DIVINE MEDITATIONS ON ACQUAINTANCE With GOD.  
BY E.W. Esquire.  
There be many that say, Who will show us any good? Lord lift up the light of thy countenance upon us. Psal. 4.6.  
Omnis copia quae non est Deus meus mihi est egestas.  
LONDON, Printed by Thomas Maxey, 1653.   

The Introduction.  
WHen I first gave vent to these night Meditations by penning them, I had much debate with myself, whether to conceal or publish them were most comely and convenient; when I recollected the frequent prejudices that attend good meanings, and the great odium that is cast on serious men by those triflers, whose utmost ambition it is to blast the blessed fruit of Virtue, by their unbenign breaths of detraction, and how few there are of the Genteel World, that think any thing more poysie than Romances, worthy their perusal; I condemned it to the heap of waste Papers, as that which curious eyes would view with regret, and captious natures peruse with little calmness.  
But for as much as I have hitherto often offended God, (I will accuse myself and humbly implore his pardon) in sacrificing by fire many (though not beauteous, yet undisfigured) children of my fancy, to silence, upon the Altar, and on the account of Modesty, or perhaps Security, lest like unnatural Absaloms' they should riot against their Parent: My resolution for the future is, and by God's help shall be, to preserve such blessings of God on my Studies as Memorials of his Mercy, and Excitations to my Gratitude.  
In all earthly things there is change and sorrow, yea, the best Commodity our Nature trafficks in, sometimes brings home loss, or disquiet; there is a toil in multitude of Books, and a kind trouble in common friendship; in the Favour of God only is Life, and in his Acquaintance Peace; the experience whereof made me methodise this Meditation, and now print it.  
In the latter clause of the counsel to Job, which most Versions read by Thereby shall good come unto thee, or So shalt thou have the best fruits, or So shalt thou have prosperity, or So shall good things happen unto thee, or So shall thy fruit be in good things; or In them is good increased: I have rendered it, So shall no evil come unto thee, which I humbly conceive is pardonable, the peace of God in the former clause couching the good things of acquaintance with God; and also there being no good, truly so called, which this protection from evil comprehends not; for what ever defends us from the Fallacies of Satan, this world and our own hearts, must needs leave us in God's Blessing, as meet Objects of his Mercy and Bounty. I will here conclude with this humble Petition to God, That he would pardon the temerity of my pen, and accept of my plea in Ephraim's bemoaning words, After I was instructed, I smote upon my thigh, I was ashamed, etc. Jer. 31.19. And I trust that he that breaketh not the bruised reed, and quencheth not the smoking flax, will not refuse this offering at my hand.  
Octob. 15. 1653. EDW. WATERHOUSE.   

DIVINE MEDITATIONS ON ACQUAINTANCE WITH GOD, From those words in JOB, 
22 Job 21.  Acquaint now thyself with GOD, and be at peace, so shall no evil come unto thee.  
'tWas a competent and congruous Definition of Man which the Philosopher gave, when he called him a sociable Creature, the nature of man being more receptive and sparsive of good than any Creature, which hath not reason to distinguish, and entertain what it knows to be useful and conducing to content; for though all creatures have the imperfect and first lines of sociation effigiated on them, and in some degree or other affect their own species, or other creatures which either suit or serve to their ends; yet is no desire so wisely impetuous as that which originated from reason, is seconded by the assurance of unquestionable Experience; nor do we soberly believe any thing so undoubtedly, which hath not the probate of a clear evidence, to the advantage of which the life of man (pleasured by nothing more than generous and pious society) is a clear and noble instance. That therefore Man, the Epitome of this Microcosm, and the little Lord (next under his MAKER) of this glorious Pile of Divine Architecture, might not mistake his match, and while he ought to seek a Kingdom, find asses; or by vain delusions, and pretended nothings miss the Mark of Eternity, and the Pawn of an unerring Conduct to that Canaan; This Scripture, like a goodly Glass rightly modelled, and truly hung to a Christians view, shows him the most real and incomparable object of the Soul, illustrated from the Divinity of its nature, pure, unmixed, neither capable to be tempted or to tempt; unless it be to a holy Love and happy Acquaintance, which ends not worse, but better than it began, in temporal Peace, and in eternal bless, abandoning evil either of sin or sufferings; all which are comprised in these Words, Acquaint, etc.  
Me thinks my Meditations fix on a double sort of subjects in this Scripture: Self, GOD, Peace, Evil; in their nature's different, for what less harmonious than corruption and incorruption, then good and evil, than the best we wish and the worst we fear? yet both accorded and united in the Term, Acquaint. Man who ought to be linked to God by the bond of Love, as well as subjected to him by the Law of obedience (as he hath no adversary to fear, so no good to desire beyond that Monarch GOD: who is all to the soul by way of completion, and to the outward man by way of munition) by this means, may obtain felicity in Acquainting himself with GOD, etc.  
There is so much Treasure in this Scripture, that the rich Spoils of it are beyond the capacity of men to conceive, or Angels to language; I shall confine my thoughts to these ensuing Heads, as the Tracts by which to come to the Mansion of holy Comfort residing in it.  
1. What is meant by Acquaintance with GOD. 2. How it is to be attained. 3. What Peace it is that those have which attain it. 4. How it may be said to repel evil from us. 5. When this is to be sought after; These discussed, will enodate the obscurity, and present the blessing in its true and Princely Dress.  
OF the First (Acquaintance with GOD:) I shall say in the Psalmists Phrase, 
Psalm 87.3.  Glorious things are spoken of thee, O thou light sprung from on high, thou ray of eternity, to which all mortal contents and Mundane confedracies are but as atoms, yea nonentity. Acquaintance with God is somewhat stupendious, and requires a touch from the Altar to decipher it; 'tis a beam of glory darting on the face of a Child of glory, a Love-token erranded to signify the good will of him that dwells in the Bush, to his that are among the pots, slurred amongst the brambles, scratched; in the fire and in the water, abused debased, but not forsaken; but this is rather an effect of it then a Description of it, that which forms it is the being, and that which expatiates it is the well-being of it: For the more this grace (for less it is not) is meditated upon, the greater are the touches of sweetness in the Souls visage, from this lovely Pencil of the most lovely Artist, GOD: And therefore I shall conceive it to ascend its Zenith by these Gradations.  
Step. 1 1. The lowest and inchoate step to this Mount is the Understanding, that must know him the chief good, or else it will never desire him; man's intellect is the Bucket by which he draws, and the Ladder at which he climbs to will and wed; the object he knows good, without this 'tis as impossible to love and obey, as without eyes to judge of colours, or without taste to discriminate Liquor and Meats, God hath given the priority to this faculty as that which must season to, and prepare appositely for the rest. And truly, this is of the foundation and real nature of the rational soul; for from this are we determined to be worthy (as to other creatures) of that Supremacy and jurisdiction God hath given us over them; for did not our Understandings direct us to a carriage proportionate to the natures of Creatures, and things, we should soon discover our follies to be too brutish either to be admired or followed, and the Creation would soon renite obedience to so senseless Governors. But blessed be God, he hath not left us without a witness of his liberality. He hath informed our specious bodies with perfect souls, and made a noble Lodging of State for himself, that high room, and top battlement, our Understanding; which though too vast to be filled with the little punctoes and contemptible grains of worldly nothings, yet receives completion from God, and those apprehensions of him which he (in much condescension to us) is pleased to vouchsafe us, not to make us proud of our fatness, but provident to improve fullness to gratitude, and to serve him more completely; who does good and is good, and from whom goodness effluxeth to all creatures: for of his fullness they receive fullness.  
That this Understanding is the Key of Discovery, and Acquaintance, needs no second to confirm it; for even nature tells us by the Rule, that there is no desire of what we know not, 
Ignoti nulla cupido.  and Scripture directs to this as the path to all gracious Intercourse with God; in one passage of holy Writ I hear this asserted, 
Psal. 9.10.  They that know thy Name, will put their trust in thee; in another, He that cometh to GOD, must believe that he is. 
Heb. 11.6.  Now effects imply causes, as Cisterns do Springs, and Rivers Seas: If God be to be believed on, he must be conceived of, and understood by those that thus believe him; for as articulation is consequent to generation, so is adhaesion to assent, and assent to intellect.  
The necessity of intellect to head the will and affections, which in a sort complete acquaintance, is evincible from many things: from the order of God in Creation & Nature, which makes this as the womb, at which port every thing which tends in its progress to action, enters. The light natural, typical of this internal Luminary, was the first Creature; as that which God erected to give light to his Library, the World, which God compiled of nothing, by a power eternal, complete, and indeterminable; and the first trial he put man upon, was to touch his Intellect, and to try the magnetisme of that faculty, which could draw all things to it, and incorporate itself with every thing: And if when there was no distortion, if befote the misrule which sin and Satan brought into the Understanding; this was the tendency of that Faculty; It must still remain what it was, as to the Nature and sacred Design of God, though veiled and denegrated by accessions of sin, and contractions of punishments, which by understanding any thing but God, and in order to God, is just up on it.  
The faculty than is the same in its nature, in its employment; only the Rose hath prickles, the Swan deformed legs: Death is in the pot, if God doth not heal the waters, and turn our Understandings to that right object, Himself; whom to know is life eternal, And whom to glorify as God, our most excellent and only good, is the sole end of our creation.  
