Contemplations on Mortality, Chapter 9

Contemplations on Mortality · Chapter 9

p. 104CHAP. IX. Holy Appeals to God in Prayer, great Comforts againſt Death.

DAvid was now at Prayer, applying and appealing to God, at owning and appropriating work; telling God, that he was with him. Did not God know that he was with David? Yet! but God loves to hear from a Saint that he feels it. A Saint muſt tell God that p. 105he feels it, not to ſatisfie him as unacquainted with it. (For the Lord fills the Soul with himſelf, and known unto the Lord are all his works from the beginning.) But becauſe God delights to hear, that we thankfully own and acknowledge it. Thou art with me, David ſpeaks it upon his knees, and with his Harp in his hands he ſings it. This Leſſon, Lord I learnt of thee, wilt thou pleaſe to hear it. Thou art with me, in me: and thou within me comeſt unto thy ſelf. I am full of thee, and therefore my Soul over-flowes to thee. Thy love is a fire, which hath inflamed my heart: andaaExcellens ſenſibile laedit ſenſum. being pent it preyes upon my ſpirits: let it have it's holy vent into thy boſome. It multiplies upon it ſelf, and out it muſt; wilt thou accept it? For a while let it warm the ſtrings of my Harp as well as of my affection, and touch every tone with a flame of love: as if a Seraphim had quickened it with a coal from the Altar. Then let my Soul like fire aſcend before thy Throne, winged with that love from whence it came.

Prayer, what is it, but a flight of the Soul from it ſelf to God? A Soul affected with divine love hath Doves eyes, its prayers hath Doves wings and flies with Letters of credence at its feet from the ſpirit within our Temples, unto the holy Oracle within the Vail.

'Tis in Prayer, that David pours out p. 106his Soul and ſings, Thou art with me: he ſayes not, thou wilt be with me: but inferres, that God would be with him, becauſe he was ſo: and therefore I ſhall fear no evill. This God is our GodaaPſ. 48.14Ps 48:14 for ever and ever: he will be our guide unto death, and through death: and afterbbPſ. 73.24Ps 73:24 death, receive us to glory. Faith carries the foot of prayer, [foreign]bbRev. 14.6.Rev 14:6 into the midſt of Heaven, as with Angels wings. And as the Lord ſaid to Joſhua, ſo may we ſay to praying Saints,aaJoſh. 1.3.Josh 1:3 every place that the ſoal of your foot ſhall tread upon, that hath he given you, the good land is before you, go in and poſſeſſe it.

When we pray, we enter the Court of Heaven, where the LordbbExod. 24.10. Ezek. 1.26.Exod 24:10Ezek 1:26 ſits on a Saphire Throne, embelliſht with the morning Stars and the Rain-Bow of the Covenant round about him, and thouſands of Legions of Cherubims to miniſter to him.

We are taught by our bleſſed Saviour to pray: Our Father which art in Heaven: as if a Saint in prayer ſhould account himſelf as it were aſſum'd into Heaven. The Father ſees us at all times: but in prayer we doe [Siſtere nos coram] preſent our Souls to be ſeen by him. Should our hearts be in heaven, when our ſouls are in prayer: what heavenly hearts become ſo heavenly a preſence as God's, and ſo heavenly a quire as the Angells round about p. 107him. Let's pray, that his will be done, as it is in heaven: that we be like a kind of earthly Angells: that in all our prayers, our wills may be hallowed into his,dd1 Joh. 5.14.1 John 5:14 as when we ſhall come to heaven. Then, if we ask any thing e according to his will, he heareth us. To have our wills, the beſt way is to have his holy will to be ours, and then we may pray with reverence, as Luther ſaid, Let our will be done,Gerſon de Mendicitate f. 760. for our will is become thine. Ne tradas me voluntati meae, O give me not up to mine own will, but to thine. The will of God isee1 Theſ. 4.3.1 Thess 4:3 our ſanctification, and a Saints renewed will delights in the holineſs of God. Here's a union of wills in the communion of holineſſe. For bothffHeb. 2.11Heb 2:11 he that ſanctifieth and they that are ſanctified are all of one.ggJoh. 17.23.John 17:23 I in them as our Lord in his heavenly prayer, and thou in me, that they may be made perfect in one.

Receive we ſuch a Kingdome,hhHeb. 12 28.Heb 12:28 let us ſerve him with reverence. Nothing renders us more revenent in our ſervices then an inward ſenſe of the divine holineſſe that ſills his eſſence, and is the luſtre of his Kingdome. This argument of the divine holineſſe to put us in a reverent frame, is often pleaded in Scripture. Thou arthhPſ. 22.3.Ps 22:3 holy, O thou that inhabiteſt the praiſes of Iſraell, Thou dwelleſt in the Temple, where they are ſtill praiſing thee, and therefore they p. 108ſerve and praiſe thee becauſe thou art holy, What ſervices are the Cherubims continually ingaged in, but crying Holy, aaRev. 4.8.Rev 4:8Holy, Holy, before the Throne. Ye ſhallbbLev. 19.30,Lev 19:30 reverence my ſanctuary (my holy place) I am the Lord. Holineſſe is the attractive of Reverence from a holy heart: The nearer we approach to a holy God, the more awfull impreſſions are ſtampt upon a holy Soul. I will beccLev. 10.3Lev 10:3 ſanstified in them that draw nigh me (ſaith the Lord) and before all the people I will be glorified. Drawing nigh to him commands ſanctity in us, and the more we ſanctifie his name by our holy addreſſes, the more we glorifie him. He isddExod. 15.11.Exod 15:11 glorious in his holineſſe, and therefore fearfull in his praiſes. The raies of glory round about his holineſs, (that none can behold and live) ſhould imprint ſubmiſſive through filiall fear upon our ſpirits in his praiſes and ſervices. It's true, that God is to be feared, as to the matter of his praiſes: his dreadfull acts upon his Egyptian enemies: yet when his wrathfull judgments have ſunk the Chariots as lead in the deep waters: ſtill a holy fear ſhould tune the e Timbrells and meaſure the Dances of his People in praiſe,… 2… 21. Serve the Lord withffPſ. 2.11.Ps 2:11 fear and rejoyce with trembling, we ſerve him acceptably, when we attend his preſence not with ſlaviſh butggHeb. 12.…8.Heb 12:8 godly fear: and when we rejoice in his goodneſſe, and tremble at p. 109his greatneſſe; our heavenly joy defends us from the baſe terrors of bondage and our holy fear from luxuriant wantonneſs. Nay, whenhhPhil. 2.3.Phil 2:3 we work out our Salvation in the Vineyard of the promiſes: we muſt ſweat at it with a Sonlike fear, knowing that our work is not worth our peny: & with due trembling being aſſured, that when the LordiiPſ. 36.6.Ps 36:6 preſerveth one, and lets another periſh, yet his righteouſneſſe is like the great mountains, and his Judgments are a great deep.

