Two brief meditations: I. Of magnanimitie under crosses: II. of acquaintance with God. By E.W. Esquire.

DIVINE MEDITATIONS ON ACQUAINTANCE WITH GOD, From those words in JOB, * 1.1 Acquaint now thy self with GOD, and be at peace, so shall no evill come unto thee.

TWas a competent and congruous Definition of Man which the Philo∣sopher gave, when he called him a sociable Creature, the nature of man being more receptive and sparsive of good then any Creature, which hath not reason to distinguish, and entertain what it knows to be usefull and conducing to content; for though all creatures have the imperfect and first lines of so∣ciation effigiated on them, and in some degree or

other affect their own species, or other creatures which either suite or serve to their ends; yet is no desire so wisely impetuous as that which origina∣ted from reason, is seconded by the assurance of unquestionable Experience; nor do we sober∣ly believe any thing so undoubtedly, which hath not the probate of a cleer evidence, to the advan∣tage of which the life of man (pleasured by no∣thing more then generous and pious society) is a clear and noble instance. That therefore Man, the Epitome of this Microcosm, and the little Lord (next under his MAKER) of this glo∣rious Pile of Divine Architecture, might not mistake his match, and while he ought to seek a Kingdom, find asses; or by vain delusions, and pretended nothings miss the Mark of Eternity, and the Pawn of an unerring Conduct to that Canaan; This Scripture, like a goodly Glasse rightly modelled, and truly hung to a Christi∣ans view, shews him the most reall and incompa∣rable object of the Soul, illustrated from the Di∣vinity of its nature, pure, unmixt, neither capa∣ble to be tempted or to tempt; unlesse it be to a holy Love and happy Acquaintance, which ends not worse, but better then it began, in tempo∣rall Peace, and in eternall blesse, abandoning evill either of sin or sufferings; all which are com∣prized in these Words, Acquaint, &c.

Me thinks my Meditations fix on a double sort of subjects in this Scripture: Self, GOD, Peace, Evill; in their natures different, for what lesse harmonius then corruption and incorrupti∣on, then good and evill, then the best we wish and the worst we fear? yet both accorded and

united in the Term, Acquaint. Man who ought to be linked to God by the bond of Love, as well as subjected to him by the Law of obedience (as he hath no adversary to fear, so no good to de∣sire beyond that Monarch GOD: who is all to the soul by way of completion, and to the out∣ward man by way of munition) by this means, may obtain felicity in Acquainting himself with GOD, &c.

There is so much Treasure in this Scripture, that the rich Spoils of it are beyond the capacity of men to conceive, or Angels to language; I shall confine my thoughts to these ensuing Heads, as the Tracts by which to come to the Mansion of holy Comfort residing in it.

1. What is meant by Acquaintance with GOD. 2. How it is to be attained. 3. What Peace it is that those have which attain it. 4. How it may be said to repell evill from us. 5. When this is to be sought after; These discussed, will enodate the obscurity, and present the bles∣sing in its true and Princely Dresse.

OF the First (Acquaintance with GOD:) I shall say in the Psalmists Phrase, * 1.2 Glorious things are spoken of thee, O thou light sprung from on high, thou ray of eternity, to which all mortall contents and Mundane confedracies are but as atoms, yea non-entities. Acquaintance with God is somwhat stupendious, and requires a touch from the Altar to decypher it; 'tis a beam of glory darting on the face of a Child of glory;

a Love-token erranded to signifie the good will of him that dwels in the Bush, to his that are a∣mong the pots, slurred amongst the brambles, scratched; in the fire and in the water, abused de∣based, but not forsaken; but this is rather an ef∣fect of it then a Description of it, that which forms it is the being, and that which expatiates it is the wel-being of it: For the more this grace (for lesse it is not) is meditated upon, the grea∣ter are the touches of sweetnesse in the Souls vi∣sage, from this lovely Pensill of the most lovely Artist. GOD: And therefore I shall conceive it to ascend its Zenith by these Gradations.

1. [Step. 1] The lowest and inchoate step to this Mount is the Ʋnderstanding, that must know him the chief good, or else it will never desire him; mans in∣tellect is the Bucket by which he drawes, and the Ladder at which he climbs to will and wed; the object he knowes good, without this 'tis as im∣possible to love and obey, as without eyes to judge of colours, or without taste to discriminate Li∣quor and Meats, God hath given the priority to this faculty as that which must season to, and pre∣pare appositely for the rest. And truly, this is of the foundation and reall nature of the rationall soul; for from this are we determined to be wor∣thy (as to other creatures) of that Supremacy and jurisdiction God hath given us over them; for did not our Understandings direct us to a car∣riage proportionate to the natures of Creatures, and things, we should soon discover our follies to be too brutish either to be admired or followed, and the Creation would soon renite obedience to so senslesse Governours. But blessed be God,

he hath not left us without a witnesse of his libe∣rality. He hath informed our specious bodies with perfect souls, and made a noble Lodging of State for himself, that high room, and top battle∣ment, our Understanding; which though too vast to be filled with the little puncto's and contemp∣tible grains of worldly nothings, yet receives completion from God, and those apprehensions of him which he (in much condescension to us) is pleased to vouchsafe us, not to make us proud of our fatnesse, but provident to improve fulnesse to gratitude, and to serve him more compleatly; who does good and is good, and from whom goodnesse effluxeth to all creatures: for of his fulnesse they receive fulnesse.

That this Understanding is the Key of Discovery, and Acquaintance, needs no second to confirm it; for even nature tels us by the Rule, that there is no desire of what we know not, * 1.3 and Scripture directs to this as the path to all gracious Intercourse with God; in one passage of holy Writ I hear this asserted, * 1.4 They that know thy Name, will put their trust in thee; in another, He that cometh to GOD, must believe that he is. * 1.5 Now effects imply causes, as Cisterns do Springs, and Rivers Seas: If God be to be believed on, he must be conceived of, and understood by those that thus believe him; for as articulation is con∣sequent to generation, so is adhaesion to assent, and assent to intellect:

The necessity of intellect to head the will and affections, which in a sort compleat acqaintance, is evincible from many things: from the order of God in Creation & Nature, which makes this as the

womb, at which port every thing which tends in its progresse to action, enters. The light natural, typicall of this internall Luminary, was the first Creature; as that which God erected to give light to his Library, the World, which God com∣piled of nothing, by a power eternal, complete, and indeterminable; and the first tryall hee put man upon, was to touch his Intellect, and to try the magnetisme of that faculty, which could draw all things to it, and incorporate it self with every thing: And if when there was no distortion, if be∣fore the mis-rule which sin and Satan brought in∣to the Understanding; this was the tendency of that Faculty; It must still remain what it was, as to the Nature and sacred Design of God, though vayled and denegrated by accessions of sin, and contractions of punishments, which by understan∣ding any thing but God, and in order to God, is just up on it.

The faculty then is the same in its nature, in its imployment; onely the Rose hath prickles, the Swan deformed legs: Death is in the pot, if God doth not heal the waters, and turn our Understan∣dings to that right object, Himself; whom to know is life eternal, And whom to glorifie as God, our most excellent and onely good, is the sole end of our creation.

Nor is the order of God in Creation, the only Instance of this precedence of the Intellect; but experience attests this in the whole latitude of In∣stances, the Heavens; by that instinct they have, as it were, and after their kind, do their duty to earth, Man, nay their Maker; by a duct (which to them is in stead of Intellect) do they serve times and

seasons; do they remit, and extend influence, ac∣cording to the law of their first Cause; and the Birds and Beasts, by their sensual Energy (analo∣gous in some sort to Intelect in man) direct their course, and run their race; not attempting to love or flye that which is not Good or Evil in their eye, and pleasing or displeasing to their Na∣tures. Now if that rule of the Schools be true, which neither is yet, nor ever will be contradicted, That the work of Nature is the work of the God of Nature; * 1.6 then what is the concurrent practice of Universal Nature, according to its specifick be∣ing, must be Positive and Absolute, and so from him who is the Beginning and End of all things, and therefore most true. And so I have mounted the first Step, the Ʋnderstanding. Acquaintance imports Understanding; for how shall Desire be heightned, but from Knowledge; and Knowledg be gained, but by that Faculty, which is admis∣sive and receptive of it? * 1.7 How can they (saith S. Paul) believe on him of whom they have not heard? and how can they hear without a Preacher?

Nor is this Step consummative to our Acquain∣tance, if here we stay, pitching this as the Non ultra, beyond which we will not go: for God hath placed his Seat on High, and the Rounds of the Ladder which reacheth him are many; he will have us engaged in much colluctation, many brea∣things and pantings, before we come up to the Mount of Mercy, where Peace is, and Evil is not; and therefore he cryes out to man, [Step 2] in the second place, for his Heart, his Will, which is the Jewel in this Cabinet of Glory: This, this to the Intellect, is as the Sailes to the Ship; takes the Winds gales,

and carrys it to the Port of Loss or Gain: this, this is the Womb in which are the Issues of life and death: this, this is the Paradise, which we ought to guard with the Flaming Sword of an uninter∣rupted and earnest Zeal; for as the Sailes move the Ship, by reason of the wind which acts upon them, and so is causal of their swelling, as they of the Ships motion; and according to the quantity of the wind, so ordinarily is the way of the Ship: so doth this act upon the Intellects premises, ad∣mitting whatever hath the Watch-word from that Centinel. I say not, that the Will alwayes followes the rectified Understanding: but this I say, No man wills what is evil under the notion of evil, * 1.8 for the Wil and Good are convertible; and many great∣est evils have some good in conjunction with them, for which they are admitted, though as to the predominant parts of them, they deservedly be termed and judged Evil; for whatever erreth from the perfect Rule of Gods Law, and defa∣ceth the Image of God in the soul, hath not the allowance of Heaven to make it currant.

Now this Will of man is highly concerned to the completion of reasonable Actions, it being the vehiculum which carries the Intellect to its Object, and thereto unites it: the Understanding ap∣proves the Match, but the Will tyes the knot and adunates; as I must know before I can will, so must I will before I can be acquainted with that I will; which is the reason why between things a∣verse there is no acquaintance properly so called, but rather an Antithesis and Retrogade Motion; Contraryes meet not, nor cohabit they in intense degrees, in the same Subject at one and the same

time, because they are inconsistent, and are made what they are by the non-being of each other: Fire is no fire, if water prevail against it, for it is suppressed and led captive by the Victor; and so water ceaseth its moysture and liquidity, if the heat of the fire accede it to Mastery; whereas other things that are not at this variance, meet like Mercy and Peace, and kiss each other: Active heat, and Passive moisture, make way for Genera∣tion; Steel and the Load-Stone are in amity, and do with eagerness approach each other; so is it in Love, by the will disposed of to any object. There is no Soveraign more absolute, as to things subje∣cted to his will, then the will of man; for it wheels about the totum mobile in him. This mo∣ved Samson to love Dalilah, Archimedes to dye with his Art; Judas to betray his Master, Julian to Apostatize; and by Gods severity, this seals, as the meritorius Cause, the wicked under unbelief, that they may be damned who have pleasure in un∣righteousness: for this once perverted and engaged, * 1.9 the whole man is circumferred and hurled after the genius of its project: by this are the affections alarm'd and keened to good or evil; and without this Velliety is nothing feasible, without the pow∣er of God come to aid; yea, and that too deales mildly, by a sweet compulsion and insuperable per∣swasion, transforming the soul from what it is, and as corrupted, would; into what it is not, but ought to be: submissive to, sequacious of, and volun∣tarily captived by God.