Nor is the order of God in Creation, the only Instance of this precedence of the Intellect; but experience attests this in the whole latitude of Instances, the Heavens; by that instinct they have, as it were, and after their kind, do their duty to earth, Man, nay their Maker; by a dust (which to them is in stead of Intellect) do they serve times and seasons; do they remit, and extend influence, according to the law of their first Cause; and the Birds and Beasts, by their sensual Energy (analogous in some sort to Intelect in man) direct their course, and run their race; not attempting to love or fly that which is not Good or Evil in their eye, and pleasing or displeasing to their Natures. Now if that rule of the Schools be true, which neither is yet, nor ever will be contradicted, That the work of Nature is the work of the God of Nature: 
Opus Naturae est opus Authe ris.  then what is the concurrent practice of Universal Nature, according to its specific being, must be Positive and Absolute, and so from him who is the Beginning and End of all things, and therefore most true. And so I have mounted the first Step, the Understanding. Acquaintance imports Understanding; for how shall Desire be heightened, but from Knowledge; and Knowledge be gained, but by that Faculty, 
Rom 10.14.  which is admissive and receptive of it? How can they (saith S. Paul) believe on him of whom they have not heard? and how can they hear without a Preacher?  
Nor is this Step consummative to our Acquaintance, if here we stay, pitching this as the Non ultra, beyond which we will not go: for God hath placed his Seat on High, and the Rounds of the Ladder which reacheth him are many; he will have us engaged in much colluctation, many breathe and pant, before we come up to the Mount of Mercy, where Peace is, and Evil is not; and therefore he cries out to man, Step. 2 in the second place, for his Heart, his Will, which is the Jewel in this Cabinet of Glory: This, this to the Intellect, is as the Sails to the Ship; takes the Winds gales, and carries it to the Port of Loss or Gain: this, this is the Womb in which are the Issues of life and death: this, this is the Paradise, which we ought to guard with the Flaming Sword of an uninterrupted and earnest Zeal; for as the Sails move the Ship, by reason of the wind which acts upon them, and so is causal of their swelling, as they of the Ships motion; and according to the quantity of the wind, so ordinatily is the way of the Ship: so doth this act upon the Intellects premises, admitting whatever hath the Watchword from that Centinel. I say not, that the Will always follows the rectified Understanding: 
Bonum & velle convertuntur.  but this I say, No man wills what is evil under the notion of evil, for the Will and Good are convertible; and many greatest evils have some good in conjunction with them, for which they are admitted, though as to the predominant parts of them, they deservedly be termed and judged Evil; for whatever erreth from the perfect Rule of God's Law, and defaceth the Image of God in the soul, hath not the allowance of Heaven to make it currant.  
Now this Will of man is highly concerned to the completion of reasonable Actions, it being the vehiculum which carries the Intellect to its Object, and thereto unites it: the Understanding approves the Match, but the Will ties the knot and adunates; as I must know before I can will, so must I will before I can be acquainted with that I will; which is the reason why between things averse there is no acquaintance properly so called, but rather an Antithesis and Retrogade Motion; Contraries meet not, nor cohabit they in intense degrees, in the same Subject at one and the same time, because they are inconsistent, and are made what they are by the non being of each other: Fire is no fire, if water prevail against it, for it is suppressed and led captive by the Victor; and so water ceaseth its moisture and liquidity, if the heat of the fire accede it to Mastery; whereas other things that are not at this variance, meet like Mercy and Peace, and kiss each other: Active heat, and Passive moisture, make way for Generation; Steel and the Loadstone are in amity, and do with eagerness approach each other; so is it in Love, by the will disposed of to any object. There is no Sovereign more absolute, as to things subjected to his will, than the will of man; for it wheels about the totum mobile in him. This moved Samson to love Dalilah, Archimedes to die with his Art; Judas to betray his Master, Julian to Apostatise; and by God's severity, this seals, as the meritorius Cause, the wicked under unbelief, that they may be damned who have pleasure in unrighteousness: for this once perverted and engaged, 
2 Thess. 2.12.  the whole man is circumferred and hurled after the genius of its project: by this are the affections alarmed and keened to good or evil; and without this Velliety is nothing feasible, without the power of God come to aid; yea, and that too deals mildly, by a sweet compulsion and insuperable persuasion, transforming the soul from what it is, and as corrupted, would; into what it is not, but aught to be: submissive to, sequacious of, and voluntarily captived by God.  
Now all the quarters of the inner man are beat up, and Proclamation is made in the name of the great King of Heaven: now the word is, I am not what I was, 
Isai. 26.13.  Other Lords have had dominion over me, but the desire of my soul is to thee, and to the remembrance of thy Name: 
ver. 8.  now there is this only outcry, None but Christ, none but Christ.  
That is the second Step, and the Advance is great. Acquaintauc is in a good progress, when we understand the worth, and will that worth to be acquainted with. But there is more Marches to be made to this Conquest; Step 3 therefore the 3d. Step is Discovery of this Desire to that Object we love; and this, though in regard of God's Omniscience needs not, 
Psai. 132.2.  For he knows our thoughts afar off; yet in order to our Obedience, and his declared Will, aught to be done by us again and again; the Canon is, 
Matth. 7.7.  Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened. 'Tis a minute trifling boon that is not worth ask; God hath entailed Bliss to our Prayers and tears, not as the price, but the way to them: as he hides not himself from his people that pray; so doth he not own them that look big with the Pharisee, and have too stiff knees to bend before him. 
Hab. 2.4.  He knows the heart is not upright, when it is unhumble, and condemns. it as a false Character of a good heart not to ask Dost thou (O man) conceive God the best Good, and thyself miserable without him, and wilt thou not seek by Prayers and tears to gain freedom? Dost thou think he will ever be waiting to be gracious, who ought to be waited upon because he is, and will be still so, unless thou provoke him to turn his back, and not his face? Thou art blind, and wilt thou not ask Eyesalve? Naked, and art thou too sturdy to beseech Christ to cast his Garment of Salvation upon thee? 
Rev. 3.18.  If thou canst not confess thy sins, 
1 John 1.2, 9  he declares not himself a Forgiver of sins; for his fidelity is engaged only to Penitents. Will any man that's worthy, put his friendship upon an unwilling party, or motion amity but upon the request of him, whom thereby he shall oblige? It becomes those that will have part of another's propriety, either to beg or purchase it: all the Coin in thy purse, and the pride in thy heart, will not capacitate thee to gain God for thy friend upon any terms, but repent and believe: These are the wedding Garments which bring thee into the Feast of fat things with approbation; and if thy holy Motions be as eager as they ought, and as thy acquaintance with God deserves, than thou wilt not find a repulse; for thy God is ready to meet those with open arms, who offer their service to him upon bended knee, and with abashed faces.  
Step 4 Step 4. to Acquaintance with God is his Word, 
Psal. 77.13. John 5.39. Psal. 25.14.  his Servants, his ways. God is known by his out go in his Sanctuary; the Scriptures testify of him; his secrets are with them that fear him. If any man be a seeker of God, him he hears. But above all, be sure of the favour of the Well Beloved; he that comes from his hand, is carried into the Bedchamber, and refreshed with the good things of his right hand. Christ's blood crosseth the Roll of Indictments, and dischargeth the guilt: If thy soul be dipped in that blood, it will hold colour against all waters, against all assays to interpose; perhaps Satan puts in his plea, and informs, thou art his; What though? a stronger than he hath taken possession. Suppose thy sins rest upon thee as upon Mary Magdalen; yet if thou lovest much, why shouldst not thou hope to be forgiven, as was she? There is no sin in Mortal man can out-poise the mercy in an immortal God; nor the merit of a spotless Saviour, whose blood in value out-prizes them as far as the noblest Gem doth the most vulgar pebble. To this bounteous Emanuel (who when he was Rich became poor, that we through his poverty might be made rich; who when he was in the bosom of his Father, came to converse with men, that he might elevate men to communion with God in Grace, and compartying with him in glory) do thou (O holy soul) conjoin thyself by a Covenant never to be broken. He, he it is that soders God and man, that gives thee access with boldness to the Throne of Grace, that moves thee to good, confirms thee in it, rewards thee for it, by the Holy Ghost, which the Father sends in his name. Is thy Peace begun and perfected, thy Comfort continued and increased? in the assurance of this, thou wilt live a life of good example to men, 
Phil. 3.14. Psal. 149.9.  and of glory to God, and after all, reach the mark of the prize of the high calling of God in Christ Jesus. For this honour have all his Saints.  
And the better to keep thee in this, less and lower to that better good, it becomes thee, O man, to attend on the revealed Will of God, that bears witness to the Truth, Mercy, Justice, Patience, and other Holy Attributes of the Divine Nature; it records also what thy duty (O man) is, 
Eccles. 12.24. Psal. 7.11.  namely, To fear God and keep his Commandments, not only because he is angry with the wicked every day, but because he by his love constrains thee, and expects no returns from thee but thyself: Own him in all his holy Counsels, Precepts, Threats, Ordinances, Servants, and love whatever bears his Image and Superscription: Fellow Peter in his tears and Faith, not in his frailty and abnegation; thy Saviour is thy Lord, and thou oughtest to own him for such, as well on the Cross, as on the right hand of Glory; and his servants ought to be as dear to thee, when they are tormented, persecuted, afflicted (provided they be steadfast, and such as suffer for well doing, on whom the Spirit of Glory rests) as when applauded, preferred, and crowned; for this, if thou dost, entrance will be made thee into Acquaintance with thy God, whom to know, is to be wise; and whom to live with, is to be happy.  