O but ſay ſome, where the ſpirit of the Lord is, there iskk2 Cor. 3.172 Cor 3:17 liberty. Again, we have acceſſe withllEph. 3.12.Eph 3:12 bolneſſe by the faith of him. Again, we are invited to come boldly mmHeb. 4.16Heb 4:16to the Throne of Grace: and Again, we havennHeb. 10.19.Heb 10:19 boldneſſe to enter into the Holieſt by the Blood of Jeſus. Truly ſome Tranſlators ſeem a little too bold with the greek word, and make other Chriſtians thereby too bold with the thing unleſſe the word [boldneſſe] be taken in a very reverent ſenſe: it might better be tranſlated by liberty or freedome, that is, from a ſpirit of bondage. For foreign in the notation and acceptation of the word in greek Authors and in its oppoſition to ſtraitneſſe and pentneſſe of ſpirit in our addreſſes to God, moſt properly ſignifies the ſpeaking out the mind of a man fully with enlargedneſs of heart, and fluency of expreſſion. 'Tis an encouraging p. 110word, to allure drooping, and to incite and raiſe deſponding weak believers; not to ſpur on audacious, irreverent and preſumptuous ſpirits. Improbe audes irrumpere in oſculum oris, ſi nec pedibus cum lachrymis, Gerſon de myſtic. Theolog. Tom. 3. p. 66 2.&c. Saies Gerſon, thou art wickedly audacious, to ruſh into the kiſſes of his mouth, that haſt not firſt waſht his feet with thy tears. I know, God calls us to a more ſweet and heavenly familiarity with himſelf under the Goſpel,Rev. 4.10Rev 4:10 then when under the ancient pedagogy of the Law. But let's not be ſawcy and put on our Hats in the Court. Moſes was commanded not to draw too nigh the flaming buſh, and to put off his ſhoes, and ſo was Joſhua, Joſ. 5. all to ſignifie the danger of too much prying curioſity and the neceſſity of a holy reverence in the preſence of God. a Behold how the twenty four Elders fall down before him in worſhip, and caſt their golden Crowns before the Throne. Let's remember that we are butooPſ. 73.22.Ps 73:22 Behemoth's great beaſts before him; But duſt and aſhes ſtill, worms and no men, leſs then the leaſt of his mercies: nay, when in heaven we are but glorified duſt and ſparkling aſhes, but ſpirituall fleſh▪ but atomes and leſſe then nothing, to ſtand before God. The very heavens are impure in his ſight, and he charges his Angels with folly. When they cry, Holy, Holy. before him, they cover their faces and may juſtly cry out with Lepers, p. 111unclean, bbLev. 13.49.Lev 13:49unclean. Their created holineſſe, conſidering its infinite deficiency from Gods, is like folly and pollution, and their lips uncircumciſed before his unfadomable beauty, inacceſſible light and Angel-confounding holineſſe. And did they not ſuck in ſtreaming raies of holineſſe from beholding his face continually, and drink in rivers of divine dignation, to make and accept them as worthy? they could never be able or fit to fly before his Throne, or to be imployed in the meſſages of his ſervices.Pſ. …3.22.Ps 3:22 Eternity is inſufficient for the higheſt of finite beings to praiſe an infinite eſſence, and that unſearchable abyſſe of holineſſe, glory and Majeſty. O then what's man? That God ſhould viſit him, when we conſider the impurity of the heavens, and its celeſtiall inhabitants: Nay, what's man? That God ſhould ſuffer him to peep and mutter out of the duſt before him.

Well however: come near, but humbly, and we may come freely: come we reverently, and what grace we feel within us, we may appeal with, before him. Examine me, O Lord, and prove me (ſayes David)aaPſ. 26 2. Ure rene….Ps 26:2 try my reins and my heart, ſearch me, O God, andbbPſ. 139.…3Ps 139:3 know my heart, try me and know my thoughts. Sit as a refiner upon me, melt away the droſſe of my impure affections, that my Soul may appear like glittering gold ſeven times purg'd by the p. 112fire of thy love. Nay, Lord (thus David appeals) thouccV. 1. haſt ſearched and known me, and oh how precious are thyddV. 17. thoughts unto me, O God, how great is the ſum of them. Thy thoughts of me, and my thoughts of thee, how precious to me, O God? how great is the ſum of them? Thy thoughts of electing love, of juſtifying and ſanctifying grace. Nay, thou haſt thoughts foree2 Sam. 7.19.2 Sam 7:19 a great while to come. A great while indeed, for they are thoughts of eternallffJer. 31.3.Jer 31:3 love. Thy thoughts in number tranſcend the ſands on the Seaſhore, the hairs of my head, and the ſtars of heaven. Archimedes may number the ſands, Spigelius the hairs, and Hipparchus the viſible ſtars: But who can expend thoughts commenſurate to the love of God. The circle of his love cannot be ſquared, nor its cubick root extracted. We may ſtudy and prayggEph, 3.18 to comprehend with all Saints the glorious love of God in Chriſt: But ſtill it paſſeth knowledge, and ſurmounts our numbers. Well might David when waking, hhPſ. 139.18.Ps 139:18be ſtill with God. In the morning watches, when his Soul was freſheſt, his thoughts warmeſt, his parts quickeſt: while the yet-remaining darkneſſe preſented no diverting objects to his eyes, and the deep ſilence of the night diſtracted not his audience with various clamours: Then David hath his Songs in the night,Pſ. 30.29.Ps 30:29 as in the p. 113holy Solemnities: Then does he meditate on the divine love and remember GodiiPſ. 63.6.Ps 63:6 upon his Bed. His wonderfull works and the thoughts of God concerning him, he profeſſes they could not be reckoned up in order before him. Though he was ſtil with God, ſearching and following after him, yetllJoh 11.7.John 11:7 could not find out the Almighty to perfection. But yet the holy man holds faſt his confidence, For thou art with me, and I with thee. God with us, keeps us with him. Doe our deſires and affections haſt after him, they'le bring in the food of aſſurance, that he is ours. (Talem illum invenies, ſaies Gerſon,a Gerſon de Mendicitate ſpiritual, f. 75. a. Op. 3. part. qualis & tu fueris in tuis deſideriis.] Our ſpirituall deſires longing and panting after God, interpret and manifeſt the gracious motions of the divine love to us. The more we ſeek him, the ſweeter we find him: and the more we truſt him, the more he loves us. Let us with David in all our ſtraits make to him as our rock, our refuge, our ſtrong Caſtle, our Fortreſſe, our City of Defence and Munition of Rocks, b our Waters ſhall never fail, and our bread ſhall be ſure.is. 33.6.

Appeals to God.