Now all the quarters of the inner man are beat up, and Proclamation is made in the name of the great King of Heaven: now the word is, I am not

what I was, * 1.10 Other Lords have had dominion over me, but the desire of my soul is to thee, and to the remem∣brance of thy Name: * 1.11 now there is this only outcry, None but Christ, none but Christ.

That is the second Step, and the Advance is great. Acquaintauc is in a good progress, when we understand the worth, and will that worth to be acquainted with. But there is more Marches to be made to this Conquest; [Step 3] therefore the 3^d. Step is Discovery of this Desire to that Object we love; and this, though in regard of Gods Omniscience needs not, * 1.12 For he knows our thoughts afar off; yet in order to our Obedience, and his declared Will, ought to be done by us again and again; the Ca∣non is, * 1.13 Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened. 'Tis a minute trifling boon that is not worth asking; God hath entailed Bliss to our Prayers and tears, not as the price, but the way to them: as he hides not himself from his people that pray; so doth he not own them that look big with the Pharisee, and have too stiff knees to bend before him. * 1.14 He knowes the heart is not upright, when it is unhumble, and condemns. it as a false Character of a good heart not to ask Dost thou (O man) conceive God the best Good, and thy self miserable without him, and wilt thou not seek by Prayers and tears to gain freedom? Dost thou think he will ever be waiting to be graci∣ous, who ought to be waited upon because he is, and will be still so, unless thou provoke him to turn his back, and not his face? Thou art blind, and wilt thou not ask Eye-salve? * 1.15 Naked, and art thou too sturdy to beseech Christ to cast his Gar∣ment of Salvation upon thee? If thou canst

not confess thy sins, * 1.16 he declares not himself a For∣giver of sins; for his fidelity is engaged only to Penitents. Will any man thats worthy, put his friendship upon an unwilling party, or motion a∣mity but upon the request of him, whom thereby he shall oblige? It becomes those that will have part of anothers propriety, either to beg or pur∣chase it: all the Coyn in thy purse, and the pride in thy heart, will not capacitate thee to gain God for thy friend upon any termes, but repent and be∣lieve: These are the wedding Garments which bring thee into the Feast of fat things with appro∣bation; and if thy holy Motions be as eager as they ought, and as thy acquaintance with God deserves, then thou wilt not find a repulse; for thy God is ready to meet those with open armes, who offer their service to him upon bended knee, and with abashed faces.

Step 4. to Acquaintance with God is his Word, [Step 4] * 1.17 his Servants, his ways. God is known by his out goings in his Sanctuary; the Scriptures testifie of him; his secrets are with them that fear him. If any man be a seeker of God, him he hears. But above all, be sure of the favour of the Well Beloved; he that comes from his hand, is carryed into the Bed-cham∣ber, and refreshed with the good things of his right hand. Christs bloud crosseth the Roll of Indictments, and dischargeth the guilt: If thy soul be dipped in that bloud, it will hold colour against all waters, against all assayes to interpose; perhaps Satan puts in his plea, and informes, thou art his; What though? a stronger then he hath taken possession. Suppose thy sins rest upon thee as upon Mary Magdalen; yet if thou lovest

much, why shouldst not thou hope to be forgiven, as was shee? There is no sin in Mortal man can out∣poise the mercy in an immortal God; nor the merit of a spotless Saviour, whose blood in value out-prizes them as far as the noblest Gemme doth the most vulgar pibble. To this bounteous Ema∣nuel (who when he was Rich became poor, that we through his poverty might be made rich; who when he was in the bosom of his Father, came to converse with men, that he might elevate men to communion with God in Grace, and compartying with him in glory) do thou (O holy soul) conjoyn thy self by a Covenant never to be broken. He, he it is that soders God and man, that gives thee access with boldness to the Throne of Grace, that moves thee to good, confirms thee in it, rewards thee for it, by the Holy Ghost, which the Father sends in his name. Is thy Peace begun and per∣fected, thy Comfort continued and encreased? in the assurance of this, thou wilt live a life of good example to men, * 1.18 and of glory to God, and after all, reach the mark of the prize of the high calling of God in Christ Jesus. For this honour have all his Saints.

And the better to keep thee in this, less and lower to that better good, it becomes thee, O man, to attend on the revealed Will of God, that bears witness to the Truth, Mercy, Justice, Pati∣ence, and other Holy Attributes of the Divine Nature; it records also what thy duty (O man) is, * 1.19 namely, To fear God and keep his Commandments, not only because he is angry with the wicked eve∣ry day, but because he by his love constraines thee, and expects no returnes from thee but thy self:

Own him in all his holy Counsels, Precepts, Threats, Ordinances, Servants, and love whate∣ver bears his Image and Superscription: Follow Peter in his tears and Faith, not in his frailty and abnegation; thy Saviour is thy Lord, and thou oughtest to own him for such, as well on the Cross, as on the right hand of Glory; and his se∣vants ought to be as dear to thee, when they are tormented, persecuted, afflicted (provided they be stedfast, and such as suffer for well doing, on whom the Spirit of Glory rests) as when applau∣ded, preferred, and crowned; for this, if thou doest, enterance will be made thee into Ac∣quaintance with thy God, whom to know, is to be wise; and whom to live with, is to be happy.

Step 5. to Acquaintance with God, [Step 5] is identity of mind: therefore the Apostles says, * 1.20 Let the same mind be in you which was in Christ Jesus: not the same es∣sentially, but the same dispositively; the same ef∣fectively; wish (in a holy ardency and warranta∣ble impatience) that you could oblige God as much by service, as he doth you by Creation, Preserva∣tion, and the good things of Glory, which he promiseth; yea, rather wish to be like him in Grace and Holiness, then in Greatness and Pu∣issance: There is nothing works Acquaintance so kindly and reasonably, as congruity; the Proverb is, Birds of a feather will flye together: there is natu∣ly a kind of Magick in assimulation; we love Cli∣mates and Cloathes, Books and Meats, Faces and Fashions, proportionable to our Geniusses most; and the exterior sense is much at the Devotion of the interior idea, and the fanciful Formatory:

Did you ever see contrarys agree while so? and not rather their friendliness bubble up from their uni∣on, as one prevayling, forced the other into com∣plyance? Or can it be imagined that God and man should agree, while the one is too great to have equal, the other not humble enough to own a Su∣perior? In wordly conversation there is nothing more distasted, and declines Acquaintance, then contrariety of Principle; yea it often invites to hatred and hostile procedures, even where natu∣rally there is antithesis to contrariety, and alto∣gether an ignorance of any demerit in the object, saving this nude inconformity.

All Compounds are made of Simples that serve in their conjunction to the proposed end; and though numerically they differ, yet in coa∣gulo they conspire to serve one univocal Designe. In building, crooked, straight, long, short, little, great, sappy, hearty Timbers conforme to the model of the Edifice, and the Surveyers Art. In medicines, simples laxative, retentive, hot, cold, by a kindly, and even cooperation, recover health, and honour the Physician; which other∣wise would discredit the one, and endanger the o∣ther: the like effect hath compleasans in friend∣ship, which is a marriage, not of Sexes, but minds; not to purposes of Generation but Conversation. And therefore those mistake the Mark much, who think to reduce God to their bounds, his holy na∣ture to their impure practices, and will be acquain∣ted with him, not upon his own, but their own termes. If they may have a Dalilah in their lap, if they may keep their right eye and right hand, if when they go into the house of Rimmon they may

be pardoned, well and good: they are contented to enter amity with God. But if he commands to cut off the right hand, and pluck out the right eye: * 1.21 if he call to them to leave their Country, to come out of Babylon, to forsake father and mother; then with the rich man in the Gospel, they go away heavy, crying out with him, * 1.22 Non tanti emam poeni∣tentiam: to these, Gadarens Swine are beyond Christ, glass before pearles, and this little world in view, more precious then that better in pro∣mise.

Well, but Acquaintance with God is never the worse because these covet it not but upon cheap and dishonourable termes, which wil not be yeilded unto. Those that know what it is to have the eyes of their Understanding opened, to converse with God, not remotely (but as mortal Nature by Divine indulgence) may with open face, * 1.23 think all things loss and dung in comparison of it; accounting themselves never estranged from the true end of their being, but when they are without the Vail, when the lines of their inheritance are not cast out to them in this lot of love, when they wander in the Wilderness of the wolrd, and commune not with that God, whose comforts are above the world, who is whatever earth and heaven can yeild admired: for he is all in both, and nothing in either is delectable, but what he is; nor are we ever tru∣ly our selves, but when we are like him, in that partaking of his Divine Nature, which our being is capable of, and his blessed purpose hath design∣ed us to.

Last Step to Acquaintance with God, * 1.24 is assiduous attendance on him: fits and gird, now and then vi∣sits

seldom amount to intimate friendship, those inter∣vals and faint treatments, like cold and indige∣sted Meteors hang hovering, but never condense, and body into any solidity, like dainty meats which rather puff up then feed; or like gay clothes, which adorn more then comfort Nature: The greatest ingredient to many mens friendship, is a Cap, or a Congee, Your humble Servant, and Passionately yours, which wise persons eye as the purliew in which the Rascal Deer mostly, the No∣bler rarely; and therefore use those Modes rather in Symphony with the plurality, then out of allow∣ance and choice. Many in the matters of God, and in Duties of Religion (whereby we should ac∣quaint our selves with him) are as fetchant and wavering, as these in less consequentials are: they wait not at the posts of Wisdoms door; they come not early, they go not to bed late; they eat not the bread of sorrow, that they might purchase this one thing necessary: Earnest they are not, nor do they by a holy impetuosity and violence seise on Heaven, not wrastle with God, not let him go til he bless them with his Acquaintance; yet do they expect to partake of God as fully, as Zachary and Elizabeth, who wait upon him daily, and walk in his Commandments without reproof; but how vain∣ly these expect grapes from thornes, and figs from thistles, the Consequence shewes; God keeps them at distance, he feeds them with the husks; he loves those that fear him, not formidine poenae, sed vir∣tutis amore; and he values those highest who are most importunate, undismissable, whom not a non decet will discourage from begging crumbs; * 1.25 whom no Moment, no company will dishearten

from resolving with Job, Though th••u killest me, * 1.26 yet will I trust in thee. These are the Merchants our Lord speaks of, who sell all to purchase the Jewel of Divine Intercourse; these are they that cry out for the light of Gods countenance, * 1.27 and care not what they suffer so they have it. To these humble pro∣strates are the Doles of Heaven dealt out, on these that cry out, as Rachel did to Jacob, Give me Grace, or else I dye, doth God give the bles∣sing of Acquaintance, and for these and these on∣ly hath he a Reserve, a Mansion in his Kingdom, Jerusalem above, which is the vision of Peace; and in the fruition of which, by holy Acquaintance with God as the way and means, we shall obtain adunition to God, as the end and fruition of Peace in that felicity, for so saith the next words, Acquaint now thy selfe with God, and be at peace.

