the face, and superficies of the Earth, and Rivers (for there shall be no Sea) shall be beautified,* 1.1213 and adorned anew, with such several kinds, of vegetative, and sensitive Creatures, as shall be for the delight, and benefit of the glorified Saints; All which Creatures shall be new made, and produced, as they were in the first Creation, out of the several refined, and incor∣ruptible Elements; that so they may have a possibility, if God please,* 1.1214 like them, to be everlasting; and be deli∣vered from the curse, vanity, and bondage of Corruption (that the first Adams sin had, though unwillingly sub∣jected

them to) into the glorious liberty of the Children of God, by the second Adam, the Lord Jesus Christ, the restorer of all things, lost by the first, unto their primi∣tive, though far better condition: And if so; shall the great glory, goodness, wisdome, and other excellencies of Christ declared, and held forth, in the sweet-smelling Aire, and in the odoriferous, and most rare perfumes, breathed forth (as being an Elixa compared with what they were) from Spice, and fruit-bearing Trees, Plants, and Flowers, be clouded, and as it were lost, for want of the sense of smelling, to conveigh them to the under∣standing, that so it, and the whole Man, may therefore, and in these his wondrous works, praise, adore, admire, and worship God? especially, since at this time, this so greatly heightned, and meliorated Book of Nature shall be a glorious, if not (the Scriptures being now fulfilled) the only Book of God. Again,* 1.1215 shall the new Wine spo∣ken of by our blessed Saviour, in the Kingdome of God, and the promise of eating and drinking with him at his Table in his Kingdome; The Tree of Life, the sweet Springs, Chrystal Rivers, and Waters of Life,* 1.1216 or living Waters, (for so Springs are called) spoken of and allu∣ded to, in the 22. of the Revelations, and in many other Scriptures (wherein I exclude not high and mysterious Allegories also to be held forth;) I say, shall these be in vain, and signify nothing? Shall also all those most mel∣lifluous Roots, Fruits, and Plants, that in this blessed, and new-birth of things, shall be delivered from corrup∣tion; and therefore shall not as now they do, defile the body, and turn into putrifaction, nor leave, after all the Concoctions of Nature, a remainder of stinking dregs, which since Sin, Nature, by an instinct of self-preservation is forced to expulse and exonerate it self off; shall they I say want this pleasing and distinguishing sense of tast∣ing, to glorify all the attributes and wonderfull name of God, in the use, benefit and enjoyment of them? If the delight and use of this, and all other of the senses now, is not only lawfull, but commanded; and the Saints may, and do greatly glorify God in the fruition of them; And these deligh•••• are only in a Scripture-sence become

sinfull, and sensual, to the wicked, whose sin, and mix∣ture of corruption, adulterates, defiles, and turns the use and exercise of the senses, upon their several objects, or subjects into sin; shall they not be much more usefull, and necessary to the Saints glorified, in their sinless con∣dition; when the whole Soul, Body, Members, and Sen∣ses, shall all co-operate in their several functions and of∣fices, to Gods great glory, and their own? Further, it is not improbable, that although the Root, Fountain, Con∣firmation, and Eternity of the Saints life, flowes prima∣rily, from their spiritual union and communion with God in Christ; yet as a medium, or a secondary, and natural means (for our God is Natura Naturans) this way as it was,* 1.1217 and should have been made use of in Paradise, may be still continued to nourish, delight, and be subservient (as the Rain is to the Plants, although the Earth is their great Mother) to Eternal Life in the Saints. And such no doubt, was the Tree of Life (not excluding it to be of a Sacramental nature also) to our first Parents, before their Fall. All which is evident, from the reason God gives, of their speedy exclusion, from their continuance, or return into Paradise to eat thereof,* 1.1218 Lest they should eat thereof, and live for ever. Now that Paradise was a Figure, and Pattern, none I conceive will deny this of the Saints, unto which the Lord Jesus was sent to re∣store us. Although this is much better and higher, as to the degrees of our happiness, and condition; by how much the second Adam, and publick head of the Saints, is much higher, and more excellent than the first Adam, or common Head, and Root of Man-kind. Fifthly, if no use of the sense of gust, or tasting; or that in this our glorified state, in the new Heaven, and the new Earth; there shall be no eating, or drinking; For I presume not to give here any judgment, as to the exercise of these two senses of tasting, and smelling, in the highest degree of the Saints Glory, in the Heaven of Heavens, when the Mediatory Kingdome of Christ, shall have an end, and shall be delivered up to God the Father,* 1.1219 that God may be All in All, I having much less light from Scripture, or reason, probably to know, or guess what shall be the ex∣ercise

and object of these senses in those super-excelling, and glorious Regions, than in this new Earth, which is to be renewed and restored to us, by our Lord Jesus the second Adam: I say, if the Saints glorified shall not eat, nor drink in that new Heaven and Earth, what shall be∣come of, or what use shall be made of most of the inter∣nal Members, or parts of the Body? Of which, as to their most excellent frame, great number, and use, skilfull Anatomists, have written large Volumes, to the glory of the wisdome, power, and work of God, in them. Shall the glorified Bodies be like an empty Trunck, void of a stomack, liver, guts, bowels, bladder, and the rest? If so, as it is contrary to the Scripture, which saith, The same Bodies shall be raised; which includes all the internal, as well as the external parts of the Body; so what use shall be made of these, of the Teeth, and the rest; if there be no eating, or drinking, nor employment of them, as a natural and secondary means, still ordained of God, for the nourishment and continuation of a healthfull and e∣qual temperament, called by Philosophers Temperamen∣tum ad pondus aequale, and as for the everlasting Well-being of the Body? Sixthly, It is a Maxime in nature, and made good by experience, that all animate and com∣pounded Creatures on Earth, are nourished and preser∣ved in their being, by feeding upon such things as are compounded of the like Elements, of the which they partake. And is it not more than probable, that the Saints glorified bodies, the time they continue on the renewed Earth, shall as by a natural and middle way, be delighted, nourisht, preserved and continued, as to their Bodies, by drinking the simple and refined Water, and juices of the Vine, and other the then incorruptible fruits (as before in Paradise?) And by eating the super-excelling fruits, Plants,* 1.1220 and Roots (the subject of our Fathers nourish∣ment before Noah's Flood) being a mixture and com∣position, even of the same repurged matter and Elements of which our new-raised and glorified bodies consist, may therefore both in reason and nature, (God according to his former Method, so ordaining it) be most proper and subservient to the end afore-mentioned? Which end be∣ing

finisht, these compounded substances being in the bo∣dy, as in a limbeck separated, may by insensible trans∣piration, or otherways, revert each part of them again, to its proper Element, and by a circulation (as now) without annihilation, continue and preserve the being of the whole new Heaven, and new Earth, without the least diminution. But it may be objected, that our bles∣sed Saviour declares, in his answer to the Sadduces, that the glorified Saints, shall at the Resurrection, be as, and equal to the Angels;* 1.1221 but the Angels neither eat nor drink. To which objection,* 1.1222 I give this double answer, that first, he saith not we shall be like, but as, and equal to the Angel: And besides, it is unknown to us, (as I said be∣fore) how their life and being is continued and preser∣ved. We know they live, and believe they shall live ever, and that they are spiritual substances; but what their formes are, whether they can be circumscrib'd, as our Bodies are, or only defined to be in such or such a place, this is discoursed of, but not ascertained. The curious learned, yea, some possibly too curious, have in their writings affirmed, that they have conversed, seen, and spoken with Angels. That they have bodies, although so spiritual, and like the light, that they cannot be seen, but when they please themselves; and that they have a nourishment, conducing to their being, of an etherial na∣ture, connatural and agreeable to their spiritual substan∣ces. From all which, I infer, that unless our Saviours ex∣pression, that we shall be like the Angels; or any other Scripture, had excluded the Angels from eating, or drink∣ing, or receiving any nourishment, by which in their man∣ner their substances are refreshed and continued, (for nothing but God subsists of it self, and from its self) the Angels may be nourished as aforesaid. And as for seeing, hearing, and touching, the Scripture testifie the Angels exercise them all; although in a more excellent manner than we do. That expression of our Saviour [yee shall be like the Angels] excludes not, nor proves any thing against the eating, or drinking of the glorified Saints, during their abode in the new Heaven, and the new Earth. My second answer is, that this speech

of our blessed Lord, is a proper, full, and positive answer, to the question of the Sadduces, whose Wife should the Woman be that had seven Husbands, at the Resurrection? That since the Saints then shall neither marry, nor be gi∣ven in marriage, but shall in that respect be like the An∣gels, that their invincible Argument (as they conceived it) was void, and proved nothing, against the Doctrine of the Resurrection. Therefore it is to be limited, and restrained, and not to be extended, as to exclude the eating, and drinking of the glorified Saints: which was not at all in the question. For if so, it may be brought as well to prove, that they shall in all things else be like the Angels: which I humbly conceive, no Man will, or hath asserted; since, in many things (were it proper to be treated of upon this subject) I could shew a manifold difference betwixt the Angels, and the glorified Saints. This being sufficient, and a clear and full answer to that objection, I shall now proceed to speak more particularly, although very succinctly, as having in the six foregoing reasons, or preliminaries, spoken more than I intended, and given sufficient satisfaction to my self, and I hope to others, both from Scripture, and reason, as to this Subject.

First, as to the sight, or sense of Seeing; the Eye,* 1.1223 (al∣though by Oculists, Naturalists, and Anatomists, it is now placed in the first rank of the bodies parts, or members, as a subject wherein the most excellent, and wonderfull wisdome of God is greatly manifested, and that not on∣ly, as in respect of its curious fabrick, but admirable way, and manner of conveighing, and representing objects, to the Soul, whether Extra, or intra mittendo, or by both, is not my work now to dispute, or determine; yet then it shall, as to its optick use, and faculty, be much more wonderfully bettered, heighthned, and enlarged; and that, first, as to its objects. Now, the best Eye, cannot immediately behold the Sun shining in its brightness, any time, with fixedness, without twinckling, trouble, and danger of blindness;* 1.1224 and as though it was asham'd of its weakness, is presently vailed with a tear. Now a Daniel, an Ezekiel, cannot look upon, or behold an Angel, with∣out

astonishment,* 1.1225 and falling to the ground upon their faces, as being not able to behold their created glory. But after the Resurrection, we shall with these Eyes (as Job speaks) not only behold the glorified Saints, that shine as the Sun, and are as so many millions of Suns; but the glorious Angels, and our Redeemer the Lord Je∣sus Christ,* 1.1226 the brightest Sun of righteousness; and shall see God, as he is; yea, we shall see him face to face, and live. This is that everlasting and glorious beatifical Visi∣on of Father, Son, and Holy Ghost, the for ever blessed Trinity in Unity, and Unity in Trinity, so much spoken of by the ancient Fathers; in which, as in a most bright cleer mirror, the Saints shall behold (their Eyes being herein assistants to their Souls) all things God is pleased to reveal, and so far as a created nature is capable of past, and present, and to come. As also the natures, virtues, and qualities of all the Creatures; not as now, by their effects, but in their cause, Idea, and truth: yea, the high,* 1.1227 and deep things of God.

The second excellency of this glorified sense of sight, as to its strength, in respect of objects, that are far di∣stant, is, That whereas now our Eyes, without the help of Perspective-Glasses, cannot discern, or clearly distin∣guish, and inform us of the things upon Earth, some few miles off, and are much inferiour to Eagles, and Vultures; of whom Naturalists report, That when by high flying, they are so lessened, as not to be discerned by our Eyes, yet they can behold a little quarry upon the ground, and their prey, although many miles distant from them: and that now, through the imbecility, and weakness of our sight, in a clear day, we judge the skie to be of an azure colour; whereas truly, it hath no colour, but is only so represented; being only by a vaster distance, and the inter∣mediate Aire, enlightened by the Sun; and that distance, beyond the extent of our weak Eyes, upon the level of the Earth, seems to be dark or black: But hereafter at the Resurrection, the Eye being the Instrument and Or∣gan, through, and by which, the Soul beholds all things, shall be so strengthened, that it shall thereby behold, things very far distant. Else it should lose by union

with the body, that excellency of sight, it had as a Spirit before it re-entred into the Body; It being clear, and e∣vident that the Angels and Spirits excell all other living Creatures, as to the activity and extent of seeing; That evil spirit the Devil, being able to behold,* 1.1228 and represent to our blessed Saviour, from the top of a high Mountain, all the Kingdomes of the World (that is of that Hemis∣phere,* 1.1229 and semi-circle of the Earth) and the glory of them (a most vast view and prospect;) so also the An∣gel of God called unto Hagar,* 1.1230 and afterwards to Abra∣ham, out of Heaven.

A third admirable excellency of the Eye glorified, is the wonderfull life and beauty of it. Now, it is the chief Ornament, and grace of the Face, in Men, or Women; but then it shall super-excell, what it is now, as much as the Eye of a living Man transcends the Eye of one that is dead. Which life, splendor, and beauty, doth not only proceed from the glorification of the Eye, as apart, and member of the glorified body, but from those spirit-full and sparkling rayes, sent forth from the within glorious Souls: which like the Sun-beams shining through, and upon the purest Chrystal; shall cause the Eye to shine with a most delightfull, and unexpressible radiancy and splendor; much like to that wonderfull and visional appearance of our Head, and sample, the Lord Jesus, to Saint John, of whom it is written,* 1.1231 That his Eyes were as a Flame of Fire.

O my Soul, shall thy sence of seeing,* 1.1232 attain to such a height of perfection, as to be able not only to behold glorified Saints, and Angels, but the much more resplen∣dent face of thy glorious Saviour, yea, of God himself; shall it be so greatly fortified, as to surveigh like the An∣gels, things remotely distant; shall thy eyes be so beauti∣full, and radiant, as to shine and sparkle like the Stars of the first magnitude; O resolve and endeavour by the assistance of Gods free grace, not to vassalage and de∣base them, by beholding Earthly vanities; much less to make use, and imploy them, as the Pandors of Sathan, and the Dung-ports of sinfull lusts, and lasciviousness; like the Men of this World, Whose Eyes are full of Adul∣tery,

and uncleanness. But let them, according to the end, for which they were created, be wholly employed, in beholding and admiring the glory of God, in his won∣derfull works, held forth in the bright-shining Stars, and Planets, and in the splendor of the Moon, and Sun. Let them be also helpfull Instruments, to conveigh unto thee continual matter of praise, and admiration, as to the wisdome of thy Creator, in the consideration and medi∣tation, not only as to the excellent, and universal frame of Heaven and Earth, but as to the great variety and beauty of each particular Creature; so shall this their Heavenly and holy exercise prepare thee and them for a greater measure of perfect Glory.

* 1.1233O blessed Spouse, and dear Saviour, who hast said to thy Church, and to each true Member thereof; Behold, thou art fair my love,* 1.1234 behold thou art fair, thou hast Doves eyes; as holding forth by that meek spleenless, and loyal Bird, the sweetness, revengelesness, and purity of thy Saints; Be graciously pleased, I beseech thee, to Create in me a clean heart,* 1.1235 and renew a right spirit with∣in me, that my Eyes may be Dove-like, chast, and faith∣full to thee, my spiritual husband; remembring thy Word, that whosoever looks upon a Woman, to lust after her, hath committed Adultery with her already in his heart;* 1.1236 O give unto me therefore such a measure of grace, as thou gavest to thy Servant Job, to make a Covenant with my Eyes,* 1.1237 why then should I think upon a Maid? Shall I in my Flesh see God,* 1.1238 whom I shall see for my self, shall these mine Eyes behold thee my Redeemer, and not a∣nother? O make me now carefull and watchfull, not to defile them, with any vain, or impure objects; But since I cannot now immediately behold thee, let me mediat∣ly contemplate, and view thee, and all thy excellencies, and attributes, in the Glass, and mirror of thy Creatures; for by thee all things were made;* 1.1239 and without thee, was not any thing made,* 1.1240 that was made, and by thee all things consists. So shall my Eyes by this help, and per∣spective of nature, look into Heaven, and be in a kind, and degree, glorified; and inable my mind to behold thee, so vastly distant from me. Yea, they shall be the

two Wings of my Soul, and carry it with happy Paul, into the third Heaven,* 1.1241 and behold thee there in thine un∣utterable, and inconceivable glory. Lord shall my Eyes at the Resurrection, be so lovely, beautifull, and radiant, suffer them not now I pray thee, to be purblinded by un∣lawfull, or unsatiable lust; nor to be put out by bribes, which make blind the Eyes of the wise; nor bleared,* 1.1242 nor deformed by excess, or drunkenness. For,* 1.1243 Who hath red∣ness of Eyes? They that tarry long at the Wine; they that go to seek mixt Wine. Let them not be blood-shotten with malice, nor stormy with pride, and ambition, nor squinting after the things of this vain World; not fiery with passion, and sinfull anger; nor dull, and heavy, through sloth, idleness, and an evil melancholy; nor winking through subtilty, and deceit. But let my Eyes,* 1.1244 O Lord, be enlightened by thee, and be chast, and lo∣ving like the Dove. Yea,* 1.1245 let me through Justice scatter away all evil with my Eyes, and shut them from seeing evil. Let my Eyes through faith, wait upon thee,* 1.1246 even as the Eyes of Servants look unto the hand of their Ma∣sters,* 1.1247 * 1.1248 and as the Eyes of a Maiden unto the hand of her Mistris; yea, give me pure Eyes like thee, who canst not behold iniquity; so shall not my Eyes betray my Soul, but watch over it; not poison it, but enliven it; be beau∣tifull in thy Eyes, and in the Eyes of thy Saints, and shine here with holiness and purity, hereafter in Glory, Amen.

As the Eyes are the Espials,* 1.1249 so the Eares are the Intel∣ligencers of the Soul; by which it receives a general in∣formation of all things, and are very usefull in this mi∣serable life, wherein sin, ignorance, and all manner of troubles abound; for its reproof, instruction, and conso∣lation. But this is not only their use, together with that grace, and Ornament, they add to the Head, they being in the rank of the principal Members of the Body; For they are not only the common receipt of all vocal sounds, and so of great profit, and emolument to the Soul; But they are the curious ports, inlets, and artifice of nature, to conveigh unto the Soul, all other sounds; whether they be such as are pleasant, and musical, for the delight thereof; or of such noises as are of use▪ to premonish, and

give warning; or of such sounds also, which are wonder∣full, terrible, harsh, and unpleasant, and ought to raise a holy fear, reverence, and admiration in the Soul; to wit of God, the cause and Creator of them: Such as are the out cries, and skreeking of Creatures, rational, or unrati∣onal; the hideous bellowings, and terrible roarings of wilde Beasts; the hissing of Serpents, the Cataracts of Wa∣ters, the raging of Seas; the blustering of Winds, and Tempests; and the Worlds astonishing and affrighting noise, of all kinds of Artillery, Earth-quakes, and Thun∣der; besides many other sounds of like nature. Having observed and declared the principal uses and exercise of the sense of Hearing in this life, I shall with the greater clearness hold forth, and distinguish of the much differ∣ing use, and far more excellent exercise thereof, after the Resurrection in the glorified body, upon the renew∣ed Earth. Now our sight is far more quick, and extensive, than our hearing, as is demonstrable, in our beholding the flame of the Powder, and the flash of lightning, some time before we can hear the report of the Cannon, or the clap of Thunder, although the light in both is con∣temporary with the sound. Now, we cannot hear the Voices and Hymns of Angels, by reason of their spiri∣tualness, and the groseness, and earthliness of our sense; unless they in condescention to our weakness, as they did to the Shepwards,* 1.1250 at the birth of our Saviour, imitate a humane voice; But then I humbly conceive, that sense shall be so strengthened, heightned, and spiritualiz'd, that it shall be as perfect, and quick, as the sight; and by it we shall both hear, and understand the Angels hea∣venly Language; that we may joyn in one consort with them, in the praising of God; And in holy Alleluja's, as the Apostle John seems to imply,* 1.1251 in his Visions; I heard (saith he) as it were the voice of a great Multitude, and as the voice of many Waters, and as the voice of many Thunders, saying Alleluja, for the Lord God Omnipo∣tent raigneth;* 1.1252 And again, I heard the voice of many Angels round about the Throne, and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with

a loud voice, worthy is the Lamb that was slain, to receive power, and riches, and wisdome, and strength, and ho∣nour, and glory, and blessing. The like con••unct praises and acclamations of glorified Saints; and Angels,* 1.1253 we may read also in the Revelations, Chapter the 7. Verse the 9, 10, 11, 12. which for brevity sake I omit.

Now, this sense administers terror, as well as pleasure to the Soul, as hath been shewed by tremendous sounds. Yea Adam, after his fall, for fear,* 1.1254 hid himself amongst the Trees of the Garden, when he heard the voice of God. And the Children of Israel said,* 1.1255 let not God speak with us, lest we dye; and holy Paul, and John could not hear the voice of our Lord Jesus Christ without fall∣ing to the ground, and astonishment.* 1.1256 But in the new Earth,* 1.1257 (where there shall be no more curse) there shall be no sounds that are harsh, and affrighting,* 1.1258 but such as shall be exceeding ravishing, and delightfull,* 1.1259 and as Mu∣sick to the Soul; even such unspeakable words, as bles∣sed Paul heard, when he was caught up into Paradise.* 1.1260 Then shall we, being placed in glory, at the right hand of our righteous King, and Saviour, hear with boldness, and without fear, or astonishment, that most joyfull sen∣tence, Come yee blessed of my Father,* 1.1261 inherit the King∣dome prepared for you, from the foundation of the World. Then shall we hear that great voice of God, the Father,* 1.1262 who sits upon the Throne, saying, Behold I make all things new, the Tabernacle of God is with Men, and he will dwell with them, and they shall be his People, and God himself shall be with them, and be their God. Then shall these words which are faithfull and true be fulfil∣led, God shall wipe away all teares from their Eyes;* 1.1263 and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain, for the former things are passed away; I am Alpha, and Omega, the beginning and the end; I will give unto him that is athirst,* 1.1264 of the Fountain of the Water of Life freely; he that overcometh,* 1.1265 shall inherit all things, and I will be his God, and he shall be my Son.

To conclude, I shall not say any thing as to the Mu∣sick of the Sphears, as esteeming them to be only ground∣less

dreams, and phantasies of Heathens, and Phyloso∣phers. I humbly conceive, that as far as the glorious Hea∣vens and Angels transcend, and excells the n••w Earth, and the Inhabitants thereof; so far shall the ravishing, and musical voices, and sounds, in this glorified state of the Saints, excell all the pleasures and delights of this kind, in this our low and corruptible condition.