To Appeal to the Majeſty of Heaven is a matter of moſt important moment, becauſe of his omniſcience, omnipreſence, his exactneſſe in juſtice and p. 114judgment. If our heartscc1 Joh. 3.10.1 John 3:10 condemn us, God is greater and knoweth all things: but if our heart acquit us, then have we confidence towards God: yeaddAnd 4.17 in the day of Judgment. To be ſcalded with condemnation from conſcience and from God too, is double judgment, and our hearts condemnation is but the harbinger to Gods. Conſcience is but the Priſon till execution, and if the earthly Priſon be ſo noiſome and diſmall, what's the eternall? It behoves all therefore, that dare appeal to God, to examine and try their hearts with impartiall ſtrictneſſe, before they turn about their faces to heaven. David ſpends the largeſt part of an excellent Pſalm in choice ruminations upon the divine attributes and the works of God, on his former experiences and deep meditations upon the all-ſearching eye of God, before he dares to make an eſſay of a reverenteePſ. 139.23Ps 139:23 appeal unto him. Holy Paul makes ſmall account of being judg'd by the Church, or by morall men, or his own conſcience in compariſon withff1 Cor. 4.3, 4.1 Cor 4:31 Cor 4:4 divine judgment. Our heart isggJer. 17.9Jer 17:9 deceitfull above all things, who can know it. But the Lord is a God of knowledg, and by himhh1 Sam. 2.3,1 Sam 2:3 actions are weighed. The ballances of the Sanctuary will turn at a grain of the leaſt action, yea, at the thouſandth part of a thought. His foreign, his piercing and ſearching eye, enters the innermoſt p. 115parts of the belly, His eyes doe behold, his eye-lidsiiPſ. 11.4.Ps 11:4 try the children of men. [foreign Explorabunt.] They ſearch into the hearts and pry into the reins of men. The Lord ſits (in ſpecula aeternitatis) upon the watch-tower of glorious Majeſty and diſcerns all the ſecrer receſſes and caverns of the hearts of Men and Angells. The Metaphor ſeems to be taken from Souldiers that ſtand upon the guard on a high Tower to obſerve and ken the approaching enemy. When men doe (connivere oculis) even cloſe their eyes, and make as it were a ſmall portion of a Tube with their eye-lids to exclude the light and diſcern objects the clearer, or like refiners that look narrowly into the Crucible or Cople to diſcern, when the melted Gold gathers into a clear and pure circle and hath caſt out all its droſſe. All this, is to ſhew with what niceneſſe and accurateneſſe the Lord doth pierce into the hearts of men. When we conſider the excellency of the ſearcher, the curioſity of his obſervation, that nothing eſcapes the Eagle eye of his Omniſciency: when we ponder upon the purity of his Judgment and the equity of his tremendous tribunall, who ſhould not fear before him and tremble at his imperiall Majeſty? For who can ſtand If he doe butaaPſ. 143.2Ps 143:2 enter into Judgment? foreign ne veniat] let him not come toward the work, ſaies the Pſalmiſt, p. 119unleſſe we can ſtand before him: To impoſe upon men, is baſe hypocriſie: but to impoſe upon the Maker and ſearcher of hearts is curſed Atheiſm, abominable impudence,bbPſ. 14.1, 2, 4.Ps 14:1Ps 14:2Ps 14:4 and corrupt folly of the works of iniquity.

When we enter our appeals before God, we imply his all-ſearching providence, his avenging hand, his acquitting juſtice, his pardoning grace, the reſurrection of the dead, and the dreadfull Judgment-Seat of Chriſt. 'Ev foreign, upon this account ccAct. 24.16 2 Cor. 5.2Acts 24:162 Cor 5:2ſaies Paul, we exerciſe our ſelves, in having a conſcience void of offence in the ſight of God: that theddPſ. 19 14Ps 19:14 meditation of our heart may be acceptable in his ſight, our Strength and our Redeemer.

As to the matter of our appeals in prayer, there are but four caſes, whereof I would treat in reſpect to our comforts at death.Iſa. 33.16Isa 33:16

Section 1.

1Our firſt Appeal may be about the integrity and ſincerity of our hearts. Not that we have eſcap'd all outward ſins, or perform'd all inward duties, or can abſolve our ſelves fromaaPſ. 19, 12.Ps 19:12 ſecret faults, or are purely cleanſed from all the ſtains of hypocriſie: But that the bent of the heart is to God, that the conſtant pointing of the needle of our love is to heaven: that we approve no p. 117ſin, not the leaſt intumeſcence, fermentation or riſing of an evill thought without actuall combate or at leaſt a ſerious, inward habituall diſplicency of heart againſt it, ſpringing from that radicall hatred, which is in us through grace againſt the leaſt concupiſcence. Though when webbRom. 7.22.Rom 7:22 would doe good, evill be preſent with us: yet there is a chryſtall fountain of delight in the Law of God, bubbling from the inward man, that cleanſes and carries away the very ſoil of our thoughts. This holineſs of heart & conformity of will to the Law of God flowes from the grace that dwelleth in us. Thou art with me, ſaies David A holy God makes the heart holy, & the heart of a Saint by the light of holineſs, ſees God, & a holy God to be with it. InccPſ. 36.9.Ps 36:9 thy light, we doe ſee light, the light of grace, and we ſhal ſee light, even the light of glory.

Many infirmities are and will lurk in the choiceſt of Saints: The Ivy of ſin will ſhoot its roots and fibres into the joints and cracks of our Mud-walls: but when theſe fall, that ſhall wither. A Saint is alwaies hacking at the boughs of actual and ſtubbing at the root of originall ſin. His ſincerity makes him to lay about him and though he can't appeal, Lord I have no ſin: yet thus he can, Lord be mercifull to me a ſinner:ddPſ. 51.9.Ps 51:9 Hide thy face from my ſins: the face of thy juſtice, the face of thine anger, and look upon theeePſ. 84.…Ps 84 face of thine anointed within the p. 118vail:ffPſ. 55.1Ps 55:1 hide not thy ſelf from my ſupplications: ggPſ. 119.19.Ps 119:19hide not thy commandments from me: OhhPſ. 69.17.Ps 69:17 hide not thy face from thy Servant. I amiiPſ. 119.94Ps 119:94 thine, Lord ſave me, for I have ſought thy Precepts. I have kept the waies of the Lord, and have notkkPſ. 18.21Ps 18:21 wickedly departed from my God. [foreign] I have not dealt ſo wickedly, as to go away from God and his holy wayes, through the tentation of any wickedneſſe. Not as if there were any departure from God, that were not wicked: but I have not committed ſo great a wickedneſſe, as to fall away from the wayes of God. His JudgmentsaaPſ. 18.22.Ps 18:22 were before my face, and I did not put away his Statutes from me. Neither his Statutes in reſpect to purity of worſhip nor his judgments, that is, his judiciall Law in reſpect to morall obedience. Therefore the Lord hath recompenſed me according to the cleanneſſe of my hands, in his bbV. 24.eye ſight. To waſh our hands in the Laver of the Sanctuary before his eyes, becauſe he ſees them: not becauſe men ſee their impurity. David would not rake in any foul dunghill of ſin, or pollute his fingers with the pitch of bribery or the ſanies, the ulcerous matter of any corruption, becauſe God ſaw him, Nay I was uprightccV. 23 before him and have kept my ſelf from mine iniquity. foreign I have guarded, watcht and ſtrictly obſerved my ſelf as to mine own iniquity, p. 119whatever it were, ambition, lying or any fruits of a ſanguine complexion, Can'ſt thou thus appeal to God in Prayer, that thou keepeſt thine eye upon God, and that the eying of his face guards thy heart from ſin? Thou may'ſt then cheerfully infer, that God is with thee, that he will enlighten the lamp of thy Soul with the light of his love and thus lift up thy Soul with David. The Lord my God will enlighten my darkneſſe, and though I walk through the Valley of the Shadow of Death, I will fear no evill, for thou wilt be my guid to glory.

Section 2.