But stay man a while, There is somewhat inter∣current 'twixt Acquaintance and Peace, there are bars and bounds to keep the Stage free from pester. God hath appointed Means and Degrees, by which to come at length to this Culmen, this top of the Mount on which shall be our Transfigurati∣on: Christ Moses and Elias are to be met with when we can say our Christian Alphabet roundly, when we can say, not only as Saint Paul, * 1.28 Non∣dum attigimetam, but sing that Epinichyon, Thou art worthy, O Lord, for thou hast redeemed us from sin, sorrow, the world, and made us Kings and Priests to thee. Till then, there is aliquid agendum; if ever thou wilt come to the end of thy race, it must be by the Means ordained to that end, which is the se∣cond Scruple to be explicated. [Scruple 2] 2 What are the

Meanes of obtaining this Acquaintance? The Solution of this is partly done in the foregoing Consideration, and therefore will require the less answer here; the prescribed Steps of assent are al∣so many several Paces towards it; what is necessa∣ry to be added by way of Illustration, is only this; God requires of every Acquaintance, 1. Reconci∣liation to Christ: 2. Resignation to his holy Spirit: 3. Adoration of his Ordinances: 4. Admira∣tion of his Works. 5. Renovation of life.

1 Reconciliation to Christ: [unspec 1] All sin is Hostility a∣gainst him; 'tis Rebellion against the Prince of Peace, and folly against him the Wisdom of the Fa∣ther: He came to unite God and thee, and thou (O man) labourest the Defeat of his advent; the end of his descent from Heaven to earth, was to draw men after him; thou in stead of coming to him that thou mayest have life, * 1.29 runnest away from him: in stead of casting down thy self at his feet and craving his pardon, thou holdest up Weapons of unrighteousness against him: Is this thy kind∣ness to thy friend? Is this thy Loyalty to thy Prince? Is this the Badge of Acquaintance and friendly intimacy? Dost thou crown Christ with thorns, and expect he should kiss thee with the kis∣ses of his lips? Dost thou deliver him to the Corss, and lookest from him for a place in Paradise? Do these rough hands of Esau, deserve from Isaak any Blessing? O man mistaken, erring thorow the Delusion of thy Prospect, and the Temptation incumbent on thy heart! Return, and seek to him by tears, whom thou hast provoked by Treachery, crave his blood, thine Attonement, which thou hast shed in triumph to thy Lusts; thou hast made

him thine Adversary by sin, humbly prostrate thy self as his Purchase and Penitent: Let him see thy tears trickle down thy tender cheek, from a pensive heart, and a gracious eye, that now lookest upon thy self with greater scorn, then ever sinfully thou didst upon him, when wickedly thou saidst, I will not have this man raign over me; and let no hour, day, moment pass without some earnest Petition for Reconciliation, That he would cease to be what thou hast deserved; thine Upbraider, Ac∣cuser, severe Judge: and be what he hath promi∣sed to all that turn to him with all their hearts, an Advocate, a Load-stone, the Way, the Truth, and the Life: An Advocate, to plead thy Cause; a Load-stone, to touch thy heart; the Way in which, and Truth by which thou shouldest walk; and the Life to crown thee after thy work done.

But perhaps thou concludest thy self at too great a loss to recover, too far out of favour to be re∣ingratiated? Why so? If where sin abounds, * 1.30 Grace superabounds, there is hope for thee: Bespeak not (O man) thy denyal, do not stay thy career towards heaven, because thou fearest the door of Grace is shut. Such Conclusions may hinder thy endeavour, they cannot add to thy comfort; therefore covet in the second place, [unspec 2] the Holy Spi∣rit to thy comfort; entertain him kindly, grieve him not by reiterated sins; quench him not by a∣verse obstinacy, An nescis (anima) te verecundum habere sponsum? This holy Dove sent from the Deity, brings the Olive Branch with him; the Peace is bought by Christ, but the Spirit seals and applies the Purchase; the Salve is rare, but works not kindly, except that hand layes on the Plaister:

therefore resign thou thy self to the Spirit of God, let him rule in thee, and by his Steerage be thou acted; follow this Star, it ever leads to Christ; hearken to his voice, it is vox dilecti, its a clam, sweet, lovely, lightsome voice; be ravished with this Musick, which with Hyper-Syrene notes, charms most wisely; give up thy self, soul and body to this Besieger, that summons thee to deliver up the strong Holds of Sin and Satan to Christ the King of Saints, and the Saviour of his Body the Church. Make no terms with him, the Holy Ghost will not be tyed to Articles: He is free to intercede, and thou must be free to render: as he will have good quarter, so gives he sure comfort. The soul that receives him, is Scot-free from Terror and Fear of Divine displeasure, for this Guest secures his Quarters; yea, the power of the Almighty over∣shadoweth those with Grace, whose hearts are prepared to cry, Veni Spiritus Sancte. And till (O man) this be thy temper, thou art as unfit for Acquaintance with God as for Heaven; of which it is a real Type, and to which it is the Bap∣tist: for as into Heaven flesh and blood, quà such, cannot enter; so into familiarity with God can none be admitted who have not the Test of this Comforter, who never beares witnesse that they are the sons of God, who rest unreconciled to Christ, unresigned to him.

But how may these Graces appear in me, may the soul say? God, Christ, and the Holy Ghost have their Court in Heaven, I am in the Valley of Bochim, in the frigid Zone of earthly vanities, where dust and ashes, wormes, and no men, live,

and acclamate the Diana of Pomp and splendid nothing; my bucket is not deep enough, my stature not high enough to reach Heaven; my bulk will not bear those breadthy Sails which that Glory fils. What shal I do? How may I contract acquaintance with God by union with Christ, and rendition to his Spirit? To these the third Step is answer, [unspec 3] A∣dore his Ordinances: Those are his Leidgers which here he leaves to negotiate about affaires of Hea∣ven; these are the Chariots in which Eli∣ahs are whirled thither; these bring forth, and there is none barren amongst them; the good will of him that was in the bush are upon these, * 1.31 which Atheism and Irreligion would separate and unbro∣ther, as rejectitious and illegitimate. God hath appointed his Word for our Rule, his Ministers for our Guide, his Sacraments for our Comfort, his Day for our Rest and Refection, his Church for our Pillar and Ground of Truth; and those who adore not these are not like to be Gods Ac∣quaintance; Soveraignty will have no limits pre∣scribed by Subjects. Heaven knowes no Method but that of its own dictation: Those that will be beggars, must not be chusers: Interest with God is worth gaining by cap in hand, and upon bend∣ed knee; and they deserve not to be heard in their request, who request any thing contra formam Sta∣tuti inde editi; the Declarative Law is, Search the Scriptures, * 1.32 for they do testifie (saith Christ) of me. And in another place: If they will not bear Moses and the Prophets, neither will they be perswa∣ded if one rise from the dead.

Wander not then (O soul) after wild phansies and blazing figments, exposed to view, and set on

broach of purpose to deceive and mislead ignorant and inquisitive worldlings, who set the Crown on Coridons, and believe Christ the Saviour of the world, rather from his riding on an Ass-Colt, and obscure parentage, then from his glorious atte∣station from Heaven, or his convincing conver∣sation here on earth; and judg nothing Sacred, but what is indeed common and unclean: But (O soul) keep thou close to the Ordinances of Christ, which his servants have received from him by the unque∣stionable tradition of the Church, to the Truth of which the lives and deaths of holy Martyrs, and glorious Confessors, have in all ages born witness; and do not believe that any thing is so lovely and truly advantageous to thy peace, and orderly con∣duct, as to serve thy God in that manner which he hath appointed: and adore thou these holy my∣steries, * 1.33 by which waters the City of God in thy soul, ought only to be made glad.

5 And though thus to do be to do more then many now will, yet is it not the totum postulatum of thee: God (O man) requires of thee some tribute of praise; the quit-rent of Gratitude. The Psal∣mist tells us in the person of God, * 1.34 Whoso offereth me praise, honoureth me: and to give God the glo∣ry of his Munificence, is but to offer him of his own; it is but to pay him our Fine in his owne Coyn; * 1.35 for what have we that we do not receive? And in no kind is this sense of our obligation to God better resented by him, then by Admiration of his Works, [unspec 4] which is the fourth Requiry of God to∣wards the perfection of our Acquaintance with him, Admiration of his Works. And here me thinks I am enforced to exclamate with the holy Pophet,

Lord, what is Man? What his Being, Capacity, Dignity, that thou shouldest honour him with Contemplation of thee, and of those Works which set thee out in thy back parts, though not to the ineffability of thine Essence? Who, O, who wishes not his tongue were untied, and tip∣ped with Eloquence, excelling mortal Emulation, * 1.36 that he might give to God the glory due to his name, and praise him according to his excellent greatness; not only for that he is high, not for that he is, and there is none besides him; but for that he vouch∣safeth to look down upon us here below, and calls us to contemplate his good Will, as well as matchless Power in the Formation of things, and the order∣ly production of them! Here is Matter to amuse the Secretary of Nature, and to puzzle the great∣est Oedipus; here is a full point to Plato's Eloquence, and Plotinus his Profundity. Who can search the Center of that Idea which was in God, when he made the Sun, Moon, and Stars, appointing them their seasons, influences, order, and sweetly tu∣ning them each to other? Who knowes the Na∣ture of Creatures animate and inanimate, vegetive and sensitive; and can say of their Natures, as God doth of the Seas proud Waves, Hitherto and no further; this you can, and this you cannot do? Where is he that sees the abyss of Providence, and penetrates into that privy Chamber of Divinity, which is for Gods eye only? daring to affirme what shall and shall not be; and the consequences of things natural and contingent? Sure, no mor∣tal man, undementated, dare so confide in Art, and dote so fondly on his vain shadow, as to boast of this, which is Gods incommunicable Jewel, and

the Prerogative of his Crown. Our portion (Oman) is to wait Gods discovery; Secret things belong to God, * 1.37 but things revealed to us; and God forbid we should come neerer the Mount then is indulged us, or endeavour after Wisdom beyond Sobriety; Our duty is to acquaint our selves with God, not by knowing him as he is, for thats impossible; but by knowing him as he manifests himself in works of Power, Providence, Mercy; and in the improve∣ment of what light we borrow from this Lamp, we may see enough to make us in love with him, who made all things as, and what they are, and to what they shall be: In him the Rich and the poor, the wise and the simple, the Brute and the Rational, the Worm and the Angel, the Flye and the Eagle, the Ant and the Elephant, the Mouse and the Li∣on, the Eele and the Whale meet; God is the Maker of them all, and the same power went to the production of the least as greatest; from him come winds and seasons, and without him nothing is that is, nor shall be that he wills not: this is the sum of what we can reach to in the folio of Con∣templation and practice; for whatever helps Art & Nature give us, come far shorter of the utmost ex∣tent of Gods Works, than the shortest ladder is short of the Heaven we see, or the impurest soul of that better Heaven we hope for: The best Meditati∣on we can make, is that of the Father, Si tale Artifi∣cium, qualis Artifex? si tale est quod fecit, qualis est quifecit? If the courage of the Lion, strength of the Elephant, capacity of the Whale, prudence of the Ant, continence of the Dove, If the world be so variously fitted with necessaries, for delight, support, and exercise of man, and his Nature

so adapted to search into, and blessed to find out and improve the secrets, and several qualities of things, creatures, and continents, in some pro∣portion sutable to his being, and Gods design∣ment; hath he not great cause to cry out with that Kingly Prophet, * 1.38 O how fearfully and how won∣derfully am I made! for who can confess less then this, The Heavens declare the glory of God, and the Firmament shewes his handy work?