Step 5 Step 5. to Acquaintance with God, 
Phil. 2.5.  is identity of mind: therefore the Apostles says, Let the same mind be in you which was in Christ Jesus: not the same essentially, but the same dispositively, the same effectively; wish (in a holy ardency and warrantable impatience) that you could oblige God as much by service, as he doth you by Creation, Preservation, and the good things of Glory, which he promiseth; yea, rather wish to be like him in Grace and Holiness, then in Greatness and Puissance: There is nothing works Acquaintance so kindly and reasonably, as congruity; the Proverb is, Birds of a feather will fly together: there is natuly a kind of Magic in assimulation; we love Climates and , Books and Meats, Faces and Fashions, proportionable to our Geniusses most; and the exterior sense is much at the Devotion of the interior idea, and the fanciful Formatory: Did you ever see contraries agree while so? and not rather their friendliness bubble up from their union, as one prevailing, forced the other into compliance? Or can it be imagined that God and man should agree, while the one is too great to have equal, the other not humble enough to own a Superior? In worldly conversation there is nothing more distasted, and declines Acquaintance, than contrariety of Principle; yea it often invites to hatred and hostile procedures, even where naturally there is antithesis to contrariety, and altogether an ignorance of any demerit in the object, saving this nude inconformity.  
All Compounds are made of Simples that serve in their conjunction to the proposed end; and though numerically they differ, yet in coagulo they conspire to serve one univocal Design. In building, crooked, strait, long, short, little, great, sappy, hearty Timbers conform to the model of the Edifice, and the Surveyors Art. In medicines, simples laxative, retentive, hot, cold, by a kindly, and even cooperation, recover health, and honour the Physician; which otherwise would discredit the one, and endanger the other: the like effect hath compleasans in friendship, which is a marriage, not of Sexes, but minds; not to purposes of Generation but Conversation. And therefore those mistake the Mark much, who think to reduce God to their bounds, his holy nature to their impure practices, and will be acquainted with him, not upon his own, but their own terms. If they may have a Dalilah in their lap, if they may keep their right eye and right hand, if when they go into the house of Rimmon they may be pardoned, well and good: they are contented to enter amity with God. But if he commands to cut off the right hand, and pluck out the right eye: 
Matth. 5.29. Gen. 12.1. Rev. 18.4.  if he call to them to leave their Country, to come out of Babylon, to forsake father and mother; then with the rich man in the Gospel, they go away heavy, crying out with him, 
Matth. 19.22.  Non tanti emam poenitentiam: to these, Gadarens Swine are beyond Christ, glass before pearls, and this little world in view, more precious than that better in promise.  
Well, but Acquaintance with God is never the worse because these cover it not but upon cheap and dishonourable terms, which will not be yielded unto. Those that know what it is to have the eyes of their Understanding opened, to converse with God, not remotely (but as mortal Nature by Divine indulgence) may with open face, 
2 Cer. 3.18.  think all things loss and ●ung in comparison of it; accounting themselves never estranged from the true end of their being, but when they are without the Veil, when the lines of their inheritance are not cast out to them in this lot of love, when they wander in the Wilderness of the wolrd, and commune not with that God, whose comforts are above the world, who is whatever earth and heaven can yield admired: for he is all in both, and nothing in either is delectable, but what he is; nor are we ever truly ourselves, but when we are like him, in that partaking of his Divine Nature, which our being is capable of, and his blessed purpose hath designed us to.  
Last Step to Acquaintance with God, Step. Last is assiduous attendance on him: fits and gird, now and then visits seldom amount to intimate friendship, those intervals and faint treatments, like cold and indigested Meteors hang hover, but never condense, and body into any solidity, like dainty meats which rather puff up then feed; or like gay clothes, which adorn more than comfort Nature: The greatest ingredient to many men's friendship, is a Cap, or a Congee, Your humble Servant, and Passionately yours, which wise persons eye as the purliew in which the Rascal Deer mostly, the Nobler rarely; and therefore use those Modes rather in Symphony with the plurality, than out of allowance and choice. Many in the matters of God, and in Duties of Religion (whereby we should acquaint ourselves with him) are as fetchant and wavering, as these in less consequentials are: they wait not at the posts of Wisdoms door; they come not early, they go not to bed late; they eat not the bread of sorrow, that they might purchase this one thing necessary: Earnest they are not, nor do they by a holy impetuosity and violence seize on Heaven, not wrestle with God, not let him go till he bless them with his Acquaintance; yet do they expect to partake of God as fully, as Zachary and Elizabeth, who wait upon him daily, and walk in his Commandments without reproof; but how vainly these expect grapes from thorns, and figs from thistles, the Consequence shows; God keeps them at distance, he feeds them with the husks; he loves those that fear him, not formidine poenae, sed virtutis amore; and he values those highest who are most importunate, undismissable, whom not a non decet will discourage from begging crumbs; 
Mat. 15.26, 27.  whom no Moment, no company will dishearten from resolving with Job, Though thou killest me, 
Job 13.15.  yet will I trust in thee. These are the Merchants our Lord speaks of, who sell all to purchase the Jewel of Divine Intercourse; these are they that cry out for the light of God's countenance, 
Psalm 4.  and care not what they suffer so they have it. To these humble prostrates are the Doles of Heaven dealt out, on these that cry out, as Rachel did to Jacob, Give me Grace, or else I die, doth God give the blessing of Acquaintance, and for these and these only hath he a Reserve, a Mansion in his Kingdom, Jerusalem above, which is the vision of Peace; and in the fruition of which; by holy Acquaintance with God as the way and means, we shall obtain adunition to God, as the end and fruition of Peace in that felicity, for so saith the next words, Acquaint now thyself with God, and be at peace.  
But stay man a while, There is somewhat intercurrent 'twixt Acquaintance and Peace, there are bars and bounds to keep the Stage free from pester. God hath appointed Means and Degrees, by which to come at length to this Cusmen, this top of the Mount on which shall be our Transfiguration: Christ Moses and Elias are to be met with when we can say our Christian Alphabet roundly, when we can say, not only as Saint Paul, 
Phil. 3.12. Rev. ●. 9, 10.  Nondum attigimetam, but sing that Epinichyon, Thou art worthy, O Lord, for thou hast redeemed us from sin, sorrow, the world, and made us Kings and Priests to thee. Till then, there is aliquid agendum; if ever thou wilt come to the end of thy race, it must be by the Means ordained to that end, which is the second Scruple to be explicated. Scruple 2 2 What are the Means of obtaining this Acquaintance? The Solution of this is partly done in the foregoing Consideration, and therefore will require the less answer here; the prescribed Steps of assent are also many several Paces towards it; what is necessary to be added by way of Illustration, is only this; God requires of every Acquaintance, 1. Reconciliation to Christ: 2. Resignation to his holy Spirit: 3. Adoration of his Ordinances: 4. Admiration of his Works. 5. Renovation of life.  
1 Reconciliation to Christ: All sin is Hostility against him; 'tis Rebellion against the Prince of Peace, and folly against him the Wisdom of the Father: He came to unite God and thee, and thou (O man) labourest the Defeat of his advent; the end of his descent from Heaven to earth, was to draw men after him; thou in stead of coming to him that thou mayest have life, 
John 5.40.  runnest away from him: in stead of casting down thyself at his feet and craving his pardon, thou holdest up Weapons of unrighteousness against him: Is this thy kindness to thy friend? Is this thy Loyalty to thy Prince? Is this the Badge of Acquaintance and friendly intimacy? Dost thou crown Christ with thorns, and expect he should kiss thee with the kisses of his lips? Dost thou deliver him to the Corss, and lookest from him for a place in Paradise? Do these rough hands of Esau, deserve from Isaak any Blessing? O man mistaken, erring thorough the Delusion of thy Prospect, and the Temptation incumbent on thy heart! Return, and seek to him by tears, whom thou hast provoked by Treachery, crave his blood, thine Atonement, which thou hast shed in triumph to thy Lusts; thou hast made him thine Adversary by sin, humbly prostrate thyself as his Purchase and Penitent: Let him see thy tears trickle down thy tender cheek, from a pensive heart, and a gracious eye, that now lookest upon thyself with greater scorn, than ever sinfully thou didst upon him, when wickedly thou saidst, I will not have this man reign over me; and let no hour, day, moment pass without some earnest Petition for Reconciliation, That he would cease to be what thou hast deserved; thine Upbraider, Accuser, severe Judge: and be what he hath promised to all that turn to him with all their hearts, an Advocate, a Loadstone, the Way, the Truth, and the Life: An Advocate, to plead thy Cause; a Loadstone, to touch thy heart; the Way in which, and Truth by which thou shouldest walk; and the Life to crown thee after thy work done.  