A ſecond Appeal may flow from a retroſpect, a reflection on a well ſpent life. He that hath faithfully appealed about the ſincerity of his heart, may doubtleſſe reap his Sheaves with joy from the Harveſt of a holy life. For out of the abundance of the heartddMat. 12.34.Matt 12:34 the mouth ſpeaketh, the hand worketh, and the foot runneth. In whoſe hearts are theaaPſ. 84.5.Ps 84:5 waies of them that paſſe through the Valley of Bacah, up to the Temple of Beracah. Such as have Gods holy waies in their hearts, want not feet to walk and run in them: when the heart is in the foot, it runs nimbly like a Roe or a young Hart upon the Mountains of Bether. They goe from ſtrongth to p. 120ſtrength, till they all appear before him in Zion. Thy law is inbbPſ. 40.7, 8Ps 40:7Ps 40:8 my heart, thats the root of obedience, and therefore lo I come to thee. When the heart believes, theccRom. 10.10.Rom 10:10 mouth confeſſes unto Salvation: when the heart is fixed, ſettled and calmed from carnall fears, thenddPſ. 57.7. & 108.1.Ps 57:7Ps 108:1 the tongue praiſes, the harp warbles, and the ten-ſtring'd Inſtruments of the Soul make the Temple-Marbles to ring aloud of his glory. When the heart bubbles up with a good matter,eePſ. 45.1Ps 45:1 then the tongue becomes the pen of a ready writer. The body alas, is but theffRom. 6.13.Rom 6:13 weapon, the organ and altar of the ſoul. When ſome perſons are impeacht of an ungodly life, they retort: let every one anſwer for himſelf, their hearts are good and that they are no hypocrites. But can hearts be good? when lives be naught, or can lives be unholy, when hearts be gracious? Such as the vein is, ſuch will the metall prove, that's melted from it: as the fountain, ſuch is the ſtream; as the root, ſuch the fruit: like ſtar, like influence: The Pleiades will ſoften with ſhowres, and Orion will bind with froſt: The cauſe and its effects are of the ſame blood and kindred: OutggPro. 4.23Prov 4:23 of the heart are the iſſues of life naturall, carnall and ſpirituall.

Whoever can look back on a well ordered converſation, to him, ſhall be ſhewnhh…ſ. 50.23. the Salvation of God. He that hath his Quiver full of holy works may p. 121ſhoot at this enemy (Death,) in the gates. The ungodly cannotiiPſ, 1.5. ſtand in Judgment: but he that delights in the Law of the Lord, whatever he doth, ſhall proſper: when holineſſe hath taken root in the heart, it bloſſomes and flowers in peace of conſcience, and joy of the Spirit, and brings forth pleaſant fruits in the converſation and goodly ſpices in the hour of death. Like the Pſalmiſt in his affliction, ſo a Saint at death, comforts himſelf with the holy Songs he had warbled in his youth. The end of the wicked is to be cut off,Pſ. 77.6Ps 77:6 andaaProv. 14 32.Prov 14:32 he is driven away in his wickedneſſe: but the righteous, (he that hath walkt uprightly) hath hope in his death. Mark the perfect, and behold the upright: for thebbPſ. 37.37Ps 37:37 end of that man is peace. He'l give grace and glory, and no good thing will he withhold: If there be any choicer thing than grace and glory (and truly that's God himſelf) he'l keep back nothing. From whom? from ſuch as walkccPſ, 84.11 uprightly. He'l ſhewddPſ. 16.11 Pſ. 23 3Ps 16:11Ps 23:3 the path of Life, but 'tis to ſuch, as firſt have been lead by him in the paths of righteouſneſſe.

Happy man, that can unfeignedly and skilfully tune Hezekiahs Song: RemembereeIſay 38.3.Isa 38:3 now, (now at the point of death) O Lord how I have walkt before thee in truth and with a perfect heart, and have done that which is good in thy ſight. Integrity of hearr p. 122and the goodneſs of his doings are his double appeal at the appearance of death. Though the good, we have done, be very little, yet if that little fruit grow from a ſanctified root, God graciouſly accepts it, becauſe 'tis of his own planting. As David ſpake of his royall preparations for the Temple: So muſt we of all our graces, duties, ſervices.ff1 Chron. 29 14.1 Chr 29:14 All things come of thee, and of thine own have we given thee. Do any fragrant ſpices perfume the air of a Saints diſcourſe? Or any pleaſant fruits garniſh the garden of a Saints life? We muſt invite, as the Spouſe doth, LetggSong 4.16Song 4:16 my beloved come into his garden and eat his pleaſant fruits. The trees of righteouſneſſe arehhIſai. 61.3.Isa 61:3 of his planting, that he may be glorified, like the Trees of Lign-Aloes, like the Cedars of Lebanon, which the Lord hath planted and not man, Numb. 24.6. and Pſal. 104.16.iiPhil. 2.13Phil 2:13 To will and to doe: to think and to act: the hearts integrity and the lifes ſanctity, are all from his good pleaſure. Whoſo can enter his appeal at the throne of grace, with the teſtimony of his conſcience, thatkk2 Cor. 1.12.2 Cor 1:12 in ſimplicity and godly ſincerity, he hath had his converſation in this world, may rejoyce at the remembrance of the day of the Lord Jeſus, and long for its approach.

p. 123Section 3.

3A third Appeal concerns our love to God. Opticks teach us, that lines and raies of light, come from all parts of a luminous body, and traverſe, and cut one another at innumerable angles, but ſome are centrall from the midſt. All the affections are but emanations & beamings from the heart and will; but love is the cardinall & centrall ray. What we love, that ſets all the wheels of the Soul in motion. Love's the commandreſſe of all our forces▪ ItaaPſ, 86.11 unites all the powers under its banner, and leads all the ſquadrons of the ſoul into the fortreſs of Gods name. The Soul before acquaintance with God, was like a bird wandring from its neſt, but now ſhe hath found where to lay heraaPſ. 84.3Ps 84:3 young, even all its unfledg'd deſires, upon thine altars, O Lord of Hoſts, my King and my God.

The Soul that's in love with God, loves him only; thirſts, pants, cries after him, (Whom bbPſ. 73.25Ps 73:25have I in heaven but thee, and none upon earth do I deſire beſide thee.) Are there no Saints there, no Angels there? Yes, but they move in the ſtated inferior Orbs both of their own eſſence and his affection, he mounts higher, and the glory of the Sun of Gods countenance eclipſes all theſe Stars, that a Saint ſees none in p. 124heaven to love like God. All theſe he loves in the order of his aſcenſion to the boſome of God. A Saint paſſes by the Angells, aſcending and deſcending on Jacobs Ladder, till he comes to the embraces of theccGen. 28.12, 13.Gen 28:12Gen 28:13 Lord above, at the top of all. [Non aliud tanquam illum, (asddBernard. f. 94. b. Bernard heavenly) non aliud praeter illum, non aliud poſt illum.] A Saint loves none like him, none beſides him; none, after he hath taſted of his lovelineſs. And again, [Nec pro illo aliud, nec cum illo aliud, ne… ab illo ad aliud convertamur.] The Soul embraces none in ſtead of him, none in competition with him, neither turns about from him, to any beſides him.Bern. p. 77. b. Bonum eſt magis in camino habere te mecum quam eſſe ſine te vel in coelo. It's better to be with thee in a Furnace, then in Heaven without thee. A Saint loves heaven for God, not God for heaven. Heaven is heaven becauſe God is there, and where ever God is, that place is a Saints heaven. As a faithfull Spouſe is not taken with the Jewells, Bracelets and Ear-rings, but the lovely perſon that gives them. 'Tis not the place but the perſon, not the Palace but the Prince: not the glorious Throne, but the Father of Mercies upon it. God lov'd firſt and kindled theſe holy flames and whither doe they towre, but upward into the element of love within his boſome. O let my prayer, ſaies David, aaPſ. 141.2 Dirigatur inſtar co…um…,Ps 141:2be directed as incenſe. [foreign] p. 125the love of my heart like a pillar of incenſe. No incenſe was fragrant to God, but what ſmoaked in the fire, that firſt came down from heaven; no love but that which firſt flaſht from God. O let our love ſtream ſtraight upright into heaven in perfumy and ſpicy pillars, not waved by chill blaſts of the worlds tentations. The Torch of our affections was firſt kindled frombbEzec. 10.6Ezek 10:6 between the wheels of the chariot of Cherubims and it lights our winged feet into the Chamber of Preſence. We have none in heaven to love, and none in earth to deſire but God: Here upon earth there's nothing deſireable but God: In heaven there are things deſireable, but nothing ſo lovely as God. He is the only, prime, and ultimate object of the Souls ſatiety, Hearken to this, ccPſ. 45.10Ps 45:10O daughter, conſider his lovely and beautifull glory, incline thine ear and forget thy fathers houſe, The memorable reliſh of the ſong of divine love inchants the Soul with a holy forgerfulneſs of old terrene relations. So ſhall the King greatly deſire thy beauty. O Queen of Zion, forget thy black Egyptian Father and all his tawny-moor Princes, of the aduſt race of Cham. Run to the arms of thy Solomon, deſire him upon earth, and love none beſides him in heaven, and he will gre…tly deſire thy beauty: Thy beauty? a Alas! 'tis his beauty that ſhines upon thee: Firſt thy beloved is thine, p. 126and then thou art his; he plants his Lillies and then feeds among them.

