The Mystical Marriage, Chapter 5

The Mystical Marriage · Chapter 5

p. 102CAP. V. The Spouses estate in desertions though seemingly miserable, is indeede profitable.

THE Spouse of Christ is now willing to labour, and to suffer for her husband, yea contented that sometimes joyes be intermitted p. 103for labours and sufferings, which hereafter shall be exchanged into full and eternall joyes: But this she is both willing and able to doe through her Christ that strengthens her, and she is contented to doe it, so that he be ever with her, thogh not stil smiling and embracing, yet still supporting and strengthening her: But shee heares, and shee sayes she feeles, that sometimes hee withdrawes himselfe, and then her heart is full of woe,Eccles: 4.10 even of Woe to her that is p. 104alone. She hath left all things for him, for that shee knew to bee the price of him, and she thought him well worth it; but now he for whom she hath left all things, hath left her, and so she is left of him and all things. Yea he seemes not onelyonly to leave her, but to send terrours to her, even terrours without and terrours within. Within, the remnants of the olde husband stirre up the loathed images of the olde, not love, but lust; and though the head of this serpent be p. 105broken, yet the end of it will still be moving. And while she sees nothing but these ugly shapes in the dark night of desertions, she is affrighted at them, and at her owne estate, for now she thinkes this to be her true and onelyonly estate, because she sees no other but this. And without the old enemy of soules, and the first cursed marriage-maker betweene the soule and sinne, renewes his olde businesse, and would yet againe make a bad match betweene the dying olde man, and a p. 106living soule. And when hee cannot bring the soule to consent, he will will perswade her that she hath consented, and strive to make her beleeve that shee hath done it, even because he cannot prevaile to make her to doe it. He would have had her to perish by giving her consent to sinne, and seeing he cannot doe that, he will strive to destroy her, by this desperate thought, that she is nothing but sin, and nothing else shall be, seeing she is forsaken of him, who onelyonly p. 107takes away both the guilt and reigne of sin. And thus being filled with bitternesse, if she looke out to men for comfort, there she finds many miserable comforters that wound and smite her, and if shee meete with that one of a thousand, that speakes right words, and tells her true comforts, yet while the inward Comforter is wanting that should turne the words into deedes, they remaine bare words,Iob 6.6.Job 6:6 and are like the white of an egge, that hath no taste in it.? For the soule p. 108sayes still,Ruth 1.20.Ruth 1:20 Call mee not Naomi, but Marah: for my Lord hath dealt bitterly with me. Yet still she lookes out for her husband, but sees him not: shee calls to remembrance his former loves, that so shee may enjoy him in the representations of her former enjoyings. But then a world of fleshly and fearefull thoughts rush in upon her, and with a cloud cover that sight of him which memorie would give her: and if she yeeld not to them, she is vexed with importunity; and if she yeeld to thē, she is vex't with guilt & self-accusation: p. 109the Tempter buffets her with sharp and thornie temptations, to drive her to yeeld; and when shee yeelds, hee buffets her with fearful accusations. Now what can bee added to her misery? Her best friend is gone from her, and her worst enemies are round about her; yea her best friends seemes to have surrendred her into the hands of her worst enemies; for shee feeles a mighty force of her enemies, but no strength of her beloved. Therefore her heart failes her, and shee thinkes that shee p. 110hath wholly lost both her selfe and him.Cant. 5:Song 5 I opened (saith she) to my beloved, but my beloved had withdrawne himselfe and was gone; I sought but I could not finde him, I called him, but hee gave no answer. The watchmen that went about the City, found me, they smote me, they wounded me.

But yet be of good comfort, thou wearie, wounded, and distressed soule: thy husband is a God that comforteth the abject, that makes light to shine out of darknesse, that gives refreshing to the p. 111weary and heavie-laden, that brings life out of death. Thy Lord hath called thee as a woman forsaken,Esay 54.6, 7.Isa 54:6Isa 54:7 and grieved in spirit, and as a wife of youth, when thou wast refused, saith thy God. For a small moment hath he forsaken thee, but with great mercies will hee gather thee. The mercies of God, even when they seeme to faile thee, then doe they gather thee; yea they gather thee by their seeming to faile thee. Thy husband is God, and God is love, and p. 112love doth ever good to the beloved. Yea thou lovest him, and he hath told thee that all things shall turne to good to them that love him:Rom 8.28.Rom 8:28 therefore even these desertions, though never so dreadfull and discomfortable, the almightinesse of Gods love shall make usefull and advantageable.

This is so true, that many of these uses and advantages may particularly be named; and I doubt not but thy husband himselfe will teach them to thee experimentally; yet because p. 113while the cloud of desertion is upon thy soule, she can hardly see by her owne light, another that hath light for the time, (though perchance clouded himselfe as much or more another time) may tell her what hee sees by his light. And indeede when the soule is in the darke, and her owne light shines not, she may doe well to get a guide, and to take heede to borrowed light, untill the day dawne, and the day-starre arise in her owne heart.

p. 114A first advantage then, that may come to the soule by the desertions of her husband, is by desertions to prevent desertions: for by loosing him shee may learne not to loose him, and by the miseries of her former ill keeping him, learne hereafter to keepe him better. Perchance thou wast too careles in holding him when thou hadst him, or in admitting him when he came to visite thee, and to bring these thy faults to remembrance, that by remembring them thou maist p. 115amend them, he is now gone from thee. Remember whether thou didst not heare such a voice as this;Cant: 5.2. Open to me my sister, my love, my dove, my undefiled; for my head is filled with deaw, and my lockes with the drops of the night. Remember also whether this was not thy answer: I have put off my coate, how shall I put it on? I have washed my feete, how shall I defile them? Thou hadst taken up some rest in the flesh, and hadst put thy selfe into a method of ease, and then it was a p. 116marring of thy method, and a fowling of thy feete, to step into any action or passion for thy beloved. Hee that was thy true happinesse, was growne very cheape to thee, and thou wast content to part from him rather than to give the price of a little paines for him: And art thou not well worthy to lose him, whom thou thoughtest so little worth the keeping? But now thou art put to learne the value of him by absence, whom thou didst so much undervalue p. 117being present. And when by absence thou hast learned this lesson, thou hast gained more by absence, than thou wouldest have done by presence; for thou hast gained the true valuation of thy Lord by absence, which through thy fault and frailty thou forgatest in his presence: & so by this first gaine thou shalt come to a second; for by absence thou shalt gaine his presence. For absence having taught thee truly to value him, and accordingly to desire p. 118and thirst after him, and to give him due entertainment, when he comes hereafter and offers his love unto thee; then shalt thou by this benefit of absence, come to enjoy his presence. Thy fulnesse brought thee to hunger, and thy hunger now brings thee to fulnesse; for he filleth the hungry with good things, and the full he sends empty away. He will fill thee not onelyonly with good things, but with goodnesse it selfe; for he wil fill thee with himselfe, and hee is p. 119goodnes: yea thou shalt yet have a farther gaine by this absence, for when he comes againe, thou wilt holde him faster, and keepe him surer, and so enjoy him nearer & longer. Now thou wilt embrace him, and cleave to him, and winde thy selfe about him, and when thine eye sleepeth, thy heart shall wake, that thou maist still keepe his presence, whose absence was so bitter unto thee. Thou wilt bring him into the chamber of the soule, and binde him with the p. 120cords of love, thou wilt claspe thy affections about him, and hold him fast that hee may no more escape from thee: And being thus bound by the cords of love, and love loving to be bound by love, hee willingly abides in the bands which hee loveth: for both love and faith are mighty with the Almighty, and make the spouse an Israel, even a prevailer with God.Gen. 32.28 Luke 7.37Gen 32:28Luke 7:37 Shee that loveth Christ much, may embrace him much, and kisse him much, and holde him p. 121much; and if any man doe trouble her, hee himselfe will say, Why trouble yee the woman? Matth. 26.10.Matt 26:10And thus thrives the Spouse by her losses, while by losing her husband for a time, shee loves him better, and being returned, enjoyes him the more, and holdes him stronger and longer.