But perhaps thou concludest thyself at too great a loss to recover, too far out of favour to be reingratiated? Why so? If where sin abounds, 
Rom. 5.20.  Grace superabounds, there is hope for thee: Bespeak not (O man) thy denial, do not stay thy career towards heaven, because thou fearest the door of Grace is shut. Such Conclusions may hinder thy endeavour, they cannot add to thy comfort; therefore covet in the second place, the Holy Spirit to thy comfort; entertain him kindly, grieve him not by reiterated sins; quench him not by averse obstinacy, Annescis (anima) te verecundum habere sponsum? This holy Dove sent from the Deity, brings the Olive Branch with him; the Peace is bought by Christ, but the Spirit seals and applies the Purchase; the Salve is rare, but works not kindly, except that hand lays on the Plaster: therefore resign thou thyself to the Spirit of God, let him rule in thee, and by his Steerage be thou acted; follow this Star, it ever leads to Christ; harken to his voice, it is vox dilecti, it's a calm, sweet, lovely, lightsome voice; be ravished with this Music, which with Hyper-Syrene notes, charms most wisely; give up thyself, soul and body to this Besieger, that summons thee to deliver up the strong Holds of Sin and Satan to Christ the King of Saints, and the Savionr of his Body the Church. Make no terms with him, the Holy Ghost will not be tied to Articles: He is free to intercede, and thou must be free to render: as he will have good quarter, so gives he sure comfort. The soul that receives him, is  from Terror and Fear of Divine displeasure, for this Guest secures his Quarters; yea, the power of the Almighty overshadoweth those with Grace, whose hearts are prepared to cry, Veni Spiritus Sancte. And till (O man) this be thy temper, thou art as unfit for Acquaintance with God as for Heaven; of which it is a real Type, and to which it is the Baptist: for as into Heaven flesh and blood, quà such, cannot enter; so into familiarity with God can none be admitted who have not the Test of this Comforter, who never bears witness that they are the sons of God, who rest unreconciled to Christ, unresigned to him.  
But how may these Graces appear in me, may the soul say? God, Christ, and the Holy Ghost have their Court in Heaven, I am in the Valley of Bochim, in the frigid Zone of earthly vanities, where dust and ashes, worms, and no men, live, and acclamate the Diana of Pomp and splendid nothing; my bucket is not deep enough, my stature not high enough to reach Heaven; my bulk will not bear those breadthy Sails which that Glory fills. What shall I do? How may I contract acquaintance with God by union with Christ, and rendition to his Spirit? To these the third Step is answer, Adore his Ordinances: Those are his Leidgers which here he leaves to negotiate about affairs of Heaven; these are the Chariots in which Eliahs are whirled thither; these bring forth, and there is none barren amongst them; the good will of him that was in the bush are upon these, 
Deut. 33.16.  which Atheism and Irreligion would separate and unbrother, as rejectitious and illegitimate. God hath appointed his Word for our Rule, his Ministers for our Guide, his Sacraments for our Comfort, his Day for our Rest and Refection, his Church for our Pillar and Ground of Truth; and those who adore not these are not like to be God's Acquaintance; Sovereignty will have no limits prescribed by Subjects. Heaven knows no Method but that of its own dictation: Those that will be beggars, must not be choosers: Interest with God is worth gaining by cap in hand, and upon bended knee; and they deserve not to be heard in their request, who request any thing contra formam Statuti inde editi; the Declarative Law is, Search the Scriptures, 
John 5.3, 9 Luke 16.29.  for they do testify (saith Christ) of me. And in another place: If they will not hear Moses and the Prophets, neither will they be persuaded if one rise from the dead.  
Wander not then (O soul) after wild fancies and blazing figments; exposed to view, and set on broach of purpose to deceive and misled ignorant and inquisitive worldlings, who set the Crown on Coridon's, and believe Christ the Saviour of the world, rather from his riding on an Ass-Colt, and obscure parentage, then from his glorious attestation from Heaven, or his convincing conversation here on earth; and judge nothing Sacred, but what is indeed common and unclean: But (O soul) keep thou close to the Ordinances of Christ, which his servants have received from him by the unquestionable tradition of the Church, to the Truth of which the lives and deaths of holy Martyrs, and glorious Confessors, have in all ages born witness; and do not believe that any thing is so lovely and truly advantageous to thy peace, and orderly conduct, as to serve thy God in that manner which he hath appointed: and adore thou these holy mysteries, 
Psal. 46.4.  by which waters the City of God in thy soul, ought only to be made glad.  
5 And though thus to do be to do more than many now will, yet is it not the totum postulatum of thee: God (O man) requires of thee some tribute of praise; the quitrent of Gratitude. The Psalmist tells us in the person of God, 
Psal. 50.23.  Whose offereth me praise, honoureth me: and to give God the glory of his Munificence, is but to offer him of his own; it is but to pay him our Fine in his own Coin; 
1 Cor. 4.7.  for what have we that we do not receive? And in no kind is this sense of our obligation to God better resented by him, then by Admiration of his Works, which is the fourth Requiry of God towards the perfection of our Acquaintance with him, Admiration of his Works. And here me thinks I am enforced to exclamate with the holy Pophet, Lord, what is Man? What his Being, Capacity, Dignity, that thou shouldest honour him with Contemplation of thee, and of those Works which set thee out in thy back parts, though not to the ineffability of thine Essence? Who, O, who wishes not his tongue were untied, and tipped with Eloquence, excelling mortal Emulation, 
Psalm 150.2.  that he might give to God the glory due to his name, and praise him according to his excellent greatness; not only for that he is high, not for that he is, and there is none besides him; but for that he vouchsafeth to look down upon us here below, and calls us to contemplate his good Will, as well as matchless Power in the Formation of things, and the orderly production of them! Here is Matter to amuse the Secretary of Nature, and to puzzle the greatest Oedipus; here is a full point to Plato's Eloquence, and Plotinus his Profundity. Who can search the Centre of that Idea which was in God, when he made the Sun, Moon, and Stars, appointing them their seasons, influences, order, and sweetly tuning them each to other? Who knows the Nature of Creatures animate and inanimate, vegetive and sensitive; and can say of their Natures, as God doth of the Seas proud Waves, Hitherto and no further; this you can, and this you cannot do? Where is he that sees the abyss of Providence, and penetrates into that privy Chamber of Divinity, which is for God's eye only? daring to affirm what shall and shall not be; and the consequences of things natural and contingent? Sure, no mortal man, undementated, dare so confide in Art, and dote so fond on his vain shadow, as to boast of this, which is God's incommunicable Jewel, and the Prerogative of his Crown. Our portion (Woman) is to wait God's discovery; Secret things belong to God, 
Deut. 29.29. Exod. 24.2.  but things revealed to us; and God forbidden we should come nearer the Mount than is indulged us, or endeavour after Wisdom beyond Sobriety; Our duty is to acquaint ourselves with God, not by knowing him as he is, for that's impossible; but by knowing him as he manifests himself in works of Power, Providence, Mercy; and in the improvement of what light we borrow from this Lamp, we may see enough to make us in love with him, who made all things as, and what they are, and to what they shall be: In him the Rich and the poor, the wise and the simple, the Brute and the Rational, the Worm and the Angel, the Fly and the Eagle, the Ant and the Elephant, the Mouse and the Lion, the Eel and the Whale meet; God is the Maker of them all, and the same power went to the production of the least as greatest; from him come winds and seasons, and without him nothing is that is, nor shall be that he wills not: this is the sum of what we can reach to in the folio of Contemplation and practice; for whatever helps Art & Nature give us, come far shorter of the utmost extent of God's Works, than the shortest ladder is short of the Heaven we see, or the impurest soul of that better Heaven we hope for: The best Meditation we can make, is that of the Father, Si tale Artificium, qualis Artifex? si tale est quod fecit, qualis est quifecit? If the courage of the Lion, strength of the Elephant, capacity of the Whale, prudence of the Ant, continence of the Dove, If the world be so variously fitted with necessaries, for delight, support, and exercise of man, and his Nature so adapted to search into, and blessed to find out and improve the secrets, and several qualities of things, creatures, and continents, in some proportion suitable to his being, and God's designment; hath he not great cause to cry out with that Kingly Prophet, 
Psal. 139.14. 19.1.  O how fearfully and how wonderfully am I made! for who can confess less than this, The Heavens declare the glory of God, and the Firmament shows his handy Work?  
But (O man) wander not too wildly in this wilderness, wherein are beasts of Prey, uncouth paths, dismal upshots; thine errand and end is to admire the works of God; that thou mayst do, it is thy duty, and Gods exact of thee so to do, and thou thyself art a fair Text to such pious Meditations; God created thee something of nothing, a Man, not a Toad, a Christian, not a Heathen, of clear intellect not brutish, of right shape not deformed; and consider, this calls for Gratitude. God hath beautified thee with a bright Sun, refreshed thee by a sweet gale of wind in thy sails, thou art at the wished Port, supported by a miraculous hand of Providence, he hath discovered to thee thy dangers, conducted thee in thy way, ministered to thy wants, when others not less his, nor less themselves than thou, go mourning all the day long, are on their duty, 
John 5.4.  waiting (with the Cripple) when the good Angel will come to their comfort, but all in vain: No Butter sticks on their bread, their cake is dough, as the Proverb is; All is fruitless; Remember the more thou receivest, the more thou must return: Cui plus datur, ab illo plus exigitur; in fine, rather labour to improve well that thou hast, then to covet more to misuse it, and abuse thy soul; for God expects from all men, as he sows, so to reap; and thou art an Unthrift on his Bounty, if thou returnest him not obedience and love, who hath crowned thee with Honour and Plenty above thy fellows.  