O my Soul, shall the sense of Hearing in the next life, be as comprehensive and perfect,* 1.1266 in its kinde, as the sense of Sight? Shall it be made capable, not only of Hearing, and that with understanding also, the Musick of Heaven, the all-ravishing Hymns, the mellifluous speech and voices of Angels, the Language of Glory; as also to hear him,* 1.1267 whose voice is as a Trumpet, and as the noise of many Waters; of him who is the Judge of Hea∣ven and Earth, the King of Kings, the King of Saints, and the King of Nations; the Eternal Word, the Lord Jesus Christ, God-Man, blessed for ever? Yea, shalt thou then O my Soul, by the assistance of this glorified sense, hear, not as now the dreadfull, and killing, but the all delighting, reviving, exalting, and transporting voice of the ever glorious Trinity, even of the Eternal God, Him∣self? O let not this so excellent, and usefull a sense, be deboist so much, as to be the Gate, or in-let of vain, and unprofitable discourses; of wanton and lascivious words; or of any kind of false, slanderous, or evil speeches; all which are as so many Traytors to thee, and Enemies unto thy God, and Soveraign. Nor let thy Eares be ••ur∣feited, and excessively glutted, with any kind of earthly Musick, or with the pleasing sounds, or voices of any of thy fellow-Creatures; which although lawfull, delight∣full, and refreshing to the natural and animal Spirits, as being neer a Kin to them, yet by the subtilty of Sathan, the World, and thy Flesh, do frequently become snares, and an undiscernable, flattering, and therefore the more dangerous Enemy, and means to pollute thee with sin, or to introduce some kind of fleshly lust, or other. But be∣gin (even now) O my Soul, to exercise every sense, and member, upon such objects, and in such employments and actings, as come neerest to those of Angels, and glo∣rified

Saints. This is, to make this Earth a Paradise, and to have, even whilst thou art in this World, (as the Apo∣stle exhorts) thy conversation in Heaven. To this end, let thy delight be with holy David, in the converse of the excellent ones upon Earth, yea, watch dayly at the Gates of Wisdome, and wait at the Posts of her Doors;* 1.1268 yea, with attention hang upon the Lips of her Teachers. Be much in the exercises of the Church Tryumphant, in praising God, in the Assemblies of his Saints; in Psalms,* 1.1269 and Hymns, and spiritual Songs, singing with grace,* 1.1270 and making Melody in your heart. So shalt thou, O my Soul, by a sanctified, spiritual, and internal sense, he••e fre∣quently, even in this thy state of humiliation, the coun∣sels, and instructions of blessed Angels, the voice of God▪ and of his holy Spirit, viz. thy Father, and Comforter behind thee, saying, This is the way, walk thou in it;* 1.1271 And the loving expressions, and invitations of thy most sweet and gracious Spouse, and Saviour;* 1.1272 who standing behind the Wall of thy Flesh, and looking forth at the Windowes of several Providences, and shewing himself through the Lattess of thy intervening, and impeding weakness, and infirmity, will often speak unto thee, say∣ing, Arise up my love, my fair one, and come away; For loe the Winter is past, of thy doubts, fears, sufferings,* 1.1273 and temptations; The rain of thy teares, and mourning is over, and gone; The Flowers of my saving gifts,* 1.1274 which evidence the Spring of my Grace, appears on the Earth,* 1.1275 of thy renewed nature. The time of the singing of Birds, the earnest, and witness of my Spirit, and of thy consci∣ence, assuring thee of my love, and salvation, is come;* 1.1276 and the voice of me the true Turtle, is heard in the Land, even in thy Soul, my Habitation; The Figg-Tree putteth forth her green Figges, and the Vines with the tender Grapes, give a good smell, viz. thou art fruitfull in all holy, and good works; Now therefore arise my love, my fair one, and come away; and inherit the King∣dome prepared for thee before the Foundation of the World.* 1.1277

O my gracious Lord, and Saviour,* 1.1278 who when thou wert upon Earth, in the zeal of thy Spirit, cryed out un∣to

thy Auditors,* 1.1279 He that hath Eares to hear, let him hear; and didst declare and expound the Words of thy Pro∣phet;* 1.1280 That there should be many that hear, but under∣stand not, intimating to us, thereby, that there is a spi∣ritual, and internal sense of hearing, that many want that have the bodily sence, and Organ; O thou which openedst the heart of Lidia,* 1.1281 as well as her Eares, when she gave attention to Paul's preaching, and said to the deaf Man in the Gospel,* 1.1282 Ephtata, and his Eares were o∣pened, give me an understanding Eare, as well as thou hast given me an Ear of Flesh, that I may both hear, and understand, know, and obey thy will, declared unto me by the Ministers of thy Word. Yea, let my Eares be al∣ways open, to receive, entertain, and retain the holy in∣structions, consolations, reproofes, and encouragement•• of any of thy faithfull Servants, and my fellow-members, and Brethren. But let them through thy grace be turned away, sealed up, and guarded against the Syrene Songs of all Sin, and Sinners; And if by force, or surpri••e, oaths, cur••ing, lying, slandering▪ blasphemies, vain, lasci∣vious, or any other evil speeches, enter, let my heart and Tongue, hate, scourge, and execute thy Law, upon them, by a zealous and holy reproof, (if the Speakers be not Dogs or Swine) giving them a pass, and sending th•••• packing.* 1.1283 O blessed Lord, let not the delightfull sounds of Musick, nor the natural, or artificial pleasing voices of any Creature, be thy rival, steal away in the least my time, or heart from thee. Nor let me with the Whore of Babylon, and her Imitators, carnally, legally, and only outwardly, give thee an unwarrantable, and un-Gospel-like Ear, and service, without my understanding, and without my heart. But give me to joyn with, and delight to hear the Musick of the lower Heaven, the Songs, Psalmes, and praisings of thee in the Congregations of the Saints. That being trained up to have a Childs place in this blessed Chore upon Earth, I may be fitted and pre∣ferred to have a Man's place, in the glorious Quire of Saints and Angels in Heaven. O Lord, let me I beseech thee, not only externally, but internally, hear thy voice, for it is sweet,* 1.1284 that my Soul may be inwardly acquainted

with the Dialect of Heaven; so shall my Soul speak and answer thee, in the same Angel-like Language, in men∣tal, and Ejaculatory Prayers, and praises here, (a service not only required, but most acceptable to thee) and with Ear, and Heart, hereafter, hear thee, and return unto thee in Soul, and Body, praises, and glorify thee Eter∣nally in the Heavens, Amen.

Having in the six foregoing preliminaries,* 1.1285 in all hu∣mility, declared my Opinion, answered the chief objecti∣ons, and given the reason and ground thereof, both from Scripture, and the light of Nature; As also shewed the necessary, happy, and spiritual use and end of the Saints exercise, of all the Five Senses; as tending much more to the glory of God, and the increase of their innocent, and spiritual delight, compleat happiness and blessedness, both in Soul, and Body, in that their glorified state: I shall not need to add much more, as concerning the sense of Tasting, which undoubtedly shall, as well, as that of Seeing, and Hearing, be much meliorated, and height∣ned in this life of Glory: It being cleerly evident, and agreeable to right reason, that as the objects and sub∣jects, upon which this Sense shall be frequently exercised, (be they things potable, as Waters, Juices, and Liquors; or things edible, as Roots, Flowers, Plants, Hearbs, and Fruits) shall much excell, not only in their powers, ver∣tues, and beauty, but also in their juice and relish, the choicest of that kind, now in being, as hath been for∣merly evinced, and illustrated, by reason of their new birth and incorruptible nature: so shall our senses, and particularly this of the Taste, be wonderfully enlarged and raised, and proportionably fitted, and enabled ac∣curately, to distinguish and discern of the different, and innumerable excellencies, as to their taste (by which, e∣ven now, a skilfull Naturalist can give a right judgment, as to their vertues) of such a multitude of simples, and individuals, that so, by the exquisitness of this sense, our Souls and Bodies may not only be made the more happy and blessed, but delighted in the use of Gods good Crea∣tures, as the medium and conveighance of nourishment, ordained of God (as formerly in Mans innocency) to be

usefull, and subservient, although not absolutely neces∣sary to our glorious and Eternal Life; (we having a far more virtual, and higher Root of Life, for our life is hid in Christ with God):* 1.1286 And also that by the testimony of this sense, both Soul and Body may be the more enlar∣ged, and lifted up in the praises, admiration, and adora∣tion of the wisdome, power, mercy, and goodness of our God, the Creator, giver, and free restorer of such ma∣nifold, and wonderfull blessings, in and by his Eternal∣ly, begotten, and only beloved Son, our Head, and Spouse, the Lord Jesus Christ. As for the killing or eating of the Flesh of any of the sensible Creatures, (I humbly con∣ceive) and that upon good grounds, there shall not then be any such use of them; they being now made incor∣ruptible, and in their nature as everlasting, as the Ele∣ments, out of which they are taken; and so shall conti∣nue, by vertue of this new Creation, so long as it plea∣seth God. The food of the Saints, in this new Earth, being only a lightning, and exonerating the fruit-bear∣ing vegitives, that so they may be continually bringing forth new harvests to the glory of their Creator, not a bringing in bondage, or unto destruction any of the Crea∣tures, now delivered and admitted to enjoy the glorious liberty of the Children of God.* 1.1287 This blessed state being as it were Paradise revived, a new Creation, and restau∣ration of all things, in this new Heaven, and new Earth, (by the obedience, merit, and righteousness of our Lord Jesus Christ, the second Adam, although much more transcending) of what was lost by the fall, sin, and dis∣obedience of the first Adam. That last Paradise, being intended in the Eternal wisdome, and decree of God (as I humbly conceive, and seems to me now to be clearly manifested) to be but the Type,* 1.1288 shaddow, and figure of this; all things being made by, and for him, who is the Heir of all things, the Head, and Spouse of his Church, the first-fruits of them that sleep; the beginning, and the first-born from the dead, and the first-born of every Creature, and the beginning of the Creation of God. I shall now conclude this subject, with this monition to all true Christians, not to suppose or dream here of the

Poets Elysian Field, or of a Turkish Paradise, in this glo∣rious state; nor to be so sinfully carnal, as to imagine that the sinless Souls, and Bodies of the new raised, and glo∣rified Saints, either shall, or can abuse this Sense, by any excess, and make it instrumental, as now, to sensuality, gluttony, and drunkenness; nor on the other extream, let no Christian be so unbelievingly spiritual, as contrary to Scripture, (that affirms the same Bodies shall be raised) to deny what it asserts, as an object of our faith: nor so absurd, and irrational, (as the Papists in their Doctrine of Transubstantiation) to deny to our Bodies raised, the properties, parts, and senses, of which a true Body sub∣sists, thereby to destroy the true nature, and essence of the Body; all that are truly Saints, being practically and experimentally assured, that if in this life, wherein we are incompast about with a Body of Sin, and Death, this sense, and the rest, may be, and is spiritually made use of, by us, in the enjoyment of Gods good Creatures, to his great praise, and admiration; then, much more, will they be beneficial, and He, be honoured in them, by us, in that our sinless condition, and life of Glory.

O my Soul, shall thy sense of Tasting,* 1.1289 be not only re∣tained, but exceedingly perfected, greatly enlarged, and elevated, at thy Bodies Resurrection, and glorious living with thy Head, the Lord Jesus Christ, upon the renewed Earth? Shalt thou eat, and drink, as our Saviour did thrice after his Resurrection, probably to shew,* 1.1290 not only that his Body was truly raised, and that his stay upon Earth, was a figure, and pattern of his Saints first degree of Glory, here, after their Resurrection, as his, was his first degree of glory, and exaltation, after his: but also, that they should accidentally, and at pleasure, as he did, although not out of a positive, and natural necessity, eat, drink, and make use of the Creatures? Shall thy body, not only have a kinde of secondary nourishment, (as our first Parents had in Paradise) conveighed unto it, with a far more exceeding, and extraordinary delight that they had, because of the excelling transcendency of the sub∣jects, and their much more sanctified, and spiritualiz'd condition; But shall the Taste also administer to thee,

continually much delight and knowledge from the unex∣pressible sweetness, and wonderfull variety of innumera∣ble Vegitives, as to their admirable natures and qualities, to thy great content and ravishment, and thy Creators glory? O do not therefore now vitiate, and pollute it, with gluttony, or drunkenness; nor make it a slavish Hand∣maid,* 1.1291 to any fleshly and inordinate appetite: Be wise, and guide thy heart in the way; be not amongst Wine-bibers,* 1.1292 amongst riotous eaters of flesh, for the drunkard and the glutton shall come to poverty.* 1.1293 Who hath woe, who hath sorrow,* 1.1294 who hath contentions, who hath bab∣ling,* 1.1295 who hath wounds without cause, who hath redness of the Eyes? They that tarry long at the Wine, they that go to seek mixt Wine.* 1.1296 Look not thou upon the Wine when it is red, when it giveth its colour in the Cup, when it moveth it self aright, at the last it biteth like a Serpent,* 1.1297 and stingeth like an Adder; Thine Eyes shall behold strange Women, and thy Heart shall utter per∣verse things;* 1.1298 yea, thou shalt be as he that lyeth down in the midst of the Sea,* 1.1299 or as he that lyeth upon the top of a Mast;* 1.1300 They have striken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not; when I shall awake, I will seek it yet again. O my Soul, in that new life thou shalt only eat and drink (as the Apostle exhorts) to the glory of God, and more for pleasure and delight (and that as to spiritual ends) than for necessi∣ty;* 1.1301 but in this sinfull life, if thou be given to appetite, put a Knife to thy throat, and watch over thy gust, eat∣ing and drinking more for necessity, than for pleasure, as one that eats to live, not lives to eat; not making (like those wicked ones reproved by the Apostle Paul) thy Belly thy God; But like thy for ever glorious and bles∣sed Saviour,* 1.1302 at all seasonable Feastings, do thou turn Water into Wine, that is, be a holy and Christian Phy∣losopher or Chymist, extracting Life and Spirits out of every thing, thou eatest or drinkest, as tasting in the va∣rious gusts, sweetness and vertues of the Creature, the super-excelling sweetness, wisdome and goodness of thy God, the bountifull giver, and the wonderfull Creator; Do not with the Swinish and dropsical Drunkard, turn

Wine into Water; but in thy Non-age so train up this Childish sense, in all holy temperance and sobriety, that it may be prepared and fitted for its sublimer exercise, in thy Man-hood of Glory.

O my Lord and Saviour, who art both our example,* 1.1303 and our Law-giver, and therefore hast commanded us not to labour for the Meat that perisheth,* 1.1304 but for that Meat which endureth unto everlasting life; and doth ex∣hort, and precaution us, to take heed to our selves, that our hearts be not over-charged with surfeiting,* 1.1305 and drunkenness, lest that Day (either of Death, or Judg∣ment) come upon us unawares; and hast also declared, by thy Apostle, that Meats are for the Belly, and the Belly is for Meats, but God shall destroy them both;* 1.1306 and therefore didst exhort and teach us, how to purify, and spiritualize our fleshly gust, and appetite by faith; offer∣ing thy self to be drunk and eaten by us, when thou saidest, My Blood is Drink indeed,* 1.1307 my Flesh is Meat in∣deed; affording to us such an excellent nourishment, that who so by faith spiritually eateth thy Flesh, and drink∣eth thy Blood, shall not dye, but live to Eternity: Yea, further thou holdest forth to us,* 1.1308 that thou art that Bread that camest down from Heaven, (of which the Manna in the Wilderness was but a Type) which whosoever eateth (by faith) that is, by believing in thee, shall not dye, but live for ever; as also that thou art that Water of Life, of which whosoever drinketh, shall thirst no more:* 1.1309 O Lord, I cry unto thee with the Emauites, Lord, ever give unto me to eat of this Bread, and to drink of this living Spring; then shall I be so fully satisfied, that I shall never hunger or thirst more after any of the things of this World; The lusts of the Flesh, the lusts of the Eyes,* 1.1310 or the pride of life: yea Lord, I shall not only have e∣nough for my self, but such plenty, as there-with to feast others also, as being enabled to say with thy beloved Apostle, That which was from the beginning,* 1.1311 which we have hea••d, which we have seen with our Eyes, which we have looked upon, (yea that which we have tasted) and our hands have handled, of the Word of Life, de∣clare we unto you, that yee may have fellowship with us,* 1.1312

(and truly our fellowship is with the Father, and his Son, even with thee O Lord Jesus Christ:) Lord give unto thy Servant an internal taste, as well as thou hast given me an external sense; that I may with holy David, both taste,* 1.1313 and see, how good the Lord is; and binde the one Apprentice to the other, making it serviceable to my Soul, and unto thee; Then shall I enjoy a double relish, and sweetness, in every drop of drink, and bit of meat, as being a love-token from thee, and an earnest of Eter∣nal Life, and nourishment in thee; so shall my Earthly Pallate, at no time injure, deceive, or pollute, my spiri∣tual sense; as Noah's, and Lot's did, by ignorance sur∣prise,* 1.1314 and the sweetness of the Grape; but be kept in or∣der, and in obedience; sharpning, not blunting the edge of my Meditation, and Charity, as the full Meats of Nabal and Dives did;* 1.1315 watering, and enlivening, not drown∣ing my piety, and obedience, as it is probable, Wine, and strong Drink did Nabal and Abihu. O Lord, it is true, that the Beasts of the Field,* 1.1316 partake, and have the use of this sense, as well as Man; O that they might not one Day, shame, and rise up in Judgment against the Ep••cu∣risme of many Men! Doth nature moderate the Horse, and the Oxen, as to their eating, and drinking? O let the addition of thy grace, so order and sanctify my taste and appetite, that in their sweetness I may admire thy delectableness, mercy, wisdome, and goodness; so shall this sense begin my glory here, and be perfected in glory, hereafter, Amen.

Whether odours, and sweet smells, nourish, is a great question amongst the learned Naturalists;* 1.1317 but that they do greatly preserve, refresh, and delight nature, is denyed by none; because sense and experience cannot be con∣tradicted, or deceived. For my part, since it is most clear, and evident, that noxious, and poisonous scents, vapours, and pestilential Aire, (the effects of Comets, and Earth∣quakes) as also minerable, and sulphurious breaths, and damps in Mines, and Cole-pits, and in the Caverns of the Hill Vesuvius, of Dragons, and Serpents, yea of long immured, and unaired Prisoners, have infected, suffoca∣ted, and suddenly killed Persons, in the perfectest de∣gree

of health: I conclude, that if venomous and malig∣nant smells, and spirations, have demonstrably, and un∣deniably, a secret and virulent Power, to destroy life and nature; Then assuredly, by the rule of contraries, and according to right reason, (not to spend time in the vouching of instances, as of that Maid that was preserved in health, strength, and life, many Moneths, (without taking any other nourishment) by the constant smelling of a Rose; and in Moses, Eliahs, and our Saviour,* 1.1318 living 40. Days without any visible Meat, or Drink; which al∣though miraculous, because extraordinary, and above the customary course of nature; yet not so totally miraculous, as to exclude Gods making use of the Aire, or same o∣ther invisible means of nourishment, for the preservation and comfort of their natures; such, as I am assured was then partially, if not totally, their smelling, and in-breath∣ing of the sweet and wholsome Element of Aire: I say again, then assuredly, by the rule of contraries, and ac∣cording to right reason, redolent, fragrant, cordial, and spiritual odours, scents, aires, and smells, do not only re∣fresh, and exhilerate, but fortifie, preserve, and nourish our life, and beings; although subtilly, and invisibly, as being thin, and airy, and therefore more agreeable, and suitable to feed, strengthen and increase our natural, and animal Spirits, the innate life of our Bodies, and the me∣dium, and conjugal Bonds, and Ligaments, with which our Souls, (whilst these Spirits continue) are as it were bound and married, to our flesh) as seeming to be in love with them, because of their likeness, and of a spiritual nature, like it self; This secret and mysterious acting of nature, and yet so necessary, as without the vehiculum of all scents, a sweet aire, our bodily life, cannot long continue, I conceive, hath occasioned these doubts, and disputes, which I have the longer insisted upon, to manifest what a usefull, and necessary Organ, this sense of Smelling is, of life to the Body, as well as delight to the Soul, in this state; and therefore rationally must continue, and have an exercise, and a Beeing in our glorified Bodies here∣after.

From what hath been said, of the sense of Tasting,

and of this of Smelling, in order to our nourishment, and as a Medium ordained of God, as it was in Paradise, for the more delightfull, and necessary continuance of life; I infer, that it is probable, that this sense of Smelling, shall not only continue, but have the same use, and exercise, although in a far more excellent way, and manner, after the Resurrection of our Bodies, in Glory.

Secondly, I argue the probability thereof, from the ma∣ny most excellent objects, and subjects of this sense in the new Heaven, and new Earth; the blessed habitation of all the new-raised Saints; such as the four refined, and then made incorruptible Elements, of Fire, Aire, Water, and Earth; together with the most odoriferous Plants, Herbs, Flowers, Fruits, and sweet-smelling, and Spice-bearing Trees; the beautifull furniture, constant, and na∣tural perfume of this new Creation, whose most excel∣lent end, Gods wisdome, and glory, and use, the Saints delight, health, and nourishment, would be lost, and to little purpose, should this sense of Smelling not then have a beeing, and be exercised by us.

The Levitical and Ceremonial Oyntments, Perfumes, and Incense, commanded by God, to be made, used, and offered,* 1.1319 under the Law, as principal Sacrifices, and as Fi∣gures of saving Grace, and Prayer, and Types of our blessed Saviours most pleasing and acceptable Merits, and Mediation, shew, of what high esteem, odours, spice, and perfumes, had then, even in Religious Services; If so, it is most likely, they shall have the honour, to have a beeing, and to be a special Ornament of this new Earth, and of civil use, for the delight and benefit of the Saints. If such Creatures, as the curse for sin, hath made noxious, and destructive to Mankinde, shall after their Purification by Heavenly Fire, have still a beeing, or a re-existence, such as the Elements, yea, ravenous, and devouring Beasts, as the Prophet seems to insinuate in those expressions, (wherein I exclude not a spiritual sense also) that the Wolfe shall dwell with the Lamb, and the Leopard shall lye down with the Kid, and the Calfe and the young Lion, and the fatling together; And the Cow and the Bear shall feed, and their young

ones shall lye down together: The Lyon shall eat straw like the Oxe: how much more shall the harmless Crea∣tures, aforementioned, which under our innocency, were innocent, comforts, and allayes in our misery, have then a beeing, and by the goodness of God, be made conco∣mitants, and sweet increasers of our happiness. From all which, I infer, that more than probably, these Creatures shall have a beeing in this new Creation; and conse∣quently the necessary existence, and exercise of the sense of Smelling, in this our glorified condition.

O my Soul, shall the sense of Smelling,* 1.1320 be not only continued, at the Resurrection of thy Body, but most excellently rarified, perfected, and glorified? Shall it be then as now, though in a far more inexpressible manner, not only refreshing, and delightfull, but probably an additional, accidental, and invisible delighter, preserver, and nourisher of the life of the Compositum; thy glori∣fied Soul and Body? O let it not now be vitiated, and corrupted by sin, and made the usherer in of lust, curio∣sity, and pride; let not thy treasures be exhausted, nor thy charity be impoverisht, sinfully to please this sense, by any too costly excess, in the perfuming of thy body, house, meats, or garments; after the vain and profuse fashion, use, and custome of the prodigious, and prodi∣gal great ones of this World; That by the Devilish witchcraft, and accursed sorcery of Sin, (a true Circes) are transformed into Beasts and Swine; and who with the venemous Spider, suck and gather a sinfull poison out of the choicest Flowers, and sweetest Creatures, a∣busing them to wantonness, uncleanness, and voluptu∣ousness. But let this so pleasing and usefull sense, even now, in the enjoyment of all the excelling sweets of na∣ture, not only delight, refresh, and cherish thy outward Man; thy natural and animal Spirits; but let it be a curious, and heavenly Limbeck, to draw forth, raise up, and extract, out of the fragrant Redolencies of the nume∣rous kinds of sweets, such a Coelestial Spirit, as may per∣fume thy whole Man, with the Divine ravishing contem∣plation of the infinite Power, and Wisdome of thy Crea∣tor, manifested in the multiplicity, variety, and unex∣pressible

excellencies of smells, and odours; as also of his wonderfull mercy, love, and goodness, in making them, and communicating them to thee, for thy use, and bene∣fit; that as in a clear mirrour, and by this blessed medi∣um, thou mayest behold, and enjoy him, who is essenti∣ally sweetness: and by whom through faith, in the Lord Jesus Christ, (which grace, as a spiritual, internal, and common sense, and Architype of all thy Bodily senses) beholds, hears, tasts, smells, imbraces, and possesses him: thou mayest, I say, in God alone be delighted, refresht, and nourisht unto Life Eternal.

O infinite, holy, ever glorious, and Eternal Spirit, who art the power,* 1.1321 and love; the goodness, holiness, and sweetness of the Eternal Father, and the Son, as pro∣ceeding from all Eternity, from them; and who art co-equal, co-eternal, and co-essential with them, in the uni∣ty of one Divine Essence, and God-head; who art the Comforter, Counseller, Preserver, and Sanctifier of all the Elect, and Children of God; give me a new heart, and a new spirit, and make me a new Creature, according as the Father hath promised,* 1.1322 in the new Covenant of grace; so shall not only my Soul, with all the faculties, and affections thereof, but my Body also, with all its Members, and Senses, be meliorated, renewed, and san∣ctified; and this rare, wonderfull, and curious sense of Smelling; with the sinfulness of pride, voluptuousness, excess, curiosity, and vanity, hath made not only unpro∣fitable and destructive to me, but of ill savour, offensive, and dishonorable to thee; become, like the laborious Bee, a gatherer of sweetness, out of every object thereof. Of which various mixtures, my Soul shall compound, and make up an holy Incense (in resemblance of that under the Law, prefiguring this) of love, as in return for thy goodness of admiration, in the acknowledgment of thy wisdome of adoration, as declaring thy Omnipotency of praise, and thanksgiving, as glorifying thee, for these thy manifold gifts, and blessings; and be not only Adam∣iz'd, and like him, as in Paradise before the Fall, but Angeliz'd; yea, like my Lord and Saviour, who from eve∣ry object, Creature, and occasion, observed, and raised,

matter of honour, and glory to God his Father, and mine: yea, by such an holy exercise of this Sense, my Soul, as well as my Body, shall be refresht, delighted, and nou∣risht, in its Eternity of Life, begun here, and to be made perfect, together with this sense, at the first Resurrection of the Just in Glory.

I need not prove,* 1.1323 that the Sense of Feeling shall con∣tinue, and have existence in the Saints glorified state, since to deny it, is tanto-mount, as to affirm that their Bodies shall not have a beeing; or which is equally ab∣surd, that they shall in this new life, be sick of a dead Palsie: This Sense being now, and so without doubt, shall be then one of the clearest signes, and demonstrations of the life of the Body; and hath in one respect, a singular preheminency, and difference, above the rest of the Sen∣ses. For, whereas every other Sense hath its proper Seat, and Organ; This may be truly said, to be like the Soul, and to Organize, and reside in every part and member of a living and perfect Body. Neither is this Sense less necessary to motion, than to life; insomuch, as that when a Body is totally deprived thereof, it is insensible, and moves not, and is accompted no better than a dead Trunk, and inanimate Corps. I shall add further, that this Sense, as it is now, (so certainly it shall be then) the Souls chief Instrument, and Inquisitor to discern by, and give Judgment, with much pleasure and delight, of those four principal Elementary qualities, that are re∣spectively inherent to, and in all created things, and bo∣dies, that consist of matter, and are made up, and com∣pounded of the four Elements; as to heat, or coldness; driness, or moisture; or of those remoter qualities, and adjuncts; soft or hard, smooth or rough, arising from them: So that, as the Soul united to the new-raised Body, with∣out Eyes, and the Sense of Sigh••, may truly be said to be imperfect, and blind, as to all visible objects; so, should the Body want this Sense of Feeling, the Soul may as truly be said, to be incompleat, and ignorantly dark, as to its knowledge, and understanding, as to all Tangible subjects.