But secondly, there is yet a farther use and benefit of desertions. For it may be thou hast gone beyond neglect of thy beloved, and hast proceeded unto some offensive, crosse p. 122and contrary carriage toward him; thou hast entertained some thought, purpose or act, which hee cannot endure, and then it is best both for him and thee, that he hide himselfe from thee. If thou come once to entertaine his enemies, and to lodge them in one roome with him, how canst thou expect but that hee should leave that roome, since there is no agreement betweene light and darknesse, betweene Christ and Belial? And surely hee should neither regard p. 123himselfe, nor thee, if hee should give thee his loves, when thou entertainest his enemies. For since thy husband is thy happinesse, the enemies of thy husband are the enemies of thy happinesse, and so both his and thine enemies. Therefore is it good that thy friend should a while goe aside, when that thou grievest him, and hurtest thy selfe by the entertainment of his and thine enemies. And while thus hee is hid from thee, and thou art p. 124left to those enemies whom thou hast entertained in stead of him, thou maist learne what odds there is betweene a friend and an enemy; and what a folly it was to grieve him that loved thee, by loving them that hate thee. Thou hast perchance had a touch with thy olde husband the flesh, and jealousie, (which is the rage of a man,Prov. 6.34.Prov 6:34 much more of a man that is a jealous God) is angry with thy whorishnesse, and puts a day of wrath upon thee, wherin he seemes p. 125not to spare thee. Therefore thy conscience is let loose upon thee, and it teares thee to peeces, it breakes thy bones, and grindes thee to powder. Satan also who tempted thee hath leave to set upon thee, and to teare thee with vexations, whom he had seduced by tentations. And now art thou left as it were wholly in hell, who wouldest entertaine a peece of hell into thy heaven. And indeede it is both a just and mercifull dispensation to tyre thee with thine p. 126owne wayes, to make the flesh to come out at thy nostrills, to make thee weary of thine enemies, and to make thee long, and looke, grone, and cry for thy friend whom thou hast grieved, and driven out of thy sight. Therefore is heaven shut up, and become as brasse unto thee, and hell hath enlarged her mouth to swallow thee: yea thou art like Ionah in the belly of hell; thou art like Nebuchadnezzar cut downe by the commandement of the holy one, and driven away p. 127from men to the beasts of the field; thou art like Sampson, when his lockes were cut off, the good Spirit leaves thee, and the evill Spirits like Philistims are upon thee.

But hath God forgotten to be mercifull? and hath he shut up his tender mercies in an everlasting displeasure? Will hee breake the bruised reede, and deliver up the soule of his Turtle into the hands of her enemies? Nay, wee shall not die O Lord; Thou hast ordained them for judgement, p. 128Hab: 1,32.and O mighty God thou hast established them for correction. The enemies of the soule are suffered to scourge her for loving her enemies; so to beate that love out of her, and to beate her into that olde love from which in some great degree shee was fallen. Thus is she beaten by her enemies from her enemies, and the stripes sent her from her friend, bring her backe to him that sent them. Shee had grieved the spirit of her beloved, and by the griefe of her owne spirit p. 129shee now learnes what the griefe of a grieved spirit is, and thereby learnes to grieve him no more. Hereupon she resolves to cast out whatsoever hath offended him, and to put on that singlenes and purity of soule, which makes her one for one, and one fitted by holinesse for that one who is holy. She will be his alone, whose alone she is, and from henceforth shee will scorne and hate any sinne that will offer to bee a rivall with her wellbeloved, and especially p. 130that sinne, whose rivalty hath lately cost her so deare, as the losse of his familiarity. And the soule being thus washed and trimmed by repentance, holy resolutions, and renewing her covenant, the bridegroome of the soule appeareth to her againe, and giveth her his loves. And now is she like a garden watered after a scorching heate; the heate being overcome by moysture, makes her more flourishing, and more fruitfull: the belly of hell having vomited p. 131up the soule of a Saint, (because it could not digest her) shee then runnes much more readily in the wayes of Gods cōmandements. The stumpe of the tree (for it was not pulled up by the rootes) springeth and flourisheth againe being watered with the dew of heaven, and is more glorious than before by a greater acknowledgement and glorifying of the Lord of glory. The haire (for it was onelyonly polled) groweth again, & so doth the strength of the spirit, and greater p. 132exploits are done against the enemies of the soule, than ever before. For the soule having beene long kept fasting, feedes more heartily on the bread of life; and this being the true bread that strengthens the heart of man, the more feeding on it, the more strength of heart: A long drynesse of spirit hath made her very thirsty, and the more thirsty she is, the more doth shee drinke of the waters of life; and the more shee drinkes of life, the more lively p. 133and active shee is. The late breach of love increaseth her love, and by love her union with her Lord and husband: and the increase of that union is the increase of holinesse, and happinesse.