But (O man) wander not too wildly in this wilderness, wherein are beasts of Prey, un∣couth paths, dismal upshots; thine errand and end is to admire the works of God; that thou maist do, it is thy duty, and Gods exact of thee so to do, and thou thy selfe art a fair Text to such pious Meditations; God created thee some∣thing of nothing, a Man, not a Toad, a Christi∣an, not a Heathen, of clear intellect not bru∣tish, of right shape not deformed; and consi∣der, this calls for Gratitude. God hath beau∣tified thee with a bright Sun, refreshed thee by a sweet gale of wind in thy sayls, thou art at the wished Port, supported by a mira∣culous hand of Providence, he hath discove∣red to thee thy dangers, conducted thee in thy way, ministred to thy wants, when others not less his, nor less themselves then thou, go mour∣ning all the day long, are on their duty, * 1.39 wai∣ting (with the Cripple) when the good An∣gel will come to their comfort, but all in vain: No Butter sticks on their bread, their cake is dough, as the Proverb is; All is fruitless; Remem∣ber the more thou receivest, the more thou must re∣turn: Cui plus datur, ab illo plus exigitur; in fine, ra∣ther

labour to improve wel that thou hast, then to covet more to misuse it, and abuse thy soul; for God expects from all men, as he sowes, so to reap; and thou art an Unthrift on his Bounty, if thou returnest him not obedience and love, who hath crowned thee with Honour and Plenty above thy fellowes.

But (O man) above all things, * 1.40 be not like Jesu∣run; spurn not with the heel; when thou art fat, forget not the hand that feeds thee, and the paps of Providence that suckle thee; nor let thine hornes be exalted to worry and plague thy fellow servants of a lower Form then thou art: This is not to be like God, good, gentle, and nigh unto all those that call upon him; but liker the servant in the Gospel, * 1.41 who took his fellow servant by the throat, when he himself was forgiven by his Lord the grea∣ter Debt; yea, this is not to admire God, but to reproach him, as misgiving Power and Greatness, and trusting it in the hands of those, who by it prey upon, not protect the Sheep: This is not to admire the Works of God, but to admire thy self, and to sacrifice to thine own Ambition and inordinacy, and so to dishonour God who com∣mands, * 1.42 Our Moderation should be known to all men; yea, this is to be unworthy of Acquaintance with God, who is Shepherd of his Sheep, and de∣lights in Lillyes, things harmless and benigne; and those that are not such, shall do well to con∣sider that of the Prophet, * 1.43 I will spoil the Spoiler; and steer another course for the future, even to e∣mendation of life; which brings up the rear of what God requires from those that wil be acquain∣ted with him, and calls for my next Meditation.

5. Lastly, [unspec 5] Renovation of Life is a chief adjunct to Acquaintance with God: Light and darkness, Christ and Belial, Dagon and the Ark do not agree; new cloth and old garments sute not, nor will gene∣rous Wine endure crazy bottles; nor a Kingly mind brook the thatched cottage: There is nothing more averse to the pure Nature of God, then the im∣pure life of a sinner; his eye loathes, his hand corrects, his heart relucts, his Word reproves, his Spirit labours against it; he cannot but call with a loud voice, * 1.44 O do not that abominable thing which I hate; and correct, by revealing his wrath from Heaven against the ungodliness of men: Till thou (O man) return to him by Repentance, there is no peace with God to be hoped for, no a∣mity to be attained. The means to gain God, is to own thy self, and to return to thy fathers love, * 1.45 to weep over thy wandrings, and to drown thy sins in penitent tears, as did Mary Magdalen and Peter. Then, then only are we worthy to be friends of God, when we are not profane as Esau, but ho∣ly as Abraham; not rude as Nimrod, but meek as Moses; not rebellious as Absolom, but devout as David; not treacherous as Judas, but penitent as Peter; not vexatious as Saul, but couragious as Paul; not embracing the world as did Demas, but contemning it and our selves, as ought the Disciple of Christ, who must deny himselfe, and take up the Cross. This, this is to be born again, * 1.46 Nichodemus his lesson; this is to be renewed, in the spirit of our minds; this is to cease to do evil, and learn to do well; this is to put on the Lord Jesus, and to take no thought for the flesh; this is to have no fellowship with unfruitful works of darkness, but rather to reprove

them; this is to put off the old man, and to put on the new man, * 1.47 which after God is created in Righ∣teousnesse and true Holinesse; this is to lay the bur∣then of our sins upon Christ, and to take the beauty of Holiness from him: this is to gain heavens amnesty, to remove our sins far from us, as the East is from the West, and to cause them to come no more in remembrance before God; yea, this is to be throughly acquainted with God, and to have him the souls Sun and Shield, who will give Grace and Glory, * 1.48 and withhold no good thing from it.

These are the bona notabilia, which God keeps as the reward of Piety; as his secrets, so his comforts are with those that fear him. Clusters of Canaan, grow not upon Crabstocks of Sodom: Divine familiarity is not with mortal foe∣dity: They which will have God their Lord, must have his Rule for their Guide. Penitence must supply the want of Innocence, or else God will deny acceptance: It is not for me to say, I will return after, and be received first. God will have his Doles of Mercy distributed to Pennancers; and the Oyle of Gladness re∣turned to those faces whose heads were cove∣red with ashes: A weeping eye is no small Favourite with a merciful God, who not only greets with an Euge, * 1.49 returning sins, but com∣mands an Exultate, in Heaven amongst the An∣gels for it; and those that sow their wild oats in tears, shall reap their wages in due time; namely, Mercy and Joy, in, Come ye Blessed of my Father, receive the Mansion prepared for you, by Acquaintance with God; namely, Peace, which

is the third hinge of my Meditation, and followes in the Scripture, Acquaint now thy self with God, and be at peace.

The third Quere is, [Quest. 3] What Peace it is those have who are acquainted with God? And here silet lingua, stispet animus, deficit oratio. Peace which passeth Understanding (such the Peace of God is) may well exceed utterance. The tongue is the hearts Bell-man, and the cry is acording to the concep∣tion. As what food nourisheth not, will not tran∣side into the members aggrandization; so what the thought springs not, will never swell into words; Peace then, of this peace of God, it is somewhat ineffabile, past finding out, it is hid in the hollow of his hand, under his pavillion, from the strife of tongues, which in treating of its peace, would break the peace of Truth. But (O my soul) is this the forbidded tree? maist not thou taste and not dye? Hath God cabinetted up this Jewel, and must not man see it and live? Is this the one thing necessary; yet prohibited? Doth God require that of me which is impossible to me? And are my comforts surrounded with a flaming Sword, inaccessible? Nothing less? The well is deep (O my soul) but thy backet is sutable; the Pearle is dear, but thy price in hand will reach it; thy peace is precious, and it is deposited with him, who hath broke down the wall of Separation; * 1.50 there is a new and living way to this Holy of Holies, not by blood of Bulls and Goats; but by the blood of Christs Cross, the Christians glory, and Signature of his Peace.

But is this peace a complete Armature and Pa∣noply? Doth it fit every part? Is it proof in

every joint; is there no soft place in it, through which the poison of Satans power or policy will pierce? Is it a sweet Nightingale in the brest, as well as a Head-piece and Guard to the outward man? Yes sure, the peace spoken of in this Scrip∣ture is every way lovely, like Jonathan, lovely in life, and lovely in death; a great source of Joy to thee, while thou art on thy way, and a glo∣rious Epitaph on thy Monument, when thou hast done thy work, and run out thine Hour∣glass.

• This Peace is Tripartite Pax Temporis. Or External Of vision to the Eye.
• This Peace is Tripartite Pax Pectoris. Or Internal Of Contemplation to the Mind.
• This Peace is Tripartite Pax Numinis. Or Eternal Of Fruition both to Soul & Sense.

1 Peace outward, that is a fruit of Acquain∣tance with God: for thus he giveth his Beloved rest: that the Creatures are under thineawe, that the Elements are thy Pavillion, the Clouds thy Cisterns, the Sun, Moon and Stars thy Tapers, the earth thy Granary, the Cattle thy Food and Rayment, is from God who is good, and doth good. I do not say, that Peace is always the Badg of Grace, or that it ever, in regard of Externi∣ties, fares well with those who are good. I know the contrary, and so did David to his trouble long ago; and Job chap. 12.6. complainins that the Tabernacles of Robbers prosper, and they that provoke God are secure; yea and Jeremy reasons with God concerning his Judgments, Why do the wicked prosper

and those that hate God are exalted? Jer. 12.1. While holy men are clad in sack-cloth, and covered with ashes, go mourning all the day long, have not (with their Saviour) a hole to hide their heads in, nor a crumb to feed their bellies, or a rag to cover their nakedness. * 1.51 Do I not read of Dives faring deli∣ciously, of Nebuchadnezzar quaffing in the holy vessels? yet the one wanting nothing but room to lay his wealth in, and the other priding in the Babel that he had built for the glory of his Majesty? And doth not the same ear let in the Narrative of Elijahs poverty, fed by a Raven; * 1.52 and of Pauls ne∣cessities, supplyed by the labour of his hands? Are not wicked mens Oxen strong to labour? and see we not their persons and fortunes free from captivity and restraint? when men more holy then they, having no oxen to labour for them, are fain them∣selves to labour like oxen to tread out their sup∣port, and to pay from the sweat of their brows, a tribute to their Tyrannous Masters; who with more then Egyptian severity, lay load of brick, and withdraw the allowance and furtherances thereto? If it be so, how is acquaintance with God a way to outward peace?

I answer, Yes: it is the way to outward peace truly so called, that is, to sanctified outward peace, which is peace in a proper and savoury sense: Meer serenity of state, is as far from blessing, as ease is from health; which seldom is propagated by it, but often impeached and deflowred. When peace and prosperity is bestowed upon bad men, 'tis to reward some good thing in them: some service they have done God; God leaves not those un∣rewarded, whom his own bounty, not their propensions

hath made serviceable to him; or at least to leave them without excuse, that they may be silent when they are judged. * 1.53 This is the portion that Hagars chil∣dren have; this is the husk that Gods prodigals feed upon; this is the mark they level at; like Hel and the Grave, they cry Give, Give. And what do they gape after? 'Tis auri sacra fames, Alexan∣ders Conquests, Craesus his Wealth, Tully his Ora∣tory, Metellus his prosperity: these take up their prospectives, bound their aims, swell their plumes: This fatted calf have these for their entertainment; Ʋltra neque spes, neque timor; they consider not the sowr sawce that follows this Passover. On the contrary, When Affliction befalls the Godly, it is to ventilate, to winnow their chaffe from them, to correct them for frailtie, and to chase them out of their covert, in which they delighted themselves as on beds of Ivory, and in wayes of Roses: Sup∣purated sores must have Corrosives: 'Tis too much cruelty to powr in Oyl, where there is need of mundifying: Afflictions and external quassations are like thunder, purgations to the air: The Soul is never better then when out of the Sun-shine: Then it gathers up its garments, and crowds close to God: * 1.54 In their afflictions they will seek me early.