From what hath been said, I assert, that the Saints at

the Resurrection, shall in their glorified Bodies, have both the continuance, and exercise of this Sense of Feeling, and that in an incomparable perfection, as to what it is now. I will not positively affirm, that spiritual substan∣ces, as Angels, may be subjects of this glorified Sense, that shall be spiritualiz'd with our Bodies; which though now a Natural Body,* 1.1324 shall then according to the Word of Truth, be raised a spiritual Body: If so, is it not pro∣bable, that as now, to our natural Bodies, natural things are touchable,* 1.1325 so to our spiritual bodies, spiritual sub∣stances, as Angels, may be Tangible: Our Saviours ex∣pression to his Apostles, not at all contraducing, or exclu∣ding this inquiry, or inference, he affirming only, that a spirit hath not flesh, and bones, as he had: not denying that a spiritual glorified body, may touch and feel a spiritual Beeing, and Essence: But should this not be, I am assured, we shall both touch, and imbrace him, and be imbrac'd by him (I speak this according to the Scrip∣ture-phrase, with all due and humble reverence) who is far above all Creatures, and Angels, our Head, our Spouse, our Saviour, the most glorious Lord Jesus Christ, God-man, in one Person; as also Abraham, Isaac, and Jacob; the Holy Patriarchs, Kings, Prophets, Apostles, Martyrs, Confessors, and glorified Saints; as also our formerly neer and dear Relations; which then shall be known of us, in that perfection of knowledge, and in this our exalta∣tion; that so their salvation may add such an accidental joy to the augmentation of our blessedness, as the Holy Angels are said, by our Saviour, to have now super-added to their happiness, at the conversion of a sinner.

To these, I shall annex and subjoyn other more inferi∣our subjects of this glorified Sense; the then refined and well-tempered Aire and Elements; the delightfull con∣tact of Fowles, Birds, and Beasts, now willingly subject and obedient to Man; the super-excelling, and numerous Trees, Fruits, and Plants; the Arbors of soft and sweet-smelling Roses, the banks of Lillies, the beds of Violets, the Carpets of all manner of rarest Herbs and Flowers; with which this new Heaven, and new Earth, this renew∣ed Paradise, shall be (even to perpetuity) plentifully

garnisht, and adorned with, to the great glory of God, the Creator, of Christ the Restorer, and of the Holy Ghost the Efficient, and to the unexpressible pleasure, and delightfull use, and benefit of the Elect and glorified Saints. As the blessed Canticles, that Song of Songs, hath been, and is reproacht, and abused by wanton A∣morists; and a learned Man was declared an Heretick, for holding there was an Antipodes, or a new World be∣fore its discovery; so may possibly these my weak noti∣ons, and contemplations, (although of a Divine subject) because not heretofore searcht into by others, that I know of; and therefore if the Lord in his providence shall or∣der them to come to a publick view, I only recommend them to the devout perusal, and judgment of holy, hum∣ble, regenerate, and practical Christians; who although in the Body, do by divine Meditation, as it were live out of the Body, and have been so far changed into the Image of Christ, and taught, and renewed by his holy Spirit, that they have brought their Bodies, and Senses unto such a spiritual frame, and exercise, as is declared, and exhorted to, in the foregoing discourse; These will rightly judge of this personal Raign of Christ, with his Saints upon Earth; and how uncharitably, and unjustly, and I may add ignorantly, many (in other respects, learned, religious, and to be honoured) have ignomini∣ously, and falsely branded this Doctrine, as though it was New, Epicureal, and Sensual; whereas the truth is, it is * 1.1326 a most antient and Primative Doctrine, and no∣thing else, but the declaration and affirmation of that glorious condition of Christ, and his Saints; that he him∣self, the Holy Scriptures, and Prophets, indited, and in∣spired by his Holy Spirit, have throughout witnessed to, and promised, as by the Scriptures quoted in the Margin,* 1.1327 besides many others, is sufficiently proved. That he, the second Adam, should come to renew, and restore all things, in this lower Creation, (freed from the curse of sin) to as good, yea, a far better condition, than they had before the Fall; When God saw every thing that he had made, and behold it was very good. Now,* 1.1328 did not God make this so excellent a work, for his Glory? and

for his Creature [Man] to enjoy, and to serve, praise, and glorify him, in the fruition thereof; and in the admira∣tion of him in this its excellency, and goodness? But did any of Man-kinde, but only two, Adam and Eve, enjoy the Earth, and the Creatures thereof, in their Primitive, and created excellencies, and that but for a Day, or two? How then shall God have his end, the Glory of his Power, wisdome, and goodness; and Man, the enjoy∣ment of all his liberality and bounty; and be Trumpets and witnesses of his excellencies in the Creatures? How shall Gods promise be fulfilled, Of making a new Hea∣ven,* 1.1329 and a new Earth; and restoring all things by his Son, the Heir of all things. If Man, I mean all the Elect, in his Soul, Body, and Senses, shall not be renewed, and live personally with Christ, at this Renovation of all things,* 1.1330 for a thousand years, according to the Scriptures, to enjoy what God hath made, and Christ hath purcha∣sed for them: and to admire, adore, and glorify him in the Primitive end, use, and enjoyment of them; These then that deny this, and in a fervent (I forbear to say ignorant hast, because every Age hath its measure of light) would seat the raised Saints in the highest Hea∣vens, before their time, and before Gods promises, and great designs be fulfilled; what do they else, in the de∣clining of this great truth, but force themselves upon false, and Allegorical expositions of cleer, and literal Scriptures, making ineffectual his promise? yea, do they not affirm, contrary to that undeniable maxime, that God made these Heavens, and this Earth, and all the wonderfull Creatures, and admirable Ornaments there∣of, in vain; as not known, nor made use of by them, for whom at first he created it, and again renewed it? I might here add many more Arguments, for the defence of this truth, but I shall at this time, no further digress, but return to my former Method of Meditation, upon this glorified Sense of Feeling: Referring the Reader to those most excellent Treatises of Dr. Homes, Mr. Archer, and many others upon this Subject.

* 1.1331O my Soul, shall this Sense be not only continued, but exercised upon such excellent subjects, in Glory: shall

it with thy Body be spiritualiz'd, and as to its sensability, incomparably exceed, what it is now: O be carefull not to effeminate, or pollute it; disdaining to vassalage it to pride, covetousness, lust, or vanity: But, as it more than all the other Senses, declares and manifests thy living in the body; So let it, by an innocent, sober, chast, and holy acting, testify Christs living in thee. The Lord Jesus hath taken off all legal impositions,* 1.1332 such as Touch not, taste not; but not his Gospel, and Spiritual restrain∣ing. Therefore abuse not, nor make use of this Christi∣an liberty, which he hath purchased for thee, to fulfill the Lusts of the Flesh; For, if thou livest after the Flesh,* 1.1333 thou shalt dye; but if through the Spirit, thou mortifiest the deeds of the Flesh, thou shalt live. Take heed of covetousness, which hath not only its seat in the Eye, but in the Hand; desire not with Mydas (in the Poet) that every thing thou touchest, may become Gold; but remember the issue, and moral of the Fable, his starving and perishing in his enjoyments. Neither imbrace thou the bosome of a strange Woman,* 1.1334 for he that toucheth her shall not be innocent; for her ways draw neer to death, and her steps take hold of Hell; she being compared by the spirit of God to a deep Ditch, and to a narrow Pit, out of which very few get out, and are delivered. For although as in the Poet, Ixion-like, in the height of thy lustfull pleasure, thou thinkest to infold in thy Armes, a Juno, a Goddess: The conclusion will be, but the grasp∣ing of an Airy Cloud; nay, which is far worse, a Pesti∣lential vapour, an inflam'd and killing Granado. O my Soul, since whilst thou art in this vain World, and in this sinfull body, thou art incompast about, with Legions of evil spirits, with innumerable snares, and with secret, and subtile temptations; which (with those in the Pro∣phet) call good evil, and evil good;* 1.1335 which put bitter for sweet, and sweet for bitter; which call light, darkness, and darkness, light; abusing lawfull things, and turning them out of their right Channel, by excess, that so they may overflow, and drown the Earth again, with a far more dangerous Flood, than that of Water, (which de∣stroyed only a temporal Life) even a deluge of sin, and

of flaming Fire,* 1.1336 (long since foretold, the cause of that Fire, and without true repentance of Eternal Death) watch thou therefore, and pray, lest thou fall into tem∣ptation, and this sence be adulterated by thy pride, ex∣cess, and luxury, and made instrumental, to cause those good Creatures, the soft Silks of Persia, the warm Furs of Muscovia, the fine Wools of Britan, and Segovia, gi∣ven thee by God, to cover thy sinfull nakedness, to be∣come a covering of sin, and a Banner of pride, and va∣nity.

Take heed also, that this sense be not bewitched, and overcome through voluptuousness, and corrupt thee by an excessive, idle, and inordinate use, of the Down-beds of England, of the hot Springs of Bathe, of the fresh, but wanton Aire of Hide-Park, of the cool Baths, and Aqua∣ducts of Italy; Remember that antient, but true Pro∣verb, Latet anguis in Herba; made good, literally, and vitiously, in the Egyptian Cleopatra, whose lusts, even her unclean, and immoderate indulging of this sense, procured her Soul and Bodies destruction. O my Soul, let this sense fulfill the end, for which it was made, and become (as before hath been observed) thy Instrument, and diligent Investigator to inquire into the wonders, and bounty of God, in the Elements, other natural things, and in all thy enjoyments; That in the pleasing, and sober exercise, of this sense, both thy body may be de∣lighted, and thou maist be assisted, and instructed there∣from, to glorify thy great and good God, in all his mer∣cies, and attributes, and in all thy liberal fruitions; so shalt thou be like the blessed Angels, who by their spi∣ritual sense, beholding and apprehending God in all his works; are thereby inlarged, and unwearied in his prai∣ses; and be also a Companion with them, hereafter, in their Heavenly Hallelujahs, and Coelestial Glory.

O Lord, my God and Saviour, who hath said in thy Word;* 1.1337 which Word is truth; Behold, I make all things new; fulfill that promisary Word, I beseech thee in me; renew both my Soul and Body, that this sense of senses, this universal sense, that possesses every part and mem∣ber, may not seem to be alive, and yet not alive, as be∣ing

by nature, and from my birth, taken with, and un∣der a dead Palsie of Sin; and in danger to be made past feeling, through customary offending, and the frequent stroaks, and sharp launcings of thy Judgments; the gnaw∣ings, and bitings of Conscience, and of my dangerous condition. Is there no Balme in Gilead?* 1.1338 Is there no Physician there? Lord Jesus, thou alone art my Physici∣an, thou hast undertaken my Cure, thou hast begun it, and wilt certainly perfect it; For thou art the Author,* 1.1339 and finisher of my Faith; a God of perfection, and im∣mutable,* 1.1340 therefore thy Gifts and Calling are without Re∣pentance. O be thou graciously pleased, to wash both Soul, and Body, in that Fountain,* 1.1341 opened in the House of David, for Sin, and for Vncleanness, even in thy own most precious, healing and purifying blood: For thy blood, O Lord Jesus Christ, cleanseth from all sin,* 1.1342 and iniquity, and that not only from the guilt, as to Gods divine justice: But from the filth of sin, this my body of death, and corrupt Lusts: so shall I have a pure, tender, and feeling Conscience, to avoid, and eschew all evil; and the like Sense of Feeling in my Body, shall be so sanctified, and regulated by it, that neither costly pride, nor penurious covetousness, lustfull, and itching concu∣piscence, wastfull voluptuousness, nor deceivable vanity, shall vitiate, corrupt, or disorder it. O my Lord, since thou hast made a firme Covenant with me, in Baptisme, even an everlasting Covenant, the sure mercies of David,* 1.1343 and hast contracted thy self to me in the Communion of thy Body, and Blood, I will now presume to say, as thy Spirit hath taught me, My Beloved is mine,* 1.1344 and I am his▪ Kiss me with the kisses of thy Mouth, for thy love is better than Wine. Bring me into thy Banquetting-house, and let thy Banner over me, be love: Stay me with Flag∣gons, comfort me with Apples, for I am sick of love; let thy left Hand be under my Head, and let thy right hand imbrace me. Now I have found thee,* 1.1345 whom my Soul lo∣veth, I will hold thee, and will not let thee go; O set me as a Seal upon thy Heart, as a Seal upon thy Arme;* 1.1346 so my love, in thy strength, is as strong as death; Many Waters, (through thy grace) shall not,* 1.1347 nor can quench

my love; neither can the Floods of Tentations, Tribulati∣ons, and Persecutions for thy sake, drown it. O let me be in thy Eyes,* 1.1348 as one that hath found favour; so shall this Sense, my Touch, be spiritualiz'd, by thee here, and glorified with thee hereafter; and be the Hand-maid, and assistant to my Soul, to distinguish and discover unto her, thy bounty and goodness, and all other thy excellencies, in thy wonderfull works in nature; and cease to be, as in its unregenerate state,* 1.1349 a Pander to lust, and Sathan: For the works of the Flesh, are Adultery, Fornication, Vncleanness,* 1.1350 Lasciviousness; and without the new Jeru∣salem, are Dogs, and Whoremongers. Lord do thou touch me with the Finger of thy sanctifying Spirit, and let me lay hold, and imbrace thee in the Armes of Faith, and love; and then this bodily sense shall be so metamorpho∣sed, by such a union, and communion with thee, that it shall be a real augmentation of my happiness and delight, in this life, and through thy free grace, who proportion∣ably rewards thy Saints, receive from thee, by the holy exercise of it here, at the Resurrection, an answerable increase of Glory, Amen.

* 1.1351Having through Gods gracious assistance, (although in much weakness) meditated and discoursed of the glori∣fication of the Five Senses; I shall conclude, with the blessed, and excellent use, and exercise of the Tongue; (under which I comprehend the voice, and articulate speech) at our Resurrection in Glory; which although not numbered amongst the Senses, yet is not inferiour, but transcends them all; as being the Souls Orator, and Interpreter, to the glory of God, of what is seen, heard, tasted, smelt, or touched by us; And therefore it is sty∣led by David, His Glory;* 1.1352 as being that sweet, and most melodious Instrument, that utters, and declares the won∣derous works of God, to his great praise, and honour, which is the principal end of our Creation, Redemption, and Glorification. To this member I annex, as necessary assistants; the Aire, Lips, Teeth, Throat, and Lungs. And as to the Speech, Language, or Dialect, solely to be used, by all the Saints, at the Resurrection. I humbly conceive, it shall be the Primitive Hebrew Tongue; as

being certainly, the Original Language of Adam, in the Creation; and before his Fall, when he gave names to the Creatures, according to their natures, and in which God spake unto him; and therefore is to be restored to us, by Christ, the second Adam. The rise of all other Lan∣guages, being a curse, punishment, and an effect of sin, in their Original, and the confusion at the building, of the Tower of Babel. Besides, this Tongue had the great and special honour, to be the Language of the Holy Ghost, in the old Testament, and in St. Matthew's Gospel, and of our blessed Saviour, the Eternal Word of God; and of the blessed Angels, in all their several missions, and appearances throughout the Book of God. So that in fine, this Tongue hath the priviledge and prerogative of all other Languages, and may be called the Language of the glorious Trinity; Holy Angels, and inspired Saints, and Prophets, yea, the Language of Heaven. I proceed next to the Persons, with whom the Saints shall speak, and frequently converse in this new life, on the renewed Earth, (O let it be contemplated by us, with a ravish∣ing, and admiring reverence, and thankfulness). Since it shall be with the most glorious Trinity in Unity, God blessed for ever, with the King of Kings,* 1.1353 the Lord of Lords; The Mediator, Spouse, and Head of his Mysti∣cal Body the Church, now perfect and compleat, redeem∣ed, and raised in their Bodies also, to Glory: If now the Apostle witnesses,* 1.1354 We have fellowship with the Father and the Son, How much more then, when We shall Raign with Christ personally, as Kings,* 1.1355 and Priests upon Earth. Further, in this Heavenly Jerusalem, this City of the living God,* 1.1356 We shall have communion with an in∣numerable Company of Angels,* 1.1357 and with the general As∣sembly, and Church of the first-born,* 1.1358 even with all the Elect, from Adam, unto the last Convert: yea, then shall that great truth, in the Psalmist, be fulfilled in this Re∣stauration, by the Lord Jesus Christ;* 1.1359 when the Saints shall be Crowned with Glory, and Honour, and made with, and under him their Head,* 1.1360 to have dominion over the works of his hands. Then shall all things be put un∣der their Feet; all Sheep, and Oxen, yea,* 1.1361 and the Beasts

of the Field, the Fowles of the Aire, and the Fish of the Sea,* 1.1362 and whatsoever passeth through the Paths of the Seas.

I come now, to the use and exercise, of this glorious, and glorified Member, the Tongue, speech, and voice; which I humbly conceive shall be then, Musical, and Lau∣datory, and also precatory, as, and with respect to God, and Christ. Secondly discursive, declarative, and com∣municative, as in respect of Angels, and their fellow-Saints; as also gubernative, and mandatory, as, and in respect of all inferiour Creatures.

As to the first, that the chiefest duty, and highest ser∣vice of the Saints, in this new life, shall be the Loqual, Musical, and melodious singing, praising and worshipping of God, and Christ, is in many Figurative Visions pro∣ved, and held forth, in the Revelation; as Chapter the Fourth, from Verse the 8th. unto the end of the 11th. Verse; and Chapter the 5th. from Verse the 8th. until the end of the 14th. Verse; and Chapter the 7th. from Verse 9th. unto the end of the 12th. Verse; and Chap∣ter 11th. from Verse 15th. unto the end of the 18th. Verse; and Chapter 14th. from Verse the 2d. unto the end of the 3d. Verse; and Chapter the 15th. from Vers. the 2d. unto the end of the 4th. Verse; and Chapter 19th. Verse the 1. unto the end of the 8th. Verse; I am not ignorant, that the places above cited, do most of them respect the providential actings of God, and Christ, in the Church Militant, before the Resurrection of the just; and the Churches returns of praises, and worship for them; yet as I think, none will deny the truth I as∣sert, so none but will confess, these to be Types, and Patterns of what is done now in Heaven, by the Church tryumphant, and shall be done, by the Saints after the Resurrection, to Eternity; which I prove from Revela∣tions, Chapter 21. Verse the 22. which speaks directly of the time I write of, even of the glorified state of the Saints, upon the new Earth, under the type of the holy City, or new Jerusalem; And I saw no Temple therein, for the Lord God Almighty, and the Lamb, are the Temple of it; and Chapter the 22. Verse the 3d. And

there shall be no more curse, but the Throne of God, and the Lamb shall be in it; and his Servants shall serve him. To these, I will only add the expressions of the Psalmist; In God we boast all the day long, and praise thy Name for ever;* 1.1363 we will bless the Lord from this time forth, and for ever more. And that of the Apostle, By Him (meaning the Lord Jesus Christ) let us offer the Sacrifice of praise to God continually; that is,* 1.1364 the fruit of our Lips, giving thanks to his Name.

As to the second particular, that the Saints after the Resurrection, shall converse, and have communion with the blessed Angels, and with the rest of their fellow-members, that Scripture before-cited out of the Hebrews Chapter 12. Verse 22, & 23. doth sufficiently evidence; for if we have communion with them, in this our mili∣tant condition, (as is there asserted by the Apostle) how much more shall we have our Conversation with them, in this state of Glory. If the glorious Angels are now our Guardians, and were often visible, present, and discoursed, with Abraham, Jacob, Lot, Joshua, Gideon,* 1.1365 Manoah, David, Eliah, Elisha, Daniel, the Shepwards, the blessed Virgin, John, and others of the Saints on Eearth, shall they not be much more intimate, and con∣versant, when glorified together with them? shall we be as the Angels, and not with the Angels? shall we have a fellowship with the infinite and incomprehensible Tri∣nity? shall God and the Lamb be our Temple, in this period of our raigning with Christ upon Earth, as hath been before proved; and shall any think us then below the society of the Elect Angels? or that the Angels de∣light not to be present with them, with, and in whom, the God, and Head of Angels, dwells, and inhabits? Did not Angels declare most of the holy mysteries to the Pro∣phets, and to Saint John, and when through infirmity,* 1.1366 he fell down twice to worship them, did they not both times say, See thou do it not, I am of thy Brethren the Prophets, that have the Testimony of Jesus, worship God? As for the communion of Saints, both here, and here∣after, it is one of the Articles of our Faith, and asserted in many places of the Scripture; As that,* 1.1367 where the Kar∣kass

is,* 1.1368 there shall the Eagles be gathered together. That at this time, the wicked shall see Abraham, Isaac, and Jacob, and all the Prophets in the Kingdome of God, That we shall be taken up in the Clouds, to meet the Lord in the Aire.* 1.1369 And that then we shall be ever with the Lord: as also throughout the Book of the Revelations: especially in the two last Chapters, where this time, and state, is prophetically, and evincingly set forth, and de∣clared; That the Angels, and Saints exercise, is, and shall be then laudatory, and precatory; a melodious sing∣ing and continual praising, adoring, admiring and wor∣shipping of God; I think none doubts; and I have al∣ready sufficiently proved. And as to the blessed matter, and subject of their discourse, and communication, one with another; I humbly conceive, it will chiefly respect, and inspect, as to time, (in imitation of our God) things that are past, present, and things that are to come, so far as are promised, and shall be revealed to them. And as to the most excellent matter of their discourse, I hum∣bly conceive it will be, to keep in remembrance, declare and communicate to, and with one another, in lesser, or greater Assemblies, the glorious, fearfull, and wonderful Name of the Lord our God; that is, his infinite, and incomprehensible Attributes, by which he is made known to his Creatures; for every Attribute is God in the ab∣stract, as his Omnipotency, wisdome, holiness, justice, love, mercy, truth, goodness, life, glory, eternity, and the rest; As they have been, are, and shall be declared, in his works of Creation, then fully understood, and re∣vealed to us; as to the causes, and effects, nature, vertues, influences, and uses of all things, that God hath made, and that have a Beeing in Heaven, or in Earth: to the glory of our God their Creator. Which is to me a strong reason, and a great help to interpret many Scriptures; as setting forth the great wisdome, and justice of God, in appointing a certain time for his Saints, for whom he made the Earth, and wherein they have so greatly suf∣fered, and been persecuted for his sake, and to whom, he hath redeemed, and restored it; shall with their Head the Lord Jesus, in this new Heaven, and new Earth, be∣fore

their second, and ultimate Glory, in the highest Hea∣vens, possess, and enjoy, know, and understand this his lower Creation, in its Primitive excellency; That so they may sing to his praise, and speak thereof one to another, to the exalting God's Name, and Glory, as being the Chief end, for which he Created it and them.

The second Chief Head of the Saints exercise of speech, one with another, will be concerning the won∣derfull providences of God, especially in respect of his Church, from the beginning of the World; a History never to be blotted out, obliterated, or forgotten, by his Saints; but to be frequently remembred, and mentioned to the glory of his power, wisdome, love, and faithful∣ness, and of the rest of his Attributes.

A third and principal subject, will be that which now, and ever shall be, the wonder of Heaven, and Earth, the admiration of Saints, and Angels, that Miracle of Divine love, the Redemption of Man-kinde, by the Lord Jesus, God-Man in one Person: In which, above all other his works, the Lord hath been pleased to draw neer, and to manifest himself in all his glorious Attributes, both to Saints and Angels. This is that mystery of mysteries, of which the Apostle witnesses, That without controversie,* 1.1370 great is the mystery of Godliness; God manifested in the Flesh, justified in the Spirit, seen of Angels, Preached unto the Gentiles, believed on in the World,* 1.1371 received up into Glory: This is that bredth and length, that depth and height, the knowledge of the love of Christ, which passeth knowledge, even the fulness of God, and the riches of his Glory. But I must return where I left off,* 1.1372 lest I be swallowed up in this Ocean of Divine love,* 1.1373 which both now and then shall far transcend, not only the expressions, but the Conceptions of Saints and Angels.