There is yet a third profit by spirituall desertions, and it is the preventing of pride, which usually ariseth upon spirituall revelations, or any other excellencies of the spirit. It is a precious and a glorious thing to know the counsels of heaven, and the secrecies of p. 134that kingdome, and these mysteries doth the husband of the soule often reveale unto her in the bed of love. There is a secret murmure of things inutterable, and then the soule wonders at the deepe wisedome, and unspeakeable truthes which are discovered to her: yea anon she wonders at her selfe, and her owne happinesse, because they are discovered to her. But then the flesh, which is apt to swell upon the apprehension of any honour or eminence, p. 135steps in too often, and puts his swelling into the soule; and then the thoughts of the soule are changed: For whereas before shee was a spirit that did magnifie the Lord, and rejoyced in God her Saviour, because to her lowlinesse hee shewed high and great things; now shee rejoyceth in her selfe, because of that which she hath received, even as if she had not received it. She growes proud against the giver, even by his owne gifts, and boasts of a selfe-sufficiency, p. 136even against him from whom her sufficiencie came, and without whom she hath no sufficiency.2 Cor. 3.5.2 Cor 3:5 Accordingly as shee changeth her thoughts, so she changeth her voice; for now she speakes in the language of Babel, I sit as a Queene;Rev. 17.Rev 17 and of Laodicea, Rev. 3.Rev 3I am rich, and have neede of nothing. But indeed this riches is the true way to poverty and nothing. For the soule being once rich in her owne opinion, turnes her eyes from her husband, that onelyonly gives her true riches, p. 137and so lookes from riches unto poverty. And againe, her husband seeing her rich in her owne opinion, strips her, and sends her naked and empty away. But what a folly and madnesse is it in the soule, (though indeede very agreeable to the blinde flesh that maddeth her) to thinke highly of the secrets and mysteries revealed to her, and withall to stoppe the current of such revelations? For thus she doth by turning away the face, and turning the backe unto p. 138the revealer. But on the other side, it is a great mercy and favour in the revealer, to stop his current of revelations, yea to send some spirituall affliction and desertion in stead of them, to prevent or amend this turning away of the soule from her husband the giver, because of his gifts: For thus by a short absence of both, she may recover both the sooner, and keepe them the longer; but if shee should have that which she will abuse, the having of it would cast p. 139her into the danger of a greater and a longer losse. If the Moone being full, should grow proud in her fulnesse, and out of that pride neglect the Sunne, not caring though the earth did ever keepe him out of sight, were not this a way by the pride of her light to bring her to an everlasting darknesse? And were it not farre better for her, that the Sunne by some short eclipse and interposition of the earth, did shew her her owne darknesse being without his light, that so p. 140she may the more steadily and continually be lightened by a stedfast and continuall looking on him, from whom her light commeth? And thus indeede doth the husband and Sunne of the soule. Having sent light, hee sends also some turne of darknes, that by a short darknes he may prevent a longer, and that by darknesse hee may send a greater light. Having visited the soule with his graces, hee gives a medicine and preservative against pride, the p. 141poyson of grace, and a restorative to humility the forerunner of grace. Humility is the bed, wherein the Bridegroome lyes downe and rests with the soule: With whom shall I rest, saith hee,Esay 66.1, 2.Isa 66:1Isa 66:2 but with the humble & contrite soule? Wherfore let the soule account it a benefit, when this bed is made by some spirituall affliction; for the King of grace and glory is shortly comming to lodge with her in some gracious visitation; he that giveth grace to the humble, will visit her p. 142with abundance of consolations; he will give her his loves, and his loves shall againe tell her his counsailes: And then shalt thou account thy selfe a gainer, if affliction and desertion have beene so great as to bring forth a great humiliation, for a great humiliation shall bee followed with a greatly gracious and glorious visitation.

Fourthly, these desertions are profitable to try the truth of our love; and the tryall of our love shewes us the faults of it, and by p. 143shewing them calls upon us to amend them. The husband of the soule will see whether his spouse love him with the love of a wife, or of an harlot. The love of an harlot loveth a man onelyonly for his gifts, and so in truth loveth not the man, but the gifts. And though this be secretly true, when by outward fashion she seemes to love him, yet it is manifestly true, when the gifts cease, for then her love to the man also ceaseth. But the true wife loveth her husband, even for p. 144himselfe, and by himselfe, shee loves him without gifts, yea she loveth his gifts for his sake, for she would nor take the same gifts from another man. Yea the true love of a wife goes some degrees farther; for shee doth nor onelyonly love her husband when hee gives no gifts, neither doth shee onelyonly love his gifts for his sake, but she loves him when he is absent from her, even when she is without both his presence and his gifts: for even then the memory of p. 145him is precious to her, shee calls to remembrance his perfections, his vertues, and his loves. And yet the true love of a wife goes farther; for she loves her husband, even whē hee chides her, and is angry with her, though in that case an husband seemes to be more absent being at home, than an husband pleased being from home. All these doth the true spirituall love of the spouse performe unto Christ, and Christ delights to see them performed. Christ Iesus p. 146loves his wife with a true love, for he hath laid downe his true his true blood and life for her.Ioh. 15.13John 15:13 And greater love hath no man, than he that laid downe his life for his beloved. Now Christ thus truly loving his wife, hee expects a returne of true and unfained love from his wife: And that it may be tried to be true, or amended and made true if it be not so, these tryalls are sent to her in these desertions.

And indeede in most of these degrees of love are we often faulty, the p. 147flesh having often too great a part and influence in our love. For the flesh as mainly for things present and palpable, and like Thomas is wholly for seeing and feeling. And hence it is that our love dotes so much on the gifts of Christ Iesus, that it cooles even to Christ Iesus himselfe, without his gifts. Wee are all for Christs light, and knowledge, for his kisses and embracements, for his hony and his wine, for his sweetnesses and ravishings: and without these Christ is p. 148a dry and loathed husband, as Manna to the fleshly Israelites was a dry and loathed food. But when it is so with us, how farre are we short of those higher degrees of love, even of that love that loveth Christ being absent and hid out of sight, or that loveth him being present in that utmost absence of anger, chastisement, and seeming enmity. How farre short are we of that Canaanitish woman, Mat. 15.27Matt 15:27that kissed his rodds, and made love out of those reproaches, whereby p. 149Christ seemed to drive her away? But since it is so, is it not high time for Christ to remove his gifts, to whom our hearts are removed from Christ, that so our hearts may againe be removed to Christ from them? It is a right proper cure of this adulterous love, to remoue those things with which love did adulterate, that so the right object of our best love may bee sought and found, and constantly proposed. And surely this cure is profitable to our soules, as it is p. 150pleasing also to the husband of soules, for by it Christ hath more interest in the soule, and the soule in Christ. And if this be the fruit of desertions, then art thou againer by desertions.

But that thou maist be sure to gaine by them, be sure to learne that which they teach thee: they teach thee that Christ is better than his gifts, and that Christs love is better than the gifts of his love. Therefore learne especially to fasten thy love on Christ, and p. 151next on his love; and thinke thy selfe happy enough in having thē, though thou hast nothing but them: yea know also that thou hast them, even when thou hast them not; they are thine when thou seest or feelest not that they are thine. He and his love see thee, when thou seest them not, yea they love thee, when thou feelest them not; and he and his love are better than the seeing and feeling of him and his love; and it is better for thee that they are thine, than that p. 152they doe appeare to be thine. Yea, it is good for thee somtimes, that they do not appeare to be thine, that thou maist love them better then their appearing to bee thine; and this love do thou learne even from their not appearing.