But let's deſcend a little and try the pretended love of mortalls by theſe higher than Lydian touchſtones: Doſt thou love any thing in the world, more then God, above God, beyond God, without God, and not in order to him? How then candd1 Joh. 3 17.1 John 3:17 the love of the Father dwell in you? Doſt thou love him more then theſe and yet ſpendeſt ſo little time in communion? Communion manifeſts where a mans heart is: and the meaſure of Communion is the Standard of our love. We would fain have a ſenſe of his love, and yet watch not for the preſence of his perſon: When Chriſt knocks, doe our Souls melt within us? When he cries,aaSong 5.2Song 5:2 Open to me my ſiſter, my love, my dove, my undefiled, doe the everlaſting dores fly abroad at the voice of the King of Glory? Love and Kingdomes abhorre Rivalls. Do I not hate them that hate thee, ſaies David, bbPſ. 139.21Ps 139:21yea with perfection of hatred [foreign] Thine enemies are enemies to me. Can'ſt thou love carnall friends and vain perſons, their frothy jeſts and ſquandring of precious hours with vain newes, the ſinfull pleaſures, the Soul-choaking and ſtrangling profits of the cheat and grand Impoſture of theccEzek. 28.18.Ezek 28:18 Tyrian traffick of the world? And yet dareſt ſay, that thou loveſt God: Thou art a lyar, and the p. 127truthdd1 Joh. 2 15.1 John 2:15 is not in thee. Vain diſtinctions will taſte like wormwood and gall, and wineeeMark. 15 23.Mark 15:23 of myrrhe, when thou appealeſt at Death: He that ſpends his time, his ſtrength and brainsffJoh. 6.27John 6:27 for meat that periſheth:gg1 Cor. 6 13.1 Cor 6:13 the belly that hides it, muſt periſh with it; But living bread and living water that comes down from heaven, nouriſhes our love to the doner, and nurſes up fair countenances to ſtand before the King of Glory.

There's many an empty headed talker that wears in his Cap, the aiery plume of profeſſion, and yet locks up his pennies in cheſts of flint. The hammer of judgments, the fire of divine wrath, will ſcarce melt down a few drops to comfort a brothers bowells, & then 'tis tinctur'd with the bitter fears of the ruin of his family: or at leaſt, that he ſhall not raiſe it to the dignity of his anceſtors. The Axe of the ſoreſt affliction can hardly hew off a few ſcattering chips to warm a poor brothers Cottage. They keephhDeut. 26.13. Joſ. 6.19.24.Deut 26:13Josh 6:19Josh 6:24 hallowed things in their houſe without fear of Achans curſe. They hide in their Tents things that ſhould be devoted to the Sanctuary. This ſinks many a fair eſtate, 'tis a worm at the root, becauſe they conſecrate not of their gain to the Lord of the whole earth. O ye of no faith,Mic. 4.13Mic 4:13 is this your falſe love? If faith work by love, & love be a fruit of faith, and love to a Brother be the token of love to p. 128God? Where's your faith or love to God or Brother.

But here's not all: I am aſham'd of the converſes of Chriſtians. Doſt thou love God and talkſt all day of the world?Baineson the Epheſ. p. 201. Holy Baines gives it as a notable character of a carnall heart, whoſe conference is cold and careleſſe, and for the moſt parr about unneceſſary and curious Arguments: As, whether we ſhall know one another in heaven or not? Whether Hell be in the Ayr, in the Earth or where it is? or like ſome of the hollow hearted and Sickbrained Schoolmen,1 Tim. 6.4.1 Tim 6:4 of what mettall the Trumpet of the Archangell is made, whether Gold or Silver? Such have hot heads, but cold hearts; they are branded by the Apoſtle Paul, as proud, knowing nothing, but doting about queſtions & ſtrife of words, whereof cometh envy, ſtrife, railings, evill ſurmiſings, perverſe diſputings of men of corrupt minds and deſtitute of the truth, you ſhall hear them laviſh out many impertinent words about idle controverſies, tending to jangling and meer vanity: Differences about ſome Hiſtoricall matters, and doubts about reconciling ſeeming varieties in the Scriptures: theſe things ſhall awaken their drowſie minds, tip their tongues with ſome diſcourſe, that they may ſeem pious and cheat conſcience ſmoothly: Alas! at the hour of death, conſcience will ſhew it ſelf to be no fool: but will p. 129call all theſe things to mind with deadly horror.

What we love, we love to talk off: You may fetch out the hearts of Lovers by talking of what they love, though otherwiſe prudent perſons. Love gilds the tongue with eloquence: It makes the dumb to ſpeak as Codrus his mute Son, when the Fathers life lay at ſtake. Love is a native, an overflowing Oratour: When it gluts the tongue with its fulneſs, that it cannot utter: then it proclaims the heart by bluſhes: and caſts forth it ſelf at the windows of the eyes by quick and nimble glances: ItsaaSong 8.5Song 8:5 as ſtrong as death: many waters can't quench it, nor floods drown it; It contemns Gold and all the Subſtance of thy Houſe. Is thy love ſincerely inflamed to God? A Kingdome, a World, a Heaven can't buy or bribe off thy heart from God.