Nor have the wicked prosperity and peace in peace; Aliquando sub hilari vultu tristis animus. Solomon tels us, * 1.55 In the midst of laughter, the heart is sorrowfull; sometimes there is an hand on the wall, a red Crosse of Gods displeasure on the fronts of our peace; There is peace, peace, and no peace; Midas his misery, Erysickthons thirst, a coveting eye and a nauseating stomack, a grand estate and a penurious soul: * 1.56 here is the evil under the Sun Solomon speaks of.

Sometimes prosperity and peace, as Riches is given to the hurt of the Owners; * 1.57 sometimes there is denyed somewhat with it, for which it is appetible, as Heires, Health, Friends; * 1.58 and ever there is denyed to wicked men, Gods blessing on it, which brings no sorrow with, nor after it: the absence of which, causeth the dregs in the bottom of all worldly peace to worldly minds, for it makes them cry out of Prosperity, as captived Craesus did of Solon; O Solon, Solon, had I hearkned to thy pre∣monitions, I had never been so unprovided for bonds and captivity. Of these then, that which the A∣postle saves of the Unchaste widdow, is most true, they are dead when they live. * 1.59 But to the Godly it is far otherwise their peace outward is ever san∣ctified, not as to the present use of it (for they may faint in the Sunshine, they may be lifted up through abundance of Revelation) but as to the Sacred end, and ultimate result of it: God shall turn this by the Sacred Chymistry of Omnipoten∣cy, into Good: * 1.60 This is within the pale of All things work together for good to them that love God.

Away then, thou Accuser of the Brethren, avoid thou Tempter to Evil, and thou Mortar Piece of Divine Fury, Satan. Away yee chil∣dren of Darkness, who hate those of Light, because your deeds are evil; forbear your taun∣tings of those whom the Lord hath smitten; justifie not those whose Iniquitous Ballances have made themselves onely weighty, and all others too light: the Standard of Justice is coming round; * 1.61 your doom is Mene tekel Ʋ∣phursin; the glory of your forged Sanctimony

is defaced; God will humble the pride of men, and polish his rusted Saints, by the arising beams of the Sun of Righteousness: The Churches Soveraigne is at hand; and though his first coming was in humilitie, his next will be in glorie, to ride in triumph over all feigned Piety, and to set these Goats of Lust and Rage on his left hand; Lift up (O holy ones) your heads, Your Redemption draws nigh: Hee that dy∣ed for you, will owne you, and expects you should owne him, in preserving his seamlesse coat from rents, and in keeping unity of Spirit, though there be difference of Language. Peace be (O holy souls) to you, the peace of this world, not by its gifts, but by Donation of him, who hath subject∣ed all things; prepare your selves by holy love to deal out your Riches to those that want; freely ye receive, freely give: O far be it from you to give vinegar and gall to your brethren, since your Father in Heaven gives you the generous liquor of Love, and bids you do as you would be done by. Take your fils of the waters of outward plen∣ty; Marah is cured, the bitterness of death is past, Christ hath by his Cross so crucified the world to you, that it is now become your Vassal, not your Lord: remember there is the portion of Peace annexed to Acquaintance with God, So do, and so have.

But is this all? are the grains of allowance only in Externals? Is my Carcass more worthy then my Soul? What shall be done to that animula blandula, * 1.62 which is after a sort Partaker of the DIVINE Nature? is there no accrewment to

that? Doth God take care of Sparrowes, and of the haires of our heads; and is there no provi∣sion made for that which is the Nightingale of E∣ternity? Surely yes, two for one; the double portion for this first-born: One portion respects its conjunction here with the body; and the other its separation from, and glorification with the body in Heaven; the first in Grace, the second in Glory; the first in via, the Comfort and Peace of a good Conscience; and the latter and better, in Patria, of a good God, in a glorious Kingdom, Heaven.

2 Peace Internal; not Physical, [unspec 2] sans Palpitati∣on of the Heart; sans exclamation of the Passions, or their crowing shrils in the brain: but peace Metaphysical; the peace of God in the brest of man; God as it were incarnate, sitting on the Tribunal of a Mortal Judicatory. Now the winter is past, the stormes are over, the singing of birds is come, the voice of the Turtle, of the Primum Mo∣bile, is heard; O Extatick Elamire! O Seraphick Ela! O Note stept aside from the Quire of Angels, to entice our Admirations! Doth God dwell with man? can these houses of clay contain him that is whatever is Infinite and Incomprehen∣sible, which he is? Be thou, O Lord, with my pen, and let it be thine Instrument to decipher this, which is so rare, which is whatever Nature can a∣spire to value.

Peace of Conscience, a Jewel which abates not price; a child of light admired in all Ages. Per∣sons, Countries sought after when not had, che∣rished where possessed, deplored when lost; whom Patriarks, Prophets, Apostles, Martyrs, Con∣fessors,

Christians valued, and to which they peered nothing.

Peace of conscience, the Salt that seasons Mirth, sweetens Sorrow, and the Plummet that sounds the bottom of every coast, and discovers Shipwrack and safety.

Peace of Conscience, the Touchstone of our in∣nocency, the probate of our Zeal, the Furnace of our Charity; for then only can we love God and our Neighbor when his love is shed abroad in our hearts, by his holy Spirit, who works this peace in us.

Peace of Conscience, that Phenix nest made up of the Persumes of Graces, out of which expiring, rises peace of Eternitie.

Peace of Conscience, heaven on earth, glory in weakness, light in obscuritie, Abrahams bosom in Lazarus sores.

Peace of Conscience; Goshen in Egypt, Gods Segullah to the Alchimy of the worlds Admirables; the fat kine of holy serenity, that by a miraculous transposition swallow up all the lean kine of world∣ly cares, and confounds the wisdom of secular inte∣rests.

Peace of Conscience, the Lily of the vallies in which Christ nestles; the Rose of Sharon, on which the Sun of Righteousness smiles; to which Solomons bravery is but Beggery, and Herods oratory but babling.

Peace of Conscience, compared with which, Balm of Gilead is but like the trifling Compound of a Quack Salve; and the Gold of Ophir but as dross and dung.

Peace of Conscience, to which Power and Policy,

Arts and Armies, Councels and Senates are but as Molehils to Mountains, Ants to Men, Atomes to the body of this earth, and the dwindling light of the candle, to the center of light enveloped in the Sun.

Peace, of Conscience, the Musick, to which Orpheus, his Harp, and Arions Pipe, helped on with Syrens voice, are but so many straines of perfect discord and displeasing Har∣mony.

Peace of Conscience, the best companion of life, the sweetest Confessor at death, the noblest Me∣morial after death; nay, the souls prodomus (next under Christ) to Heaven, for thither it ran on Cornelius his errand, to display his Almes; and thither it must go, to the credit and comfort of all that have it, For there is none of this peace to the wicked, saith my God.

Here, O profane worldlings, here, O wretched Politico's, yee are outstripped; pleasures, pro∣fits, honors, have no suffrage in this confisto∣ry, they cannot make their Masters partakers of this delight, to which all others are but sha∣dowes, as far beneath them as drops to the Ocean. Neither Alexanders Power, nor Solomons Wisdom, nor Mithridates his Wealth, nor Justinians Learn∣ing, nor Galens Receipts, nor Archimedes his Ex∣periments can procure this; 'tis a gift from above, descending from the Father of Lights, * 1.63 and referring the soul to him as the Author and Finisher of its Felicity.

Here is somewhat stupendious; but this, how far soever transcending the utmost outward advantage, is but porch and prologue to those

Magnalia Dei, those Arcana Patriae, which nei∣ther eye hath seen, nor ear have heard, nor entred in∣to the heart of man to think of; namely, the good things God hath laid up in heaven for those that fear him, not to be attained or enjoyed here (a∣las, our Vessels are too narrow to receive that Ocean where there is incapability of reception, there is no probability of retention:) if we cannot be in possession while in the flesh, let us covet to depose this garment of incapability, and thirst af∣ter that glory which Heaven exalts us to; specifi∣ed to us in that Jewel, Peace Eternal.

Acquaint now thy self with God and be at Peace; that is, be every way blest; within, in a serenity of mind; without, in a fortunate condition, ex∣empt from evils, or sanctified to thee in spight of evils; * 1.64 for when a mans wayes please the Lord, he will make his enemies be at peace with him; or with∣out fail, above, in the beatitude of thy soul to all eternity.

This is the rest that remains to the people of God; * 1.65 this is the Mansion prepared by Christ, of which he took possession by his Ascension, and in which he now is in Session at the right hand of God. This is that Jerusalem above, * 1.66 which is free, the mother of us all, where Hallelujahs are Musick, Angels Cho∣risters, the Divine Nature prospect, Saints Com∣panions, and the Lamb Light in the midst thereof.

This is Heaven, not in Enthusiastick rapsodies, not in fanatick Novelties, not in raving Blasphe∣mies, but in deed and truth.

This is Heaven, not that of pleasure in Amnons Lust, in Achans Wedg, in Solomons Wisdom, in Methuselahs long life, in Achitophels Craft, or in

Judas his gain by Treachery; but Heaven in the bosom of Christ, who is Exalted above Principali∣ties and Powers.

This is heaven, not in Types and Figures, not in dark and remote viewes, not in variating forms, and unfixed Stations, but in real consistence, and unalterable duration.

This is Heaven, not blemished by sin, not te∣dious through sorrow, not ruled by sinful will, not vanquished by lawless power, not tainted by profaneness, not deserted by time, not impairable in value and real worth, but ever what can be wish∣ed for, and never less then it at any time was or is.

Lastly, This is Heaven, not infected with pride, not dejected with poverty, not shrivelled with age, not scorched with heat, not determining with time.

Heaven, a Kingdom for its glory and capacity, purchased by the price of blood, and the pre-ap∣pointment of Mercy; for not all, but for many, yet those a little flock, those who are acquainted with God in grace, and by him rewarded with this Peace.

Now I am in Meditation at the Ladders top; but have we spoke well of this Canaan? Is not this Peace of eternity the least of our treatment, though in it Christ be, * 1.67 as was Bethlehem Ephrata little amongst the Tribes of Judah, out of which Christ came? Is not Isaak mistaken, and sent a∣way with a smal pittance, in stead of the son of Hagar? What means my line upon line on other Subjects less worthy, and my brevity on this head that exceedeth them all.