But (O man) above all things, 
Deut. 32.15.  be not like Jesurun; spurn not with the heel; when thou art fat, forget not the hand that feeds thee, and the paps of Providence that suckle thee; nor let thine horns be exalted to worry and plague thy fellow servants of a lower Form than thou art: This is not to be like God, good, gentle, and nigh unto all those that call upon him; but liker the servant in the Gospel, 
Matth. 32.32.  who took his fellow servant by the throat, when he himself was forgiven by his Lord the greater Debt; yea, this is not to admire God, but to reproach him, as misgiving Power and Greatness, and trusting it in the hands of those, who by it prey upon, not protect the Sheep. This is not to admire the Works of God, but to admire thyself, and to sacrifice to thine own Ambition and inordinacy, and so to dishonour God who commands, 
Phil. 4.5.  Our Moderation should be known to all men; yea, this is to be unworthy of Acquaintance with God, who is Shepherd of his Sheep, and delights in Lillyes, things harmless and benign; and those that are not such, shall do well to consider that of the Prophet, 
Jer. 30.16.  I will spoil the Spoiler; and steer another course for the future, even to emendation of life; which brings up the rear of what God requires from those that will be acquainted with him, and calls for my next Meditation.  
5. Lastly, Renovation of Life is a chief adjunct to Acquaintance with God: Light and darkness, Christ and Belial, Dagon and the Ark do not agree; new cloth and old garments suit not, nor will generous Wine endure crazy bottles; nor a Kingly mind brook the thatched cottage: There is nothing more averse to the pure Nature of God, than the impure life of a sinner; his eye loathes, his hand corrects, his heart relucts, his Word reproves, his Spirit labours against it; he cannot but call with a loud voice, 
Jer. 44.4. Rom. 1.18.  O do not that abominable thing which I hate; and correct, by revealing his wrath from Heaven against the ungodliness of men: Till thou (O man) return to him by Repentance, there is no peace with God to be hoped for, no amity to be attained. The means to gain God, is to own thyself, and to return to thy father's love, 
Luke 15.18.  to weep over thy wander, and to drown thy sins in penitent tears, as did Mary Magdalen and Peter. Then, then only are we worthy to be friends of God, when we are not profane as Esau, but holy as Abraham; not rude as Nimrod, but meek as Moses; not rebellious as Absolom, but devout as David; not treacherous as Judas, but penitent as Peter; not vexatious as Saul, but courageous as Paul; not embracing the world as did Demas, but contemning it and ourselves, as aught the Disciple of Christ, who must deny himself, and take up the Cross. This, this is to be born again, 
Mark 8.34. John 3.3. Ephes. 4.23. Isai. 1.16. Rom. 13.14, Ephes, 5.11  Nichodemus. his lesson; this is to be renewed in the spirit of our minds; this is to cease to do evil, and learn to do well; this is to put on the Lord Jesus, and to take no thought for the flesh; this is to have no fellowship with unfruitful works of darkness, but rather to reprove them; this is to put off the old man, and to put on the new man, 
Ephes. 4. 22,24  which after God is created in Righteousness and true Holiness; this is to lay the burden of our sins upon Christ, and to take the beauty of Holiness from him: this is to gain heaven's amnesty, to remove our sins far from us, as the East is from the West, and to cause them to come no more in remembrance before God; yea, this is to be throughly acquainted with God, and to have him the souls Sun and Shield, who will give Grace and Glory, 
Psal. 84.11.  and withhold no good thing from it.  
These are the bona notabilia, which God keeps as the reward of Piety; as his secrets, so his comforts are with those that fear him. Clusters of Canaan, grow not upon Crabstocks of Sodom: Divine familiarity is not with mortal foedity: They which will have God their Lord, must have his Rule for their Guide. Penitence must supply the want of Innocence, or else God will deny acceptance: it is not for me to say, I will return after, and be received first. God will have his Doles of Mercy distributed to Pennancers; and the Oil of Gladness returned to those faces whose heads were covered with ashes: A weeping eye is no small Favourite with a merciful God, who not only greets with an Euge, 
Luke 15,7.  returning sins, but commands an Exultate, in Heaven amongst the Angels for it; and those that sow their wild oats in tears, shall reap their wages in due time; namely, Mercy and Joy, in, Come ye Blessed of my Father, receive the Mansion prepared for you, by Acquaintance with God; namely, Peace, which is the third hinge of my Meditation, and follows in the Scripture, Acquaint now thyself with God, and be at peace.  
Quest. 3 The third Quere is, What Peace it is those have who are acquainted with God? And here silet lingua, stupet animus, deficit oratio. Peace which passeth Understanding (such the Peace of God is) may well exceed utterance. The tongue is the heart's Bellman, and the cry is  to the conception. As what food nourisheth not, will not transide into the members aggrandization; so what the thought springs not, will never swell into words; Peace then, of this peace of God, it is somewhat ineffabile, past finding out, it is hid in the hollow of his hand, under his pavilion, from the strife of tongues, which in treating of its peace, would break the peace of Truth. But (O my soul) is this the forbidded tree? mayst not thou taste and not die? Hath God cabinetted up this Jewel, and must not man see it and live? Is this the one thing necessary; yet prohibited? Doth God require that of me which is impossible to me? And are my comforts surrounded with a flaming Sword inaccessible? Nothing less? The well is deep (O my soul) but thy backet is suitable; the Pearl is dear, but thy price in hand will reach it; thy peace is precious, and it is desposited with him, who hath broke down the wall of Separation; 
Ephes. 2.14.  there is a new and living way to this Holy of Holies, not by blood of Bulls and Goats; but by the blood of Christ's Cross, the Christians glory, and Signature of his Peace.  
But is this peace a complete Armature and Panoply? Doth it fit every part? Is it proof in every joint; is there no soft place in it, through which the poison of Satan's power or policy will pierce? Is it a sweet Nightingale in the breast, as well as a Head-piece and Guard to the outward man? Yes sure, the peace spoken of in this Scripture is every way lovely, like Jonathan, lovely in life, and lovely in death; a great source of Joy to thee, while thou art on thy way, and a glorious Epitaph on thy Monument, when thou hast done thy work, and run out thine Hourglass.  

This Peace is Tripartite Pax Temporis. Or External Of vision to the Eye.  
This Peace is Tripartite Pax Pectoris. Or Internal Of Contemplation to the Mind.  
This Peace is Tripartite Pax Numinis. Or Eternal Of Fruition both to Soul & Sense.   
1 Peace outward, that is a fruit of Acquaintance with God: for thus he giveth his Beloved rest: that the Creatures are under thine awe, that the Elements are thy Pavilion, the Clouds thy Cisterns, the Sun, Moon and Stars thy Tapers, the earth thy Granary, the Cattle thy Food and Raiment, is from God who is good, and doth good. I do not say, that Peace is always the Badge of Grace, or that it ever, in regard of Externities, fares well with those who are good. I know the contrary, and so did David to his trouble long ago; and Job chap. 12.6. complainins that the Tabernacles of Robbers prosper, and they that provoke God are secure; yea and Jeremy reasons with God concerning his Judgements, Why do the wicked prosper and those that hate God are exalted? Jer. 12.1. While holy men are clad in sackcloth, and covered with ashes, go mourning all the day long, have not (with their Saviour) a hole to hid their heads in, nor a crumb to feed their bellies, or a rag to cover their nakedness. 
Luke 16.19. Dan. 5.23.  Do I not read of Dives faring deliciously, of Nabuchadnezzar quaffing in the holy vessels? yet the one wanting nothing but room to lay his wealth in, and the other priding in the Babel that he had built for the glory of his Majesty? And doth not the same ear let in the Narrative of Elijahs poverty, fed by a Raven; 
1 King. 17. Act. 20.34.  and of Paul's necessities, supplied by the labour of his hands? Are not wicked men's Oxen strong to labour? and see we not their persons and fortunes free from captivity and restraint? when men more holy than they, having no oxen to labour for them, are fain themselves to labour like oxen to tread out their support, and to pay from the sweat of their brows, a tribute to their Tyrannous Masters; who with more than Egyptian severity, lay load of brick, and withdraw the allowance and furtherances thereto? If it be so, how is acquaintance with God a way to outward peace?  
I answer, Yes: it is the way to outward peace truly so called, that is, to sanctified outward peace, which is peace in a proper and savoury sense: Mere serenity of state, is as far from blessing, as ease is from health; which seldom is propagated by it, but often impeached and deflowered. When peace and prosperity is bestowed upon bad men, 'tis to reward some good thing in them: some service they have done God; God leaves not those unrewarded, whom his own bounty, not their propensions hath made serviceable to him; or at least to leave them without excuse, that they may be silent when they are judged. 
Isa. 45.1. & 4.  This is the portion that Hagars children have; this is the husk that God's prodigals feed upon; this is the mark they levelly at; like Hell and the Grave, they cry Give, Give. And what do they gape after? 'Tis auri sacra fames, Alexander's Conquests, Croesus his Wealth, Tully his Oratory, Metellus his prosperity: these take up their prospectives, bound their aims, swell their plumes: This fatted calf have these for their entertainment; Vltra neque spes, neque timor; they consider not the sour sauce that follows this Passover. On the contrary, When Affliction befalls the Godly, it is to ventilate, to winnow their chaff from them, to correct them for frailty, and to chase them out of their covert, in which they delighted themselves as on beds of Ivory, and in ways of Roses: Suppurated sores must have Corrosives: 'Tis too much cruelty to power in Oil, where there is need of mundifying: Afflictions and external quassations are like thunder, purgations to the air: The Soul is never better than when out of the Sunshine: Then it gathers up its garments, and crowds close to God: 
Hos. 5.15.  In their afflictions they will seek me early.  