Methinks, when I ſtand and muſe upon Soul-ſick mortalls, as they run up and down the ſtreets of London, and ſtrike fire upon the ſtones, and kick up the dirt, and juſtle, and quarrell for haſt. To ſee them reel about the lanes and alleys, like drunkards intoxicated with the venemous cup of profit, while theirbbJob 3….5.Job 3:5 foot haſteth to deceit: oh what a dirty heaven have theſe bemired wretches? what a pittyfull molehill doe theſe giddy piſmires huddle about and ſcarce deſerve at laſt, to taſte of the p. 130Parthian banquet with Craſſus, to have molten Gold, but Kennell filth powr'd down their Throats, with this Epitaph, Satia te ſtercore quod ſitiſti: be fil'd with the mire, for which thou haſt thirſted. Oh, how greatly ſhould we pitty and mourn over the faln eſtate of man: when we behold ſuch wofull ſpectacles of decayed reaſon, ſo far from rationall actors, that they rather ſuſtein the diſtracted perſon at Athens. For though they ſay not, yet by their deportments, ſeem to wiſh that all the Ships in the Thames were theirs, that all the Wharfs, Cranes, Ware-houſes and their Stowage, were all theirs: As if the Lord had ſetaaJob 34.13Job 34:13 the world in their hearts, not to contemplate his wiſdome in its beautifull ſtructure, but to adore it as a God. They ſpend their ſpirits in heaping of clay, and compaſs themſelves with thick clods of the earth: Moſt mens lives are exhauſted in playing for gliſtering Counters, & he is counted wiſeſt that lurcheth moſt: Though Solomon the wiſeſt of all mortalls determineth by the guide of Gods ſpirit, that bread is not tobbEccl. 9.11Eccl 9:11 the wiſe, nor riches to men of underſtanding, nor favour to men of skill, but time and chance happeneth to them all: But yet in all ages among the depraved, and frothy ſpirits of the herd of this vain world: Riches and not wiſdome advances to honour, and the raw unſavoury, undigeſted blatterings p. 131of rich miſers are lickt up by fools like themſelves, as if they were Delphian Oracles. But oh lamentable ſtate of the faln children of Adam to grind out their dayes with ſorrow and to pour out the ſtrength of their nerves and ſinews in digging and delving for coloured duſt: That rationall men the Princes of the world, ordained to dominion over all the viſible creation, ſhould embrace dunghills, and cage up their Souls in a bag, and ſport to ſee thoſe immortall beings to hop up and down in their Pockets: Into ſo forlorn an eſtate are ſuch noble creatures degenerated, that their precious ſeaſons are melted away between the comb and the Looking-glaſſe. How many mean mens patrimonies doe ſome wear at their Ears, and about their necks in Jewells? How many pounds doe they ſquander in trifles? while the neceſſities of the precious members of Chriſt call aloud for relief: Does God threaten by Zephany ccZeph. 1.8Zeph 1:8to puniſh Princes, and Kings children, and all ſuch as are clothed with ſtrange apparell? Does Paul command in the name of the Lord that women adornaa1 Tim. 2.91 Tim 2:9 themſelves in modeſt apparell with ſhamefaſtneſs and ſobriety: not with broidered hair, or Gold, or pearls, or coſtly array? Does the Apoſtle Peter enjoyn that wives be adorned, notbb1 Pet. 3.31 Pet 3:3 with plaited hair, and wearing of gold and putting on of apparell, p. 132i. e. coſtly attire? Does the Lord ſo highly complainccIſay 3.16Isa 3:16 of the haughty daughters of Zion, that walkt with ſtretched forth necks and wanton eyes, mincing as they went, and making a tinkling with their feet; That therefore he would ſmite them with ſcabs, & ſtincks, with rents, baldneſs, ſackcloth and burning inſtead of beauty, and that theddV. 26. deſolation of the Captivity ſhould be their portion? And dare the ſinfull Minions and proud Peacocks of our age, not only rob the creatures but their own families, to brave and brazen it in the very face of heaven and defiance of his holy word: why ſo much expence to paint frail clay and gild a potters veſſell, or which is worſe to feed the luſt of the eye, and to adde fuell to the luſt of pride? We may ſay to them as the Prophet, why trimmeſt thou thy way to ſeek love?1 Job. 2.16Job 2:16 Did they diſmiſſe their Bibles, divorce their conſciences and forſake all aſſemblies of worſhip: they would not put religion to ſo great a ſhame, not ſo highly inflame their account for the great day.

But alas,Jer. 2.33Jer 2:33 the love of vanity and conformity, to the trifling and apiſh faſhions of this world is not only the ſin and ſickneſs of the weaker ſex, while they ſeem even to puzle Satan to invent new ones to ſtarch up their pride & folly: but even men are effeminated and loſt, and drunk with & drown'd in ſenſuality, luxury p. 133and madneſs. But what, have the fore-ſpoken-of worldlings no pretences? And theſe followers of faſhions no cloaks of excuſe to cover their ſhame? Yes, having ſewed on the Figleaves of a religious dreſs, and taken up a form of godlineſs, doe ſecretly ſcorn your pitty, and juſtifie their being worldly, to prevent beingee1 Tim. 5.81 Tim 5:8 infidells: and think they may be covetous by anthority to provide for their families. The other under the pretext of handſomneſs, decency and comportment to their youth, rank and quality, hide the vanity and pride of their naughty ſpirits: Both ſorts have Chriſt often in their mouths for Salvation, but too much hate his government; they'le ſeem to keep Sabbaths with ſome devotion, but wiſh the New-moon over to ſet out Corn: They'l haſt to Church but 'tis to learn faſhions, and pry into others garbs, and not their own hearts: They'l turn to proofs in their Bibles, perhaps write Sermons, and fling 'em at their heels, chop up a few cuſtomary Prayers in their Families, to ſtop the convictions of conſcience, and talk (pro forma) for cuſtome and company ſake of the ſtate of the Church and matters at a diſtance. But ſirs this will not do the buſineſs of working out Salvation, and making your calling and election ſure. O vain men, where are your hearts, and where your affections? p. 134Let every one thataa2 Tim. 2.19.2 Tim 2:19 nameth the name of Chriſt depart from iniquity. [foreign] from injuſtice and undue ſcraping up the unrighteous Mammon. Its obſerved, that through the whole Bible, no Saint is branded with the ſin of covetouſneſs. Indeed our Lord hath forewarned his diſciples tobbLuk. 12.15.Luke 12:15 take heed and beware of covetouſneſs, and otherwhere, toccLuk. 21.34.Luke 21:34 beware leſt at any time their hearts be over-charg'd with ſurfetting and drunkenneſs, and cares of this world. and ſo that day come upon them at unawares. If our Lord ſo ſtrictly enjoyn it upon his diſciples, how much more on us, upon whom the perillous ends of the world are come. It ſeems, there be greedy gluttons, that that gorge in the world till they ſurfet and guzling drunkards, that ſwallow it down to ſhamefull ſpewing. If diſciples are ſo ſeverely admoniſht of ſitting too long at the worlds Table, what need have others to be rowzed from their ſumptuous fare, leſt with Dives, they fall ſick of their Veniſon, and be ſummoned and carried from their ſuppers into d torments?… Luk. 16 …3.Luke 16:3 How earneſtly ſhould men be charg'd in our daies not to make haſte to be rich, leſt they fallee1 Tim. 6.91 Tim 6:9 into the tentation and ſnare of the Devill: not to truſt inffV. 17. uncertain riches but the living God. Moſt mens riches are theirggPro. 10.15 & 18.11Prov 10:15Prov 18:11 ſtrong Caſtles, and they anſwer the poorhh2 Ch. 18 23. roughly at p. 135their gates. They truſt in the Mauzzims, theſe munitions, theſe Temples of Plutus. They pull at b…gs of iniquityiiIſay 5.18Isa 5:18 with cords of vanity, and hale at twiſted cheats, as it were with Cart roaps: So they be ſubtle enough to avoid the cenſure of men and the penalties of humane laws: the judgment of God breaks no ſquares in their conſcience. They are like earneſt mariners that tug and ſweat, and are even ſick, at the Capſtang to weigh up Anchor and hoiſt Sail for new voyages. They put all the blood-hounds of their ſagacious thoughts upon the hot ſcent of a good bargain, and if it mount away likeaaProv. 23.5Prov 23:5 an Eagle toward heaven, they load it with many a ſecret curſe, and tye bitter banns to its talons, till the flyingbbZach. 5.4.Zech 5:4 roul return and enter into the houſe of theſe thieves and ſwearers, to conſume the timber and the ſtones thereof. We may complain with Bernard [ccB…n. ad fratr. ſec. …. f. 93. b. Citius ad mortem properant, quam nos ad vitam.] TheirddProv. 5.5Prov 5:5 ſteps take hold of hell, and haſten faſter to the chambers of death, then others to the houſe of wiſdome. Surely, deluded mortalls conceit that the world is of ſhort continuance, and likeeeRev. 12 12.Rev 12:12 Satan come to it with ſuch raging appetites as if they had but a ſhort ſeaſon Are not theſe men far from leaving their Ships and Nets to follow Chriſt? they ſeem to pray him to ſtay a while, till they have p. 136caught the fiſh of profit and honour. They put off repentance till gray hairs and proffer ſacrifices of threeſcore yeer old, when they are rich enough to believe with a bag of gold by their ſides, and have fortified faith with the ſecurity of a great purchaſe againſt all the iſſues of Providence: Then they'l promiſe to build a fair Almſ-houſe, and cut their Coat of Arms upon the Frontiſpiece for a good Example.