The fourth Subject, about which the Saints Tongues shall be exercised, respects their several employments, and activities, under their glorious Head, and King, in this transcendent Kingdom and Universal Empire, which by way of allusion, I may terme their Callings or degrees of Office under him, and in Relation to one another;

For, if the Holy Scriptures hold forth, that in the highest Heavens, there is the most excellent Order, and Govern∣ment evidenced, by the gradual denominations, and ti∣tles, given unto those Aetherial subjects: as Arch-Angels, and Angels,* 1.1374 Principalities, and Powers, Thrones, and Dominions, Cherubins, and Seraphins; All which have their several Offices, Imployments, and Governments, according to the appointment, and establishment of our great and all-wise God, in those vast Regions, and innu∣merable starrified Orbes; yea, if in Paradise, (had our first Parents not fallen) as they, so also their Progeny▪ should have dressed the Garden,* 1.1375 and not have been idle▪ so also, it is more than probable, that as the Saints, ac∣cording to the Scriptures, should have (like the Stars) different degrees of Glory, so shall they have different actings, Offices, and Imployments; for the performance of which, the Tongue, and speech, above other parts, and Members of the Body; as being the Souls Image, and Interpreter, will have the greatest share, and honour. As for their Offices, he who is truly the Fountain of ho∣nour, our Lord, and Emperor, the Lord Jesus, saith, that the Saints shall be all Kings;* 1.1376 yet with a difference, as to the extent of their Governments; For some shall rule over five, others over ten Cities, in this Empire of Glory. Now their several and respective Functions, and atchiev∣ments in their Governments, none will suppose, can be performed, without the use of the Tongue, and speech. If all things in the Church Militant, must be done with decency, and in order, much more admirable shall be the unparallel'd order of this Church Tryumphant; The re∣gulation, directory, and carrying on of which, I conceive shall not be as now, by the use and help of any kind of Books, or Canons; but by verbal Orders, and Acts flow∣ing continually from their Souls, now as full of Light, as Life; That gracious promise, and prophesie, being then to be compleated, and fulfilled; They shall be all taught of God.* 1.1377 Let none mistake me, as though I here hold forth, that Saints shall have any Dominion, or Rule over their Brethren; No, I mean, and intend no such thing; For all here are Kings, and free, and shall be

subject to none, but God, and Christ, their Head. But this I conceive, that this Church Tryumphant, being that glorious, and mystical Body, whereof only Christ is the Head,* 1.1378 it is (as the Apostle elegantly) concerning the Church Militant, like the natural Body, compounded, and made up of many Members; every one of which hath a different degree of honour, grace, and glory, and are design'd for several uses, and actions; which without any servitude, or disrespect, from each other of their Members, they do, and chearfully execute, in order to the good, benefit, and happiness of the whole; accord∣ing as they are continually influenced, and directed,* 1.1379 by their Head, the Lord Jesus, who is the only Potentate, The King of Kings, and Lord of Lords.

I come now to the third, and last particular, the gu∣bernative, and mandatory acting of the Tongue, and voice, of glorified Saints upon the new Earth, as in re∣spect of all animate, and inferiour Creatures; as Fowles of the Aire, Beasts of the Earth, and creeping things: some of all which kindes, as being intelligible, although not rationable; are now subjected to, and obedient to the voice of Man, even to the command of wicked Men: As first, for instance, are not Faulcons, Lanners, Goss∣hawkes, and all kinde of ravenous Fowles, brought, and taught to obey the Rulers call, and voice of the Faulk∣ner? And as for other Fowles, how wonderfull is the sub∣jection, and observance of the Cormorants, and the coy Ducks, as to the Instructions, and designes of their Ma∣sters. And as for harmless, lesser, and singing Birds; how speedy and trusty Conveighers of Letters are the Pige∣ons, called Carriors in the Eastern Countreys, to the Mer∣chants? How do Parrots, and other Birds speak and sing, as they are taught, and when they are commanded so to do by their Teachers?

Next, how are all sorts of wild and devouring Beasts made Tame, and obedient to their Keepers; as the Lyon, Bear, Tyger, Wolf; especially the Elephants, and Rhino∣ceroses, so much used, and imployed in Warres, and for service by the Eastern Nations? As also those less wild, the Horse, Mule, Ass, the Camels, Dromedary; and Dogs

of all sorts; Baboons, Apes, & Monkies: of which last, a cre∣dible Writer reports, that he knew a Monky to have so well learnt, and obeyed the rules of his Tutor, that he would not only play a Game at Chess, but often give a Check-Mate to a good Gamester.

As to creeping things; although Naturalists report, ma∣ny strange things concerning their love, and subjection to Man; and dayly experience shews us, with what awe and fear they are possest, when they but hear a hu∣mane voice: yet for brevity sake, I will only observe, what is written concerning the Adder, that it hath such a dreadfull apprehension of the force, and power of In∣cantation; that to avoid the Inchanters voice, she will stop one of her Eares with the end of her Taile, and the other by laying it close to the Earth, which as to the actions, although not to the precise manner of doing, the Holy Scriptures witness, That the Adder stoppeth her Ear from hearing the voice of the Charmer,* 1.1380 charm he never so wisely.

If then there remains, and appears such manifest signs, and testimonies of Mans dominion, and of the inferiour Creatures obedience, and subjection to him, even after the Fall, Gods curse, the Creatures rebellion, and the vacating of Mans commission: How perfectly intire, and absolute, shall this Dominion be, and the Creatures sub∣jection and obedience, when the glorified Saints in the right of Christ, the Lord, and Heir of all things, their Head,* 1.1381 shall be as co-heirs with him, restored to this their Primitive right, and prerogative? which promise and act of Christ, could not be fulfilled, or performed to us, in this particular, (although no small privilege of the Saints) unless before their second, and last degree of Glory, They raign with him upon the renewed Earth,* 1.1382 a thousand years; according to the Scripture; which Earth, (it is more than probable) shall be furnished as before, with several kinds of Creatures; to the end, that they may be in subjection to, and under the dominion of the Saints, who shall be all Kings: now a King, and subjects, are relatives, so that no subjects,* 1.1383 no King. If it be a truth, that they shall not raign over one another, it is as clear a truth, they

shall raign over all terrene animals, and inferiour Crea∣tures.

But it may be objected, how shall the Creature, ac∣cording to that assertion of the Apostle, Be delivered from Bondage, they now are under,* 1.1384 and enjoy the liberty of the Sons of God, if they be under this subjection?

I answer; as it is no diminution of our liberty, that we shall then be in subjection to God, in Christ, because his Service is our perfect freedome; so it shall be no im∣peachment, or contradiction, to the liberty in that Scrip∣ture intended, to be restored to the Creatures; For no other liberty, it is clear, is there meant to be given then, but what they had before; their unwilling subjection to bondage, by reason of Gods curse, for Mans sin, and it, being one of the principal ends of their Creation, to de∣light, serve, and obey Man, Gods Vice-gerent upon Earth, their service therein, according to the Primitive Ordi∣nance of God, (as may be observed also, in the unwea∣ried motions of the Sun, and Planets) shall be their joy, honour, and freedome, not their bondage: This govern∣ment having no need, or occasion, to make any such harsh, laborious, oppressive, or slautering use of any Creature, as now: all the Saints vocal commands, being then, by the wonderfull wisdome, and providence of God, so or∣dered, and made agreeable to the nature, and will of the Creatures, and that by a certain kinde of instinct, as that their subjection, and obedience, shall be as natural, pleasing, and acceptable to them, as it is to the Fire and Air, to ascend; they being as ambitious and ready to o∣bey, as the Saints to rule, govern, and command them; since all their Orders, and verbal Injunctions, shall tend to the great glory of God, ours and their Creator, and of Christ our Redeemer.

As to the particular actings▪ and subject matter of the Saints verbal Statutes, and Injunctions in this their Do∣minion and Government of the Creatures, I shall not fur∣ther inlarge, (as conducing nothing to the subject I am now upon) although the Holy Prophets▪ in mysterious Figures, and expressions, hold forth some light and dis∣covery thereof. Only I desire it may be observed, That

before Mans Fall, the several genusses, or kindes, of all terrene Creatures, were in possession of, and enjoyed Pa∣radise with Adam: else, how could they be brought by the Lord to Adam, to see what he would call them? And whatsoever Adam called every living Creature,* 1.1385 that was the name thereof. From which I note, the great use of the Tongue, and speech of Man in that blessed Gar∣den; the certain and cleer Figure of our restored and Paradisical Earth? as also that the Creatures were not brought by God to Adam only, and barely, to receive their Names; but that Adam should particularly, and un∣derstandingly view them; that so he might take seriously notice of the variety of their kindes, the wonderfulness of their formes, and shapes; and Phylosophically inspect, (as being the wisest of all Earthly Beeings) their re∣spective qualities, and natures; that so he might not only give them significant, and proper names, (a Prerogative and Character, declaring him Lord and King over them) but as a Priest unto God,* 1.1386 to both which Offices the Saints are to be restored) he might from the dayly contempla∣tion of them, praise, admire, and adore; as the Saints also shall do, the great and only most high God, who hath made them, and us, and all things for his own Glory.

From this my weak, and short inquiry, and induction, of a few particulars▪ it is made clear and evident how ex∣cellent a Member the Tongue is; and also how great and manifold, the use and exercise thereof, will be in this our glorified condition. I shall now therefore, ac∣cording to my former Method, conclude this subject, and this Treatise, with a few Meditations.

* 1.1387O my Soul, shall thy Tongue, voice, and speech, have such an excellent, and glorious employment, in the state of glory, as to be thy Representee Embassadour, and Pro∣lucutor to God, Saints, Angels, and Creatures? shall it be the most loud, sweet, and full-sounding Organ, and In∣strument of the worship, and high praises of the Trinity in Unity, Father, Son, and Holy Ghost, God blessed for ever? shall it be a vocal Trumpet, in the ravishing, and most melodious Chore of Millions of Millions of glori∣fied

Saints and Angels, to sound forth, and speak of, to one another, the wonderfull works, and providences of God, past, present, and to come, divulged in the large Mapps of our Creation, Redemption, and Glorification, to his continual, and everlasting praise, and glory? Shall it be a principal Engine, and Actor, as to that Office, and Government, thou shalt be placed in, amongst thy fellow Saints, in this glorious and universal Empire of the Lord Jesus, raigning Personally as King, and Mediator, in this his Mediatory Kingdome, upon the renewed Earth? Yea lastly, shall it be the Expressor, of all thy Orders, and Commands, in the Execution of thy restored Dominion, over the terrene, and inferiour Creatures?

O with holy David, (that now glorified Saint,* 1.1388) Set a watch over thy Lips, that thou offend not with thy Tongue; and remember that authentick Declaration of thy Judge, Lord, and Saviour, By thy words thou shalt be justified,* 1.1389 and by thy words thou shalt be condemned;* 1.1390 and that of every idle word, thou shalt give an accompt, at the Day of Judgment; Because,* 1.1391 out of the abundance of wick∣edness that is within the Heart, the Mouth speaketh.* 1.1392 If any Man (saith St. James) offend not in word, the same is a perfect Man, and able also to bridle the whole Body.* 1.1393 Behold (saith the same Apostle) we put Bits into the Hor∣ses mouths, that they may obey us, and we turn about their whole Body; Behold also the Ships,* 1.1394 which though they 〈◊〉〈◊〉 so great, and are driven of fierce Winds, yet are they twined about, with a very small Helme, whether so ever the Governor listeth;* 1.1395 Even so the Tongue is a little mem∣ber, and boasteth great things; Behold how great a matter a little Fire kindleth; And the Tongue is a Fire,* 1.1396 a World of iniquity; so is the Tongue amongst our Members, that it defileth the whole Body, and setteth on Fire the course of nature; And it is set on Fire of Hell:* 1.1397 For every kind of Beasts, and of Birds, and of Serpents, and the things in the Sea is tamed,* 1.1398 and hath been tamed of Man∣kinde; But the Tongue can no Man tame, it is an unruly evil, full of deadly poyson; Therewith bless we God,* 1.1399 even the Father; and therewith curse we Men, which are made after the similitude of God:* 1.1400 shall out of the same

Mouth proceed blessing, and cursing? O my Soul, these things ought not so to be; Doth a Fountain send forth at the same place,* 1.1401 sweet, and bitter? Can the Figg-Tree (O my Soul) bear Olive-Berries;* 1.1402 either a Vine Figgs? so can no Fountain both yield salt Water, and fresh. There∣fore,* 1.1403 If any Man seem to be religious, and bridleth not his Tongue, but deceiveth his own Heart, this Mans Re∣ligion is vain.* 1.1404 Speak evil of no Man: Let no corrupt communication proceed out of thy Mouth, but that which is good,* 1.1405 to the use of edifying, that it may minister grace to the Hearers; Neither filthiness, nor foolish talking, nor jesting,* 1.1406 which are not convenient; but rather giving of thanks;* 1.1407 Since evil Communications corrupt good Man∣ners.

O my Soul, is cursing, swearing, vain, wanton, and e∣vil-speaking, the Rant▪ and Garb of the wicked; y••••▪ the Language of Hell? And is holy, and a religious dis∣course and communication, the Character, and Dial••••t of Saints upon Earth? and praises, and thanksgiving, the exercise of the Spirits of just Men made perfect, and of the glorious Angels? Yea, the Language of Heaven? O let not thy Tongue learn, or speak, the Language of Ashdod,* 1.1408 but of Canaan; not the blasphemous roaring•• of the Devils, and the damned; but the sweet Anthem•• of the Saints, and Angels. Yea, begin thy Heaven upon Earth, and be warbling and tuning this blessed and use∣full Instrument, thy Tongue, to Psalmes, Hymns, and spiritual Songs,* 1.1409 singing and making melody in thy Heart to the Lord; For it is good to sing praises to our God▪ For it is pleasant, and praise is comely. O bless the Lord▪ O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, and healeth all thy diseases; who redeemeth thy life from destruction,* 1.1410 who crowneth the•• with loving kindness, and tender mercies; who satisfyeth thy Mouth with good things, so that thy Youth is renew∣ed like the Eagles. O my Soul, shall thy Tongue in the next glorious Life, be thy Chronologer, and Orator to Gods praise, before; and to thy fellow Saints, of Gods works, and providences, past, present, and to come? O be exercising, and conning over thy Lesson, in this Life:

And in••u••e it here, to what it shall do hereafter. Say to my friends, relations, and fellow Christians; Come and hear all yee that fear God, and I will declare what he hath done for my Soul. Yea,* 1.1411 let thy Tongue be thy glo∣ry, and as the Tongue of a ready Writer.* 1.1412 Let thy Mouth speak of wisdome; and the Meditation of thy Heart,* 1.1413 of understanding: Remember the Days of old,* 1.1414 meditate of all Gods works, muse on the works of his Hands,* 1.1415 speak of the might of his terrible acts,* 1.1416 and declare his great∣ness; Abundantly utter the memory of his great good∣ness, and sing of his righteousness, whilst thou livest;* 1.1417 ••raise the Lord, yea, sing praises unto thy God, whilst thou hast any Beeing. O my Soul, shall the Saints in this glorious Empire of Christ in the new Heaven, and new Earth, be all Kings; and yet as one ••tar differs from a∣nother in glory, so they there shall have different degrees of gifts, and graces, offices, and imployments; every Ves∣sel being full of grace, and glory, although of different measures, and capacities; not ruling, or lording it over one another; and yet of necessary and excellent use, by reason of their various and different gifts, manifestations and employments, to add an encrease of happiness, bles∣sedness, and glory to each other; a pattern, and resem∣blance of which joynt Kingship, under one Head, and King, the Lord Jesus, (as was mentioned before) is seen 〈◊〉〈◊〉 the natural Body, and in the militant, and mystical body of Christ; The Saints glorified, being like so ma∣ny precious Stones, (which although of different bigness, and value, yet being judiciously set, by a skilfull 〈◊〉〈◊〉) to radiate one upon other, that they add luster each 〈◊〉〈◊〉 other, and without any diminution, to the worth of any individual Stone, serve necessarily, to the greater and fuller perfection of the Jewel?

Will it be thus O my Soul, and will thy Tongue be then a principal Actor, in this thy most honourable stati∣on, and vocation?* 1.1418 Serve thy God with David in thy Ge∣neration, not hiding any Talent God hath given thee, with the slothfull Servant in the Earth.* 1.1419 Set not thy Candle under a Bushel, but upon a Table,* 1.1420 that it may enlighten the whole House, thy Family, thy Friends, thy fellow-Members;

yea all (except Dogs, or Swine) that thou con∣versest with;* 1.1421 speaking unto them, as the Saints no doubt shall do,* 1.1422 to one another in Glory, to edification, exhor∣tation, and comfort; declaring to them, (to the praise, and glory of God) thy experiences, thy consolations, and Divine manifestations. And for as much as thou art zealous of spiritual gifts;* 1.1423 seek, that thou maist excell, to the edifying of the Church; that spiritual Body of Christ, whereof thou art a living Member. And since God, as the Apostle excellently observes,* 1.1424 hath set some in the Church; First Apostles, secondly Prophets, thirdly Teach∣ers; after that Miracles, then gifts of healing, helps, Go∣vernments, diversities of Tongues; Covet thou earnestly the best gifts;* 1.1425 For there are diversity of gifts, but the same spirit; But the manifestation of the Spirit, is 〈◊〉〈◊〉 to every Man to profit withall;* 1.1426 To one is given by the Spirit,* 1.1427 the Word of Wisdome; to another, the Word of Knowledge, by the same Spirit; to another Faith, by 〈◊〉〈◊〉 same Spirit;* 1.1428 to another the gift of Healing, by the same Spirit;* 1.1429 to another working of Miracles; to another Pro∣phesie; to another discerning of Spirits; to another, di••vers kinds of Tongues; to another, the interpretation of Tongues;* 1.1430 but all worketh that one, and the self same Spi••rit, dividing to every Man severally, as he will; For, 〈◊〉〈◊〉 the Body is one,* 1.1431 and hath many Members, and all the Members of that one Body, being many, are one Body; 〈◊〉〈◊〉 also is Christ. If they were all one Member, where we•••• the Body?* 1.1432 The Eye cannot say to the Hand, I have 〈◊〉〈◊〉 need of thee;* 1.1433 again; the Head unto the Feet, I have 〈◊〉〈◊〉 need of you; Now we are the Body of Christ, and Mem••bers in particular.* 1.1434 Therefore O my Soul, since 〈◊〉〈◊〉 Tongue, as to all divine, and spiritual gifts, is now th•• principal Agent, and Expressor: And shall be then, 〈◊〉〈◊〉 as a Member of Christ, mystical Body, in this his glori∣ous Kingdome, thou shalt be plac'd in thy Function, and respective administration, be not spiritually idle, but ••it, and exercise thy Tongue continually, in declaring to o∣thers, according as it shall be revealed to thee, by the Holy Spirit, the Magnalia Dei, the wonderfull ways, and works of God.* 1.1435 Freely thou hast received, freely give.

O my Soul, shalt thou then be as one of Christs Vice∣royes, over all inferiour Creatures; shall thy Dictates, Or∣ders, and Commands, be received and obeyed by them, as the voice of God? O let not then thy speech, now, to them be mixt with oaths, and cursings, according to the wo••t, and fashion of the wicked of the Earth; whose behaviours towards the poor Brutes, are more like to Devils, than Men, or Christians. Yea, let thy employ∣ment of them, and rule over them, be gentle, milde, and moderate; not cruel, or oppressive, since the good Man with the Scripture) is mercifull towards his Beast:* 1.1436 And 〈◊〉〈◊〉 tenderness of thy God towards them exprest as 〈◊〉〈◊〉 of the reasons of his commanding a seventh Days 〈◊〉〈◊〉, That thy Beast may rest as well as thee, teaches,* 1.1437 what respect, and considerate pitty, and compassion he expects from thee towards them, as being fellow••Crea∣tures, suffering what servitude they undergo, for thy sin; and from which they shall be freed and delivered in thy glorious liberty. But instead of speaking evil of,* 1.1438 or to the inferiour Creatures, do thou now, as thou shalt do, in the World to come; with thy Heart, and Tongue, praise and glorifie thy God, after the Example of holy David, Psal. 148. throughout, in, and for them, ad∣miring his love, and goodness to thee, to them, as also 〈◊〉〈◊〉 unexpressible, yea unconceivable power, and wisdome declared in their various formes, wonderfull strength, 〈◊〉〈◊〉 qualities, excellent virtues, and uses; as being 〈◊〉〈◊〉 great end of theirs, and thy Creation; as the Lord ••••clares to Job, when he bids him behold Behemoth,* 1.1439 and ••••••iathan, and leaves upon Record, for our Instruction, and Imitation, so large a description of them, and of others of his Creatures. This holy exercise, both of mind and voice, in the contemplation of the Creatures, was without doubt a chief employment of Adam in his inno∣cency. Let it be thine then in thy return, and travailing to this second Paradise; that what is begun by thee here in grace, may be perfected there in Glory.

O glorious God, and mercifull Father; O infinite,* 1.1440 lo∣••ing, and gracious Saviour, and Redeemer; O holy and Eternal Spirit, my Sanctifier, three infinitely glorious Per∣sons;

One Omnipotent, onely wise, and Eternal God, Blessed, blessed▪ blessed, from everlasting to everlasting▪ who hath so highly honoured, and dignified me▪ a 〈◊〉〈◊〉 Worm▪* 1.1441 and no Man; As to love me freely in thy Eter••nally begotten, and only beloved Son▪ the Lord Jesus▪ God-Man; and in him▪ from before all beginnings, to e∣lect me,* 1.1442 unto Eternal Life, and Salvation; Creating 〈◊〉〈◊〉 unto immortality and glory, by giving me an immorta•• Soul▪ and a Body that shall assuredly be raised to life▪ and glory, by thy Almighty Power, and by the virtue of the Resurrection of my Head,* 1.1443 and Saviour, who hast mira∣culously raised me from a sinfull death, unto a spiritual life, in my effectual Calling, through Adoption, the San∣ctification,* 1.1444 and Inhabitation of thy holy Spirit, as 〈◊〉〈◊〉 freely justified me, in thy Son, the Lord my righteous••ness▪ and by this blessed and inseparable union to 〈◊〉〈◊〉▪ in thy Son▪ by the Holy Ghost, given me assurance 〈…〉〈…〉 Life, and Glory, which shall indubitably beg•••• 〈◊〉〈◊〉 my Soul, at my dissolution, and be compleat at the ••••••union of Soul and Body a•• the Resurrection of the 〈◊〉〈◊〉▪ What shall I render unto the Lord for all his benefits▪ O God my heart is fixed, I will sing, and give praise, 〈◊〉〈◊〉 with my glory. Awake my Heart, awake my Tongue▪ 〈◊〉〈◊〉 self will awake early and joyn with the Arch-Angels▪ and Angels, and the Church Tryumphant in Heaven and with the Holy Catholick Church upon Earth, in 〈◊〉〈◊〉 Heavenly exercise of praise, and thanksgiving. O Lord▪ whose only prerogative it is, to search the heart; knowest that these are the desires,* 1.1445 and petitions of 〈◊〉〈◊〉 Soul▪ yet with holy Paul I cry out, that to will is present with me, (through thy grace) but how to perform▪ know not.* 1.1446 Blessed Saviour, give me of thy fulness so so•••• to receive grace,* 1.1447 for grace. Yea be pleased to add 〈◊〉〈◊〉 to grace, since thou alone workest in us both the will and the deed; and the Heaven aspiring▪ piercing 〈◊〉〈◊〉 of praise,* 1.1448 ariseth only from thy Divine Fire of Know∣ledge, and holy affections. Eternal Father, let not this noble Instrument of thy Glory, my Tongue▪ be tuned to the vain and wanton Layes of the World, and Sin▪ lest thereby being crackt, unstrung, and made untunable

for thy service here, it, and my whole Body, with volup∣tuous Dive••, be cast 〈◊〉〈◊〉 useless into the Fire of Hell, where a drop of cold Water will not be 〈◊〉〈◊〉 to cool a flaming lascivious Tongue▪ But let me▪ O Lord,* 1.1449 be continually cha••••ing the Magn••lia Dei, and be sing∣ing those Evangelical••▪ and prophetical Songs of the four Beasts, and four and twenty Elders, (the figure and re∣presentative of thy holy Church) saying▪ and singing, Holy, holy, holy, Lord God Almighty, which was▪ and is,* 1.1450 and is to come; Thou art worthy O Lord, to receive Glo∣ry, and Honour, and Power, for 〈…〉〈…〉 Created all things▪ and for thy pleasure, they are, and were Created. Thou O blessed Saviour art worthy, to take the Book of the Providential Decrees, and actings of the Father, as concerning thy Chu••ch, and to open the Seal••,* 1.1451 and to discover the meaning thereof; for th•••• wast slain, and hast redeemed us, to God, by thy blood, out of every Kin∣dred, and Tongue, and People, and Nation▪* 1.1452 And hast made 〈◊〉〈◊〉 unto our God, Kings, and Priests, and we shall 〈…〉〈…〉 the Earth; Worthy 〈…〉〈…〉 O Lamb,* 1.1453 ••hat was 〈◊〉〈◊〉, to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing. Blessing,* 1.1454 ••••nour, glory, and power, be unto (thee▪ O Father) That 〈◊〉〈◊〉 upon the Throne, and unto the Lamb, for e••er and ever.