Yea farther, Christ and his love are thine, even when he chideth and chastiseth thee, for it is his very love that chideth and chastiseth thee. And he doth it to purge thy blemishes, to trie and exercise thy vertues, and amonge others, this excellent p. 153love which loveth him chastening. Therefore though he kill thee, do thou trust in him and love him, for Hee that loveth thee so, that hee gave his owne life for thee, may well be trusted with thy life. For his owne life was infinitly better then thy life; & hee that gave so precious a life for thy good, will not take so meane a life from thee but for thy good. Hence it is that even by loosing thy life thou shalt finde it, and thou shalt finde it with him, for whom thou loosest it, for p. 154thou shalt finde it hid with Christ in God. Col. 3.3.Col 3:3And when Christ which is thy life shall appeare, thē shal this hid life appeare with him; but not such a fraile, and base life as that which thou gavest for him; but a glorious, immortall, and incorruptible life, shall that be which he will give unto thee. Therefore at all times and in all estates, even in darkest desertions, and greatest sufferings, trust him whose love turnes all things to good, unto his beloved, even death unto life. p. 155For bee thou assured that this Almighty husband, out of this eater will bring meate, and out of this strong one will bring forth sweetnes. He himselfe broke the gates and barres of death, and carried thē away, and so made away open for us to eternall life. He quickened himselfe whē he dyed an universall death, even when all our deaths were included in his death. And as we all dyed in his death, so in his quickning & rising, doe we all rise againe; as the universall p. 156death of the head is given particularly to all the members, so shall the vniversall Resurrection of the Head, be also particularly communicated to the members. Much more easily in the desertions of this life, which are a kinde of sownings and seeming deaths, will he give thee life againe, when thou hast learned by them that which thou wouldst not learne without them. When thou lovest Christ alone, when thou lovest him hiding himselfe, & chastising thee, then he p. 157that said to the woman; O woman great is thy faith, be it unto thee even as thou wilt: He will say to the Spouse, O woman great is thy love, be it unto thee as thou wilt. Thou willest him most, be it unto thee even as thou wilt. For when thou willest him most, thou shalt have him whom thou willest most; he will come unto thee, yea hee will come much unto thee, and thy latter end shall be more then thy beginning. By wanting him, shalt thou have him more, then thou hadst p. 158before thou wantedst him, because by wanting him, thou dost love him more, then thou didst when thou haddest him.

Fifthly, these Desertions are profitable to the Soule, by teaching her patience; and by making patience to bring forth her kindly fruites wayting and attendance. The husband of the soule is a King of glory, and he will sometimes expect the honour, and service of patient attendance. He is a free agent, and his Spirit bloweth when, as p. 159well as where he listeth. Iohn 3.8.John 3:8And to a free agent there is due a waiting patience: He that gives freely, gives when himselfe will give, and not still when the receiver will have. In this case, he will answer his Spouse, as hee did his Mother,Iohn 2.4.John 2:4 Woman, my houre is not yet come. There are times and tides, wherein the spirit moveth; as it is said of Sampson, Iudg. 13.25.Judg 13:25The spirit of the Lord moved him at times in the campe of Dan: The Angel of the Lord, Iohn 5.4.John 5:4not alwayes, but at a certaine season p. 160went downe and moved the waters. Now these times and seasons are in his owne hands, and it is not in the soules power, to know and appoint them. Therefore as the eyes of the handmaides are to the hands of her Mistresse, Psal. 123.2Ps 123:2so must the eyes of the spouse be to her Lord, untill hee regard her. Her part is patience and attendance, and the patient abiding of the righteous shall not perish for ever. Psa. 37.34Ps 37:34When the soule hath submitted her will unto his will, the Lords houre wil shortly come p. 161wherein the water shall be turned into wine, the water of colde desertions, into the warming and comfortable wine of joyfull visitations. When thy Lord hath the honour and service due to a most free and wise giver; then shalt thou have the crowne of thy patience and attendance. For God hath given his word, that those which honour him he will honour: 1 Sam. 2.301 Sam 2:30and againe,Psal. 37.Ps 37 Waite on the Lord, and commit thy way to him, and he shall bring it to passe. A blessed waiting which honoureth p. 162the Lord, and blesseth his handmaid: and a blessed absence, that procures this waiting which draweth his presence, accompanied with blessednesse.

But take heede that thy patience be not the effect of dulnesse or neglect, nor a cause of idlenesse: be not patient in the absence of thine husband, because thou carest not for his presence: desire his presence above all earthly joyes, and the shining of his countenance above all corn and wine.Psal. 4.6, 7Ps 4:6Ps 4:7 But let thy patience be p. 163meerely grounded in a submission to his will; and let his will be the cause that thy will is content to want that which above all the world it desireth. And this desire thou maist expresse in prayers, praying to drinke the cuppe of salvation, as Christ prayed not to drinke the cup of his passiō; but with Christs reservation, even with a will submitted to the will of God: Not when I will, but when thou wilt. Thou maist say unto him, My soule thirsteth for God, even for the p. 164living God. Psal. 42.2.Ps 42:2And thou maist sigh out this longing unto thy Saviour, When wilt thou come unto mee? & 102.2.And thou maist looke for him more than they that watch for the morning,& 130.6. even more than they that watch for the morning. For blessed shalt thou be if when he comes he finde thee watching; that so when he knocks thou maist readily open, and he may readily enter; and that by thy slacknesse hee doe not turne away to the flockes of thy companions.

p. 165And in the second place take heede that thou give not thy selfe over to a desperate idlenesse, to doing nothing, because thou canst not doe as thou wouldest. This were a double offence, both because it is impatience, and because it is idlenesse. This is to cut off the hands because they are feeble, and because the feete halt,Heb. 12.12.Heb 12:12 to turne them out of the way. But it were farre better to strengthen thy weake hands, and that thou maist doe by exercise, though it p. 166be but weake exercise; and it were better for thee to halt in the right way, than to runne or rest in a false way. Wherefore if thou canst not doe the higher workes, doe the lower; for doing is thy way, though thou goe but softly in it, but idlenes is a false way. And when thy Master, Lord and Husband commeth, and findeth thee doing according to that which thou hast, thou shalt be blessed in thy deede, by him, who accepteth our worke,2 Cor. 8.122 Cor 8:12 if it come from a willing p. 167minde, according to that which wee have, and not according to that which wee have not. If thou art faithfull in little, hee will make thee ruler over much; thy Masters joy shall shortly enter into thee, and thou shalt shortly enter into thy Masters joy. But contrarily looke for no gaine from idlenesse, but the gaine of losse and punishment. Thou maist lose him the longer, the lesse thou doest to please him; yea hee may come unto thee with a rod, when thou p. 168expectest him to come with the spirit of meeknesse and consolation. To the workers hee comes with a penny,Mat: 10. even with a reward, favour, and a good eye; but to the idlers he comes with a frowne and a checke; Why stand yee all the day idle? Rather doe that which may winne him to come, & may please him being come, than by doing nothing keep him from comming, or make him angry when hee commeth. And if thou aske what thou shalt doe; Thy p. 169most ordinary worke is the worke of thy ordinary calling, yet maist thou give times and turnes to those workes that more immediatly concerne thy heavenly calling, even such as immediatly call for thy heavenly Lord to come into thy soule: sigh and pray, and reade and heare, and by heavenly meditations let thy soule be trimmed as a bride that lookes for her husband: yea with thy earthly labours maist thou mixe these heavenly thoughts; thou maist worke and p. 170sigh, worke and wish, worke and pray in short ejaculations: and thus working, and thus waiting, working in profitable duties, and waiting with submissive patience, he that loveth both thy workes and thy patience will come unto thee, and say, I know thy patience and thy workes: Rev. 2.19.Rev 2:19yea hee will come with such an increase of grace, that he will also say, Thy last shall bee more than thy first.