Truly more Devotion then words, more Ad∣mitation then Oratory befits this Subject; Schola∣stick Dispute, and eloquent Panegyricks are the Fucusses that adorn this Elementary world, and please its Aery Inhabitants; these are the Diana's of vain men, and those Treasures which they pride in, and relye on, as inexhaustible; and with these they delude souls, and dishonour him who beau∣tified us with that bravery, that we might honour him as our Creator, follow him as our Pattern, yea fall down before him as our Judge. When I am in Meditation of Heaven, I rather pray for a warm heart, and keen affections; for abilities to believe in, and adhere to God, then for curious Specula∣tions and pathetick words; and therefore since faith must supply what sense cannot attain to, and those things that are secret and ineffable, are rather to be adored, then searched into, or written upon; I can here conclude this part of my Meditation in the Wisemans words, The knowledg of this is too wonderful for me, it is high, I cannot attain un∣to it.

And declining further thought of this Peace which here I cannot understand; enquire into the e∣vil we are assured to escape both here and hereafter, which is the fourth Enquiry, How this Peace may be said to repel evil from us? in that clause, So shall no evil come unto thee.

Peace and Evil are here opposed, not more in the words then sense. Evil like the Canker eats out either our Peace, or at least eclipseth the comfort of it; evil of sin deserves no peace; evil of pu∣nishment believes and finds no peace; to the one peace is not, to the other it seems not to be, and so

is not at all as to the present discovery: That there∣fore the Holy Ghost might set every Trophie up∣on its proper basis, I conceive him, using this or∣der in this Scripture, to teach us, that as Acquain∣tance with God is the way to peace, so is the peace of God crowned with exemption from evil; and that none can expect to have Gods custo∣dye; but those which are in League and A∣mity with him; Bee at Peace, so shall no evil come unto thee.

No Evil, Not Satan, the Tempter to it, and the Traducer for it; Christs Prayer is our Antimure, Deliver us from evil; that is, from that evil one. From his Power, * 1.68 as the Lion that goes about seeking whom he may devour: From his Policy, for we know his Methods, his pious Fraudes, his Scriptum ests, his Lamblike, Angellick manifesta∣tions, * 1.69 his transformations into shews of Light and external sanctity, and all to deceive, if possible, the very Elect.

From his Agents, who Ape-like act his part to much perfection (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) make Merchandise of Faith and a good Conscience, care not what they do to make Proselytes and per∣vert souls. This crafty Policrates, Satan, * 1.70 moves every stone to his advantage, and hath flags of all colours to hang out for our surprize; he hath In∣struments that with the Zeal of old Arsenius seem to forsake their Countries and Fortunes to devote themselves to God; his Luciferi••ns, that come in the vests of innocency, * 1.71 but inwardly are ravening wolves, having the poison of Asps under their tongues, and the rancour of Divels in their hearts; whom Christ commands us to beware of, Mat. 10.17. He

hath his Artemona's, that have such convict∣ing deportments that they lead men which way they lift, by their suaviloquius charmes, and compleasant influences; his Pharisees, that swallow downe Widowes houses in the hol∣low of long Prayers; that are all to all men, that they might reduce all men to be nothing to a∣ny but themselves; his Saduces that deny Resur∣rection, Angels, Spirit, but what is theirs, those they cry up as Ocular, execrating all that are not of their party, and cry not Grace, Grace to this Apollyon of their designing. Lord, what a Galla∣maufry of Frauds hath this great Engineere on foot? How is he furnished to deceive, who hath not only the tongues and pens of many men Learned, but lying Wonders and miraculous Ar∣tifices at his service? But we know his methods, and may see this Apicius gaping to devour all; contented with nothing but ruine and disorder, though he cry out with Jehu, Behold my Zeal.

And it were well if men would try the spirits that now are abroad, for Satan is often a Lying spirit in the mouth of Prophets, and a Prophecy∣ing spirit in the mouth of Lyers: and if he durst mingle himself with the Sons of God when they came before him of old, may he not now be well mistrusted: * 1.72 though he quote Scripture with the zeal of a Seraphim, and in the meetings of Chri∣stians pray and speak with notable evidence; he who durst appear before Christ with Scripture a∣bused to his own purpose, * 1.73 dare do the like to Chri∣stians, whose weakness is more opportune to his Conquest. He is that Evil one, who in his

whites is a Divel of Deceit, in his blacks a Divel of Malice, in his Crimsons a Divel of blood; a Divel in all shapes, actions, senses, and happy is it for us that we know his Methods. And Agents; not men of triffling talents, who need vulgar helps to make them eminent; but men of great parts, noble wits, yea often noted lives; speaking to wonder, writing to amazement, living to envy and example; the Leaders of Israel sometimes caused them to err; * 1.74 The Priests divined a false∣hood; the Divel of Sauls heart (in Samuel; flesh as it were) is potent enough to misguide milli∣ons. O Lord what a Progress hath the mystery of iniquity made, when the Serpent stings the Dove to death; Religion becomes politized. What an Egypt will Gunaan be, when Mannah is exchanged for Garlick and Onions, when the Screech Owl extrudes the Turtle; and that be upon us which the Jewes feared, John 11.48. The Romane come and take away our Religion, and (I pray God) not our place and Nation.

Is not this evil of the Divels designing? Is not the hand of hells Joab, Satan in it, but the sword of the Lord and of his Gideon Christ Jesus shall prevent this, though none stand in the gap; no Moses intercedes, no Phineas executes Judg∣ment; yet this Plague shall cease; God for his own namesake will turn those Locusts (the Jesu∣its) back to their quarters; and make their De∣sign as a red sea to bury themselves in. The Thumbs of these Adonibezeks shall be cut off, the Pride and Policy of these Absoloms become their ruines, So let all thine enemies perish, O Lord.

Well, we have a sight of Satan in his power, and agents; now see him in his Policy and end, which is to cut off Samsons locks; to destroy the Males of Israel; to ruine all the Smithes and Forges by which our Spiritual weapons should be edged to oppose him, and defend our selves a∣gainst his assaults; thus did the Philistims of old to Israel, 1 Sam. 13.9. But I hope God will turne this Wisdom into Folly, and this. Babel: of Hope into a Babel of Defeat; yea, I will bespeak these Gates of Hell to give way to the Rock of A∣ges, and to Christ the Corner stone, who is with his Church to the end of the world; and I will pray that the iniquity of their hearts may be for∣given them, who hate the Church of England without a cause, and endeavour to subvert the Religion of it against Scripture that asserts it.

And now is not custody from this evil an un∣speakable Blessing? Is it not as rain to the parch∣ed grass, and ought we not to receive this Mercy with the joy of Harvest? Is it not a serious collect which deprecates Satans success; while he with Herod acts a Tragedy on Innocents; and labours to steal away the Babe Christ out of his mothers lap the Church; his mother the Church; not to rob the blessed Virgin of her Crown (All Gene∣rations call her Blessed, because she bare his body in her womb) but to right the Church against her Rival, the Synagogue of Satan, which disowns her, and seeks Christ out of her, who spiritually is only formed in her, from which evil, and the infatuation of it, good Lord deliver us.

This is the first Evil (Satan) from which the Peace of God shields us, the next is from Sin; like

father, like child; a chip of the old block, a branch of that Lye which was from the beginning.

From sin, the evil of inquination, that which de∣files the man, defaces Gods image, passes an eternal exile twixt the soul and him, for he hath no fellow∣ship with unfruitful works of Darkness; His eye is on them that are upright, * 1.75 but he cutteth off the wicked from the earth, and rooteth out the Transgressors.

From sin, the Evil of Angels, for because of fol∣ly beheld in them, they were cast from Heaven; * 1.76 the evil of Kings and great men, for whom Tophet is prepared of old; Sin, the evil of men of low de∣gree; sin, the evil of all; * 1.77 for the whole world groaneth under it, and lies in it.

From sin, the eyes grief, * 1.78 because by that it prevailed against Eve, by that against the sons of God of the old world: Sin, the hearts ake; thus in Saint Paul crying out, * 1.79 O wret∣ched man that I am, who shall deliver me from the body of this death! Sin, the feets snare, against which David cautions, I said I wil take heed to my ways; Sin, the tongues temptation to speak unadvisedly; Sin, the Catholick Cross to all that are crucified with Christ, and mystical members of him; Sin, the breach of Gods Law, the grief of his Spirit, the price of his Son, the torment of his Comba∣tant, and the triumph of his Crowned ones; Sin, the Monster of Paradise, for there it was plot∣ted; the first born of life, for therein it is act∣ed; the plague of this world, on whose Stage it is attyred, and thence maturated. Sin, some∣thing of nothing, a tumourous bubble of pestilent pride, scorching Lust, and empty va∣nity, evaporating in nothing but the Lust

of the flesh, Lust of the eye, and the Pride of life.

Sin an evil inward in the thought, outward in the act, upward against God whom it contemnes, and downward against earth whom it burthens, and all to gratifie him who is Prince of the Air, and rules in the hearts of the Children of disobedience. Sin against the Creation, whom it disorders; a∣gainst Redemption, which it frustrates; against Sanctification, which it defies; against Preserva∣tion, which it contradicts; against Salvation, which it abjures. Sin, against which, as the great∣est evil, God protests; to prevent which Angels watch; to recal from which the Spirit sollicites; to direct how to avoid which, the word is positive; against which to practise, the holy men of all ages are presidents; yea, to expiate which the blood of Christ the Lamb of God was shed, and his soul for it made an Offering.

What shall I say more against this which is so dishonourable to God, and ought to be execra∣ble to his people? but in the words of Moses, Cur∣sed be he that continues not in all the words of the Law to do them; that is, who desires not to give sin the foil, by a contrary and constant course of virtue, according to the will of God in his Word, and the assistance he hath from God in this Race to complete this resolution; for without that we can do nothing.

Wel then, to be helped from this evil, is a mercy, a consequent of Gods peace with the soul; that is clear from the Prophet, Thou wilt keep him in perfect peace (or neerer the Original, in peace, peace) whose heart is stayed on thee, because hee trusteth in

thee. He, O holy soul, that keepeth thee never slumbereth, his eye is on thy feet, to keep them; He keepeth the feet of his Saints, saith Hannah: On thine eye, to hinder thy lust; on thy hand, to prevent thy cruelty; on thy tongue, to suspend thine obscenity; on thy whole man, to keep thee from sin, that it raign not in this mortal body of thine. He was with Noah in the Ark, to keep him from de∣spair of out-living the Floud, which drowned the world; with Moses in the wilderness, to preserve him from disbanding his rude multitude, whom God designed for Canaan, and inclining him to bear the petulancies of popularities; rather then chuse the contents of a private retirement: He was with David in his flights from Saul, and fights with Philistims: And kept him from desponding, upon assurance of a Kingdom for his reward: He was with Jeremy in the Dungeon, and with Jonah in the Whales belly; to sweeten straights to his, and to make them more pure in their enlargements. He was with Peters tongue, converting thousands at a Sermon, and making his pride do pennance where it offended, yea, weep out its own retra∣ction. He was with Paul by grace sufficient for him, when he saw the messenger of Satan tempted him by abundant revelations to be lifted up above measure. In the fire he is with his, and in the wa∣ter he is with his: yea with you, O holy souls, he is alwayes, to the end of the world. With you (O holy souls) to keep you in all your wayes, to secure you in all your dangers, to resolve you in all your doubts, to support you under all your suf∣ferings, and with you to deliver you out of them: With you as a Sun to enlighten, as a sheild to

defend, as an Anchor to rest on, as a Pilot to guide you, and as a Champion to overcome your feares. With you, to keep you in your Race, that you faint not; and with you, to reward you with fulness of joy in his presence. This is second to the former priviledge, the peace of God keeps from Evil. 1. Satan: 2. Sin.