Great and marvailous are thy works,* 1.1455 Lord God All∣mighty, just, and 〈◊〉〈◊〉, are thy ways, O King of Saints;* 1.1456 who shall not fear thee O Lord▪ and glorify thy Name,* 1.1457 for thou only 〈◊〉〈◊〉 holy▪ For all Nations shall come and worship before thee, for thy Judgments are made manifest, and thy 〈◊〉〈◊〉, in the raising thy Witnesses,* 1.1458 thy Magistra∣cy, and Ministry, and pouring forth thy wrath upon the Beast, the Man of Sin, that Western Anti-christ▪ the Pope,* 1.1459 and upon that Mystery of Iniquity, Babylon the great, the Mother of Harlots, and Abominations of the Earth,* 1.1460 which is also spiritually called 〈◊〉〈◊〉, and Egypt, and li∣terally Rome, the Throne, and Seat of the Beast, and two-horned Beast, the false Prophet,* 1.1461 which is come now into remembrance, before thee O God;* 1.1462 to give unto her the Cup, of the Wine, of the fierceness of thy wrath:

she saith now in her heart,* 1.1463 I sit i•• Queen, and am no Widdow, and shall see no sorrow, therefore shall her Plagues 〈◊〉〈◊〉 in ow•• Di••••y, Death, and Mourning, and Fa∣mine▪ and she shall be utterly 〈◊〉〈◊〉 with Fire, for strong are thou 〈◊〉〈◊〉 God that Judgeth her▪ And the Bea••••, the Pope that was,* 1.1464 and is not, that is the Eight Head, and is of the Seventh, shall go into Perdition, and be taken, and with him the false Prophet,* 1.1465 the Roman Church, and Hierarchy,* 1.1466 that wrought Miracles before him, with which he deceived them that had received the mark of the Beast, and them that worshipped his Image; These both, shall be cast alive into a Lake of Fire,* 1.1467 burning with Brimstone▪ First in this life, by a direfull excommunica••tion by all the Churches of Christ▪ and after this life, 〈◊〉〈◊〉 the Fiery Lake of Hell. O Almighty Saviour, who 〈◊〉〈◊〉 King of Kings,* 1.1468 and Lord of Lords▪ shall my Tongue 〈◊〉〈◊〉 my glorified condition, (as hath been shewed) sing thy praises, declare, and perpetuate the memory of these thy wonderfull actings, after thou hast done them▪ O 〈◊〉〈◊〉 me now before thou doest them, (as beholding 〈◊〉〈◊〉 very neer, through the Perspective of thy Word, by the Eye of my Faith) Sing that new Song of praises, before thy Throne, concerning thy great and marvellous pro••i∣dences,* 1.1469 with the hundred forty and four thousand, thy Virgins, and redeemed ones, that stand with thee, o•• Mount Sion, (the Figure of thy Church) and tryum∣phingly declare with the Angel, that the Hour of thy Judgment is come;* 1.1470 and that Babylon is fallen, is fallen, that great City, because she made all Nations drink of the Wine of the wrath of her Fornication.

Let me also, as by the same prospect of Faith, behold∣ing the Call,* 1.1471 and Conversion of thy antient People Israel, and scattered Jewes, to be at hand; and the total de∣struction of Gog,* 1.1472 and Magog, (the blasphemous Mahume∣tan Turk) by their Sword, and in their Land▪ and bless, and praise thy Name,* 1.1473 for it is wonderfull, fearfull, and glo∣rious.

* 1.1474O my Lord, hast thou also declared and promised by thy Holy Apostle John, that thou wilt shortly Lay hold on the Dragon, that old Serpent, which is the Devil, and

Sathan, and bind him for a thousand years;* 1.1475 Casting him into the bottomless Pit, and shutting him up, and setting a Seal upon him, that he should deceive the Nations no more, untill the thousand years shall be fulfilled? And that then all the ends of the World shall remember, and turn unto thee O Lord,* 1.1476 * 1.1477 and all the Kindreds of the Nati∣ons shall worship before thee? And the Kingdomes of this World shall become the Kingdomes of Thee, our Lord,* 1.1478 and of thy Christ, and He shall raign for ever? Lord, shall I we see such a blessed, and happy age, as this, when, as a natural, and rational effect of Sathans binding, and thy casting him, and all his Legions of Devils, into the local Hell, and of thy plentuous pouring forth of the gifts, and graces of thy Spirit, according to the Prophets, the whole World shall be converted to Christianity, all Wars and Contentions shall cease, Swords shall be turned into Plow-shares, and Speares into Pruning-hooks, and the Nations shall learn Warre no more; And long life, and peace, and plenty, shall Crown this Orbe; when all Ido∣latry, Ignorance, open profaneness, and wickedness shall be laid aside; and purity, light, and unity in life and do∣ctrine, worship, and discipline, shall shine forth through∣out the Earth, even above the Primitive times, when sa∣ving knowledge, and a Salomonial wisdome, shall co∣ver the Earth, even as the Waters cover the Seas? Shall I, I say, behold all this, by faith, through the gracious il∣lumination of thy blessed Spirit, in thy Word of Truth? And shall I not cry out with holy David,* 1.1479 Lord open thou my Lips, and my Mouth shall shew forth thy praise? yea often glorify thee, in singing the 96. Psalme, which be∣ing a clear Prophesie of this time, thy Spirit indited to that purpose, as also the 97. the 98. the 99. and the 100. Psalmes.

O Lord, hast thou foretold,* 1.1480 and promised by thy Pro∣phet Daniel, That Judgment shall be given unto the Saints of the most High, and that the Saints shall possess the Kingdome?* 1.1481 That then Righteousness shall be the Girdle of thy Loynes, and faithfulness the Girdle of thy Reines? That thou wilt give us Judges as at the first, and Coun∣sellers as at the beginning, and that thou wilt make our

Exactors righteousness?* 1.1482 That the Judgment shall fit, and the Kingdome, and Dominion, and the greatness of the Kingdome under the whole Heaven, shall be given to the People, of the Saints of the most High, whose Kingdome is an everlasting Kingdome,* 1.1483 and all Dominions shall serve Him? Yea, is this that fift, and universal Monarchie, and victorious Kingdome, which is by thy Almighty Power, and Spirit, to be acted and carryed on by thy Saints, when as it is witnessed by the Prophets, and thy Servant David, Thou shalt break thy Enemies with a Rod of Iron, and shalt dash them in pieces,* 1.1484 like a Potters Vessel, when the Lord at thy right hand,* 1.1485 shall strike through Kings, in the Day of his wrath, and shalt Judge amongst the Heathen,* 1.1486 and shall fill the places with the dead Bodies, and wound the Heads over many Countries? When thou shalt put a two-edged Sword into the Hand of thy Saints, to execute vengeance upon the Heathen,* 1.1487 and punishment upon the People,* 1.1488 to bind their Kings with Chains, and their Nobles with Fetters of Iron,* 1.1489 to execute the Judg∣ment written; this honour have all the Saints? Yea, is this thy victorious Kingdome and Government,* 1.1490 wherein righteousness, peace, holiness, and purity, shall be so greatly exercised, and exalted, by, and under thy Saints upon Earth, confirmed by thee, in a Vision, to thy A∣postle John; who declares, that after Sathan was bound by thee,* 1.1491 a thousand years, He saw Thrones, and they (to wit) thy Saints) sate upon them, and Judgment was given unto them? The Prodromus to which Sessions, he saw, Revelations the 19. from Verse the 11. unto the end of that Chapter?

* 1.1492And shall not both my Tongue, and Heart, in the cer∣tain belief, that these wonderfull prophetical promises shall, yea, are now, at the point, to be made good unto thy Church, and to be fulfilled; praise, and glorifie thee, in the joyfull expectation thereof; in those words, which thy own Spirit Indicted on this subject, and for this pur∣pose; O clap your Hands all yee People, shout unto God with the voice of Tryumph,* 1.1493 for the Lord most High is terrible,* 1.1494 he is a great King over all the Earth, He shall subdue the People under us,* 1.1495 and the Nations under our

Feet; he shall choose our Inheritance for us, the excel∣lency of Jacob, whom he loved;* 1.1496 For God is the King of all the Earth, sing yee praises with understanding;* 1.1497 God raigneth over the Heathen,* 1.1498 God sitteth upon the Throne of his Holiness; The Princes of the People are gathered together, even the People of the God of Abraham;* 1.1499 for the Shields of the Earth belongeth unto God, he is great∣ly exalted.

O blessed Saviour, who art that great Prophet,* 1.1500 pro∣mised by Moses; yea, the Lord God of the Prophets; Hast thou foretold to us by them, that after the binding and sealing up Sathan, and all the Powers of Darkness, in Hell, the bottomless Pit; thy Saints, thy Church shall enjoy a Sabatisme, a thousand years of rest, and peace,* 1.1501 upon this Earth; which I humbly expect, when their six thousand years of trouble, labour, and persecution shall be expired, typified, and prefigured (as I in all humility conceive) in the Arks resting the 17. Day of the 7. Month, as a Type of this rest in the six Days Creation,* 1.1502 and thy seventh Days rest; and in thy appointing us a laborious Week, and six Days of Work, and every seventh Day to be a Sabbath, a Day of rest to us, and the Creatures; And in the seventh Years rest to the Field, and release to Servants; the righteousness, and holiness, peace, plen∣ty, and happiness: of which their raign, and Kingdome, I but lately mentioned, and evidenced, by a few Scrip∣tures of many, that clearly hold it forth to us? O let my Heart, and Tongue, in the assured faith of thy accom∣plishing this great work, sing with joy the seventy-second Psalme; The lively Prophesie of this thy peaceable Kingdome, under thy Saints upon Earth, under the Type of Solomon; concluding with the Holy Psalmist,* 1.1503 Blessed be the Lord God of Israel, who only doth wonderous works; And blessed be his glorious Name for ever;* 1.1504 And let the whole Earth be filled with his Glory, Amen.

O Lord, the Judge of all the Earth, hast thou promi∣sed to come unto us the second time, without Sin,* 1.1505 unto Salvation; but in flaming Fire, to take vengeance of all that know thee not? Hereby destroying them and Hy∣pocrites, together with the Apostatizing Nations, called

Gog, and Magog, as Sprung from a Scythian Root, sedu∣ced from the true Faith,* 1.1506 by the deceits of Sathan, at his loosing for a season; The number of whom is as the Sand of the Sea, and by him gathered together, to in∣compass the Camp of thy Saints,* 1.1507 and the holy City, thy true Church, made up of Gentiles, and Israelites. Hast thou then promised a Resurrection of the Just, even of all thine Elect ones, and Martyrs; and that They shall be Priests of God,* 1.1508 and of thee O Christ, and that they shall raign with thee a thousand years? For thou hast made us unto our God Kings and Priests,* 1.1509 and we shall raign upon Earth:* 1.1510 Even in that new Heaven, and new Earth, which thou wilt create, shall our Salvation be then perfected, and compleated, in that first Resurrection, the Redemp∣tion of our Bodies, now sowen in Corruption, but then raised in Incorruption;* 1.1511 sowen in dishonour, but raised in Glory; sowen in weakness, but raised in Power; sowen a natural Body,* 1.1512 but raised a spiritual Body, and glori∣ous, like unto thee O Lord.

* 1.1513For ever blessed Redeemer; shall I according to Scripture-Chronology (probably) about twelve hundred and thirteen years hence, with holy Daniel, stand in the Lot, at the end of the Days, and in my glorified Body, with the many myriades of Angels, and glorious Saints upon the renewed Earth, behold, and enjoy thee perso∣nally a thousand years? shall my Tongue then declare thy Acts, and the wonders of thy love, mercy, and truth, and praise thee with them, for this thy great salvation; as being in a sure possession of Glory? O let my Heart, and Tongue, now praise thee in faith, and assurance thereof;* 1.1514 Since Faith is the substance of things hoped for, the evidence of things not seen. Yea, let me with thy Prophet and Apostle,* 1.1515 Tryumph over that last Enemy, Death; and singing, say, O Death where is thy Sting, O Grave where is thy Victory? The Sting of Death is Sin, and the strength of Sin is the Law,* 1.1516 Death is swallowed up in Victory. Thanks be to God, which giveth us the Victory, through thee our Lord Jesus Christ.

O thou whose Name is called the Word of God, who art the King of Kings, and Lord of Lords; the only

Potentate, to whom all Judgment is committed by the Father,* 1.1517 and who art ordained of God to be the Judge of the quick and of the dead; we must therefore all appear before thy Judgment Seat: when thy righteousness shall shine forth as the Light, and thy Judgment as the Noon-Day; in giving to every one according to their works:* 1.1518 And to all thine Elect, called thy Sheep,* 1.1519 at thy right hand,* 1.1520 (who are freely justified by thy righteousness) ac∣cording to the goodness of their thoughts, words, and deeds; which, (and not any of their sins as being fully satisfied for,* 1.1521 and blotted out by thy Death and Merits) shall then be remembred, as being the fruits of thy own Grace; That so thy Saints may be gradually rewarded, according to their works, not for their works,* 1.1522 both in the new Earth, and highest Heavens, with Eternal Life and Glory; And inherit the Kingdome prepared for them before the Foundation of the World. After which act of thy remunerative Justice, and thy Raign upon the renew∣ed Earth, with thy Saints a thousand years, thou wilt I believe, raise and Judge all the wicked,* 1.1523 called the Goats, at thy left hand, and the Apostate Angels, accord∣ing as thou hast declared in thy Word of Truth; when, every ungodly one shall be sentenced, and punished,* 1.1524 pro∣portionable, and according to the evil of their thoughts, words, and actions; then being all made manifest,* 1.1525 who with the Devils, their Tempters and Tormenters, shall by thy mighty Angels be cast into the Lake of Fire;* 1.1526 the Locall Hell, unto Eternity. This is the second Death.

O my King, my Judge, my Spouse,* 1.1527 shall this dread∣full time of Judgment, fearfull indeed to the wicked, but a most joyfull Day to the Godly, certainly come upon the World, according to thy Word? Shall there be a long tract of time measured out, in the acting, and manifesting thy Judgments, and magnifying the glory of thy remunerative, and vindicative Justice, to the World, as well as there hath been a long space, of pro∣claiming, and holding forth the Golden Scepter of thy free Grace, and incomprehensible love, and mercy, to the Sons of Men? Is this truth one of the Articles of the Christian Faith, and as certain to us, as the Day of our

death, according to that unrepealable Statute, It is ap∣pointed to Men once to dye,* 1.1528 and afterwards comes the Judgment? Shall the Crowns, dignities, and rewards, conferred upon thy Saints, be one chief subject of praise, and fill the Mouths of Men, and Angels, with continual Hallelujahs unto God; not only whilst they rest upon the renewed Earth, but also in the highest Heavens, after the end of this long Day, and the pouring out of thy wrath, and execution of thy righteous Judgments upon wicked Men, and Devils; when thy glorious justice in both the parts thereof shall be finished, and compleated, according to that Prophesie of the Psalmist▪ then per∣fectly fulfilled,* 1.1529 Verily there is a reward for the righteous. Verily he is a God that judgeth in the Earth? O let both my Heart and Tongue, now inure themselves to this Subject,* 1.1530 since I live by faith, and not by sense, and sing with the Elect ones in the Revelations, that prophe∣tical Song,* 1.1531 calculated for this time, saying, Hallelujah, Salvation, and Glory, and Honour, and Power, unto the Lord our God,* 1.1532 for true and righteous are his Judgments; Praise our God all yee his Servants, and yee that fear him,* 1.1533 both small, and great; Hallelujah, for the Lord reigneth;* 1.1534 Let us be glad, and rejoyce, and give honour to him, for the Marriage of the Lamb is come, and hi•• Wife hath made her self ready;* 1.1535 And to her was granted, that she should be arrayed in fine Linnen,* 1.1536 clean, and white, for the fine Linnen is the righteousness of Saints▪ Blessed are they that are called to the Marriage Supper of the Lamb.* 1.1537 * 1.1538

O King of Saints, and King of Nations, our Almighty Saviour, and Conquerer; who hast fulfilled the Law, sa∣tisfied Divine Justice, overcome the World, Crucified Sin, spoiled Principalities, and Powers; and wilt at the Resurrection of the Just, and the Redemption of our Bodies,* 1.1539 destroy our last Enemy Death, and after the Judging and Hellifying, of wicked Men, and Devils, wilt in Tryumph ascend on high, with thy Elect, and lead Captivity Captive, that the Glory which thy Fa∣ther gave thee, may be given them, that they may be with thee where thou art, and may behold the Glory

which he hath given thee,* 1.1540 and possess an inheritance in∣corruptible, and undefiled, and that fadeth not away, reserved in Heaven for us,* 1.1541 where we shall be ever with thee our Lord, and see God face to face,* 1.1542 and in thee the perfections of all Creatures, as in their first cause: And know thee (according to our measure) as we are known by thee; Blessed Mediator, this is that time, when,* 1.1543 all rule, all authority, and power, being put down, and un∣der thee in the Kingdome of thy Saints; and under thee in thy personal, and glorious raign upon Earth: All Enemies, even Death it self being destroyed,* 1.1544 and put under thy Feet; thou shalt deliver up the Kingdome (so far as it is Mediatory, personal, and singly acted,* 1.1545 and managed by thee, in thy humane appearance, and Man-hood) to God, even the Father; That so thou the Son (as being also as Man,* 1.1546 the Son of God) might be subject, as to thy present kinde of administration, unto him, that put all things under thee,* 1.1547 that God may be all in all; And the whole Universe and Creation, both in Heaven, and Earth, especially thy spiritual Body, thy Church, may be immediately governed, and influenced by him, who is three in one, God-blessed for ever; To which mystical Body, thy Spouse, and Church, as also to Angels, thou still remainest Head, and Lord for ever:* 1.1548 which being now perfectly, and inherently, sanctified, and graciously admitted,* 1.1549 through the glorious inhabita∣tion, and communion of thy most holy, and eternal Spi∣rit, to an immediate fellowship, real,* 1.1550 and spiritual union (although not essential) with the Father, Son, and holy Ghost, one God blessed for ever,* 1.1551 shall live eternally in the life of God; and in whole, and in part, as respecting every individual Member, and Vessel, be always full; yet always increasing, in knowledge, grace, and glory, as Eying, and enjoying, continually, the Divine Nature, and cast into an Ocean, of infiniteness unto Eternity.

This is the Generation of them that seek thee,* 1.1552 that seek thy face, O God of Jacob. Therefore let both my Heart and Tongue, even now, O Lord prepare, and begin to praise thee, as from Pisgath, with beholding Canaan;* 1.1553 and by faith, the eye of my Soul, from the raised hill of

holy Contemplation,* 1.1554 viewing this Saint Paul's third Hea∣ven; the Throne of God, and of his glory; and the many, yea innumerable shining, and starrified Mansions, in thy Fathers house, (the places prepared by thee for thy Saints) as also their Kingdome, and State of endless glory, happiness, and blessedness: In the ravishing Me∣ditation of these things, their translation, and thy second most glorious and tryumphant Assention, O let me sing and rejoyce, in the words of thy Prophet David, foretel∣ling both thy Ascentions;* 1.1555 God is gone up with a shout, the Lord with a sound of a Trumpet; sing praises to God, sing praises; sing praises to our King, sing praises. Lift up your Heads O yee Gates,* 1.1556 and be yee lift up yee ever∣lasting Doors, and the King of Glory shall come in. Who is this King of Glory?* 1.1557 the Lord, strong and mighty, the Lord mighty in Battel. Lift up your Heads, O ye Gates; even lift them up ye everlasting Doors,* 1.1558 and the King of Glory shall come in.* 1.1559 Who is this King of Glory? the Lord of Hosts, He is the King of Glory. Selah.

I have now by Divine assistance, according to my weak-sightedness,* 1.1560 (for all Men here know but in part, and as in a Glass darkly, and imperfectly) taken a view of the Land of Promise, the Inheritance of the Saints, in light,* 1.1561 and presented to the Lord, and to his Spouse the Church, what discoveries he hath in great mercy given me, as concerning Eternal Life, that last and great Ar∣ticle of the Christian faith, begun visibly, in the Saints glorified condition, in the new Heaven, and new Earth, and continued unto Eternity in the Heaven of Heavens. Wherein concluding with the glorification, and blessed use, and exercise of our Tongues, in that happy state, I thought it proper, both as to the general subject, I have been upon, (as being the Vision, exercise, and Tryumph of Faith); and as to the subject matter, both lauditory to God, and declarative to one another, about which our Tongues shall, in our renewed life, be imployed; to declare in this life, with all humility and thankfulness of Heart, and Tongue, (to both which, my Pen is but the Secretary) in the Ejaculatory part of that Medita∣tion; what by faith I behold, and am assured from the

Word of Truth shall come to pass here, and be injoyed by me, and all Gods Elect, in the life to come; and shall be there a blessed Subject, of our praises to all Eternity. In which Song of 12. parts, or Jacobs Laddar of 12. Staves, whose foot stands upon Earth, and top reaches to Heaven, we may by faith ascend, beginning here up∣on Earth in this present Year of our Lord 1666. by twelve successive Steps, wonderfull, and most signal peri∣ods, (noted afore in the Margint) to the last, and highest ascent, the Glorification of the Saints in the Heavens.

Being now come to Hercules Pillars, the Ne-plus ultra, of Faith; beyond which, all sacred Scripture (the light of Faith) is silent: I can proceed, nor walk any further, in these Contemplations, lest walking without a Light, I fall into the Darkness of Error: It being alike sinfull curiosity, and presumption, to inquire what God will do after this silence, When time shall be no longer;* 1.1562 as to ask what he did before time was, and before this World was Created. Wherefore I shall here conclude these my imperfect Meditations; and with all humility, and reverence, return all Honour, Glory, and Praise, to thee, O glorious Trinity in Unity, and Unity in Tri∣nity, Father, Son, and Holy Ghost, one God blessed for ever, for thy most gracious assistance, by the light of thy Word, and Spirit, in this great Work, a subject too weighty for Angels, how much more for me, a sim∣ple, sinfull, and weak Worm. Lord, I acknowledge that whatsoever is good, right, and true, in this Trea∣tise, is of, and from thee, who art Goodness, Light,* 1.1563 and Truth, and to thee alone belongs the praise; and that whatsoever therein is Hay or Stuble, is mine,* 1.1564 who hum∣bly takes shame therefore, and Petitions for thy free pardon, in my Lord Christ Jesus, beseeching thee, that in the assurance of thy love, and mercy in him, and in the faith, light, and assurance of thy glorious Truths, herein declared out of thy Word, I may with Holy Job, all the Days of my appointed time,* 1.1565 wait until my Change come. And with zealous Paul,* 1.1566 desire to depart and to be with Christ, that so my faith and hope may

be swallowed up in the possession of thee; and Vision, may be changed into fruition. Thy Spirit, and thy Bride say come; And let him that heareth, say come; Thou O Lord that testifieth these things,* 1.1567 sayest, Surely I come quickly;* 1.1568 Amen. Even so come Lord Jesus.

The Grace of our Lord Jesus Christ be with us all. Amen.* 1.1569

Soli Deo Gloria.