Finally, these desertions are advantageable to the soule, while p. 171they draw her eye and affection from this place of interrupted joyes, to the place of incessant and everlasting joyes. The Bridegroome here doth but looke in upon the soule at a crany, and the soule seeth him but by glimpses, but there shall she behold him face to face; and this beholding as it is full, so it shall also be perpetuall. The soule is here walled up in an house of clay, and the trafficke betweene her and her husband is but by some chinke which the spirit p. 172hath bored. But this clay which is now in it selfe nothing but darknesse, and keepes out light, shall hereafter be made all glorious and lightsome; yea whereas the soule is now much carnall, then the body shall be made spirituall:1 Cor: 15.44. and if the body be spirituall and lightsome, how pure and spirituall shall the soule be which is now a spirit? Surely then shall wee be as it were all eye, even all clarity and purity, and so most capable of light and glory: and according to the capacity of p. 173our receiving, shall the light, and glory, and joy of our husband enter into us, and fill us: And of this fulnesse of joy and glory there is no end, no interruption. Wherefore our husband wisely and profitably, drawes us by these desertions, from earnests unto full fruition; from broken peeces to whole and entire joyes. If the soule might still have these glimpses, shee would perchance be contented with them: and this were no other than to be contented with perpetuall p. 174star-light, even a light fitted for this life of vanity, which is but a night, being compared to the bright day of eternity. Yet lying in the bed of love, she would be content to looke on her beloved by this lesser light, and would not desire the perfect day, wherein the Sun of glory might arise unto her; and by a large and glorious light, make her largely and gloriously to see him, who is the fountaine of that large and light, by which she seeeth him. VVherefore p. 175this lesser light is profitably taken from her, to stirre her up to the seeking of the greater; and her beloved doth chastise her by desertions, to beate her away from resting in lesser, and interrupted joyes, and to beate her unto the seeking of fuller loves, mightier joyes, and everlasting fruitions. And indeede the earnests should have taught her this lesson, but because they did not, these interruptions are sometimes sent to teach it her. The earnests shold have taught p. 176her, to look out for the full exhibition of that whereof they are earnests; but because the soule in stead of looking by them, beyond them, fastens and stayes her eye on them, they are taken from that eye which was unduely stayed on them, that so by wanting them it may looke beyond them, which it should have done, but did not by them. And now the soule seeing that these earnests are not onelyonly, but drops and parcells of an infinite fulnesse, but withall drops and page missing p. 179red forth; and his actions are answerable to his name. As he was annoynted with the oyle of gladnesse above his fellows, so doth he give of his oyntmentes to the Bride which is joyned in communion and fellowshipp with him. For of his fulnesse doth shee receive, even grace for grace. The pretious Oyntment drops from this head, unto his body, the Church, and thereby she is made all glorious within; glorious shee is now within by grace; and shee shall p. 180hereafter be glorious, both within and without with perfect glorie.

Among the benefites of this glorious Grace, wherewith the Church is inwardly beautified, when the Bridegrome visits her with his spiritual ointments, this is a great one, that the heavenly oyle giveth light to the soule: the soule is a lamp, & with this oile is the Lampe of the wise Virgins trim'd, and becomes a burnning & a shining light. They have that light p. 181from the bridegroom, by which they looke out for the Bridegroome. The eye salve is gotten from Christ, by which the eyes of the Church being annoynted doe see him, and all things that cō cerne him. Spirituall things are spiritually to bee discerned; and Christ and his spouse are one spirit, and by that spirit wherby she is one with Christ, doth shee discerne spiritual things. The husband of the Church, is the wisedome of his Father, and when wisdome p. 182goes into a soule he giveth wisedome to the soule. The Spirit by which he enters into us,Ioh: 17.14 taketh of his, and giveth it to us. Therefore as he is wisdome in himselfe, so is he also made wisedome to us,1 Cor: 1.30 Christ is light, and when light and the soule are knit together by that vnion with light, there is a Communion of light. The wine of the Spirit is herein quite contrary to the bodily wine. The bodily wine whē it inebriates, darkens the understanding, and p. 183being grosser than the soule, casts a mist upon the soule. But the spirituall wine, being purer than the soule, enlightens and clarifies her, and even then when it brings her to an extacie, it doth it, not by the diminution, but by the excesse of light.

Wherefore let the soule make speciall use of this precious light which shineth within her, in the accesses of her husband, let her marke, and learne, and record the discoveries of that light; for a spirit p. 184so enlightened will discover more than seven men upon a watchtower. There are some mysteries and secrets which thy husband wil whisper unto thee by his spirit in the bed of love, and then let him that hath an eare, heare what his spirit saith. But if he doe not speake to thee, doe thou speak to him; know of him those things that are needfull for thee to know, and bring to his light those things that thou wouldest have truly seene and discerned. Goe into this Sanctuary, p. 185and there receive Oracles and Answeres; for there shalt thou finde resolutions of those things that were before too high and too hard for thee:Psal: 73.17 and when thou hast truly seene them, beleeve them to be that which by this light thou seest them to be, and resolve never to beleeve the flesh hereafter, when it shall put any other shapes upon them. For darknesse puts false and imaginary shapes upon things, but it is light that makes all things truly manifest.