The third Viol is not yet past, [unspec 3] but behind, that is, Sorrow and Sufferings: those it also preserves against, not that they dash not on us, but that they overwhelm us not; not that they come not nigh, but that they come not over us to overcome us: Christ in the Ship priviledgeth not from tos∣sing, but drowning. I will not fear the ranting Seas, if my rebuking Saviour (whose voice those waves and winds obey) be embarqued with me. Mistake not (O holy soules) your Lesson; it is the voice of your Beloved that sayes, In the world yee shall have Tribulation: * 1.80 the Cross is your Saviours Sheep-mark, and those that are of his flock, brook his Eare mark; their ear must not re∣fuse the Tryal Christs side had; if that was pier∣ced, they must expect like measure; and those that will not follow him in the Regeneration, have lit∣tle cause to conclude him theirs in his Kingdome. What (O man) wilt thou with thy Saviour wear the Crown of Glory, and refuse that other of Thornes with him? Wilt thou be acclamated for a Co-heir, a King, and Priest with Christ, and not be spit upon and derided with him here? Wilt thou drink the new wine with him in his Kingdom, and decline the Vinegar and Gall here given him? Dost thou hope to be drawn up after him, and

not resolve here to tread the Wine-press of wrath, to endure the contradiction of sinners with him? If this thou lookest for, thou art on thy wander, far from thy Mark; thou art of the rich young mans pack, who would keep Christ and his Wealth too, or no Christ; Cresianus es, non Christianus; there is one thing necessary which thou needest, Deny thy self, take up the Cross, and follow Christ, to Mount Calvary, before thou come to Mount Zion.

And O that this Meditation were but canon with many such Zelots as Julian was, who grasp Power and worldly greatness with as eager tal∣lons as Lions and Panthers do Lambs and Infants, and think they never have enough, till they have too much Mammon for Christ to cohabit with. These are they that are Saints, as Peter was a Pe∣nitent, after many denyals and perjuries; not Saints because penitent as was he, whom a Cock wakened; when these stop their eares against good counsel, and harden their hearts a∣gainst reproof; yea, hate him that repro∣veth in the Gate. These are they who love Christ when he is with those in Prin∣ces Courts, cloathed in soft Rayment, sat in Royal Apparel on the Throne, when the people cry him up; but when he is tra∣duced, when in the High Priests Hall, when trampled upon, then they are gone like Summer birds in Winter; they are all for a Pompous Reign on earth, before that more glorious Reign in Heaven; and therefore they will secure them∣selves by might and main against all danger and di∣minution here. Do these consider Christ had ne∣ver

been glorious, but by sufferings, nor the Church been victorious but by the red Cross? How much of holy Writ do these men make A∣pocryphal, while they entail external prosperity to Saintship, and think none worthy to live, but those who look upon the Cross as a curse, servile supplicium? What think they of those words of the Lord Jesus, In the world yee (Who? my holy Apostles, as pure Saints as any such, none excepted; nay, to whom compared, those are but as Jewish Sepulchers) shall have affliction; not be afflicted, but have affliction, in the Abstract; there shall be a kind of connaturality betwixt you and affliction. What judge they of Saint Pauls peremptory position, All that will live godly in Christ Jesus shal suffex persecution? What of Saint Peters prediction of fiery Tryals, and Encouragements to prepare for them? Nay, what of our Saviours Benediction on those that suffer for Righteousness sake? Are these Tales and Figments? Are these Legends and Foysts? Are these Lillies of his field, not to be compared to the Solomons of their fancy in all his Royalty? I trow there is no man so fond, but sees self more set up then Christ in this Pageant, for take away suffe∣rings, and where is Faith? where Charity? where Martyrdome? nay, where is, or to what purpose that animative reference of the Holy Ghost dis∣playing Christ, glorious in witnessing a good con∣fession before Pontius Pilate his Judg, who could wash his hand, and protest Christs innocency, and yet durst not deliver him from the rage of the multitude No wonder they cry down Scripture, and Fathers, and Church Stories, who cry up such

wild, excentrick, worldly subtilties for Religion, and own Christ with their mouthes, as the Jewes did him on the Cross, only the more to reproach him.

Well, let these stray from the fold as wildly as they will, it is thy part (O holy soul) to keep close to thy colours, * 1.81 Christ looketh thou shouldst not only he ready to own, but of need be, to dye for him; thou must expect sorrows, perhaps not such as with Spira will make thee despair, turn thy back on Gon, as Ephraim did in the day of Battel; but such as may exercise thy Grace, correct thine out∣goings, mind thee of thine end, admonish thee of thy duty, rouze thee to get thine Evidence ready, to make thy Calling and Election sure, and by a holy end prepare thee for a blessed Exchange.

The Promise is to be secure, not exempt; not that yee shall not to be assaulted, but not be o∣vercome; not that ye shall not be chastned, but that ye shall not be condemned; not that evils shall not come neer you, but that they shall not domineer over you; not that ye shall not be buf∣fetted by Satan, but that Divine Grace shal be suf∣ficient for you.

The Peace of God gained by Acquaintance with him, is no plea of prescription against trouble and evil; but this it doth, it modifies evil, so that it comes not noxiously neer a godly man, as it is evil, so its kept at distance, as it is a Mark of Divine love, as it is a voice to reclaim, as it is commanded to be Gods Mo∣nitor to us, so we must welcome it as did David, It is good for me that I was afflicted; and pray for it as preventive Physick, that keeps us from Pletho∣rick

Distempers. Many men may thank God for their crosses, without which they had never come to Heaven: there is a most notable Story in the Legend, of a blind woman, who besought Saint Bridget to give her sight; the Saint (so called) at her intreaty, * 1.82 did; and when she had seen four dages, she desired Saint Bridget, that she would take away her sight again, adding this for reason, The more I see of the world, the less am I conversant with Christ.

4. Lastly, The peace in Acquaintance with God, will keep thee from thr Evil of Evils, Death eternal. God suffers not his to fall into that pit, out of which there is no redemption; His, as they have no part in the sin of the Damned, so shall they not partake in the torment of the Damned: 'Tis not, Go ye Blessed, but Go ye Cursed into ever∣lasting sire, prepared for the Divel and his Angels. And indeed, this is the Mercy of Mercies; this is one part of the Recompence of Vertue and Godly life, that it shall not only have comfort in seeing God gloriously waving the Banner of love over it, but becoming its Guard to Heaven, and nulli∣fying Satans attempts on it; this is, that in which the mercy of God shines as at noon tide, and com∣fortably exalts its self above Justice, as that which crowns God, and renders him Beloved and admi∣red of all that know him.

But perhaps (O man) thou art curious to know what this Death Eternal is? This is a vanity, and if thou beware not, may be the vexation of thy spirit, but if thou wouldest ken the scantling of it, our blessed Lord hath defined it to be utter dark∣ness, * 1.83 where is weeping and watling, and gnashing of

teeth; it is exile from God, and judgment to the society of damned spirits, for ever.

Death Eternal, what is it not that is absolute tri∣sticity? it is a living death, and a dying life; it is the wages of sin, the sentence of Justice, the utmost period of Plagues; a most exquisite misery, a most Merciless Torment, an Eternal Passion! Eternal Death; it is misery to the eye, for it shall not see God; it is a worm gnawing on the heart, for it shall consider the evil it hath done, for which is inflicted that evil it suffereth; it is a vexation to the senses, which to augment the tortures of their condition shal be renewed and made more sensible; it is an excess which shall never have end, but be e∣ternally what it is, and impossible to be what it is not.

Death Eternal; it is the region of Blasphemy, the Caldron of Nimrods, Nero's Judasses, those chambers of ruine into which they descend, who desert God by sin, and are deserted by God in just Judgment. Death Eternal; it is a gulfe without bottom; a doom beyond ransome; a fire that burnes, and is never extinguished; and a restless craver, never satisfied.

What shall I say other then that of the Psalmist, Remember this yee that frrget God, * 1.84 lest he tear you in pieces and there be none to deliver.

These are the Evils from which peace in Acquaintance with God priviledgeth the soul.

But how (cries the holy soul) cometh this to be my priviledge? How, O soul? Surely not by thy merit, but 1. By the Mercy of God; which hath bestowed that good, as an Enticement to be his; God in∣vites

sinners to his Mercy. * 1.85 He waites to be gracious, he would have them come to the waters of Life and drink freely; * 1.86 he calls to you to come, Come unto me all ye that are weary and heavy laden; he re∣wards them when they come, Those that come unto me, I will in no sort cast away; he complains of them when they do not come, * 1.87 They will not come unto me that they might have life. God in good∣ness begins with man, and gives him co-operating Grace; and it is his own obduration that makes Mercy retreat; while we are willing he assists us, but when we draw back, he will have no pleasure in us. Mercy makes the Marriage betwixt God and the Soul, and Peace is the Dowry that God gives his Beloved; those that are one with him by Grace cannot be sever'd from him and themselvs through Evil. Here is the best Exchange for profit, here is the Indiaes of holy Riches, here is Canaan flow∣ing with Milk and Honey, here is the light which admits no darkness, and the day that never sees night. here is the Price and the Pearle, the work, and the wages: God to whom by faith we must run, and Mercy, which by faith from him we may receive; here is the door by which we must enter into the joy of our Master; and here is the Master, who will not shut the door against us, be∣cause we come not before bid, nor can we stay there longer then welcome. By thee, O Sun of the Mor∣ning, and first born of Heaven (for thou wast in the beginning) is our Acquaintance wrought with God, and our evil from sin prevented.