Notes

• * 1.1

  Matth. 6.21.
• * 1.2

  Matth. 6.20.
• * 1.3

  Matth. 13.44.
• * 1.4

  Hebr. 11.1.
• * 1.5

  1 Cor. 9.2••.
• * 1.6

  N. B.
• * 1.7

  Historical Faith. Ezek. 49.3. Genes. 28.12. Genes. 3.1.
• * 1.8

  Numb. 13.
• * 1.9

  Revel. 22.1.
• * 1.10

  Psal. 75 6, & 7.
• * 1.11

  Psal. 10.16.
• * 1.12

  Psal. 82.6.
• * 1.13

  Genes. 41.45.
• * 1.14

  Dan. 1.7.
• * 1.15

  1 Sam. 18.21. Esth. ••.15.
• * 1.16

  Luk. 12.32.
• * 1.17

  2 Pet. 1.4.
• * 1.18

  1 Ep. Joh. 3.1.
• * 1.19

  Rev. 4.4.
• * 1.20

  John 7.37.
• * 1.21

  Esa. 7.14. Dan. 6.26. Luke 2.28. Num. 23.17. Luke 1.47. Mark 5.7.
• * 1.22

  Temporary Faith.
• * 1.23

  Genes. 4.3.
• * 1.24

  Gen. 19.1.
• * 1.25

  1 Sam. 10.1.
• * 1.26

  1 Sam. 10.24.
• * 1.27

  1 Sam. 10 10. 1 Sam. 11.15.
• * 1.28

  1 Sam. 14.38. 1 Sam. 15.24. 1 Sam. 10.21. 1 Sam. 10.27. 1 Sam. 11.6. 1 Sam. 28.3.
• * 1.29

  1 Sam. 28.7.
• * 1.30

  1 Sam. 28.1••.
• * 1.31

  Acts 5.1.
• * 1.32

  Psal. 94.9.
• * 1.33

  Matth. 24.51.
• * 1.34

  1 Cor. 2.10.
• * 1.35

  Matth. 23.13.
• * 1.36

  John 6.30.
• * 1.37

  John 6.42.
• * 1.38

  John 6.60.
• * 1.39

  John 6.68.
• * 1.40

  1 Cor. 1.20.
• * 1.41

  Matth. 7.22.
• * 1.42

  Miraculous Faith.
• * 1.43

  1 Cor. 11.27.
• * 1.44

  Matth. 22.39.
• * 1.45

  John 4.16.
• * 1.46

  1 Cor. 13.2.
• * 1.47

  Matth. 10.1.
• * 1.48

  Luke 10.17.
• * 1.49

  John 7.6.
• * 1.50

  Acts 4.30.
• * 1.51

  Gen. 3.6.
• * 1.52

  John 6.34.
• * 1.53

  Rom. 8.7. Psal. 51.10.
• * 1.54

  Ephes. 2.1.
• * 1.55

  Rom. 1.20.
• * 1.56

  Mat. 21.19.
• * 1.57

  Mat. 7.19.
• * 1.58

  Luk. 13.6. Joh. 13.1.
• * 1.59

  Joh. 6.47. The means of Faith.
• * 1.60

  Rom. 12.3.
• * 1.61

  Rom. 10.17.
• * 1.62

  Ejaculation.
• * 1.63

  Christ the ob∣ject of Faith & Son of God.
• * 1.64

  Esay. 55.3.
• * 1.65

  Ejaculation.
• * 1.66

  Matt. 11.25.
• * 1.67

  Esay. 49.15.
• * 1.68

  Mark 10.33.••
• * 1.69

  Canticles.
• * 1.70

  Ephes. 2.2.
• * 1.71

  Ephes. 2.1.
• * 1.72

  Ephes. 2.2. 1 Joh. 4.10.
• * 1.73

  Titus 3.5.
• * 1.74

  Christ was born of the Virgin Mary.
• * 1.75

  Persecuted by Herod.
• * 1.76

  Luke 2.46.
• * 1.77

  Mat. 4.1.
• * 1.78

  Mat. 11.19.
• * 1.79

  Mat. 12.24.
• * 1.80

  2 Cor. 8.9.
• * 1.81

  James 1.12.
• * 1.82

  Psal. 110.••.
• * 1.83

  Esay. 43.2.
• * 1.84

  John 1.14.
• * 1.85

  Christs Agony in the Garden.
• * 1.86

  Mat. 25.39.
• * 1.87

  Esay. 50.6.
• * 1.88

  Rom. 11.33.
• * 1.89

  Mat. 26.67.
• * 1.90

  John 19.1.
• * 1.91

  Esay. 53.5.
• * 1.92

  Christs Con∣demnation by Pilate.
• * 1.93

  Psal. 84.6.
• * 1.94

  Mat. 10.38.
• * 1.95

  Ezek. 37.1.
• * 1.96

  Rom. 5.15.
• * 1.97

  Christ conceiv∣ed by the Holy Ghost.
• * 1.98

  Rom. 5.16.
• * 1.99

  Luke 15.7.
• * 1.100

  Christs cruci∣fying.
• * 1.101

  Ejaculation.
• * 1.102

  Luke 16.21.
• * 1.103

  Job 16.2.
• * 1.104

  Luke 19.38.
• * 1.105

  Luke 23.21.
• * 1.106

  Matt. 27.46.
• * 1.107

  Matt. 28.42.
• * 1.108

  Luke 16.31.
• * 1.109

  Rom. 11.33.
• * 1.110

  Ephes. 3.18, 19.
• * 1.111

  James 1.17.
• * 1.112

  2 Tim 2.19.
• * 1.113

  Of Christs Death.
• * 1.114

  Luke 23.34.
• * 1.115

  Luke 23.46.
• * 1.116

  1 Cor. 1••.54, &c.
• * 1.117

  Christs burial.
• * 1.118

  Hosea 13.14.
• * 1.119

  Mark 3.27.
• * 1.120

  Christs victory over Hell.
• * 1.121

  Revel. 20.1.
• * 1.122

  Of Christs Resurrection.
• * 1.123

  Judg. 5.1.
• * 1.124

  Christs Ascen∣tion.
• * 1.125

  Acts 1.11.
• * 1.126

  Acts 7.56.
• * 1.127

  Ezech. 47.8.
• * 1.128

  Mat. 9.12.
• * 1.129

  Ezek. 36.31.
• * 1.130

  Mans misery by nature.
• * 1.131

  1. In his mind.
• * 1.132

  1 Cor. 2.14▪
• * 1.133

  2. In his un∣derstanding.
• * 1.134

  Esay. 29.9.
• * 1.135

  Acts 20.9.
• * 1.136

  Rom. 10.8.
• * 1.137

  3. In his Con∣science. Mark 5.2.
• * 1.138

  Gen. 4.13.
• * 1.139

  1 Sam. 18.10.
• * 1.140

  Matt. 27.5.
• * 1.141

  Revel. 3.17.
• * 1.142

  Matt. 13.14.
• * 1.143

  In his will.
• * 1.144

  2 Kings 18.3.
• * 1.145

  Judges 17.6.
• * 1.146

  Jam. 3.11.
• * 1.147

  Jam. 1.13.
• * 1.148

  The affections.
• * 1.149

  Gen. 1.27.
• * 1.150

  Rom. 7.24.
• * 1.151

  Of the disorder in the affections in particular.
• * 1.152

  Of Love.
• * 1.153

  1 Joh. 4.19.
• * 1.154

  Jerem 2:13.
• * 1.155

  Contemplation.
• * 1.156

  Matt. 22.37.
• * 1.157

  1 John 2.7.
• * 1.158

  John 3.11.
• * 1.159

  Of Joy.
• * 1.160

  In riches Men cannot joy.
• * 1.161

  Job 21.13.
• * 1.162

  Job 27.16.
• * 1.163

  Job 27.17.
• * 1.164

  Nor in honours.
• * 1.165

  Eccles. 10.7.
• * 1.166

  Nor in plea∣sures.
• * 1.167

  Job 21.12.
• * 1.168

  1 Tim. 5.6.
• * 1.169

  Not in wisdom.
• * 1.170

  1 King. 4.30.
• * 1.171

  Eccl. 1.17, 18.
• * 1.172

  Contemplation.
• * 1.173

  Matt. 16.11.
• * 1.174

  Psal. 51.12.
• * 1.175

  Of Fear.
• * 1.176

  Dan. 5.6.
• * 1.177

  Gen. 4.13.
• * 1.178

  Mat. 27.5.
• * 1.179

  Hebr. 5.7.
• * 1.180

  1 Cor. 15.47.
• * 1.181

  Gen. 3.8.
• * 1.182

  Contemplation.
• * 1.183

  Psal. 2.10. & 114.7.
• * 1.184

  Psal. 34.9.
• * 1.185

  Psal. 119.110.
• * 1.186

  Phil. 2.12.
• * 1.187

  Rom. 11.29.
• * 1.188

  Exod. 33.13.
• * 1.189

  Exod. 34.6.
• * 1.190

  Of the Body.
• * 1.191

  Of the Eyes sinfulness.
• * 1.192

  Gen. 3.6.
• * 1.193

  Gen. 6.2.
• * 1.194

  Gen. 9.22.
• * 1.195

  2 Sam. 11.2.
• * 1.196

  Of the Eares.
• * 1.197

  Acts 12.23.
• * 1.198

  2 Chro 24.17.
• * 1.199

  Exod. 32.1.
• * 1.200

  Dan. 3.14. Matt. 27.24.
• * 1.201

  1 Sam. 26.8.
• * 1.202

  Prov. 7.21.
• * 1.203

  Gen. 39.7.
• * 1.204

  Contemplation.
• * 1.205

  Of the smelling.
• * 1.206

  Esay 3.24.
• * 1.207

  Of Fasting.
• * 1.208

  Ezek. 16.49.
• * 1.209

  Luke 12.16.
• * 1.210

  Luke 16.19: Contemplation.
• * 1.211

  Of the Truth.
• * 1.212

  2 Sam. 11.2.
• * 1.213

  Contemplation.
• * 1.214

  Psal. 8.4.
• * 1.215

  Psal. 1.4.
• * 1.216

  Luke 3.17.
• * 1.217

  Rom. 7.24.
• * 1.218

  Luke 10.30.
• * 1.219

  Ezek. 16.4.
• * 1.220

  Of Christs Priestly office.
• * 1.221

  Gen. 1.31.
• * 1.222

  Gen. 2.17.
• * 1.223

  Dan. 6.12.
• * 1.224

  Rom. 8.33.
• * 1.225

  1 Tim. 2.5.
• * 1.226

  Rom. 6.23.
• * 1.227

  Psal. 37.6.
• * 1.228

  Rom. 6.6.
• * 1.229

  1 Cor. 15.55.
• * 1.230

  Rev. 20.14.
• * 1.231

  Rev. 12.10.
• * 1.232

  John 5.18.
• * 1.233

  Heb. 9.14.
• * 1.234

  Heb. 10.21, 22.
• * 1.235

  Gala. 3.15.
• * 1.236

  Rom. 8.2.
• * 1.237

  Contemplation.
• * 1.238

  Rom. 10.4.
• * 1.239

  Luke 23.20.
• (a) 1.240

  Heb. 5 6.
• (b) 1.241

  Exo. 30.30
• (c) 1.242

  Heb. 9.7.
• (d) 1.243

  Heb. 9.14.
• (e) 1.244

  Heb 9.12.
• (f) 1.245

  Heb. 9.24.
• * 1.246

  Heb. 1.5.
• * 1.247

  Rev. 13.8.
• * 1.248

  Mat. 3.17.
• * 1.249

  Of Christs Intercession.
• * 1.250

  John 3.16.
• * 1.251

  Rom. 5.19.
• * 1.252

  John 2.17.
• * 1.253

  Luke 13.19.
• * 1.254

  Mat. 12 20.
• * 1.255

  Rom. 8.26.
• * 1.256

  Heb. 9.24. Heb. 7.25.
• * 1.257

  Rom. 10.4.
• * 1.258

  1 Cor. 1.30.
• * 1.259

  John 14.6.
• * 1.260

  Of Christs Satisfaction.
• * 1.261

  Psal. 8.4.
• * 1.262

  Of Justifica∣tion.
• * 1.263

  1 King. 19.11.
• * 1.264

  Heb. 1••.18.
• * 1.265

  Verse 19.
• * 1.266

  Verse 22.
• * 1.267

  Verse 24.
• * 1.268

  Exod. 34.7.
• * 1.269

  Verse 8.
• * 1.270

  Forgivenesses of Sins.
• * 1.271

  Psal. 32.1.
• * 1.272

  1 Ep. Joh. 1.8.
• * 1.273

  Mat. 6.12.
• * 1.274

  Rom. 5.18.
• * 1.275

  Heb. 2.15. Eph. 2.1. Rom. 5.10. Eph. 2.3.
• * 1.276

  Psal. 32.1.
• * 1.277

  Of imputative righteousness.
• * 1.278

  Gen. 1.31.
• * 1.279

  Definition of imputative righteousness.
• * 1.280

  Exposition.
• * 1.281

  Proofs of our right to Christs imputative righteousness.
• * 1.282

  Psal. 133.2.
• * 1.283

  Revel. 6.11. Demonstrations from Scripture. Revel. 12.1.
• * 1.284

  Mat. 22.11.
• * 1.285

  Exod. 41.28.
• * 1.286

  Gen. 41.14.
• * 1.287

  Luke 15.22.
• * 1.288

  Job 25.4, 5, 6.
• * 1.289

  Luke 17.7.
• * 1.290

  1 King. 8.46.
• * 1.291

  Esay 64.6.
• * 1.292

  Luke 17.10.
• * 1.293

  Luke 15.15. Rom. 8.16, 17.
• * 1.294

  Jerem. 33.16. 1 Cor. 1.30. Rom. 10.4.
• * 1.295

  General questi∣ons or objections answered. 1 Quest.
• * 1.296

  John 15.16.
• * 1.297

  2 Quest.
• * 1.298

  Mat. 21.42.
• * 1.299

  Rom. 11.6.
• * 1.300

  Exod. 32.12. Numb. 14.16. Object.
• * 1.301

  ••••m. 5.18.
• * 1.302

  Necessity of Justification.
• * 1.303

  2 Kings 4.1.
• * 1.304

  Exod. 32.11.
• * 1.305

  Luke 5.20.
• * 1.306

  Mat. 22.10.
• * 1.307

  Rom. 7.24.
• * 1.308

  Prophetical Office.
• * 1.309

  Mat. 5.6.
• * 1.310

  Ephes. 2.20.
• * 1.311

  Contemplation.
• * 1.312

  2 Tim. 3.15.
• * 1.313

  2 Kings 4.34.
• * 1.314

  Numb. 27.16.
• * 1.315

  Acts 3.22.
• * 1.316

  Heb. 3.3.
• * 1.317

  Eph. 5.14.
• * 1.318

  Joh. 5.25.
• * 1.319

  Object.
• * 1.320

  Object.
• * 1.321

  Mat. 11.28.
• * 1.322

  Mat. 9.13.
• * 1.323

  Mat. 9.12.
• * 1.324

  Luke 4.18.
• * 1.325

  A DIALOGVE betwixt Christ and the Soul.
• * 1.326

  The Souls com∣plaint against the mind and understanding.
• * 1.327

  Eph. 4.17.
• * 1.328

  Christ.
• * 1.329

  Joh. 1.9.
• * 1.330

  John 9.39.
• * 1.331

  1 Cor. 1.30.
• * 1.332

  Psal. 18.28.
• * 1.333

  Prov. 2.3.
• * 1.334

  Eph. 2.8.
• * 1.335

  Mat. 7.7. Jerem. 31.33.
• * 1.336

  Luke 11.13.
• * 1.337

  Soul.
• * 1.338

  Cant. 5.16.7.9.
• * 1.339

  Against the Conscience.
• * 1.340

  Job 13.26.
• * 1.341

  Christ.
• * 1.342

  Prov. 18.14.
• * 1.343

  Deut. 32.39.
• * 1.344

  Jerem. 30.17.
• * 1.345

  Jerem. 31.34.
• * 1.346

  Esay 1.18.
• * 1.347

  Colos. 1.14.
• * 1.348

  Heb. 9.13, 14.
• * 1.349

  Soul. Against hard∣ness of heart.
• * 1.350

  Job 41.24.
• * 1.351

  Mat. 13.15.
• * 1.352

  Gen. 8.21. Gen. 6.••.
• * 1.353

  Ezek. 18.30.
• * 1.354

  Acts 3.19.
• * 1.355

  Christ.
• * 1.356

  Rom. 2.5.
• * 1.357

  [Acts 11.18.
• * 1.358

  Ezek. 36.25.
• * 1.359

  Psal. 114.8.
• * 1.360

  Ezek. 36.26, 27.
• * 1.361

  Esay 57.15.
• * 1.362

  Phil. 2.13.
• * 1.363

  Col. 2.13.
• * 1.364

  Rom. 9.15.
• * 1.365

  Soules com∣plaint of its un∣faithful me∣mory. Psal. 46.1. Psal. 119.103.
• * 1.366

  Psal. 119.16.
• * 1.367

  Matth. 13.52.
• * 1.368

  Jerem. 2.32.
• * 1.369

  1 Kings 2.38.
• * 1.370

  Luke 11.28.
• * 1.371

  Deut. 6.8, 9.
• * 1.372

  Exod. 20.8.
• * 1.373

  Jerem. 18.15.
• * 1.374

  Eph. 2.12.
• * 1.375

  Psal. 50.17. Job 8.13.
• * 1.376

  Christ.
• * 1.377

  Phil. 2.13.
• * 1.378

  Rom. 8.32.
• * 1.379

  Esay 49.13.
• * 1.380

  Ezek. 16.60, 62, 63.
• * 1.381

  Ezek. 20.43.
• * 1.382

  John 14.26.
• * 1.383

  Jerem. 31.33.
• * 1.384

  Souls Com∣plaint against her will.
• * 1.385

  Christ. Phil. 2.13.
• * 1.386

  James 1.18.
• * 1.387

  1 Cor. 1.31.
• * 1.388

  Rom. 9.16.
• * 1.389

  Souls com∣plaint against her affections.
• * 1.390

  Against Love.
• * 1.391

  Mat. 22.37.
• * 1.392

  Deut. 11.1, 13.
• * 1.393

  Prov. 8.17. 1 John 2.15. John 3.16.
• * 1.394

  2 Tim. 3.4.
• * 1.395

  Rev. 3.16. Against Joy.
• * 1.396

  Rom. 4.17.
• * 1.397

  John 15.11.
• * 1.398

  Habac. 3.18.
• * 1.399

  Cant. 1.4.
• * 1.400

  Psal. 16.11.
• * 1.401

  Mat. 16.23.
• * 1.402

  1 Cor. 4.7.
• * 1.403

  Psal. 137.6.
• * 1.404

  1 Thes. 2.19.
• * 1.405

  Psal. 137.7.
• * 1.406

  Job 31.24.
• * 1.407

  Phil. 3.19.
• * 1.408

  Job 21.12.
• * 1.409

  Christ.
• * 1.410

  Luke 1.53.
• * 1.411

  1 John 4.8.
• * 1.412

  Gal. 5.22.
• * 1.413

  Rom. 8.9.
• * 1.414

  1 John 4.19.
• * 1.415

  Hosea 14.4. John 15.10. John 13.1.
• * 1.416

  Psal. 51.12.
• * 1.417

  Psal. 30.5.
• * 1.418

  Luke 11.13.
• * 1.419

  John 16.14.
• * 1.420

  Esay 61.3.
• * 1.421

  Esay 35.10.
• * 1.422

  Soul.
• * 1.423

  Cant. 1.2.
• * 1.424

  Esay 1.5.
• * 1.425

  Psal. 97.10.119.104.139.22.
• * 1.426

  Prov. 1.22. Amo. 5.10. Micah 3.2.
• * 1.427

  Psal. 38.6.
• * 1.428

  1 Sam. 4.21.
• * 1.429

  Psal. 119.136.
• * 1.430

  Esther 6.12.
• * 1.431

  1 Kings 21.4. 1 Sam. 35.27. 2 Sam. 17.23.
• * 1.432

  Prov. 28.14.
• * 1.433

  2 Kings 22.11.
• * 1.434

  Nehe. 13.8.
• * 1.435

  2 Kings 27.33,
• * 1.436

  Jonas 3.5.
• * 1.437

  1 Sam. 5.12. Exo. 10.17, ••0
• * 1.438

  Christ.
• * 1.439

  Mat. 9.12.
• * 1.440

  Acts 5.••1.
• * 1.441

  Acts 11.18. Ezek. 33.11. 2 Pet. 3.9.
• * 1.442

  Rom. 8▪28.
• * 1.443

  1 John 4.18.
• * 1.444

  Jerem. 32.38, 39.
• * 1.445

  Soul.
• * 1.446

  Psal. 24.1.
• * 1.447

  2 Kings 5.15.
• * 1.448

  Psal. 50.14.
• * 1.449

  Psal. 103.1.
• * 1.450

  1 Chro. 29.14.
• * 1.451

  Gen. 1••.27.
• * 1.452

  The Souls com∣plaint of her sences, tongue and members of her body.
• * 1.453

  Psal.. 35.28. Psal. 51.14. Psal. 10.7. Psal. 12.3. Psal. 5.9. Psal. 50.19. James▪ 3.6.
• * 1.454