p. 186For example, when this light shines in upon the soule, looke out for thy happinesse; and that thou maist finde it, set all things before this light, which are briefly these, The Creatour and the creature, God and the world: and having done this, thou maist plainly see, where is true, solid, and permanent felicity; and where is vanity, transitorinesse and misery: And when thou hast seene it, know it to be the very truth which thou hast seene; and that which is once p. 187truth is truth for ever. If thou wantest the skil of truly measuring time and eternity, so that a short life seemes to thee like eternity, and eternity lesse than a short life; when this light shines in thy soule, bring the life of man and eternity together in one view before it, and thou shalt quickly learne the art of numbring the few dayes of thy life,Psa: 90.12 and withall thou shalt learne that the dayes of eternity cannot bee numbred. There is not so much proportion or likenesse p. 188between them, as there is betweene the very lowest and least point of the earth, and the circle of the uppermost sphere. And what thou hast now seene to be true, beleeve to be true ever, even when this light is so obscured, that thou seest not the truth of it. If thou doubt which is better, the prosperity of the wicked, or the adversity of the godly, bring them before this light, even into the Sanctuary and Temple of thy soule,Psal. 73.Ps 73 wherein the holy Ghost dwelleth and p. 189shineth; and there shalt thou see that prosperitie ending in a never-ending misery, and that adversity ending in a never-ending felicity. Besides, thou shalt see the prosperity to bee but a light vanity, yet followed with a weghty misery;2 Cor: 4.17 and thou shalt see adversity to be but a light affliction, yet followed with a weighty glory. And having seene this, thou maist easily judg which is the better, and as they appeare now to thy judgement, such let thy memory present p. 190them to thee for ever. If thou art doubtfull of thy way, and thy path seeemes to be covered with darknesse, search thy way by this light, for it shall be to thee instead of a voice, saying,Esay 30.21Isa 30:21 This is the way, walke in it. VVhen after some darke nights the soule is visited (through the loving kindnesse of her beloved) with these day-springs and mornings of grace, then let her say,Psal: 143, 8-10. Cause mee to see and know the way wherein I shall walke: and then, The good Spirit will leade thee p. 191into the land of uprightnesse. If the word written be darke to thee, bring it to this light, and if it be fit for thy measure, and the glory of thy Lord, this light shall reveale it: For the Spirit doth reveale the hid things of God. 1 Cor▪ 2.101 Cor 2:10If the infidelity of men without thee, or of thine owne flesh within thee, cast a mist of doubts on the Gospel of Christ Iesus, with this light beholde this Gospell, and thou shalt see in it a plot of divine wisedome, and a mysterie of high and supernaturall p. 192truth. Yea thou shalt see the face of him who is the summe of the Gospell, as the face of the onelyonly begotten Sonne of God,Iohn 1.14John 1:14 full of grace and glory. For God who commanded light to shine out of darknesse,2 Cor: 4.6 hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ. It is an ancient promise, They shall be all taught of God. And when will God sooner teach than when he visiteth a soule with his spirit,Esa: 54.13 which communicates p. 193both his light, and his love unto her? For both light and love are discoverers of secrets: light makes manifest things hidde in darknesse, and love tels counsels unto the beloved. It is our Saviours owne inference, I have called you friends, Ioh. 15.15John 15:15therefore I tell you my counsels. But remember that the knowledge which thou learnest from this teacher of hearts, be laid up by thee safe, as a precious stocke or treasure, and account it thy best learning, which thou hast learned p. 194of the best Teacher. Having bought this truth sell it not; Pro: 23.23 & 4.12.keepe it, and it shall keepe thee: When thou goest, thy steps shall not be straitned, and when thou runnest thou shalt not stumble: Therefore take fast holde on this instruction, let her not goe, keepe her, for shee is thy life.

Secondly, these seasons of love, are seasons of prayer. If thou want any thing now aske it, for in these heates of love, thy husband will deny thee nothing. These be the times when the spirit p. 195moveth the waters; therefore now cast in thy petition, and what soever griefe it hath in it, thou shalt be cured of it. Now the King holds out his golden Scepter, therefore let the Queene come in boldly with her request, though it be for a kingdome. Yea this King likes it best, If thou doe first seeke a kingdome:Mat. 6 33.Matt 6:33 wherefore whatsoever thou askest, be sure to aske this kingdome, yea to aske it first, and the righteousnesse inseparably annexed to it. It were p. 196a madnes in thee to offend him by asking a lesse gift, when thou mayst please him by asking a greater, especially, since if thou aske and obtaine the greater, the lesser by promise is annexed to the greater. And accordingly thou maist come down in thy petitions from the greater, to the lesser, and having desired the mayne petitions, that the King of glory may bee glorified, by the comming of his kingdome of grace, with the righteousnes therof, p. 197then after mayst thou petition for dayly bread to bee given thee. Yea, know that thou art now in a high degree, the Temple of the holy Ghost; and whatsoever prayer or supplication shall be made in this Temple by a man that shall know the plague and griefe of his owne heart, 1 Kings 8▪381 Kgs 8:38He that dwelleth in Heaven will heare the prayer made on earth,2 Chron: 7 14, 15 he will forgive and doe according to that prayer. The spirit of prayer & supplication is in this Temple,Zach: 12.10. and he is most p. 198powerfull in these seasons of love, & he who gives this spirit of praier, will heare the prayer of the spirit which himselfe giveth. For he gave this spirit of purpose, to make those prayers in vsus,Rom. 8.26Rom 8:26 which himself might approve & grant. We know not how to pray as wee ought, for we are carnall, and flesh will not aske so, as it may bee pleasing to a spirit. A spirit loves a spirituall prayer; and therefore hee gives the spirit, that he may have that spirituall prayer which he loves. So when he heareth his spouse, hee p. 199heareth himselfe, and how can any one deny his owne prayers? Christ and his Spouse are now, (and that in a height of eminence) one spirit. And if a man who is flesh, do not hate his owne flesh, but cherisheth it, surely much more assuredly the Lord who is a spirit, cannot hate his owne spirit, but loveth and cherisheth, and consequently heareth it.

Thirdly, when the soule is visited by the spirit of the Bridegroome, then set upon some good, yea upon some great worke. The spirit which we receive p. 200is a spirit of power,2 Tim: 1.7 and when the spirit floweth much into us in these tides of grace, we receive much power. Now great power can doe a great worke, and it were both a losse and a shame to thee, with a great power to doe a little worke, when thou maist doe a great one. Therefore if there be a worke which was before too great and too hard for thee, yet now set upon it; for when thy strength is greater, thou maist doe that worke, which thou couldest not doe when p. 201thy strength was lesse. Our Saviour saith to Peter, Thou canst not follow me yet, but thou shalt follow me hereafter: Ioh: 13.36thou canst not follow mee yet, untill thy strength be greater, by a greater portion of the spirit: But when thou art more strengthened by the spirit, then thou shalt follow mee. And accordingly he that before Christs resurrection denied Christ at the voice of a maid, after his resurrection confessed him in the face of a Councell: And no wonder, for p. 202for it is then said of Peter, that he was filled with the holy Ghost. Acts 4.8.Acts 4:8Neither is it true of Peter alone, that a great measure of the spirit enables to a great worke, but in others also. When the spirit of the Lord comes mightily upon Sampson, he doth mighty workes;Iudg: 15. & 16. for hee breaketh cords as flax, and slayes a thousand with the bone of an asse. And Paul being filled with the holy Ghost,Acts 13.6.Acts 13:6 worketh a miracle, by which at once he confounded Elymas, and converteth the Deputy. p. 203Though two talents gaine but two, yet five can gaine five: Therefore marke when the spirit comes mightily upon thee, and then attempt some mighty worke. As the Seaman watcheth the naturall winde and tide, so doe thou watch the winde and tide of the spirit: The spirit bloweth when he lifteth, and when hee listeth to blow, then set forth on some noble action: when the tide of the spirit floweth, then put thy hand to the oare, for then if thou rowe p. 204strongly, thou maist advance mightily. The soule lying in flesh and bloud, is like a boate on ground, all the rowing in the world will not move it, but let the tide come and set him afloate, the same tide that enables him to move, will also mightily advance the motion, which it first enabled. VVherefore if there be any vertue, or any worke of excellence, not yet well done, thinke upon it in these times and tides of grace: now set upon them, that so thou p. 205maist goe from vertue to vertue, untill thou be skilfull, & active in all vertues; and having attained the full number of them, then strive to the fulnesse and perfection of degrees. On the contrary, if thou have some mighty enemie, that hath beene too hard for thee, even some raging and wasting concupiscence, feare, distrust, or other tentation, now set upon him mightily, for now canst thou best see the way to conquer him, and now hast thou most might to effect p. 206this conquest, and to doe what thou seest. Having tasted this honey, thine eyes shall be opened,1 Sam. 14.29, 30.1 Sam 14:291 Sam 14:30 and thy strength revived; wherfore make thou now a more mighty slaughter of the enemies of God, and thy soule. And let thy fighting be against all these enemies, though chiefly against the chiefest. There are some little foxes that have strong holdes, and these will ask some strength, to be digged out and taken. Remember that thy warfare is against the whole Nation p. 207of the Canaanites, thou maist not suffer a little one to live. Thou must strive against all sinne, and strive for all righteousnesse; for the fruite of the spirit, is all goodnesse, righteousnesse and truth. Eph: 5.9It is the saying of a Saint, I can doe all things through Christ that strengthens mee. Phil. 4.13.Phil 4:13If therfore Christ strengthen thee, strive thou to doe all things also.

