O how is sacred love to be aspired after! As it is the fulfilling of the whole law, so it is the attainment of all philosophy; for he that loves God most is the wisest man. O! then, ye virtuosi, while ye increase in knowledge, may I increase in love! Let every spark kindle into a flame, and the flame at last burn divinely bright through everlasting day. Your nice definitions of dark things, rack and torment you ; but such studies as these improve, compose, and satisfy my soul. Finally, when the end shall come, all your flourishing themes shall flash flames in your affrighted faces, or tumble down, while ye stand trembling amidst the mighty ruins; but from the subjects of religion, the dread catastrophe shall only remove the darkening vails, sweep off the dimming clouds, and let eternal things shine forth in all their native beauty, and essential glory. Then, though here I have seen through a glass darkly, I shall see face to face; and though I have been but learning the first principles of the oracles of God, yet then shall I be admitted to the university of angels, the college of perfected and accomplished worthies, where lessons of divinity, worthy of the highest seraph, shall be our eternal study, and delightful exercise above.

Now, how excellent is practical religion, for its sublime subjects, divine virtue, and eternal duration? The subjects that this spiritual philosophy treats of, are God in his attributes, perfections, and glories; his works and providences; redemption, in its contrivance, finishing, and application, by the Father, the Son, and Holy Ghost; the soul, in its worth and immortality; and the other world, in its certainty and perpetuity. Again, religion is excellent, because it ennobles the human soul, clothes it with a true great

ness, decks it with the beauty of eternal day, prepares it for glory and for God, pourtrays the images of heavenly things on the inward part, assimilates to the Son of God, and makes partaker of the divine nature. And, lastly, its duration is eternal: Tongues must cease, and thrones be cast down, but the subjects of religion shall remain, and be enlarged upon

for ever.

MEDITATION XLIV.

A WICKED THING TO DEPART FROM GOD IN THE LEAST.

Cancalle Bay, June 19, 1758.

THE Lord is with us while we be with him, but when we forsake him, he hides his face, and departs from us, that we may not depart from him any more. It is dangerous to let the soul out of the sacred set, the heavenly frame; for the inclination being carnal, the affections corrupt, the will stubborn, and the heart deceitful above all things, and desperately wicked, it is with much ado the rebel is brought back again to his obedience. Moreover, the soul, above all things, receives a tinge and resemblance of that with which it is most conversant: hence the carnal mind holds not with its carnality, but even turns enmity against God; while the soul that beholds the glory of the Lord, is changed into the same image, from glory to glory.

Again, the nearer the soul is allowed to approach to God, the easier it is kept with God; but the further it removes from God, the faster it flies from him;

like a stone tumbling down a mountain, the velocity of which increases according to the distance it has fallen; and which at last, with amazing rapidity, rolls to the lowest bottom of the valley. So defection is made by degrees. First our love cools; then our delight in God and in religious duties languishes; then our watch against sins and shortcomings is slackened; then we count the service of God a weariness; then our mortification of lusts is superseded; then the performance of religious exercises proves a burden; then our affections grow carnal, and our meditations vain; then sins appear, and we view them, first, with no great degree of abhorrence, secondly, with a friendly eye; then we dally with them, and then turn openly and avowedly profane. This has been the case with some once shining professors. But when the saints have gone back from God, though mercy will not let them fall finally and totally away, yet what rueful thoughts, what despairing groans, what melting complaints, what terrors of conscience for a time, what penitential sorrow and breaking of heart, what dreary backlooks on their backslidings, what anguish, remorse, and pain, what inward vexation, and trouble of mind, to think how they have sinned against God, thought little of his love, forgot his goodness, and buried his mercies in oblivion, have chastised their mournful departure from God! till their heart is swept, by the Spirit of grace and consolation, of all these terrible storms, and filled with joy and peace in renewed acts of believing.

But, again, as the soul leaves God in sin, so God may leave the soul in justice, and measure its way into its bosom. He may punish sin with sin; our

going away from him, with his going away from us, and permitting us to go further away from him. He may justly deprive us of the mercy which we prize not as we ought. When we will not hear him, though he stands at the door and knocks, yea, puts in his finger by the hole of the door, he may not hear when we pray before the throne. We think little of that unspeakable privilege of being allowed to walk with God, but it is a mournful thing to walk without him, if once we know what it is to walk with him.We should watch our ways, guard against the beginning of our wanderings, the first straying of our thoughts from God. For by sad experience I may say, that the heart that fixes not on God, is tossed to and fro, up and down, like the locust, seeking rest in many things, and finding it in none. But, Oh! that when I have flown out of the ark upon the flood of vanities, I may not, with the raven, ere I return to the sacred resting-place, sit down on dead and despicable objects, as corrupt in their kind as the car. rion floating on the face of the waters, but, with the nobler dove, return to him whose arm of mercy can pull me into the ark again, and encircle my soul with his favour, and make her rest with vast delight in his unchangeable love. In thy sovereignty and love, depart not thou from me; and in thy mercy, let not me depart from thee. Hold me by thy right-hand, and my soul shall follow hard after thee, till thou allowest thyself (O condescendency!) to be overtaken in vision and fruition, where I shall no more fall away from thee.

L

MEDITATION XLV.

WHO THE GREAT MAN IS.

Cancalle Bay, June 19, 1758.

HE that bears a commision from his king, that is,

a peer, a privy counsellor, or a minister of state, is accounted a great man. Now, if being near the throne, and conversant with the king, makes a man great, clothes him with renown, procures him reverence and respect, loads him with popular applause, and encumbers him with splendour and pomp; with how much more divine and durable honour is the saint aggrandized, who, though alone from the world, dwells with God; and though not known among the busy crowd, resides about the throne! The high and lofty One who inhabits eternity, gives his royal assent to their petitions, and will not say them nay; yea, "his secret is with them that fear him, and he will show them his covenant." This is greatness indeed, to be in favour with him who is a terror to kings; with him to whom kings and their subjects are less than nothing, and vanity.

How are the humble saints exalted in their privileges above the grandees of the world! The King eternal is not only their Friend, but Father; and the Prince of the kings of the earth is not only their Benefactor, but their Brother, which relation is secured for eternity. Again, his gifts are according to his divine dignity. None of the kings of the earth can bestow on their dearest friends, and most faithful servants, crowns and kingdoms. They may indeed divide their own among them at their death, in some countries, but in no country can they secure