2. This comes to be the holy souls priviledg, from the Purchase of Christ; * 1.88 He, he redeemed us, not only from our vain conversation, but from the

wrath to come; from the bondage of sin and Satan, into the glorious liberty of the sons of God: * 1.89 'Tis he that is our Peace, and 'tis he that keeps us from that Evil one. The Redemption wrought by him on the Cross, was not only from wrath, but to himself: He hath redeemed us to himself out of every Nati∣on, &c. * 1.90 Not only to free us from the rage of sin and Satan, but to make us Kings and Prists, to preserve us to his Heavenly Kingdome; and herein he is a Saviour to the utmost; to the utmost of men: * 1.91 he is the Saviour of his whole body, Jewes, Gen∣tiles, far, neer, bond, free, rich, poor, high, low, his Providence is over his whole family; his rain rains upon bad as well as good. To the ut∣most of things, all co-operate hy his interposition and ordination, to the good of his; the Graces of Godly men make them admire him; the sins of others to watch over themselves more; nay, their own failings carry them to God by Petition for pardon and grace sufficient for them; the crosses they carry have Christ in them, the reproaches they suffer have Christ with them, the glory they aim at, Christ will bring them to; Life, which to many is a pleasure, Christ imbitters, and yet rescues them from any provocation to impatience: they use it as the time wherein to work, but they desire to be dissolved in Christs time, For to be with him is best of all. To the uttermost of time: his merit is a light unextinguishable, was, is, and ever shall be: the Patriarks before, the Prophets in, the ho∣ly men after the Law got to Heaven upon this wing, in this Chariot were they thither transpor∣ted, in the garment of this elder brother were they wrapped, for that only is the Wedding garment;

This is the one and only way; narrow, not open to all, but to those that believe; but yet a sure way, bounded by the sure mercies of David; and herein he is a Saviour be∣yond all, a Superlative Redeemer, for he is eter∣nal, whereas others are but Temporary; he is complete, whereas others are but partial. Where are Moses and Joshuah, David and Jeptha, who saved the Jewes? Where Caesar, Scipio, Metellus the Deliverers of the Romanes? Where Codrus, Themistocles, Photion, by whom the Greeks were delivered? These are dead, and their Territories by others possessed; nay, their ashes are become the prey of Tyrants, who glut themselves with re∣venges on their relicts: but Christ is the Saviour of his body, the Church; for ever he is, and ever will be the light in the midst of it, and a wall of fire round about it; For Christ hath purchased its peace, and paid (with reverence be it conceived) for that interest in God, which will keep off evil from coming to his.

3. This priviledg from evil is the natural child of Acquaintance with God; God never gives him∣self, without all that is his; and if all, then his peace, then his protection from evil; the Prophet tels us of Gods speaking peace to his people; * 1.92 of his counsels to them to enter into rest till the indignati∣on be over; of his cordial, Fear not thou worm Ja∣cob, I will be with thee: of his corrasive to wicked men whom he will destroy. And whence (O holy soul) comes all this, but from that proximity twixt God and the soul? This is the pay of our patience, the result of our fidelity to God; he that followes the Lamb, * 1.93 shal not miss his white stone and new name.

God never difmisses his without a blessing, like that from the womb of the Morning; he gives them peace to poyse them here amidst their many storms in this life, and he keeps evil far from them; yea, that which is the greatest evil, after their deaths, eternal evil.

And now me thinks I am of S. Peters mind on the Mount, It is good to be here: here are three words in this Scripture, like the three Tabernacles in that: Acquaintance with God, Peace and Protection from evil; and these are (as Christs face was transsigured) in a sort seraphickly expressed, and proposed after a celestial method; here is Acquaintance; usually res doloris, a vanity of vanity, in the multitude of which there is sorrow and distraction, strangely meliorated by its adjunct, highly imbeautied by its entail to God, of a Ceremony and a necessity made a virtue; Ac∣quaint thy self with God. Next, here is the Lady Peace, not like that of the world, with Rachel mourning, with Thamar thrust out of doors after it hath served a turn; but like the Queens daugh∣ter, glorious within, as beloved of God, and beaute∣ous without, as decked with the Needle work of ex∣ternal accommodations: Lastly, here is evil pro∣fligated and dismantled of its force; the Lion ex∣ungued, and the sting taken out of the Serpents tail, as an effect of divine bounty, and this by the Chi∣mistry of God, who is able to bring good from evil.

What then remains to this Meditation, but to summon the last Quere to give in its verdict? And that is the season when this Acquaintance w^th God is to be had, and these consequences obtained, in the Particle now, Acquaint [now] thy sef with God, &c.

Now: Season seasons every thing; the Wise man said it, * 1.94 A word in season is like apples if Gold in Pi∣ctures of Silver; a fair shew, but Mettal upon Me∣tal makes no Heraldry, but in a Picture 'twill pass, and so will time pass, of which this now is a part, and the best part because present; Acquaint now: Now; when? in life, in the day of time, in the season of Mercy, in Youth, before time be not, thou go down into the grave, and be seen no more, yea, before thou be gathered to dust, and worms feed upon thy flesh.

Now; not anon: Now, lest sickness, age, death prevent anon, and thou have no time to groan for Peace, or cry for Mercy; our pardon is e∣ver in danger, where our repentance is in debate.

Now: this is to be wise for thy self (O soul) for it only is in thy possession, what a day wil bring forth thou knowest not, therefore hearken to Wisdoms voice, While it is called to day; delayes ought to be as past time, out of thy power, since to work out now thy salvation with fear and trembling is thy prudence.

Time hath no longer a race than a Creature hath, it is alwayes on a swift Ebb, ere long it will be low water, and then where the tree falls, it must lye: and since time and tide stay for no man, O my soul, do thou watch them, and take time to do thy task; eternity gives good wages. Remember who said, * 1.95 I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a Crown of Righteousness.

Now: not at the sixth or last hour of the day, for it is not certain whether thou shalt live upon this hazard to receive the penny of Eternity, which

followes the orderly expence of time; but now, this instant, moment set to thy Tackling; the storm is great and thy vessel queasie, and therefore put in to the next Habour: What thou dost, do quick∣ly, * 1.96 For there is neither wisdom nor strength in the grave whither thou goest, nor ever will be in thy power to untie thy chain of torments, or regain a lost happiness.

Therefore (O my soul) receive thou this counsel with joy, and perfect it by holy industry, while thou hast time, talents, and what may further help thee in this blessed Husbandry and Sacred Thrift. Look not upon the Lions in the way, the narrow pas∣sage to life eternal, the obloquies of men who will judge thee mopish because thou labourest for that Jewel that thou hast lost, and wouldst find a∣gain. These discouragements may work on lazy and thriftless souls, who starve when there is bread enough in their fathers house: follow thou the Saints of all ages, who by Faith and Patience inherit the Promises; and by their holy example be thou stimulated to take the Cross for thy Title to the Crown of Life; yea, contest thou for their Crown, not to rob them, but to right thy self, who art born to equal hopes with them: and comfort thy self in that promise of the holy Apostle (who is now at peace with God, and is taken from the e∣vil of this world unto the glory above) In due time ye shall reap if you faint not. * 1.97

FINIS.

Notes

• * 1.1

  22 Job 21.
• * 1.2

  Psalm 87.3.
• * 1.3

  Ignoti nulla cupido.
• * 1.4

  Psal. 9.10.
• * 1.5

  Heb. 11.6.
• * 1.6

  Opus Natura est opus Authe ris.
• * 1.7

  Rom 10.14.
• * 1.8

  Bonum & velle convertuntur.
• * 1.9

  2 Thess. 2.12.
• * 1.10

  Isai. 26.13.
• * 1.11

  ver. 8.
• * 1.12

  Psai. 132.2.
• * 1.13

  Matth. 7.7.
• * 1.14

  Hab. 2.4.
• * 1.15

  Rev. 3.18.
• * 1.16

  1 John 1.2, 9.
• * 1.17

  Psal. 77.13. John 5.39. Psal. 25.14.
• * 1.18

  Phil. 3.14. Psal. 149.9.
• * 1.19

  Eccles. 12.24. Psal. 7.11.
• * 1.20

  Phil. 2.5.
• * 1.21

  Matth. 5.29. Gen. 12.1. Rev. 18.4.
• * 1.22

  Matth. 19.22.
• * 1.23

  2 Cor. 3.18.
• * 1.24

  Last Step.
• * 1.25

  Mat. 15.26, 27.
• * 1.26

  Job 13.15.
• * 1.27

  Psalm 4.
• * 1.28

  Phil. 3 12. Rev. 5.9, 10.
• * 1.29

  John 5.40.
• * 1.30

  Rom. 5.2••
• * 1.31

  Deut. 33.16.
• * 1.32

  John 5.3, 9. Luke 16.29.
• * 1.33

  Psal. 46.4.
• * 1.34

  Psal. 50.23.
• * 1.35

  1 Cor. 4.7.
• * 1.36

  Psalm 150.2.
• * 1.37

  Deut. 29.29. Exod. 24.2.
• * 1.38

  Psal. 139.14.19.1.
• * 1.39

  John 5.4.
• * 1.40

  Deut. 32.15.
• * 1.41

  Matth. 32.32.
• * 1.42

  Phil. 4.5.
• * 1.43

  Jer. 30.16.
• * 1.44

  Jer. 44.4. Rom. 1.18.
• * 1.45

  Luke 15.18.
• * 1.46

  Mark 8.34. John 3.3. Ephes. 4.23. Isai. 1.16. Rom. 13.14, Ephes, 5.11.
• * 1.47

  Ephes. 4.22, 24
• * 1.48

  Psal. 34.11.
• * 1.49

  Luke 15, 7.
• * 1.50

  Ephes. 2.14.
• * 1.51

  Luke 16.19. Dan. 5.23.
• * 1.52

  1 King. 17. Act. 20.34.
• * 1.53

  Isa. 45.1. & 4.
• * 1.54

  Hos. 5.15.
• * 1.55

  Pro. 14.13. Dan. 5.5
• * 1.56

  Eccles. 6.2.
• * 1.57

  Eccles. 5.3.
• * 1.58

  Gen. 15.2. Prov. 10.22.
• * 1.59

  1 Tim. 5.6.
• * 1.60

  Rom. 8.28.
• * 1.61

  Dan. 5.25.
• * 1.62

  2 Pet. 1.4.
• * 1.63

  Jam. 1.17.
• * 1.64

  Prov. 17.7.
• * 1.65

  Heb. 4.9. John 14.3.
• * 1.66

  Gal. 4.26.
• * 1.67

  Micah. 5.2.
• * 1.68

  1 Pet. 5.8. Ephes 6.11.
• * 1.69

  2 Cor. 11.14. Matth. 24.24.
• * 1.70

  2 Pet. 2.3.
• * 1.71

  Matth. 7.15.
• * 1.72

  Job 1.6.
• * 1.73

  Matth. 4.6.
• * 1.74

  Isai. 9.16.
• * 1.75

  Prov. 2. ult.
• * 1.76

  1 Pet. 2.4. Isai 30.33.
• * 1.77

  1 John 5.19.
• * 1.78

  Gen. 3.6.66.
• * 1.79

  Rom 7.24. Psal. 39.••.
• * 1.80

  Job 16. last.
• * 1.81

  Voti tunc Chri∣stianis erat pro Christi nomine gladio percuti. S. Hie∣ron. in vita Pauli Eremitae de Temp. De∣cii.
• * 1.82

  Quo presentor sum mundo, eo absentior sum Christo.
• * 1.83

  〈◊〉〈◊〉. 8.12.
• * 1.84

  Psal. 50.22.
• * 1.85

  Isai. 30.18.
• * 1.86

  Matth. 11.28.
• * 1.87

  John 5.40.
• * 1.88

  P••t. 1.21.
• * 1.89

  Gal. 3.13. Rom. 8.21. Ephes 2.14.
• * 1.90

  Rev. 5.9, 10.
• * 1.91

  Hebr. 7.25.
• * 1.92

  Psal. 85.8. Isai. 26.20.41.14. Psal. 145.20
• * 1.93

  Rev. 2.17.
• * 1.94

  Prov. 25.12.
• * 1.95

  2 Tim. 4.7.
• * 1.96

  Eccles. 9.••••.
• * 1.97

  Gal. 6.9.