Neither hast thou in these times, onelyonly a greater strength to encourage thee to great workes, but also a great p. 208joy.Neh: 8.10. And indeede the joy of the Lord is our strength: The joy that is in us is a peece and patterne of the joy set before us, and by this peece of joy within us, beholding the joy set before us, we may despise the shame,Heb. 12Heb 12 and endure the Crosse, and runne with patience the race set before us: As sure as wee have this pawne, so sure shall wee have the performance: and therefore we may labour comfortably in the workes of doing and suffering, because our labour is not in vain in the Lord. The p. 209joy which we have excites us to labour, because as this joy is followed with labour, so shall the labour be followed with an over-waighing joy: and the greater the labours are to which this joy of the spirit encourageth us, the greater shall those joyes be which follow these labours; for hee that soweth plentifully to the spirit in labours, shall reape plentifully of the spirit in the joyes life everlasting. Though no life everlasting can be longer than another, yet one life everlasting p. 210may bee more joyfull than another, and this greater joy shall follow those that dying in the Lord doe rest from greater labours. And as the joy precedent, and the joy subsequent doe encourage us to the labours of holinesse, so doth also the joy concomitant. The spirit thriveth, growes fat, prospereth and rejoyceth in the doing of good workes, even like the mighty man in the running of his race.Psal. 19.Ps 19 As the naturall man pleaseth himselfe in eating and p. 211drinking, so doth the spirituall man delight himselfe in well-doing; and it is meate and drinke to an heavenly Sonne,Ioh. 4.34.John 4:34 to doe the will of his heavenly Father. VVhen a thing worketh naturally, it worketh pleasantly, and it is naturall to the godly nature to work godlinesse. Therefore by all these wayes,2 Pet. 1.2 Pet 1 Blessed is the people that knowes the joyfull sound, Psa. 89.15.Ps 89:15they shall walke in the light of thy countenance, O Lord. They that know the joyfull sound, are blessed, and they are walkers: p. 212The joyfull sound is a precedent blessednesse, and a present blessednesse it is, to walke in the light of Gods countenance, and the future is to walke by that light unto the countenance it selfe, which is perfect blessednesse. The joyfull sound, and the light of Gods countenance, doe not allow any to take up their rest here, but they call on them to walke, even to walk cheerfully in good duties, by these streames of blessednesse, unto the ocean and fulnesse p. 213of blessednesse. VVherfore let us make this use of the precedent, present, and following joyes, even to walke and runne that race of piety which is here prevented with that sound, accompanied with gladnesse and the light of Gods countenance, and shall be followed with the never-ending sight of that countenance which is the fountaine of that light, and which to behold is true felicity.

Fourthly, in these times of plenty lay up a stocke of confidence p. 214and comfort for times of scarsity. It hath bin tolde thee before, and thou shalt finde it true, that the Bridegroome sometimes hideth his face, and holdes backe his oyntments, and the spirit which bloweth when he listeth, bloweth not when he listeth not. Therefore goe unto the Pismire, and learne of him in the summer of consolation, to provide for the winter of desertion.Iohn 20.27 28John 20:27 If with Thomas thou hast seene and felt Iesus to bee Iesus in his neare p. 215and palpable approaches and visitations; and hast then truly called him, My Lord, and my God: lay up this truth for the times of desertion, and beleeve that truth to bee then true, when thou feelest not the truth of it; and that though thou art changed, yet Iesus Christ is yesterday, Heb. 13, 8.Heb 13:8to day, and the same for ever. And for the better helpe of thy memory, and assurance of thy soule, set downe upon record these testimonies and tokens of love, and seales of union which p. 216Iesus gave to thy soule when hee visited her in the bed of love. In an ill matter Tamar kept a seale and a staffe,Gen. 38.25Gen 38:25 for the safeguard of her life: in a good matter doe thou much rather keepe these seales for the safety of thy soule. And if thine enemy, who is both a Tempter, and an Accuser, and in these times of desertion doth commonly tempt by accusing, doe call thy soule into question for her life, accusing her to be an adulteresse of the flesh, and not a spouse of Christ p. 217Iesus, bring forth thy seales & tokens which lye by thee, and tell him, that whose these are, his thou art; thy well-beloved is thine, and thou art thy well-beloveds: Tell him, That thou hast not followed cunningly devised fables, 2 Pet. 1.162 Pet 1:16but hast beene an eye-witnesse of Christ Iesus and his love: And what thou hast seene and heard, 1 Iohn 1.1 John 1and felt, that declare and shew to the face of thy accuser: tell him, The spirit of Iesus hath left a testimony with thy spirit, Rom. 8.16 Gal: 4.6, 7Rom 8:16that thou hast p. 218beene one spirit with Iesus in an heavenly marriage; and then say also, Wherefore wee are no more two but one spirit; let no tempter, nor temptation put asunder, what God hath put together. Thus in laying up the seales of union, thou layest up a stocke of confidence; and thou maist see Saint Paul making the same provision, and the same use of it; God hath given us the earnest of the spirit, 2 Cor: 5.5, 6therefore are wee alwayes confident.