I know there be many Gallios, ffAct. 18.17.Acts 18:17that care for none of theſe things: of Felix his temper: that appointggCh. 24.25. Paul a more convenient ſeaſon. They count them ſour & cynicall that warn'd them of death and the wrath to come, but oh, how ſour doe themſelves look when the fear of death aſſaults them, and conſcience bites like an Adder for ſcorning former advice about circumſpect walking and redeeming of precious time. But O fool, is it not better to be prickt with the goad of wiſdome, to hear rather, verba pungentia quam palpantia? ſmarting and ſearching words to Salvation, then ſinoath and oyly words to lamnation, that Sermon that pricks not but delights the hearer, is not the word of wiſdome. Hierom. in Eccles. 12.11. p. S 3, T. 7, Is it not ſafer to hear this Bell now ring in thine ear, then in Hell? Is it not more convenient to hear Paul preaching in his chain? then for thee to tremble in thy chains; for p. 137the dreadfull ſentence at the Tribunall of Chriſt. Then, hoarding up of riches will not profit in that day of wrath, nor fine faſhions ward off the ſtroak of Chriſts iron rod, Pſ. 2. Will griping gains or ſoft raiment, lay up a good foundation for the time to come? Can men dye with any ſafe reflections of comfort upon the actings of ſin? Can ſuch appeal to God at death, that they ſincerely love him, when they lovehhJam. 4.4.Jas 4:4 his enemies ſo profuſely? Let not theſe frothy things be entertain'd by ſuch, as would fain dye peaceably. Would ye ſleep in the boſome of Chriſt happily, then walk in his eye holily. Live in the love of God, and you may appeal ſafely at death, and long for his Salvation. I haveaaGen. 49.18Gen 49:18 waited for thy ſalvation O Lord, ſaies dying Jacob. But how comes in this pious ejaculation of Jacob, (may ſome ſay) at his bleſſing of Dan? unleſs the holy Patriarch in the midſt of other matters at the benediction of his children, ſhould ſeem to have fallen ſuddenly into a trance of joy through a quick glance upon his former waiting, and that now he ſaw this glorious ſalvation neer at hand. Others when they are curvetting upon their winged Courſers after worldly games and pleaſures, Dan's Serpent of judgment and the Adder of Death bites their heels in the path, and the riders fall backward. Then oh how earneſt they are for dying the p. 138death of the righteous? Alas the Time's now paſt, for ſuch to long for that ſalvation on any good grounds, who by faith and prayer never waited for it: But in Jacobs glaſſe we may ſee the frame of a Saints heart, and the heavenly ſtrain of his ſong at death, who in the midſt of the compiling his will and teſtament concerning that, which his ſoul loved and had long expected, he breaks forth in the extaſie of a joyfull appeal, now when he ſees it approaching. Lord, this is what I wait for, this my ſoul longs and hankers after to en… ▪ aaPnbliul. in Hodaep. Hieroſol. l. 1. vid. p…ef. ad P… veli. peregran. Hie…oſol * 3. edit. Antwerp. 1614A… it's reported of a Jeruſalem Pilgrim being at Mount Olivet, that in the midſt of his kiſſes of Chriſts ſuppoſed ſoot prints, between devour ſobs and ſighs and tears he expired his laſt breath. When the Soul cries out with David: Now LordbbPſ 39.7Ps 39:7 what wait I for? my hope is in thee. Or as Simeon: Lord Now ccLuk 2.29Luke 2:29let thy ſervant depart in peace for mine eyes have ſeen thy Salvation. [foreign] thy ordained and my beloved Saviour with his ſalvations. Now my hope thus long deferr'd ſhall ſprout up into a Tree of Life, and feed my ſoul with the pleaſant fruits of thy ſalvation: This Rock of the Covenant ſhall pour out the chryſtall ſtreams from the Throne of God and the Lamb. Jacob and Simeon ſing the ſame new ſong of the Lamb, and fall aſleep ſweetly in the ſame armes. Their love to Chriſt p. 139bubbled up into warm appeals: the ſails of their joy were ſwell'd with freſh gales of the ſpirit, while they ſteer under the top-gallant of aſſurance into the haven of enjoyment: They lye down on the pitch of Nebo, on the very peak of Piſgah in a beautifull view of the delicious Landskip of the fat vallies, and the rivers of milk and honey that run among the mountains of Canaan. They begin to caſt away the glaſſe, and ſee more immediately: to reſolve the riddle, the foreign,1 Cor. 13.12.1 Cor 13:12 and expound it by viſion.

When Saints, like Peter can paſſionately pour out their Souls into the breaſt of Chriſt,aaJoh. 21.17John 21:17 Lord thou, who knoweſt all things, knoweſt that I love thee: this conteſtation this bleſſed appeal will keep Peter from ever ſinking in the mortall ſea of Tiberias: and hold up the chin of a Saint through the greateſt floods, and billows of tentation, yea, of death it ſelf, and waft them ſafely into the boſome of Chriſt triumphing.

Section 4.