  Luke 11.24.
• * 1.455

  Christ.
• * 1.456

  Psal. 51.15.
• * 1.457

  Job 14.4.
• * 1.458

  1 Tim. 1.15.
• * 1.459

  Mat. 6.33.
• * 1.460

  Mat. 9.2, 6.
• * 1.461

  Jam. 3.12.
• * 1.462

  Esay 17.7.
• * 1.463

  Revel. 3.18.
• * 1.464

  Esay 29.18.
• * 1.465

  Esay 30.21.
• * 1.466

  Cant. 5.13.
• * 1.467

  Phil. 4.28.
• * 1.468

  Mat. 4.4.
• * 1.469

  John 6.25.
• * 1.470

  John 6.55.
• * 1.471

  John 6.63.
• * 1.472

  Mat. 5.6.
• * 1.473

  John 6.35.
• * 1.474

  Cant. 2.3.
• * 1.475

  Psal. 119.103. Psal. 19.10.
• * 1.476

  Esay 35.3, 6.
• * 1.477

  Esay 12.4.
• * 1.478

  Cant. 5.5.
• * 1.479

  Rom. 6.19.
• * 1.480

  Rom. 7.5, 6.
• * 1.481

  Eph. 5.30.
• * 1.482

  Luke 15.22.
• * 1.483

  Mat. 22.9.
• * 1.484

  Cant. 4.11.
• * 1.485

  Psal. 45.8.
• * 1.486

  Esay 52.1. Psal. 132.16.
• * 1.487

  Revel. 3.5, 18.
• * 1.488

  Esay 61.3.
• * 1.489

  John 11.4. Psal. 51.1.
• * 1.490

  Soul.
• * 1.491

  Esay 61.10.
• * 1.492

  Psal. 105.1.
• * 1.493

  Rom. 11.36.
• * 1.494

  Of Christs Kingly Office.
• * 1.495

  Cant. 3.11.
• * 1.496

  Gen. 49.10.
• * 1.497

  Heb. 7.14.
• * 1.498

  Deut. 18.18.
• * 1.499

  Deut. 33.5.
• * 1.500

  Acts 2.30.
• * 1.501

  Psal. 132.11.
• * 1.502

  Psal. 2.6.
• * 1.503

  Psal. 110.1.
• * 1.504

  Esay 9.6.
• * 1.505

  Zac. 9.9.
• * 1.506

  Luke 1.31.
• * 1.507

  Mat. 2.2.
• * 1.508

  Luke 2.11.
• * 1.509

  John 1.36.
• * 1.510

  John 1.39.
• * 1.511

  Mark 11.9, 10.
• * 1.512

  Reve. 7.10, 12.
• * 1.513

  Psal. 77.20.
• * 1.514

  Numb. 37.17.
• * 1.515

  1 Kings 22.17.
• * 1.516

  Esay 44.28.
• * 1.517

  Ezek. 34.2, 4.
• * 1.518

  1 Peter 2.25.
• * 1.519

  Ezek. 34.23.
• * 1.520

  John 10.14.
• * 1.521

  John 10.3.
• * 1.522

  John. 10.12.
• * 1.523

  John 10.9.
• * 1.524

  Ezek. 34.20, 25, 26.
• * 1.525

  Mat. 25.32.
• * 1.526

  Of Christs Government.
• * 1.527

  Psal. 2.6.
• * 1.528

  Meditation of the excellency of his Person. Eccles. 10.17.
• * 1.529

  Prov. 8.15.
• * 1.530

  1 Sam. 2.7.
• * 1.531

  Prov. 9.1.
• * 1.532

  1 John 4.8.
• * 1.533

  Jerem. 23.6.
• * 1.534

  Psal. 13.4.
• * 1.535

  Revel. 15.4.
• * 1.536

  Cant. 2.3, 5.
• * 1.537

  Rom. 9.7, 8.
• * 1.538

  Rom 2.28, 29.
• * 1.539

  Mat. 9.13.
• * 1.540

  Luke 1.79.
• * 1.541

  Eph. 5.30.
• * 1.542

  Heb. 2.6.
• * 1.543

  Esay 32.1. Psal. 2.6.
• * 1.544

  Gods Laws comm••nded.
• * 1.545

  Zac. 2.5.
• * 1.546

  From God the Author.
• * 1.547

  Deut. 4▪ 6, 7, 8.
• * 1.548

  Deut. 33.2, 3.
• * 1.549

  From their Antiquity.
• * 1.550

  Gen. 2.7.
• * 1.551

  Aratus.
• * 1.552

  Acts 17.28.
• * 1.553

  Exod. 20.18.
• * 1.554

  From their Holiness.
• * 1.555

  Psal. 19.7.
• * 1.556

  2 Tim. 3.16.
• * 1.557

  Psal. 19.7.
• * 1.558

  Prov. 23.3.
• * 1.559

  Prov. 6.23.
• * 1.560

  Psal. 119.98, 99.
• * 1.561

  Psal. 19.8.
• * 1.562

  Job 15.14.
• * 1.563

  Exod. 1.22.
• * 1.564

  Dan. 3.6.
• * 1.565

  Dan. 6.7. Matt. 2.16.
• * 1.566

  Psal. 95.1, 3.
• * 1.567

  Psal. 45.6.
• * 1.568

  Psal. 119.197, 127.
• * 1.569

  Psal. 19.10.
• * 1.570

  Psal. 34.11.
• * 1.571

  Psal. 119.104.
• * 1.572

  Psal. 110.1, 2, 3
• * 1.573

  Of our Pro∣tection.
• * 1.574

  A Protection from Sathan.
• * 1.575

  Gen. 3.15.
• * 1.576

  Colos. 1.16.
• * 1.577

  Rev. 12.7.
• * 1.578

  Rev. 5.5.
• * 1.579

  1 Cor. 1.24.
• * 1.580

  John 1.5.
• * 1.581

  2 Tim. 2.5.
• * 1.582

  Col. 1.13, 15.
• * 1.583

  Heb. 2.11, 12, 13.
• * 1.584

  Eph. 1.20, 21.
• * 1.585

  Col. 2.15.
• * 1.586

  Rev. 12.10, 12.
• * 1.587

  From Sin.
• * 1.588

  Rom. 7.14, 24,
• * 1.589

  25.
• * 1.590

  Josh. 8.9.
• * 1.591

  Exod. 14.13.
• * 1.592

  2 Kings 10.25. Josh. 10.22.
• * 1.593

  Revel 19.15.
• * 1.594

  Christ ove••∣comes Adam•• sins Judg. 8.2••.
• * 1.595

  Gen. 2.17.
• * 1.596

  1 Cor. 15.21▪ ••••.
• * 1.597

  2 Sam. 18.14.
• * 1.598

  Rom. 5.18.
• * 1.599

  Verse 19.
• * 1.600

  Verse 2••.
• * 1.601

  From Original Corruption.
• * 1.602

  Luke 11.22.
• * 1.603

  Rom. 8.3.
• * 1.604

  Rom. 6.10.
• * 1.605

  Rom. 6.3.
• * 1.606

  Rom. 6.11.
• * 1.607

  Rom. 6.18.
• * 1.608

  Rom. 6.14. 1 Cor. 15.56.
• * 1.609

  Ezek. 16.6.
• * 1.610

  Zacha. 13.1.
• * 1.611

  Ezek. 16.6. Eph. 2.1.
• * 1.612

  John 5.25.
• * 1.613

  Ezek. 36.25.
• * 1.614

  Verse 26.
• * 1.615

  Verse 27.
• * 1.616

  Ejaculation.
• * 1.617

  Judg. 1.19.
• * 1.618

  From actual Sins.
• * 1.619

  Luke 12.47
• * 1.620

  Matt. 5.22.
• * 1.621

  Rom. 5.14.
• * 1.622

  2 Chron. 13, 14.
• * 1.623

  2 Sam. 24.14.
• * 1.624

  Matth. 1.21.
• * 1.625

  Matth. 6.6.
• * 1.626

  Psal. 103.3, 4.
• * 1.627

  Psal. 32.5.
• * 1.628

  1 Sam. 14.1.
• * 1.629

  Acts 5.31.
• * 1.630

  Isa. 63.3.
• * 1.631

  1 Cor. 15.56.
• * 1.632

  Gala. 3.13.
• * 1.633

  Ephes. 1.7. Col. 1.20.
• * 1.634

  Rom. 8.3.
• * 1.635

  Isa. 1.18.
• * 1.636

  Heb. 8.12.
• * 1.637

  Heb. 13.8.
• * 1.638

  1 Ep. Joh 2.1.
• * 1.639

  Contemplation.
• * 1.640

  Revel. 19.16. Rev. 6.2.
• * 1.641

  Psal. 68.18.
• * 1.642

  Colos 2.13, 14, 15.
• * 1.643

  Acts 17.28.
• * 1.644

  Judg. 11.34.
• * 1.645

  Judg. 13.20.
• * 1.646

  Exod. 15.21.
• * 1.647

  1 Sam. 18.7.
• * 1.648

  Dan. 34.44.
• * 1.649

  Pet. 2.4, 6.
• * 1.650

  Gen. 3.15.
• * 1.651

  Over the world.
• * 1.652

  Isa. 40.2.
• * 1.653

  2 Cor. 10.4. Eph. 6.16.
• * 1.654

  Eph. 6.12.
• * 1.655

  1 Cor. 15▪55,
• * 1.656

  Psal. 120.5, 6.7.
• * 1.657

  James 3.15.
• * 1.658

  The Worlds 1 Dart. The Lust of Vn∣cleanness.
• * 1.659

  2 Sam. 12.24.
• * 1.660

  2 Sam. 7.14.
• * 1.661

  2 Dart. Riches.
• * 1.662

  2 Kings 5.20.
• * 1.663

  2 Kings 3.13.
• * 1.664

  2 Kings 6.17.
• * 1.665

  1 Kings 19.19.
• * 1.666

  2 Kings 5.27.
• * 1.667

  3 Dart. Honors. 2 Kings ••.1.
• * 1.668

  Verse 17.
• * 1.669

  John 3.2. John 19.3••.
• * 1.670

  John 12.43.
• * 1.671

  John 5.44.
• * 1.672

  4▪ Dart. Persecution.
• * 1.673

  Psal. 124.3,
• * 1.674

  Verse 4.
• * 1.675

  Verse 5. Verse 6. Verse 7.
• * 1.676

  Mat. 16.16. Mat. 26.74.
• * 1.677

  John 14.6.
• * 1.678

  Mat. 16.12.
• * 1.679

  Judg. 14.15.
• * 1.680

  Expostulation.
• * 1.681

  Mat. 26.56.
• * 1.682

  Isa. 63.3.
• * 1.683

  Luke 10.11, 17.
• * 1.684

  Mat. 27.55.
• * 1.685

  2 Tim. 4.10.
• * 1.686

  Job 2.4.
• * 1.687

  2 Pet. 1.4.
• * 1.688

  1 John 2.16.
• * 1.689

  1 John 2 15.
• * 1.690

  James 4.4.
• * 1.691

  Gala. 6.14.
• * 1.692

  Gala. 5.18.
• * 1.693

  Gala. 5.24.
• * 1.694

  Gal. 1.4.
• * 1.695

  Against Cove∣tousness. 1 Tim. 6.10. Luke 12.13. 1 Cor. 6.10.
• * 1.696

  Ephe. 3.8.
• * 1.697

  Ephe. 2.4.
• * 1.698

  2 Cor. 6.10.
• * 1.699

  Against sen∣sual pleasures.
• * 1.700

  2 Sam. 19.13.
• * 1.701

  1 King. 20.33.
• * 1.702

  Eccl. 11.9.
• * 1.703

  1 King. 20.42.
• * 1.704

  1 Tim. 5.6.
• * 1.705

  Prov. 21.17. Luke 8.14.
• * 1.706

  1 Cor. 10.6.
• * 1.707

  Eccles. 2.10.
• * 1.708

  Eccles. 1.2.
• * 1.709

  Eccles. 2.11.
• * 1.710

  James 5.5.
• * 1.711

  Gala. 5.16.
• * 1.712

  Object.
• * 1.713

  Answ.
• * 1.714

  Psal. 16.11.
• * 1.715

  Psal. 36.7.
• * 1.716

  Verse 8.
• * 1.717

  Verse 9.
• * 1.718

  Against Honor.
• * 1.719

  Mat. 4.9.
• * 1.720

  Numb. 22.17.
• * 1.721

  Heb. 11.24.
• * 1.722

  Dan. 3.6.
• * 1.723

  Luke 1.51, 52.
• * 1.724

  Isa. 28.10.
• * 1.725

  Jam. 4.6.
• * 1.726

  Isa. 33.14.
• * 1.727

  Psal. 62.10.
• * 1.728

  Mat. 10.30.
• * 1.729

  1 Sam. 2.7.
• * 1.730

  Job 1.22.
• * 1.731

  Rom. 8.37.
• * 1.732

  Phil. 3.7.
• * 1.733

  Verse 8.
• * 1.734

  Psal. 107.40.
• * 1.735

  Psal. 146.3.
• * 1.736

  Verse 4.
• * 1.737

  Verse 5.
• * 1.738

  2 Tim. 4.8.
• * 1.739

  Luke 12.32.
• * 1.740

  1 Sam. 2.30. John 12.26.
• * 1.741

  Rom. 2.10.
• * 1.742

  Rom. 8.38.
• * 1.743

  Verse 39.
• * 1.744

  From Perse∣cutions.
• * 1.745

  Rev. 6.8.••
• * 1.746

  2 Tim. 3.12.
• * 1.747

  Heb. 11.35.
• * 1.748

  Joh. 15.19.
• * 1.749

  John 16.20.
• * 1.750

  Verse 22.
• * 1.751

  John 15.20.
• * 1.752

  Luke 17.33.
• * 1.753

  2 Tim. 2.11, 12.
• * 1.754

  1 Joh. 5.4.
• * 1.755

  1 Cor. 15.57.
• * 1.756

  Contemplation.
• * 1.757

  Over Death. 1 Cor. 15.26.
• * 1.758

  Exod. 4.4.
• * 1.759

  1 Cor. 15.56
• * 1.760

  2 Kings 4.40.
• * 1.761

  Exod. 15.23.
• * 1.762

  John 6.50.
• * 1.763

  Hos. 1.14. Joh. 19.28. John 18.11. Luke 12.50.
• * 1.764

  Psal. 18.4.
• * 1.765

  Psal. 116.3.
• * 1.766

  Rom. 6.9.
• * 1.767

  2 Tim. 1.10.
• * 1.768

  1 Cor. 15.54.
• * 1.769

  Rev. 1.18.
• * 1.770

  1 Cor. 3.22.
• * 1.771

  Verse 23.
• * 1.772

  Rev. 21.4.
• * 1.773

  From the fear of Death.
• * 1.774

  Heb. 2.14.
• * 1.775

  Verse 15.
• * 1.776

  Gen. 49.18.
• * 1.777

  Job 14.14.
• * 1.778

  Phil. 1.23.
• * 1.779

  Heb. 12.22.
• * 1.780

  Verse 23.
• * 1.781

  Mat. 6.20.
• * 1.782

  Psal. 84.10.
• * 1.783

  Luke 12.32.
• * 1.784

  Psal. 84.11.
• * 1.785

  Verse 12.
• * 1.786

  3dly. From the fear of Death, pain and sepa∣ration.
• * 1.787

  Isa. 38.11.
• * 1.788

  Isa. 38.12.
• * 1.789

  Isa. 38.13, 14.
• * 1.790

  Eccles. 12.
• * 1.791

  Verse 3.
• * 1.792

  Verse 4.
• * 1.793

  Verse 5.
• * 1.794

  Verse 6.
• * 1.795

  Psal. 42.1, 2.
• * 1.796

  Of Proofs and comfort in the R••surrection.
• * 1.797

  Heb. 12.2.
• * 1.798

  Ephes. 2.6. Rev. 3.21.
• * 1.799

  2 Cor. 3.18.
• * 1.800

  Rom. 8.18.
• * 1.801

  2 Cor. 4.16. Verse 17.
• * 1.802

  Verse 18.
• * 1.803

  Heb. 13.15. Psal. 48.14.
• * 1.804

  Psal. 68.20. John 5.28.
• * 1.805

  John 6.58.
• * 1.806

  Phil. 1.21.
• * 1.807

  1 Cor. 15.55. Luke 20.36.
• * 1.808

  Rom. 6.5.
• * 1.809

  Heb. 11.35.
• * 1.810

  1 Sam. 10.22.
• * 1.811

  Luke 23.30.
• * 1.812

  Rev. 2.10.
• * 1.813

  Luke 14.14.
• * 1.814

  Mat. 25.23.
• * 1.815

  1 Sam. 16.17.
• * 1.816

  Rev. 15.3.
• * 1.817

  1 Sam. 2.18. Esther 2.15. 2 Kings 2.11. & 21. 2 Cor. 12.2.
• * 1.818

  1 Cor. 13.12.
• * 1.819

  2 Cor. 3.18.
• * 1.820

  Phil. 1.11.
• * 1.821

  Judg. 1••.7.
• * 1.822

  Luke 2.29. Phil. 1.23.
• * 1.823

  Luke 20.36.
• * 1.824

  Gen. 1.2.
• * 1.825

  Phil. 3.21.
• * 1.826

  Heb. 9.27.
• * 1.827

  1 Cor. 15.24.
• * 1.828

  Verse 28.
• * 1.829

  Christs Kingly Office a•• the last Judgment.
• * 1.830

  Mat. 25.41.
• * 1.831

  Zeph. 1.15.
• * 1.832

  Joel. 2.2. Rev. 6.17.
• * 1.833

  16.
• * 1.834

  Eccl. 11.3.
• * 1.835

  Isa. 30.33. Isa. 33.14.
• * 1.836

  Isaiah 66.24. Mat. 13.42. Jude 6. Dan. 12.2. Mat. 25.41.
• * 1.837

  2 Thes. 1.9.
• * 1.838

  John 12.27.
• * 1.839

  Heb. 4.15.
• * 1.840

  Numb. 20.28.
• * 1.841

  Deut. 34.5.
• * 1.842

  Judg. 16.30.
• * 1.843

  2 Sam. 23.5.
• * 1.844

  Luke 2.29.
• * 1.845

  Rom. 2.16.
• * 1.846

  1 John 4.17.
• * 1.847

  John 5.22.
• * 1.848

  Mat. 28.18.
• * 1.849

  Acts 17.31.
• * 1.850

  Rom. 10.42.
• * 1.851

  Rom. 14.10.
• * 1.852

  Rom. 6.22.
• * 1.853

  Luke 22.27.
• * 1.854

  mat. 28.10.
• * 1.855

  Heb. 2.11.
• * 1.856

  John 1.12.
• * 1.857

  Luke 8.21.
• * 1.858

  John 15.1. 1 Cor. 11.3. Cant. 5.1.
• * 1.859

  John 17.21.
• * 1.860

  1 Cor. 6.17.
• * 1.861

  Rom. 12.5.
• * 1.862

  Short applica∣tion.
• * 1.863

  Isa. 9.6.
• * 1.864

  Isa. 49.15.
• * 1.865

  mat. 24.42.
• * 1.866

  1 Thes. 4.17, 18.
• * 1.867

  mat. 24.28.
• * 1.868

  Psal. 37.33.
• * 1.869

  John 3.18.
• * 1.870

  John 5.24. & 29.
• * 1.871

  Rom. 8.1. & 33.
• * 1.872

  1 Cor. 11.32.
• * 1.873

  mat. 25.34.
• * 1.874

  2 Tim. 4.8.
• * 1.875

  1 Thes. 1.10.
• * 1.876

  1 Cor. 6.11.
• * 1.877

  Of eternal life.
• * 1.878

  Deut. 28.3.
• * 1.879

  Psal. 12.8.
• * 1.880

  Deut. 28.4, 11.
• * 1.881

  Deut. 28.6, 7.
• * 1.882

  Psal. 91.11.
• * 1.883

  Deut. 26.12.
• * 1.884

  Psal. 91.14.
• * 1.885

  Deut. 28.13. Exod. 20.12.
• * 1.886

  Prov. 3.7, & 8.
• * 1.887

  Isa. 58.8.
• * 1.888

  Job 42.15. Isa. 61.3.
• * 1.889

  Rom. 10.15.
• * 1.890

  Isa. 28.5, & 6.
• * 1.891

  Psal. 91.3, 13.
• * 1.892

  Job. 5.23.
• * 1.893

  Rom. 8.28.
• * 1.894

  Prov. 16.7.
• * 1.895

  Psal. 117.118.
• * 1.896

  Psal. 84.11, 12.
• * 1.897

  Of eternal life.
• * 1.898

  John 14.6, 8, 11, 25.
• * 1.899

  1 John 5.12.
• * 1.900

  1 Cor. 15.44. 1 John 3.2.
• * 1.901

  John 17.22.
• * 1.902

  John 17.21.
• * 1.903

  John 17.26.
• * 1.904

  Of the under∣standing glori∣fyed.
• * 1.905

  Tradition of secundary and probable Argu∣ments.
• * 1.906

  The will glo∣rified.
• * 1.907

  Contemplation.
• * 1.908

  Of the memory glorified.
• * 1.909

  Of the affecti∣ons glorified.
• * 1.910

  Of love glo∣rified.
• * 1.911

  Cant. 2.9.
• * 1.912

  Psal. 16.11.
• * 1.913

  Daniel 12.3.
• * 1.914

  Mat. 13.43.
• * 1.915

  Prov. 4.18:
• * 1.916

  1 Tim. 6.16.
• * 1.917

  Luke 20.36.
• * 1.918

  Luke 15.10.
• * 1.919

  Ephes. 3 10. 1 Pet. 1.12.
• * 1.920

  Of the affection of fear glori∣fied.
• * 1.921

  1 John 4.18.
• * 1.922

  Heb. 5.7. Isa. 6.2.
• * 1.923

  Rev. 14.7.
• * 1.924

  Jerem. 32.39. Psal. 72.5.
• * 1.925

  Prov. 9.10.
• * 1.926

  Eccles. 12.13▪
• * 1.927

  Acts 9.31.
• * 1.928

  Prov. 10.17. Prov. 19.13. Prov. 22.4.
• * 1.929

  Rev. 21.27. Cant. 5.6.
• * 1.930

  Rev. 21.4, 5. Mat. 25.21.46.
• * 1.931

  1 Thes. 4.17.
• * 1.932

  Mal. 1.6.
• * 1.933

  Soliloquium.
• * 1.934

  1 Cor. 7.31.
• * 1.935

  Luke 12.5.
• * 1.936

  Numb. 10.31,
• * 1.937

  Exod. 13.21.
• * 1.938

  1 John 1.3.
• * 1.939

  2 Peter 1.4.
• * 1.940

  1 Cor. 15.41.
• * 1.941

  1 Cor. 13.12.
• * 1.942

  1 John 3 2.
• * 1.943

  Ejaculation.
• * 1.944

  Rom. 13.10. 1 Cor. 12.31. 1 Cor. 13.1, 2, 3, 11, 13. 1 Joh. 4.16.
• * 1.945

  Isa. 8.13.
• * 1.946

  Of zeal glori∣fied.
• * 1.947

  Exod. 32.19, 26, 27.
• * 1.948

  Numb. 25.7, 8, 10, 11.
• * 1.949

  Psal. 69.9.
• * 1.950

  1 King. 18.40.
• * 1.951

  Rom. 9.3.
• * 1.952

  John 2.15, 17.
• * 1.953

  Isa. 9.7. & 59.7.
• * 1.954

  Exod. 12.23, 29.
• * 1.955

  2 King. 19.35.
• * 1.956

  Luke 2.13, 14.
• * 1.957

  Rev. 20.9▪
• * 1.958

  Jude 14.
• * 1.959

  Math. 16.27.
• * 1.960

  Rev. 20.4.
• * 1.961

  Rev. 20.5, 12, 13.
• * 1.962

  Rev. 20.12.
• * 1.963

  Mat. 25.41.
• * 1.964

  1 Cor. 6.3, 15, 24.
• * 1.965

  John 17.24.
• * 1.966

  Rev· 4.8.
• * 1.967

  Rev. 4.10
• * 1.968

  Verse 11.
• * 1.969

  Rev. 5.8.
• * 1.970

  Chap. 7.9.
• * 1.971

  Chap. 11.15.
• * 1.972

  Chap. 14.1.
• * 1.973

  Chap. 15.3, 4.
• * 1.974

  Soliloquium.
• * 1.975

  Acts 18.17.
• * 1.976

  2 Tim. 4.10.
• * 1.977

  Mark 3.17.
• * 1.978

  Isa. 6.2.
• * 1.979

  Psal. 104.4.
• * 1.980

  1 Cor. 15.41.
• * 1.981

  mat. 16.27.
• * 1.982

  Ejaculation.
• * 1.983

  Acts 2 3.
• * 1.984

  Ezek. 11.19.
• * 1.985

  Of the af∣fection of holy anger glorified.
• * 1.986

  Rev. 21.4.
• * 1.987

  Eph. 4.26.
• * 1.988

  Ezek. 13.13.
• * 1.989

  Numb. 22.22.
• * 1.990

  2 Sam. 24.16.
• * 1.991

  Luke 15.10.
• * 1.992

  Soliloquium.
• * 1.993

  Psal. 137.9.
• * 1.994

  John 16.8.
• * 1.995

  Ejaculation.
• * 1.996

  Rom. 7.24.
• * 1.997

  Heb. 12.29.
• * 1.998

  Of Joy glo∣rified, &c.
• * 1.999

  Ezek. 9.3. 1 Pet. 1.8.
• * 1.1000

  Rev. 21.4.
• * 1.1001

  Rev. 4.6.
• * 1.1002

  Of the Body glorified.
• * 1.1003

  1 Cor. 15.52.
• * 1.1004

  Dan. 12.2.
• * 1.1005

  1 Cor. 15.53.
• * 1.1006

  Mat. 13.43.
• * 1.1007

  Dan. 12.3.
• * 1.1008

  Esay 66.2.
• * 1.1009

  Gen. 3.19.
• * 1.1010

  1 Cor. 15.42, 43, 44,
• * 1.1011

  49,
• * 1.1012

  50,
• * 1.1013

  53,
• * 1.1014

  54,
• * 1.1015

  Hos. 13.14.
• * 1.1016

  1 Cor. 15.34.
• * 1.1017

  1 Thes. 4.17.
• * 1.1018

  1 Cor. 15.51. Job 19.26, 27.
• * 1.1019

  Phil. 3.21.
• * 1.1020

  1 John 3.2.
• * 1.1021

  Isaiah 40.31.
• * 1.1022

  1 Cor. 15.5, 6, 7, 8.
• * 1.1023

  John 21.1.
• * 1.1024

  Acts 1.9, 12.
• * 1.1025

  Acts 9.5.
• * 1.1026

  1 Cor. 15.8.
• * 1.1027

  Mat. 22.30.
• * 1.1028

  1 Cor. 15.50.
• * 1.1029

  2 Cor. 12.2.
• * 1.1030

  Psal. 68.33.
• * 1.1031

  Col. 1.12.
• * 1.1032

  Soliloquium.
• * 1.1033

  Col. 3.3, 4.
• * 1.1034

  1 Thes. 4.17.
• * 1.1035

  Ejaculation.
• * 1.1036

  John 1.14.
• * 1.1037

  Gen. 1.26.
• * 1.1038

  Eccles. 7.29.
• * 1.1039

  Gen. 6.5.
• * 1.1040

  Jer. 17.9.
• * 1.1041

  Psal. 36.4.
• * 1.1042

  Psal. 5.9.
• * 1.1043

  Prov. 6.18.
• * 1.1044

  Rev. 20.6.
• * 1.1045

  John 3.5.
• * 1.1046

  Gal. 4.19.
• * 1.1047

  Rom. 6.19.
• * 1.1048

  Of the glory of our bodies.
• * 1.1049

  Dan. 12.3.
• * 1.1050

  Mat. 13.43.
• * 1.1051

  John 17.22.
• * 1.1052

  Phil. 3.21. 1 John 3.2.
• * 1.1053

  Rom. 8.17, 30.
• * 1.1054

  2 Cor. 4.17.
• * 1.1055

  Colos. 3.4.
• * 1.1056

  Psal. 149.5.
• * 1.1057

  Psal. 73.24.
• * 1.1058

  1 Peter 5.4.
• * 1.1059

  mat. 17.2, 4.
• * 1.1060

  1 Cor. 2.9.
• * 1.1061

  Isa. 64.4.
• * 1.1062

  Acts 20 28.