Nor have the wicked prosperity and peace in peace; Aliquando sub hilari vultn tristis animus. Solomon tells us, 
Pro. 14.13. Dan. 5.5.  In the midst of laughter, the heart is sorrowful; sometimes there is an hand on the wall, a red Cross of God's displeasure on the fronts of our peace; There is peace, peace, and no peace; Midas his misery, Erysickthons' thirst, a coveting eye and a nauseating stomach, a grand estate and a penurious soul: 
Eccles. 6.2.  here is the evil under the Sun Solomon speaks of.  
Sometimes prosperity and peace, as Riches is given to the hurt of the Owners; 
Eccles. 5.3.  sometimes there is denied somewhat with it, for which it is appetible, as Heirs, Health, Friends; 
Gen. 15.2. Prov. 10.22.  and ever there is denied to wicked men, God's blessing on it, which brings no sorrow with, nor after it: the absence of which, causeth the dregs in the bottom of all worldly peace to worldly minds, for it makes them cry out of Prosperity, as captived Croesus did of Solon; O Solon, Solon, had I harkened to thy premonitions, I had never been so unprovided for bonds and captivity. Of these then, that which the Apostle says of the Unchaste widow, is most true, they are dead when they live. 
1 Tim. 5.6.  But to the Godly it is far otherwise their peace outward is ever sanctified, not as to the present use of it (for they may faint in the Sunshine, they may be lifted up through abundance of Revelation) but as to the Sacred end, and ultimate result of it: God shall turn this by the Sacred Chemistry of Omnipotency, into Good: 
Rom. 8.28.  This is within the pale of All things work together for good to them that love God.  
Away then, thou Accuser of the Brethren, avoid thou Tempter to Evil, and thou Mortar Piece of Divine Fury, Satan. Away ye children of Darkness, who hate those of Light, because your deeds are evil; forbear your taunt of those whom the Lord hath smitten; justify not those whose Iniquitous Balances have made themselves only weighty, and all others too light: the Standard of Justice is coming round; 
Dan. 5.25.  your doom is Mene tekel Vpharsin; the glory of your forged Sanctimony is defaced; God will humble the pride of men, and polish his rusted Saints, by the arising beams of the Sun of Righteousness: The Churches Sovereign is at hand; and though his first coming was in humility, his next will be in glory, to ride in triumph over all feigned Piety, and to set these Goats of Lust and Rage on his left hand; Lift up. (O holy ones) your heads, Your Redemption draws nigh: He that died for you, will own you, and expects you should own him, in preserving his seamlesse coat from rents, and in keeping unity of Spirit, though there be difference of Language. Peace be (O holy souls) to you, the peace of this world, not by its gifts, but by Donation of him, who hath subjected all things; prepare yourselves by holy love to deal out your Riches to those that want; freely ye receive, freely give: O far be it from you to give vinegar and gall to your brethren, since your Father in Heaven gives you the generous liquor of Love, and bids you do as you would be done by. Take your fills of the waters of outward plenty; Marah is cured, the bitterness of death is past, Christ hath by his Cross so crucified the world to you, that it is now become your Vassal, not your Lord: remember there is the portion of Peace annexed to Acquaintance with God, So do, and so have.  
But is this all? are the grains of allowance only in Externals? Is my Carcase more worthy than my Soul? What shall be done to that animula blandula, 
2 Pet. 1.4.  which is after a sort Partaker of the DIVINE Nature? is there no accrewment to that? Doth God take care of Sparrows, and of the hairs of our heads; and is there no provision made for that which is the Nightingale of Eternity? Surely yes, two for one; the double portion for this firstborn: One portion respects its conjunction here with the body; and the other its separation from, and glorification with the body in Heaven; the first in Grace, the second in Glory; the first in via, the Comfort and Peace of a good Conscience; and the latter and better, in Patria, of a good God, in a glorious Kingdom, Heaven.  
2 Peace Internal; not Physical, sans Palpitation of the Heart; sans exclamation of the Passions, or their crowing shrils in the brain: but peace Metaphysical; the peace of God in the breast of man; God as it were incarnate, sitting on the Tribunal of a Mortal Judicatory. Now the winter is past, the storms are over, the singing of birds is come, the voice of the Turtle, of the Primum Mobile, is heard: O Extatick Elamire! O Seraphic Ela! O Note stepped aside from the Choir of Angels, to entice our Admirations! Doth God dwell with man? can these houses of clay contain him that is whatever is Infinite and Incomprehensible, which he is? Be thou, O Lord, with my pen, and let it be thine Instrument to decipher this, which is so rare, which is whatever Nature can aspire to value.  
Peace of Conscience, a Jewel which abates not price; a child of light admired in all Ages. Persons, Countries sought after when not had, cherished where possessed, deplored when lost; whom Patriarches, Prophets, Apostles, Martyrs, Confessors, Christians valued, and to which they peered nothing.  
Peace of conscience, the Salt that seasons Mirth, sweetens Sorrow, and the Plummet that sounds the bottom of every coast, and discovers Shipwreck and safety.  
Peace of Conscience, the Touchstone of our innocency, the probate of our Zeal, the Furnace of our Charity; for then only can we love God and our Neighbour when his love is shed abroad in our hearts, by his holy Spirit, who works this peace in us.  
Peace of Conscience, that Phoenix nest made up of the Perfumes of Graces, out of which expiring, rises peace of Eternity.  
Peace of Conscience, heaven on earth, glory in weakness, light in obscurity, Abraham's bosom in Lazarus sores.  
Peace of Conscience; Goshen in Egypt, God's Segullah to the Alchemy of the world's Admirables; the fat kine of holy serenity, that by a miraculous transposition swallow up all the lean kine of worldly cares, and confounds the wisdom of secular interests.  
Peace of Conscience, the Lily of the valleys in which Christ nestles; the Rose of Sharon, on which the Sun of Righteousness smiles; to which Solomon's bravery is but Beggary, and Herod's oratory but babbling.  
Peace of Conscience, compared with which, Balm of Gilead is but like the trifling Compound of a Quack Salve; and the Gold of Ophir but as dross and dung.  
Peace of Conscience, to which Power and Policy, Arts and Armies, Counsels and Senates are but as Molehills to Mountains, Aunts to Men, Atoms to the body of this earth, and the dwindling light of the candle, to the centre of light enveloped in the Sun  
Peace. of Conscience, the Music, to which Orpheus his Harp, and Arion's Pipe, helped on with Siren's voice, are but so many strains of perfect discord and displeasing Harmony.  
Peace of Conscience, the best companion of life, the sweetest Confessor at death, the noblest Memorial after death; nay, the souls prodomus (next under Christ) to Heaven, for thither it ran on Cornelius his errand, to display his Alms; and thither it must go, to the credit and comfort of all that have it, For there is none of this peace to the wicked, saith my God.  
Here, O profane worldlings, here, O wretched Politicoes, ye are outstripped; pleasures, profits, honours, have no suffrage in this consistory, they cannot make their Master's partakers of this delight, to which all others are but shadows, as far beneath them as drops to the Ocean. Neither Alexander's Power, nor Solomon's Wisdom, nor Mithridates his Wealth, nor Justinians Learning, nor Galens Receipts, nor Archimedes his Experiments can procure this; 'tis a gift from above, descending from the Father of Lights, 
Jam. 1.17.  and referring the soul to him as the Author and Finisher of its Felicity.  
Here is somewhat stupendious; but this, how far soever transcending the utmost outward advantage, is but porch and prologue to those Magnal a Dei, those Arcana Patriae, which neither eye hath seen, nor ear have heard, nor entered into the heart of man to think of; namely, the good things God hath laid up in heaven for those that fear him, not to be attained or enjoyed here (alas, our Vessels are too narrow to receive that Ocean where there is incapability of reception, there is no probability of retention:) if we cannot be in possession while in the flesh, let us covet to depose this garment of incapability, and thirst after that glory which Heaven exalts us to; specified to us in that Jewel, Peace Eternal.  
Acquaint now thyself with God and be at Peace; that is, be every way blest; within, in a serenity of mind; without, in a fortunate condition, exempt from evils, or sanctified to thee in spite of evils; 
Prov. 17.7.  for when a man's ways please the Lord, he will make his enemies be at peace with him; or without fail, above, in the beatitude of thy soul to all eternity.  
This is the rest that remains to the people of God; 
Heb. 4.9. John 14.3.  this is the Mansion prepared by Christ, of which he took possession by his Ascension, and in which he now is in Session at the right hand of God. This is that Jerusalem above, 
Gal. 4.26.  which is free, the mother of us all, where Hallelujahs are Music, Angels Choristers, the Divine Nature prospect, Saints Companions, and the Lamb Light in the midst thereof.  
This is Heaven, not in Enthusiastic rhapsodies, not in fanatic Novelties, not in raving Blasphemies, but in deed and truth.  