Neither do thou only from these Memorialls p. 219gather confidence but comfort. True it is that confidence it selfe will bring comfort, for hope is the juice of confidence, and this juice is an especiall cō fort and cordiall to the soule. But besides this comfort which ariseth from the apprehension of the things to come, thou mayst take comfort in that which is past, and therewith refresh thy soule in times of drought and wearinesse. By these memorials & pledges, call to remembrance his loves his sweetnes, his kisses, p. 220his oyntments. Renew the Images, and keepe them fresh in thy soule, and these shall comfort thee, when the things themselves are absent. It will be a pleasure to thee, to tast over his loves, againe & againet by renewed remembrances of them. It will be a pleasure to thee to repeate the pleasure thy soule hath enioyed, and to say, His love was pleasanter then wine, and I eate vnderunder his shadow with great delight, Cant. 1. & 2.Song 1and his fruite was sweete to my tast. Thou hast tasted & by tasting seene that p. 221thy Lord was gracious, and now see and by seeing tast how gracious thy Lord was. For as tasting brought forth seeing at the first, so now a revived seeing wil also bring forth a revived tasting; ech mutually begetting other. Yea, many times when thou doest this only by remembrance and representation of that which is past, thou shalt bring into thee, the substance of that whose shadow thou recallest: And so while Iesus and his sweetnes are represented to thee, p. 222as they have beene heretofore seene and tasted, they will even now present themselves afresh to be tasted and seene by thee. While the Disciples going to Emaus talked of Iesus as of one that was absent,Luke 24, 15, 19.Luke 24:15Luke 24:19 Iesus became present unto thē, and then their hearts burned with an heavenly fire. And so while thou talkest with thy soule of Iesus, of his beauty, of his graces, of his sweetnesse, he wil present himselfe to thee, and thou who wouldest have accounted p. 223it a great comfort, to sit under the shadowes of his remembrance, shalt now enjoy his reall presence, and eate of his most pleasant fruites; for when hee comes, hee comes with abundance of consolations. Thy remembrance of him, brings him into thee whom thou doest remember; and then thou needest not to borrow comforts out of the stocke of thy former remembrances; for thou hast the Comforter himselfe to give thee new comforts, and so p. 224maist adde them to the stocke of thy memorialls and remembrances, for future encouragements and consolations.

Lastly, let the peeces and earnests of heavenly joyes stirre up thy desires and affections, to the fruition of the fulnesse of joyes; let these drops of Gods sweetnesse enflame thy soule with a thirst and longing to enjoy God the fountaine of this sweetnesse. Let these kisses of Christ Iesus kindle in thee such a fervent love of Christ, p. 225that thy soule may pant to bee united to him in a perfect and consummate marriage. And out of the heate of these longings and enflamed desires, send up the aspirations and breathings of thy burning soule in vehement wishes, and groaning complaints: My soule thirsteth for God, Psa: 42.2when shall I come and appeare before God? My teares have beene my meate day and night, while the flesh saith to the spirit, VVhere is thy God? I desire to bee dissolved, and to bee with Christ, p. 226Phil: 1.23.which is best of all. Surely Christ is best of all, and therefore is it best of all to bee with Christ. Thou hast tryed in the drops of his sweetnesse which thou hast tasted, that hee is best of all, for the taste of Christ in them hath distasted all the taste of the creatures. Thou hast tasted and seene that the goodnesse creating is better than the goodnesse created; and therfore Christ is best of all. These droppes of the Creatour are better than all the visible creature, and he that p. 227is the fountaine is better than the drops that distill from the fountaine, and so is he better than that which is better than the creature, and therefore is best of all: and if he be best, surely it is best for thee to bee with him; the enjoying of the best is the best enjoying. Therefore call unto him,Psal. 43.3.Ps 43:3 O send out thy light and thy truth, let them leade mee, let them bring mee unto thy holy hill: let thy good spirit leade mee and bring mee to thy blessed presence, that as I p. 228have seene thee in these modells, and mirrours, and earnests, so I may beholde thee face to face. And though thy pilgrimage be prolonged, and being present in the body, thou art absent from the Lord,2 Cor: 5.8 yet desire rather to be absent from the body, and present with the Lord. Accordingly let thy affections bee ever rowing in these streams of the Deity to the Deity it selfe: by these patternes of rich oare, having discovered a farre richer mine, doe not stand gazing on the p. 229patternes, nor thinke thy selfe rich enough in them, but by them be stirred up to get and possesse the full riches of the Mine. Indeede the patterne shewes thee the richnesse of the Mine, it being a part of that riches which the Mine will give thee. But remember it is but a peece, and a peece cannot be equalled to the whole; for the whole hath an infinite fulnesse of such peeces in it. And hereby there is such oddes betweene a peece and the whole, that a peece is more valuable p. 230for being an earnest of the whole, than for his owne value. It is more to be prized for that which it promiseth, than for that which it exhibiteth. Therefore value it highly for the worth which it hath in it self, but value it infinitely more highly, for that excessively exceeding weight of glory which it promiseth. Looke upon it for the goodnesse that is in it, but much more on the goodnesse without it, which the goodnesse within it promiseth. p. 231So by looking on it, looke from it, even beyond and above it; for though these earnests first doe call thy affections to them, yet being considered as earnests, then doe they remove thy affections, to that whereof they are earnests: our rest is not in them, but in him, that gave these earnests, who gave them for this end, that they might direct our faith and hope to him who is our rest. Wherefore as God spake to Israel by Moses, so speaketh he to the true Israel by p. 232these earnests,Exod 14.15.Exod 14:15 Goe forward. Why stand yee still gazing and resting on these earnests, when even the earnests themselves call on you to goe forward? The earnests call on you to goe forward from earnests to full performances, from grace to glory, from faith to vision, from the drops of the Deity to the Deity it selfe, the onelyonly true rest and Sabbath of the soule. And when God saith,Heb. 10.38Heb 10:38 Goe forward, If any man draw backe, his soule shall have no pleasure in him. But of all drawing p. 233backe, let us most of all beware of drawing backe from God to the world. This were yet a farther degree of going back from God; for whereas the drawing backe from God to the earnests is one degree, this going back from the earnests to the world is a second and a most fearefull degree. This is a true returning from Canaan to Egypt: but let us remember what the Apostle saith of the right possessours of these earnests:Heb. 10.39Heb 10:39 Wee are not of them who draw backe unto perdition, but p. 234of them that beleeve to the saving of the soule. If we beleeve, we doe looke forward, and goe forward, for faith lookes not on things seene, but on things not seene, and such are the things before us; yet because the strong taste of the onions of Egypt, (even of fleshly lust) doth sticke still in our teeth, and often would make Manna to seeme but a dry meate, it is not amisse, that this word Goe forward, be often sounded in the eares of the heavenly pilgrims. These earnests p. 235are Manna, and this Manna is not such a dry meate, as the flesh would make it, for it serves to carry us unto the land of eternall felicity:Num 11▪6 Iosh. 5▪12.Num 11:6Josh 5:12 it both calls upon us to goe to our husband who is our happinesse, and it enables us to goe that journey, whereunto it calleth us. Therefore let us hearken to the voice of it when it calleth, because the same that calleth us, doth also enable us.2 Cor. 5.2 Cor 5 We have received the earnest of the Spirit, therefore are we alwayes bold, and willing p. 236to be with the Lord, whose earnest we have received. We would put off these bodies of dust and lust, that our soules may put on Christ in a full and fruitive union. Yet neither would we wholly be uncloathed of our bodies, but put them off, to put off their basenesse and sinfulnesse, and to put them on againe glorious and holy. And then shall it be a fit garment for the soule in the day of her gladnesse, and capable with her of the consummate marriage p. 237with the King of glory. And for this marriage doth the spirit and the bride say, Come: the bride saith it by the spirit, and the spirit saith it in the bride: This is the voice of the bride, and not of her tongue onelyonly, but of her spirit; and not of her spirit onelyonly, but of the spirit in her spirit. If then thou have the same spirit of love, because thou lovest, doe thou also speake and say, Come Lord Iesus, come quickly.