• * 1.1063

  Mat. 16.26.
• * 1.1064

  Soliloquium.
• * 1.1065

  mal. 4.2.
• * 1.1066

  Hab. 2.6.
• * 1.1067

  Gen. 3.14.
• * 1.1068

  1 Cor. 6.16.
• * 1.1069

  1 Cor. 6.19.
• * 1.1070

  Ejaculation.
• * 1.1071

  Phil. 3.12.
• * 1.1072

  13.
• * 1.1073

  Verse 14.
• * 1.1074

  1 Cor. 9.26.
• * 1.1075

  27.
• * 1.1076

  Rom. 6.4, 5.
• * 1.1077

  2 Cor. 7.1.
• * 1.1078

  Heb. 12.14. Phil. 3.20. Eccles. 8.1.
• * 1.1079

  Jam. 3.17.
• * 1.1080

  Joh. 5.35.
• * 1.1081

  Phil. 2.15.
• * 1.1082

  Matth. 5.16.
• * 1.1083

  Of the incor∣ruption and im∣mortality of our glorified bodies.
• * 1.1084

  1 Cor. 15.53.
• * 1.1085

  Eccles. 12 7.
• * 1.1086

  Revel. 20.13.
• * 1.1087

  Job 19.25.
• * 1.1088

  26,
• * 1.1089

  27.
• * 1.1090

  2 Peter 3.13.
• * 1.1091

  Gen. 7.11.
• * 1.1092

  Gen. 8.2.19.24.
• * 1.1093

  Job 1.16.
• * 1.1094

  2 Kings 1.10.
• * 1.1095

  2 Thes. 1.8.
• * 1.1096

  Jude 14.
• * 1.1097

  Rom. 8.19,
• * 1.1098

  20,
• * 1.1099

  21,
• * 1.1100

  22.
• * 1.1101

  Gen. 1.26.
• * 1.1102

  John 1.14.
• * 1.1103

  John 6.47.
• * 1.1104

  John 11.25.
• * 1.1105

  John 11.26.
• * 1.1106

  John 14.6.
• * 1.1107

  Colos. 3.3.
• * 1.1108

  1 Cor. 6.17.
• * 1.1109

  1 Cor. 12.13.
• * 1.1110

  Acts 17.28.
• * 1.1111

  John 5.26.
• * 1.1112

  John 14.6, 19.
• * 1.1113

  John 17.2.
• * 1.1114

  Joh. 10.27, 28.
• * 1.1115

  Gal. 2.20.
• * 1.1116

  Colos. 3.3, 4.
• * 1.1117

  1 Cor. 15.45, 46.
• * 1.1118

  1 Cor. 12.13.
• * 1.1119

  1 Cor. 6.17.
• * 1.1120

  Joh. 3.16.
• * 1.1121

  Joh. 6.54.
• * 1.1122

  Joh. 14.19, 20.
• * 1.1123

  Joh. 17.22, 23.
• * 1.1124

  John 6.56.
• * 1.1125

  John 6.57.
• * 1.1126

  John 14.19.
• * 1.1127

  Jude 6.
• * 1.1128

  Soliloquium.
• * 1.1129

  1 John 1.3.
• * 1.1130

  Psal. 42.7.
• * 1.1131

  Ephes. 3.18. Jude 6.
• * 1.1132

  Gen. 3.22, 23, 24.
• * 1.1133

  1 John 4.16.
• * 1.1134

  Ephes. 3.20.
• * 1.1135

  Rom. 6.1.
• * 1.1136

  John 3.36.
• * 1.1137

  Ephes. 2.6.
• * 1.1138

  Rom. 8.10.
• * 1.1139

  1 Cor. 6.19.
• * 1.1140

  Colos. 3.3.
• * 1.1141

  Rom. 6.14.
• * 1.1142

  Cant. 5.6.
• * 1.1143

  John 13.1.
• * 1.1144

  Rom. 11.29.
• * 1.1145

  Jer. 31.3.
• * 1.1146

  Psal. 51.8.
• * 1.1147

  Psal. 102.3, 5.
• * 1.1148

  Heb. 2.14.
• * 1.1149

  15.
• * 1.1150

  16.
• * 1.1151

  Jer. 3.14.
• * 1.1152

  Eph. 5.32.
• * 1.1153

  Cant. 2.16.
• * 1.1154

  Rev. 19.7, 9.
• * 1.1155

  Prov. 6.34.
• * 1.1156

  Cant. 8.4.
• * 1.1157

  Rev. 21.27.
• * 1.1158

  Ejaculation.
• * 1.1159

  John 11.25.
• * 1.1160

  1 Cor. 15.44, 49.
• * 1.1161

  2 Cor. chap. 1.
• * 1.1162

  Verse 2.
• * 1.1163

  Verse 3.
• * 1.1164

  Verse 4.
• * 1.1165

  Psal. 17.14.
• * 1.1166

  2 Tim. 2.21.
• * 1.1167

  Revel. 12.4.
• * 1.1168

  Jude 13.
• * 1.1169

  1 Cor. 6.16.
• * 1.1170

  1 Cor. 6.19.
• * 1.1171

  Jer. 3.3. 2 Cor. 7.1.
• * 1.1172

  Psal. 91.11.
• * 1.1173

  12,
• * 1.1174

  13.
• * 1.1175

  Rom. 16.20.
• * 1.1176

  Cant. 6.9.
• * 1.1177

  Cant. 4.7.
• * 1.1178

  John 14.6.
• * 1.1179

  Revel. 21.5.
• * 1.1180

  2 Cor. 5.17.
• * 1.1181

  Ezek. 11.19.
• * 1.1182

  Ezek. 36.25. 1 John 1.7.
• * 1.1183

  Gal. 2.16.
• * 1.1184

  1 Cor. 15.31.
• * 1.1185

  John 14.6.
• * 1.1186

  John 5.25.
• * 1.1187

  John 5.24.
• * 1.1188

  Exod. 34.20.
• * 1.1189

  Acts 6.15.
• * 1.1190

  Eccles. 8.1.
• * 1.1191

  Mat. 5.16.
• * 1.1192

  Prov. 4.18.
• * 1.1193

  Joh 11.14, 17.
• * 1.1194

  1 Tim. 5.6.
• * 1.1195

  Jude 12.
• * 1.1196

  Rom. 8.13.
• * 1.1197

  Phil. 1.23.
• * 1.1198

  Phil. 1.21.
• * 1.1199

  Job 14.14.
• * 1.1200

  Of the sences glorified.
• * 1.1201

  John 1.4.9.
• * 1.1202

  Job. 19.25, 26, 27.
• * 1.1203

  Math. 17.3:
• * 1.1204

  Acts 1.3.
• * 1.1205

  Acts 9.4.
• * 1.1206

  Revel. 4.10.5.11. Ezek. 1.20.
• * 1.1207

  Gen. 18.8.
• * 1.1208

  Psal. 78.25.
• * 1.1209

  Heb. 9.23.
• * 1.1210

  Math. 25.21.
• * 1.1211

  Rev. 5.10.
• * 1.1212

  Rev. 20.4. 2 Pet. 3.13.
• * 1.1213

  Rev. 21.1.
• * 1.1214

  Rom. 8.20, 21, 22.
• * 1.1215

  Mark 14.25.
• * 1.1216

  Luke 22.30. Rev. 22.1, 2.
• * 1.1217

  Genes. 1.29.
• * 1.1218

  Gen. 3.22, 24.
• * 1.1219

  1 Cor. 15.24, 28.
• * 1.1220

  Gen. verse 29. compared with Gen. 9. & 3.
• * 1.1221

  Math. 22.30.
• * 1.1222

  Luke 20.36.
• * 1.1223

  Of the sence of seeing glo∣rified.
• * 1.1224

  Ezek. 1.28. Dan. 8.17, 18.
• * 1.1225

  Dan. 8.9.
• * 1.1226

  Malach. 4.2. Revel. 22.4.
• * 1.1227

  1 Cor. 2.10.
• * 1.1228

  Math. 4.8.
• * 1.1229

  Genes. 21.17.
• * 1.1230

  Genes. 22.11.
• * 1.1231

  Revel. 1.14.
• * 1.1232

  Soliloquium.
• * 1.1233

  Ejaculation.
• * 1.1234

  Cant. 1.15.
• * 1.1235

  Psal. 51.10.
• * 1.1236

  Math. 5.28.
• * 1.1237

  Job 31.1.
• * 1.1238

  Job 19.26, 27.
• * 1.1239

  John 1.3.
• * 1.1240

  Colos. 1.17.
• * 1.1241

  2 Cor. 12.2.
• * 1.1242

  Deut. 16.19.
• * 1.1243

  Prov. 23.29, 30.
• * 1.1244

  Prov. 6.13.
• * 1.1245

  Ezra. 9.8.
• * 1.1246

  Prov. 26.8.
• * 1.1247

  Isai. 33.15.
• * 1.1248

  Psal. 123.2.
• * 1.1249

  Of the sense of hearing glo∣rified.
• * 1.1250

  Luke 2.13.
• * 1.1251

  Revel. 19.6.
• * 1.1252

  Revel. 5.11.
• * 1.1253

  Revel. 7.9, 10, 11, 12.
• * 1.1254

  Genes. 3.8.
• * 1.1255

  Exod. 20.19.
• * 1.1256

  Acts 9.4, 5.
• * 1.1257

  Rev. 1.17, 18.
• * 1.1258

  Revel. 21.1.
• * 1.1259

  Revel. 22 3.
• * 1.1260

  2 Cor. 12.4.
• * 1.1261

  Mat. 25.34.
• * 1.1262

  Revel. 21.3, 5.
• * 1.1263

  Rev. 21.4,
• * 1.1264

  6,
• * 1.1265

  7.
• * 1.1266

  Soliloquium.
• * 1.1267

  Rev. 1.10, 1••, Hebr. 12.23. Rev. 19.16. Revel. 15.3. Jerem. 10.7. John 1.1.
• * 1.1268

  Prov. 8.34.
• * 1.1269

  Psal. 111.1.
• * 1.1270

  Ephes. 5.19.
• * 1.1271

  Isay 30.21.
• * 1.1272

  Cant. 2.9.
• * 1.1273

  Cant. 2.10.
• * 1.1274

  11,
• * 1.1275

  12,
• * 1.1276

  13.
• * 1.1277

  Math. 25.34.
• * 1.1278

  Ejaculation.
• * 1.1279

  math. 11.15.
• * 1.1280

  Ezek. 12.2.
• * 1.1281

  Acts 16.14.
• * 1.1282

  mark 7.34.
• * 1.1283

  math. 7.6.
• * 1.1284

  Cant. 2.14.
• * 1.1285

  Of the sense of Tasting glo∣rified.
• * 1.1286

  Colos. 3.3.
• * 1.1287

  Rom. 8.21.
• * 1.1288

  John 1.3. Colos. 15 16.17.18. Heb. 1.2. 1 Cor. 15.23. Revel. 3.4.
• * 1.1289

  Soliloquium.
• * 1.1290

  Luke 24.30, 43. Joh. 21.12, 13.
• * 1.1291

  Prov. 23.19.
• * 1.1292

  20,
• * 1.1293

  21,
• * 1.1294

  29,
• * 1.1295

  30,
• * 1.1296

  31,
• * 1.1297

  32.
• * 1.1298

  Prov. 23.33,
• * 1.1299

  34,
• * 1.1300

  35,
• * 1.1301

  Prov. 23.2.
• * 1.1302

  Phil. 3.19. John 2.9.
• * 1.1303

  Ejaculation.
• * 1.1304

  John 6.27.
• * 1.1305

  Luke 21.34.
• * 1.1306

  1 Cor. 6.16.
• * 1.1307

  John 6.54, 55.
• * 1.1308

  John 6.58.
• * 1.1309

  John 4.13, 14.
• * 1.1310

  1 John 2.16.
• * 1.1311

  1 John 1.1.
• * 1.1312

  3,
• * 1.1313

  Psal. 34.8.
• * 1.1314

  Gen. 9.20, 21. Gen. 19.33.
• * 1.1315

  1 Sam. 25.36. Luke 16.19.
• * 1.1316

  Numb. 3.4.
• * 1.1317

  Of the sense of Smelling glo∣rified.
• * 1.1318

  Exod. 34.28. 1 King. 19.8. Math. 4.2.
• * 1.1319

  Exod. 37.29. Psal. 141.2. Cant. 4.12, 13, 14.
• * 1.1320

  Soliloquium.
• * 1.1321

  Ejaculation. Genes. 1.2. Rom. 1.4. Psal. 103.10. 2 Corin. 6.6. 1 Pet. 4.14. Joh. 16.14, 15. Gal. 4.6. Joh. 15 20. Rom 8.9. 1 Joh. 5.7.
• * 1.1322

  Isa. 11.2. Joh. 16.7. John 10.13. Rom. 15.16. 1 Pet. 1.5. Jud. 24. Ezek. 11.19.18.31.
• * 1.1323

  Of the Sense of Touching glo∣rified.
• * 1.1324

  1 Cor. 15.44.
• * 1.1325

  Luke 24.39.
• * 1.1326

  Vide Doctor Homes, Resur∣rection Reveal∣ed; and many others on this Subject.
• * 1.1327

  Rev. 21.1, 5. 2 Pet. 3.13. Isay. 65.17. Acts 1.6. Acts 3.21. Math. 17.11.
• * 1.1328

  Gen. 1.31.
• * 1.1329

  Isay. 65 17. 2 Pet. 3.13. Acts 3.21.
• * 1.1330

  Revel. 20.4.
• * 1.1331

  Soliloquium.
• * 1.1332

  Colos. 2.21.
• * 1.1333

  Rom. 8.13.
• * 1.1334

  Prov. 5.20. Prov. 6.29. Prov. 5.5. Prov. 23.27.
• * 1.1335

  Isai. 5.20.
• * 1.1336

  2 Thes. 1.8. 2 Pet. 3.7, 12.
• * 1.1337

  Ejaculation. John 17.17. Revel. 21.5.
• * 1.1338

  Jerem 8.22.
• * 1.1339

  Hebr. 12.2.
• * 1.1340

  Rom. 11.29.
• * 1.1341

  Zach. 13.1.
• * 1.1342

  1 John 1.7.
• * 1.1343

  Jerem. 50.5. 2 Sam. 23.5. Isay. 55.3.
• * 1.1344

  Cant. 2.16. Cant. 1.2. Cant. 2.4.
• * 1.1345

  Cant. ••.4.
• * 1.1346

  Cant. 8.6.
• * 1.1347

  7.
• * 1.1348

  10.
• * 1.1349

  Gal. 5.10.
• * 1.1350

  Rev. 22.15.
• * 1.1351

  Of the Tongue Glorified.
• * 1.1352

  Psal. 30.12. Psal. 108.1.
• * 1.1353

  Rev. 19.16.
• * 1.1354

  1 John 1.3.
• * 1.1355

  Rev. 5.10. Rev. 20.6.
• * 1.1356

  Heb. 12.
• * 1.1357

  22,
• * 1.1358

  23.
• * 1.1359

  Psal. 7.5.
• * 1.1360

  6,
• * 1.1361

  7.
• * 1.1362

  8.
• * 1.1363

  Psal. 44.8. Psal. 115.18.
• * 1.1364

  Heb. 13.15.
• * 1.1365

  Genes. 18.1, 2. Genes. 19.1, 2. Gen. 32.1, 2. Joshua 5.13. Judg. 6.12. Judg. 13.13. 2 Sam. 24.17. 2 King. 6.17, 18. 1 King 19.5, 7 Dan. 9.21. Luke 1.28. Luke 2.9. Revel. 1.7. Mark 12.25. Revel. 21.22.
• * 1.1366

  Revel. 19 10. & the 22. chap. verse 9.
• * 1.1367

  matth. 28.28.
• * 1.1368

  Math. 28.28. Luke 13.28.
• * 1.1369

  1 Thes. 4.17.
• * 1.1370

  1 Tim. 3.16.
• * 1.1371

  Ephes. 3.18.
• * 1.1372

  19.
• * 1.1373

  Ephes. 3.16.
• * 1.1374

  Jude 9. 1 Thes. 4.16 Revel. 5.11. Philip. 1.16. Colos. 1.16. 1 Pet. 3.22. Ezek. 10.1, 3, 20. Isay. 6.2, 6.
• * 1.1375

  Gen. 2.15. 1 Cor. 15.41.
• * 1.1376

  Revel. 5.10. Luke 12.32. Luke 22.29. Luke 19.19.
• * 1.1377

  Isay. 54.13.
• * 1.1378

  1 Cor. 12.12. to vers. 27.
• * 1.1379

  1 Tim. 6.15. Revel. 19.16.
• * 1.1380

  Psal. 58.5.
• * 1.1381

  Heb. 1.2. Rom. 8.17.
• * 1.1382

  Revel. 20.4.
• * 1.1383

  Revel. 20.6.
• * 1.1384

  Rom. 8.21.
• * 1.1385

  Gen. 2.19, 20.
• * 1.1386

  Revel. 20.6.
• * 1.1387

  Soliloquium.
• * 1.1388

  Psal. 141 3.
• * 1.1389

  Matth. 12.37.
• * 1.1390

  Matth. 12.36.
• * 1.1391

  matth. 12.34.
• * 1.1392

  James 3.2▪
• * 1.1393

  3,
• * 1.1394

  4,
• * 1.1395

  5,
• * 1.1396

  6,
• * 1.1397

  7,
• * 1.1398

  8,
• * 1.1399

  9,
• * 1.1400

  10,
• * 1.1401

  11,
• * 1.1402

  12.
• * 1.1403

  James 1.26.
• * 1.1404

  Titus 3.2.
• * 1.1405

  Ephes. 4.29.
• * 1.1406

  Ephes. 5.4.
• * 1.1407

  1 Cor. 15.33.
• * 1.1408

  Nehe. 13.24.
• * 1.1409

  Ephes. 5.19. Psal. 14.7. Psal. 103.1, 2, 3, 4,
• * 1.1410

  5.
• * 1.1411

  Psal. 66.16.
• * 1.1412

  Psal. 108.1.
• * 1.1413

  Psal. 45.2.
• * 1.1414

  Psal. 49.3.
• * 1.1415

  Psal. 143.5.
• * 1.1416

  Psal. 145.5, 6, 7.
• * 1.1417

  Psal. 146.2.
• * 1.1418

  Acts 13.36.
• * 1.1419

  matth. 25.25.
• * 1.1420

  Mark 4.21.
• * 1.1421

  Math. 7.6.
• * 1.1422

  1 Cor. 14.3.
• * 1.1423

  1 Cor. 14.12.
• * 1.1424

  1 Cor. 12.28, 31.
• * 1.1425

  1 Cor. 12.4,
• * 1.1426

  7,
• * 1.1427

  8,
• * 1.1428

  9,
• * 1.1429

  10,
• * 1.1430

  11,
• * 1.1431

  12,
• * 1.1432

  19,
• * 1.1433

  21,
• * 1.1434

  27.
• * 1.1435

  matth. 10.8.
• * 1.1436

  Prov. 1••.10.
• * 1.1437

  Exod. 23.12.
• * 1.1438

  Rom. 8.21.
• * 1.1439

  Read Job chap. 38. chap. 39. chap. the 40. Cant. 4. throughout.
• * 1.1440

  Ejaculation.
• * 1.1441

  Psal. 22.6. Ephes. 2.4, 5, 6.
• * 1.1442

  1 Pet. 1, 2. Ephes. 2.10.
• * 1.1443

  〈…〉〈…〉. Ephes. 2.1, 4, 5.
• * 1.1444

  Rom. 1.6. Rom. 8.15. Rom. 15.16. Rom. 8.9. Rom. 3.24, 25, 26. Jerem. 13.6. 〈…〉〈…〉▪ John 6.54. Luke 14.14. Psal. 116.12.108.1, 2.
• * 1.1445

  Jerem. 17.10.
• * 1.1446

  Rom. 7.••••▪
• * 1.1447

  John ••.••6.
• * 1.1448

  Phil. 2.13.
• * 1.1449

  Luke 16.14.
• * 1.1450

  Rev. 4.8, 11.
• * 1.1451

  Revel. ••.8,
• * 1.1452

  10,
• * 1.1453

  12,
• * 1.1454

  13.
• * 1.1455

  Rev. 15.3.
• * 1.1456

  4.
• * 1.1457

  Twelve won∣derfull actings or works of God to be fulfilled.
• * 1.1458

  Revel. 11, 3, 4, 5, 6, 7.
• * 1.1459

  1. The raising of the witnes∣ses.
• * 1.1460

  Rev. 11.11, 13. Rev. 13.1, 2. Rev. 17.5.
• * 1.1461

  2. The ruine of Rome.
• * 1.1462

  Revel. 11.8. Revel. 1••.10.
• * 1.1463

  Revel. 13.11. Revel. 19.20. Revel. 16.19. Revel. 1••.〈…〉〈…〉.
• * 1.1464

  3. The ruine of the Papacy.
• * 1.1465

  Revel. 17.11.
• * 1.1466

  Rev. 13.12, 13.
• * 1.1467

  Revel. 19.20.
• * 1.1468

  Revel. 19.16.
• * 1.1469

  Revel. 14.1, 2, 3, 4.
• * 1.1470

  Revel. 14.7.8.
• * 1.1471

  Read Rom 9. Verse 25, 26, 27, 28, 29.
• * 1.1472

  4. Israels Con∣version.
• * 1.1473

  Read Rom. 11. v. 25. to v. 33.
• * 1.1474

  Read Ezekiel chap. 37. unto chap. the 40.
• * 1.1475

  5ly. The De∣struction of the great Turk. 6ly. The bind∣ing of the De∣vil for 1000. Years.
• * 1.1476

  Rev. 20.23.
• * 1.1477

  7ly. The Con∣version of the World.
• * 1.1478

  Psal. 22.27. Rev. 11.15. Joel 2.28, 29. Isay 54.13. Isay 32.15, 16, 17, 18. Isay 44.3. Psal. 72▪ 11, 17. Psal. 82.8. Psal. 86.9. Isay 60.3. Isay 2.2. Jerem. 27.7. Dan. 7.14. Hag. 2.7. Isay. 2.4. Psal. 29.11. Psal. 27.11. Psal. 72.3, 7. Isay. 9.7. Isay. 65.20, 22. Isay 54.13. Isay 66.12. Jerem. 31.12, 13, 14. Isay. 2.18, 60, 17, 20.
• * 1.1479

  Read for fur∣ther proof of this peaceable Kingdome of Christ. Isay. cap. 60.65. from the begin∣ning to the end.
• * 1.1480

  Zeph. 3.9. Zach. 14.9. Isay. 11.6. Zach. 12.8. Psal. 51.15.
• * 1.1481

  Read these Psalms, being a clear Prophesie, of the victorious and peaceable Kingdome of Christ.
• * 1.1482

  8ly. The De∣struction of all Christs enemies under his victo∣rious Kingdom.
• * 1.1483

  Dan. 7.22. Isay. 11.5. Isay 1.26. Isay. 60.17. Dan. 7.26, 27.
• * 1.1484

  Psal. 2.9.
• * 1.1485

  Psal. 110.5,
• * 1.1486

  6.
• * 1.1487

  Psal. 149.6,
• * 1.1488

  7,
• * 1.1489

  8,
• * 1.1490

  9.
• * 1.1491

  Rev. 20.4.
• * 1.1492

  Revel. 19. Verse 11. to the end.
• * 1.1493

  Psal. 47.1,
• * 1.1494

  2,
• * 1.1495

  3,
• * 1.1496

  4,
• * 1.1497

  7,
• * 1.1498

  8,
• * 1.1499

  9.
• * 1.1500

  Deut. 18.15, 18, 19. Revel. 22.6. Revel. 20.1, 2, 3. Heb. 4.9.
• * 1.1501

  9ly. The Saints peaceable raign for 1000 years.
• * 1.1502

  Gen. 2.1, 2, 3. Exod. 20.8, 9, 10, 11.
• * 1.1503

  Psal. 72.18, 19,
• * 1.1504

  Gen. 18.25. Heb. 9.28. 1 Thes. 1.8.
• * 1.1505

  10ly. The De∣struction of Gog and Magog, and the VVorld by Fire, at Christs second coming.
• * 1.1506

  Revel. 20.7, 8, 9, 10.
• * 1.1507

  Rev 20.4, 5. compared with Luke 14.14. 1 Cor. 15.23. 1 Thes. 4.16.
• * 1.1508

  Rev. 20.6.
• * 1.1509

  Rev. 5.10.
• * 1.1510

  Isai. 65.17. 2 Pet. 3.13. 1 Cor. 15.23. 1 Thes 4.16. Rev. 20.5.
• * 1.1511

  1 Cor. 15.42, 43, 44.
• * 1.1512

  Phil. 3.21. 1 Joh. 3.2.
• * 1.1513

  Vid. my Chro∣nology of the Age of this World, taken out of the Scripture. which will shortly be published. Dan. 12.13.
• * 1.1514

  Heb. 11.1.
• * 1.1515

  2 Tim. 1.10. Hos. 13.14. 1 Cor. 15.54, 55, 56, 57.
• * 1.1516

  11ly. The Day of Judgment beginning with the rewarding the Saints: And ending with the Judging the wicked, and Devils.
• * 1.1517

  Rev. 19.13, 16. 1 Tim. 6.15. John 5.22. Acts 10.42. 2 Cor. 5.10.
• * 1.1518

  Psal. 37.6.
• * 1.1519

  Mat. 16.27.
• * 1.1520

  Mat. 25.33. Isai. 53.11. Rom. 3.26.
• * 1.1521

  Isai. 44.22. Acts 3.19. Rom. 4.25. 1 Cor. 15.3.
• * 1.1522

  Rom. 5.17. Rom. 12.6. Rom. 2.6. Revel. 2 23. Rom. 2.7, 10. Mat. 25.34. Revel. 20.4.
• * 1.1523

  Mat. 25.33. Revel. 20.5. 1 Cor. 6.3.
• * 1.1524

  Revel. 20.12.
• * 1.1525

  Luke 12.2.
• * 1.1526

  mat. 25 41. Rev. 20.14, 15.
• * 1.1527

  Luk. 21.26, 28. mat. 25.30.
• * 1.1528

  Heb. 9.27.
• * 1.1529

  Psal. 58.11.
• * 1.1530

  Rom. 1.17.
• * 1.1531

  Revel. 19.1,
• * 1.1532

  2,
• * 1.1533

  5,
• * 1.1534

  6,
• * 1.1535

  7,
• * 1.1536

  8,
• * 1.1537

  9.
• * 1.1538

  12ly. The end of Christs Me∣diatory King∣dome, and the translation of the Saints▪ to Heaven, there to be for ever.
• * 1.1539

  Revel. 15.3. Rom. 8.4. Rom. 5 9. John 16.33. Rom 6.6. Colos. 2.15. Luke 14.14. Rom 8.23. 1 Cor. 15.26. Psal. 68.18.
• * 1.1540

  Joh. 17.22, 24.
• * 1.1541

  1 Pet. 1.4.
• * 1.1542

  1 Thes. 4.17. 1 Cor. 13.12.
• * 1.1543

  1 Cor. 15.24.
• * 1.1544

  1 Cor. 15.24, 25, 26.
• * 1.1545

  1 Cor. 15.28.
• * 1.1546

  mat. 1.18. Luke 1.32.
• * 1.1547

  1 Cor. 15.28.
• * 1.1548

  Ephes. 1.20, 21, 22, 23. Colos. 1.10.
• * 1.1549

  Ephe. 2.18, 22.
• * 1.1550

  1 John 1.3. 1 Cor. 6.17. 1 Cor. 12.13.
• * 1.1551

  Joh. 11.25, 26. John 8.12. Colos. 3.3. Rom. 5.17. John 6.57. Joh. 14.19.
• * 1.1552

  Psal. 24.6.
• * 1.1553

  Numb. 23.14.
• * 1.1554

  2 Cor. 12.2.
• * 1.1555

  Psal. 47.5, 6,
• * 1.1556

  Psal. 24.7.
• * 1.1557

  8,
• * 1.1558

  9,
• * 1.1559

  10.
• * 1.1560

  1 Cor. 13.9, 12.
• * 1.1561

  Colos. 1.12.
• * 1.1562

  Revel. 10.6.
• * 1.1563

  Psal. 25.8. John 14.6.
• * 1.1564

  1 Cor. 3.12.
• * 1.1565

  Job 14.14.
• * 1.1566

  Phil. 1.23.
• * 1.1567

  Rev. 22.17.
• * 1.1568

  20,
• * 1.1569

  21.