This is Heaven, not that of pleasure in ‛ Amnons' Lust, in Achans Wedg, in Solomon's Wisdom, in Methuselahs' long life, in Achitophel's Craft, or in Judas his gain by Treachery; but Heaven in the bosom of Christ, who is Exalted above Principalities and Powers.  
This is heaven, not in Types and Figures, not in dark and remote views, not in variating forms, and unfixed Stations, but in real consistence, and unalterable duration.  
This is Heaven, not blemished by sin, not tedious through sorrow, not ruled by sinful will, not vanquished by lawless power, not tainted by profaneness, not deserted by time, not impairable in value and real worth, but ever what can be wished for, and never less than it at any time was or is.  
Lastly, This is Heaven, not infected with pride, not dejected with poverty, not shriveled with age, not scorched with heat, not determining with time.  
Heaven, a Kingdom for its glory and capacity, purchased by the price of blood, and the pre-appointment of Mercy; for not all, but for many, yet those a little flock, those who are acquainted with God in grace, and by him rewarded with this Peace.  
Now I am in Meditation at the Ladders top; but have we spoke well of this Canaan? Is not this Peace of eternity the least of our treatment, though in it Christ be, as was Bethlehem Ephrata little amongst the Tribes of Judah, 
Micah. 5.2.  out of which Christ came? Is not Isaak mistaken, and sent away with a small pittance, in stead of the son of Hagar? What means my line upon line on other Subjects less worthy, and my brevity on this head that exceedeth them all.  
Truly more Devotion than words, more Admiration than Oratory befits this Subject; Scholastic Dispute, and eloquent Panegyrics are the Fucuses that adorn this Elementary world, and please its Airy Inhabitants; these are the Diana's of vain men, and those Treasures which they pride in, and rely on, as inexhaustible; and with these they delude souls, and dishonour him who beautified us with that bravery, that we might honour him as our Creator, follow him as our Pattern, yea fall down before him as our Judge. When I am in Meditation of Heaven, I rather pray for a warm heart, and keen affections; for abilities to believe in, and adhere to God, then for curious Speculations and pathetic words; and therefore since faith must supply what sense cannot attain to, and those things that are secret and ineffable, are rather to be adored, then searched into, or written upon; I can here conclude this part of my Meditation in the Wiseman's words, The knowledge of this is too Wonderful for me, it is high, I cannot attain unto it.  
And declining further thought of this Peace which here I cannot understand; inquire into the evil we are assured to escape both here and hereafter, which is the fourth Enquiry, How this Peace may be said to repel evil from us? in that clause, So shall no evil come unto thee.  
Peace and Evil are here opposed, not more in the words than sense. Evil like the Canker eats out either our Peace, or at least eclipseth the comfort of it, evil of sin deserves no peace; evil of punishment believes and finds no peace; to the one peace is not, to the other it seems not to be, and so is not at all as to the present discovery: That therefore the Holy Ghost might set every Trophy upon its proper basis, I conceive him, using this order in this Scripture, to teach us, that as Acquaintance with God is the way to peace, so is the peace of God crowned with exemption from evil; and that none can expect to have God's custody; but those which are in League and Amity with him; Be at Peace, so shall no evil come unto thee.  
No Evil, Not Satan, the Tempter to it, and the Traducer for it; Christ's Prayer is our Antimure, Deliver us from evil; that is, from that evil one. From his Power, 
1 Pet. 5.8. Ephes 6.11.  as the Lion that goes about seeking whom he may devour: From his Policy, for we know his Methods, his pious Frauds, his Scriptum ests, his Lamblike, Angellick manifestations, 
2 Cor. 11.14. Matth. 24.24.  his transformations into shows of Light and external sanctity, and all to deceive, if possible, the very Elect.  
From his Agents, who Apelike act his part to much perfection (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) make Merchandise of Faith and a good Conscience, care not what they do to make Proselytes and pervert souls. This crafty Polycrates, Satan, 
2 Pet. 2.3.  moves every stone to his advantage, and hath flags of all colours to hang out for our surprise; he hath Instruments that with the Zeal of old Arsenius seem to forsake their Countries and Fortunes to devote themselves to God; his Luciferians, that come in the vests of innocency, but inwardly are ravening wolves, having the poison of Asps under their tongues, 
Matth. 7.15.  and the rancour of Devils in their hearts; whom Christ commands us to beware of, Mat. 10.17. He hath his Artemova's, that have such convicting deportments that they lead men which way they list, by their suaviloquius charms, and compleasant influences; his Pharisees, that swallow down Widow's houses in the hollow of long Prayers; that are all to all men, that they might reduce all men to be nothing to any but themselves; his Saducees that deny Resurrection, Angels, Spirit, but what is theirs, those they cry up as Ocular, execrating all that are not of their party, and cry not Grace, Grace to this Apollyon of their designing. Lord, what a Gallamaufry of Frauds hath this great Engineer on foot? How is he furnished to deceive, who hath not only the tongues and pens of many men Learned, but lying Wonders and miraculous Artifices at his service? But we know his methods, and may see this Apicius gaping to devour all; contented with nothing but ruin and disorder, though he cry out with Jehu, Behold my Zeal.  
And it were well if men would try the spirits that now are abroad, for Satan is often a Lying spirit in the mouth of Prophets, and a Prophesying spirit in the mouth of Liars: and if he durst mingle himself with the Sons of God, when they came before him of old, may he not now be well mistrusted: 
Job 1.6.  though he quote Scripture with the zeal of a Seraphim, and in the meetings of Christians pray and speak with notable evidence; he who durst appear before Christ with Scripture abused to his own purpose, 
Matth. 4.6.  dare do the like to Christians, whose weakness is more opportune to his Conquest. He is that Evil one, who in his whites is a Devil of Deceit, in his blacks a Devil of Malice, in his Crimsons a Devil of blood; a Devil in all shapes, actions, senses, and happy is it for us that we know his Methods. And Agents; not men of trifling talents, who need vulgar helps to make them eminent; but men of great parts, noble wits, yea often noted lives; speaking to wonder, writing to amazement, living to envy and example; the Leaders of Israel sometimes caused them to err; The Priests divined a falsehood; 
Isai. 9.16.  the Devil of saul's heart (in samuel's flesh as it were) is potent enough to misguide millions. O Lord what a Progress hath the mystery of iniquity made, when the Serpent stings the Dove to death; Religion becomes politized! What an Egypt will Canaan be, when Mannah is exchanged for Garlic and Onions, when the Screech Owl extrudes the Turtle; and that be upon us which the Jews feared, John 11.48. The Roman come and take away our Religion, and (I pray God) not our place and Nation.  
Is not this evil of the Devils designing? Is not the hand of hell's Joab, Satan in it, but the sword of the Lord and of his Gideon Christ Jesus shall prevent this, though none stand in the gap; no Moses intercedes, no Phineas executes Judgement; yet this Plague shall cease; God for his own namesake will turn those Locusts (the Jesuits) back to their quarters; and make their Design as a red sea to bury themselves in. The Thumbs of these Adonibezeks shall be cut off, the Pride and Policy of these Absoloms become their ruins, So let all thine enemies perish, O Lord.  
Well, we have a sight of Satan in his power, and agents; now see him in his Policy and end, which is to cut off Samsons locks; to destroy the Males of Israel; to ruin all the Smiths and Forges by which our Spiritual weapons should be edged to oppose him, and defend ourselves against his assaults; thus did the Philistims of old to Israel, 1 Sam. 13.9. But I hope God will turn this Wisdom into Folly, and this Babel of Hope into a Babel of Defeat; yea, I will bespeak these Gates of Hell to give way to the Rock of Ages, and to Christ the Corner stone, who is with his Church to the end of the world; and I will pray that the iniquity of their hearts may be forgiven them, who hate the Church of England without a cause, and endeavour to subvert the Religion of it against Scripture that asserts it.  
And now is not custody from this evil an unspeakable Blessing? Is it not as rain to the parched grass, and ought we not to receive this Mercy with the joy of Harvest? Is it not a serious collect which deprecates Satan's success; while he with Herod acts a Tragedy on Innocents', and labours to steal away the Babe Christ out of his mother's lap the Church; his mother the Church; not to rob the blessed Virgin of her Crown (All Generations call her Blessed, because she bore his body in her womb) but to right the Church against her Rival, the Synagogue of Satan, which disowns her, and seeks Christ out of her, who spiritually is only form in her, from which evil, and the infatuation of it, good Lord deliver us.  
This is the first Evil (Satan) from which the Peace of God shields us, the next is from Sin; like father, like child; a chip of the old block, a branch of that Lie which was from the beginning.  
From sin, the evil of inquination, that which defiles the man, defaces God's image, passes an eternal exile twixt the soul and him, for he hath no fellowship with unfruitful works of Darkness; His eye is on them that are upright, but he cutteth off the wicked from the earth, and rooteth out the Transgressor's. 
Prov. 2. ult.   