The fourth and laſt appeal is about the preſence of God with us. I have ſpoken already to the ſenſe of divine communion in a former chapter, and ſhall now only treat in brief about our appeal concerning it: David had a ſenſe of it, that was his comfort and conqueſt, p. 140but now he declares it, that's his triumph Lord thou haſt been with me, and thou knoweſt it, and my ſoul knows it and I ſenſibly feel, that thou art ſtill with me.foreign [foreign] Tu mecum; Thou with me, ſaies the Hebrew, reſtraining the divine preſence to no certain time. Thou ſtandeſt with me, by me, on my ſide; I will fear no evill. The Lord ſtood by Paul in a tempeſt, and ſaid,ccAct. 27.24Acts 27:24 fear not Paul, and Pauls all in a calm: The Syrtes or quickſands of Lybia, the Euroclydons or moſt furious winds, the rowling mountains of water fright not his faith: When Sun, Moon and Stars are mantled in Stygian darkneſs for many daies: while others wiſh for day, Paul enjoyes it. No dangers terrifie a Saint, when God is preſent: The King of Terrors is ſubject to the King of Saints, and gives up the keys of his Caſtle to this Lord Paramount and layes down the Mace at his Feet. Si fractus illabatur orbis, &c. Though mountains be hurried into the heart ddPſ. 46.3.Ps 46:3of the Sea, the waters roar and the great hills ſhake with the ſwelling thereof: yet a Saint drinks of a river that makes glad the City of God, and glides with its ſilver ſtreams along the banks of his Soul. A SaintaaPſ. 143.5Ps 143:5 remembers the daies of old, meditates on all his works, and muſes on the work of his hands. He recounts his ſweet ſongs in the night, his pleaſant touches on the harp, when p. 141the ſpirit of God was pleaſed to ſing in conſort. I Remember, ſaies the Pſalmiſt, thebbPſ. 77.10Ps 77:10 years of the right hand of the moſt High, when his candle ſhined upon my head, and by his light I walkt through darkneſs. The ſecret of God was upon my Tabernacle, whenccJob 29 3. &c.Job 29:3 I waſhed my ſteps in butter, and the rocks poured me out rivers of oyl. He that hath enlarged my SoulddPſ. 4.1.Ps 4:1 in diſtreſſe, he that hath ee2 Cor. 1.102 Cor 1:10delivered, doth and will deliver. Chriſt is the root of his faith, experience like a heavenly dew makes it ſpread and flower in appeals to heaven and grow within the firmament: Nay all a Saints graces are like the Miſſeltoe, have noe root of their own, but in the true vine, their ſap & life is from Chriſt, and experience ſucks it out. Thou haſt been with me, and continually with me, and therefore I will not fear. I was caſt upon theeffPſ. 22.10.Ps 22:10 from the womb, thou art my God from my mothers belly. Thou art my hope, O Lord God, thou art my truſt from my youth. By thee ggPſ. 71.6Ps 71:6I have been held up from the womb, thou art he that tookeſt me out of my mothers bowells, my praiſe ſhall be continually of thee. Caſt me not off in myhhV. 9. old age. forſake me not when my ſtrength faileth. ThouiiV. 20 ſhalt quicken me again, and bring me up again from the depths of the earth. See how Davids feeling communions did wing his ſoul up into heaven and keep it there. p. 142The Lark is a lively embleme of a Saint alwaies ſinging while mounting to heaven: and then ſilent in a gracious ſadneſs when by any tentation drawn down to the world.

Behold in David, how experience feeds upon God and drinks out of God and then like a Dove lifts up 'its eyes to heaven in appeals of praiſe, under the ſenſe of divine veracity, love and mercy. O my Soul, thou haſt Doves eyes, eyes like the ſpirit, when thou raiſeſt up thy wings in heavenly praiſe and thankfulneſs. Appeals are the fruit of gratitude, and oh how comely is this for Saints. Bernard ffBern. f. 89 b.ſaies, 'tis clemency in God to deny ungratefull men their petitions, that they may not fall under heavier condemnations for their frequent ingratitudes. Let us then ſing forth his glory and make every mercy to ſound upon the Harp and Viol. My lips ſaies the ProphetggV. 22. ſhall greatly rejoice, when I ſing unto thee and my Soul which thou haſt redeemed. My tongue ſhal talk of thy righteouſneſs all the day long. He Hath heard my voice, IaaPſ. 116.1, 2.Ps 116:1Ps 116:2 will call upon him as long as I live. He hath been with me and he will be with me, and David tells this, not to the ſons of men nor to his own ſoul only, but to God himſelf. When David and his Harp are alone, and the ſinger of Zion is planting his heavenly thoughts into the melodious ſtrings, O p. 143the Shuſhannims, the Lilly tunes that David playes, 'twould raviſh ones Soul to lay an ear to the key-hole. To hear an other Saint flowing forth in appeals It diſſolves our Souls into rivers of pleaſure: but for our own Souls to be ſwimming in theſe Sanctuary waters: O extaſie of joy! The Soul by appeals dives into the Ocean of love and appears not, till the reſurrection. The life of ſuch a Saint is hid with God in Chriſt, and at his appearing and kingdome ſhall break forth in orient and radiant luſtre. It builds none of Peters Tabernacles in the mount of preſent Viſion, it longs for fulneſs, and looks upon Tabor as but a ſmall petty ſtep to glory, and under the ſweet manifeſtations of its future communion, cries out, when dying with thatbbMr. Newman of New-England. holy Saint of late: Angels do your office.

Was God with a Saint in electing love before a Saint was? Is God with a Saint in the breathings & ſealings of his ſpirit before a Saint clearly ſees himſelf with God, and ſhall ſuch ſtand amuſed at death? What's Death to a Saint? It neither ſeparates from God, nor Chriſt nor the Spirit, nor Angells, nor Saints, nor Heaven, nor Glory. 'Tis a friend to a Saint, one of the Guard-Chamber to the King of Heaven, turns the key and hands us into his preſence. A Saint like Androdus (in Gellius) hath pickt the thorn out of the p. 144foot of this Lion, and behold how tamely he walks by his ſide, till the morning of Triumph. Is God with a Saint and can he ſay ſo? becauſe he feels ſo; The grave, which is like the darkneſs of Egypt to others, it may be felt: gives the light of Goſhen to a Saint, ſince Chriſt hath left a path light and a luminous glittering print of his footſteps in it, when he paſſed through it. A Saint draws its enlightned aire into the lungs of meditation for his nouriſhment. God's with him, and a Saint ſees him, taſts him, feels him and thereforeccAct. 2.26Acts 2:26 his heart rejoyces, his tongue is glad, and his fleſh reſts in hope. It was ſaid of Lazarus, ddJoh. 11.3John 11:3Behold he whom thou loveſt, is ſick, and it may be ſaid of every departing Saint: Behold he whom thou loveſt, is dead. No! ſaies Chriſt, this damſell-ſouleeMar. 5▪39Mark 5:39 is not dead, but ſleepeth, and my boſome ſhall warm it, till it wake and miniſter to mee. The vigor of Chriſt ſhall cheriſh the body of a Saint▪ (as Eliſha did the Shunamites child) and raiſe it to a glorious life, when the Sun of aſſurance ſhines glitteringly at the evening of his life in the face of an appealing Saint, his Soul may preſage joyfully, that ſuch a ruddyaaMat. 16.2Matt 16:2 evening is the certain token of a radiant and illuſtrious day, to follow the bright morning of his reſurrection. A day wherein the Captain of our Salvation, our victorious and triumphant p. 145Joſhua will lead the Armies of Iſrael into the land of Canaan, and command the Sun of glory to ſtand ſtill for ever in the noon of Eternity, and that permanent happineſs never to know an evening. O then haſte my beloved and come away,aaSong 8.14Song 8:14 be like a young Roe or a Hart upon the Mountains of Spices. ThoubbRev. 22.16.Rev 22:16 Root, thou Off-ſpring of David, thou bright and Morning Star that ſhineſt in that ruddy dawning, haſte thine appearance.

The Spirit and the Bride ſay come, and let him that heareth ſay, come. come quickly, Amen, Even ſo come, Lord Jeſus.

FINIS.

The Errata.

PAge 9, line 34, ſhrink read ſcreik, p. 1, l. 21, Noahs ſecond, r. the ſecond Noahs p. 12. l. 30. attaching r. from attaching, p. 32, l. 8, ſharpneſs r. ſharpens, p. 42, l. 5, ſticks r. ſtrikes, p. 69. l. 1, pangs r. pains, p. 85. l. 7. whereas r. where's, p. 88. l. 34, bode r. bope, p. 94, l. 24, again r. againſt, p. 94, l. 29, ſpi r. ſpirit, p. 97, l. 22. oyl r. toyl, p. 108, l. 21, through r. though, p. 123, (put in this note in the margin) at the words, a Opticks teach us, ^a Vittellon optic. l. 2. Theorem. 17. p. 67. edit. Baſil. fol. 1572.

End of the text · Samuel Lee, Contemplations on Mortality (1669)