From sin, the Evil of Angels, for because of folly beheld in them, they were cast from Heaven; 
1 Pet. 2.4. Isai 30 33.  the evil of Kings and great men, for whom Tophet is prepared of old; Sin, the evil of men of low degree; sin, the evil of all; 
1 John 5.19.  for the whole world greaneth under it, and lies in it.  
From sin, the eyes grief, prevailed against Eve, 
Gen. 3.6. 6 6.  by that against the sons of God of the old world: Sin, the hearts ache; thus in Saint Paul crying out, 
Rom 7.24. Psal. 39.1.  O wretched man that I am, who shall deliver me from the body of this death! Sin, the feets snare, against which David cautions, I said I will take heed to my ways; Sin, the tongues temptation to speak unadvisedly; Sin, the Catholic Cross to all that are crucified with Christ, and mystical members of him; Sin, the breach of God's Law, the grief of his Spirit, the price of his Son, the torment of his Combatant, and the triumph of his Crowned one's; Sin, the Monster of Paradise, for there it was plotted; the first born of life, for therein it is acted; the plague of this world, on whose Stage it is attired, and thence maturated. Sin, something of nothing, a tumourous bubble of pestilent pride, scorching Lust, and empty vanity, evaporating in nothing but the Lust of the flesh, Lust of the eye, and the Pride of life.  
Sin an evil inward in the thought, outward in the act, upward against God whom it contemns, and downward against earth whom it burdens, and all to gratify him who is Prince of the Air, and rules in the hearts of the Children of disobedience. Sin against the Creation, whom it disorders; against Redemption, which it frustrates; against Sanctification, which it defies; against Preservation, which it contradicts; against Salvation, which it abjures. Sin, against which, as the greatest evil, God protests; to prevent which Angels watch; to recall from which the Spirit solicits; to direct how to avoid which, the word is positive; against which to practise the holy men of all ages are precedents; yea, to expiate which the blood of Christ the Lamb of God was shed, and his soul for it made an Offering.  
What shall I say more against this which is so dishonourable to God, and aught to be execrable to his people? but in the words of Moses, Cursed be he that continues not in all the words of the Law to do them; that is, who desires not to give sin the foil, by a contrary and constant course of virtue, according to the will of God in his Word, and the assistance he hath from God in this Race to complete this resolution; for without that we can do nothing.  
Well then, to be helped from this evil, is a mercy, a consequent of God's peace with the soul; that is clear from the Prophet, Thou wilt keep him in perfect peace (or nearer the Original, in peace, peace) whose heart is stayed on thee, because he trusteth in thee. Herald O holy soul, that keepeth thee never slumbereth, his eye is on thy feet, to keep them; He keepeth the feet of his Saints, saith Hannah: On thine eye, to hinder thy lust; on thy hand, to prevent thy cruelty; on thy tongue, to suspend thine obscenity; on thy whole man, to keep thee from sin, that it reign not in this mortal body of thine. He was with Noah in the Ark, to keep him from despair of out-living the Flood, which drowned the world; with Moses in the wilderness, to preserve him from disbanding his rude multitude, whom God designed for Canaan, and inclining him to bear the petulancies of popularities; rather than choose the contents of a private retirement: He was with David in his flights from Saul, and fights with Philistims: And kept him from desponding, upon assurance of a Kingdom for his reward: He was with Jeremy in the Dungeon, and with Jonah in the Whale's belly; to sweeten straits to his, and to make them more pure in their enlargements. He was with Peter's tongue, converting thousands at a Sermon, and making his pride do penance where it offended, yea, weep out its own retraction. He was with Paul by grace sufficient for him, when he saw the messenger of Satan tempted him by abundant revelations to be lifted up above measure. In the fire he is with his, and in the water he is with his: yea with you, O holy souls, he is always, to the end of the world. With you (O holy souls) to keep you in all your ways, to secure you in all your dangers, to resolve you in all your doubts, to support you under all your sufferings, and with you to deliver you out of them: With you as a Sun to enlighten, as a shelld to defend, as an Anchor to rest on, as a Pilot to guide you, and as a Champion to overcome your fears. With you, to keep you in your Race, that you faint not; and with you, to reward you with fullness of joy in his presence. This is second to the former privilege, the peace of God keeps from Evil. 1. Satan: 2. Sin.  
The third Viol is not yet past, but behind, that is, Sorrow and Sufferings: those it also preserves against, not that they dash not on us, but that they overwhelm us not; not that they come not nigh, but that they come not over us to overcome us: Christ in the Ship privilegeth not from tossing, but drowning. I will not fear the ranting Seas, if my rebuking Saviour (whose voice those waves and winds obey) be embarked with me. Mistake not (O holy souls) your Lesson; it is the voice of your Beloved that says, In the world ye shall have Tribulation: 
Job 16. last.  the Cross is your Saviour's Sheep-mark, and those that are of his flock, brook his Ear mark; their ear must not refuse the Trial Christ's side had; if that was pierced, they must expect like measure; and those that will not follow him in the Regeneration, have little cause to conclude him theirs in his Kingdom. What (O man) wilt thou with thy Saviour wear the Crown of Glory, and refuse that other of Thorns with him? Wilt thou be acclamated for a Co-heir, a King, and Priest with Christ, and not be spit upon and derided with him here? Wilt thou drink the new wine with him in his Kingdom, and decline the Vinegar and Gall here given him? Dost thou hope to be drawn up after him, and not resolve here to tread the Wine-press of wrath, to endure the contradiction of sinners with him? If this thou lookest for, thou art on thy wander, far from thy Mark; thou art of the rich young man's pack, who would keep Christ and his Wealth too, or no Christ; Cresianus es, non Christianus; there is one thing necessary which thou needest, Deny thyself, take up the Cross, and follow Christ, to Mount Calvary, before thou come to Mount Zion.  
And O that this Meditation were but canon with many such Zelots as Julian was, who grasp Power and worldly greatness with as eager talons as Lions and Panthers do Lambs and Infants, and think they never have enough, till they have too much Mammon for Christ to cohabit with. These are they that are Saints, as Peter was a Penitent, after many denials and perjuries; not Saints because penitent as was he, whom a Cock wakened; when these stop their ears against good counsel, and harden their hearts against reproof; yea, hate him that reproveth in the Gate. These are they who love Christ when he is with those in Prince's Courts, clothed in soft Raiment, sat in Royal Apparel on the Throne, when the people cry him up; but when he is traduced, when in the High Priests Hall, when trampled upon, than they are gone like Summer birds in Winter; they are all for a Pompous Reign on earth, before that more glorious Reign in Heaven; and therefore they will secure themselves by might and main against all danger and diminution here. Do these consider Christ had never been glorious, but by sufferings, nor the Church been victorious but by the red Cross? How much of holy Writ do these men make Apocryphal, while they entail external prosperity to Saintship, and think none worthy to live, but those who look upon the Cross as a curse, servile supplicium? What think they of those words of the Lord Jesus, In the world ye (Who? my holy Apostles, as pure Saints as any such, none excepted; nay, to whom compared, those are but as Jewish Sepulchers) shall have affliction; not be afflicted, but have affliction, in the Abstract; there shall be a kind of connaturality betwixt you and affliction. What judge they of Saint Paul's peremptory position, All that will live godly in Christ Jesus shall suffer persecution? What of Saint Peter's prediction of fiery Trials, and Encouragements to prepare for them? Nay, what of our Saviour's Benediction on those that suffer for Righteousness sake? Are these Tales and Figments? Are these Legends and Foists? Are these Lilies of his field, not to be compared to the solomon's of their fancy in all his Royalty? I trow there is no man so fond, but sees self more set up then Christ in this Pageant; for take away sufferings, and where is Faith? where Charity? where Martyrdom? nay, where is, or to what purpose that animative reference of the Holy Ghost displaying Christ, glorious in witnessing a good confession before Pentius Pilate his Judge, who could wash his hand, and protest Christ's innocency, and yet durst not deliver him from the rage of the multitude. No wonder they cry down Scripture, and Fathers, and Church Stories, who cry up such wild, eccentric, worldly subtleties for Religion, and own Christ with their mouths, as the Jews did him on the Cross, only the more to reproach him.  
Well, let these stray from the fold as wildly as they will, it is thy part (O holy foul) to keep close to thy colours, 
Voti tunc Curistianis crat pro Christi nomine gladio percuti. S. Hie●on. in vita Pauli Eremitae de Temp. Decii.  Christ looketh thou shouldst not only he ready to own, but of need be, to dyefor him; thou must expect sorrows, perhaps not such as with Spira will make thee despair, turn thy back on Gon, as Ephraim did in the day of Battle; but such as may exercise thy Grace, correct thine out-going, mind thee of thine end, admonish thee of thy duty, rouse thee to get thine Evidence ready, to make thy Calling and Election sure, and by a holy end prepare thee for a blessed Exchange.  
The Promise is to be secure, not exempt; not that ye shall not to be assaulted, but not be overcome; not that ye shall not be chastened, but that ye shall not be condemned; not that evils shall not come near you, but that they shall not domineer over you; not that ye shall not be buffetted by Satan, but that Divine Grace shall be sufficient for you.  
The Peace of God gained by Acquaintance with him, is no plea of prescription against trouble and evil; but this it doth, it modifies evil, so that it comes not noxiously near a godly man, as it is evil, so it's kept at distance, as it is a Mark of Divine love, as it is a voice to reclaim, as it is commanded to be Gods Monitor to us, so we must welcome it as did David, It is good for me that I was afflicted; and pray for it as preventive Physic, that keeps us from Plethoric Distempers. Many men may thank God for their crosses, without which they had never come to Heaven: there is a most notable Story in the Legend, of a blind woman, who besought Saint Bridget to give her sight; the Saint (so called) at her entreaty, 
Quo presentor sum mundo, co absen●ior sum Christo.  did; and when she had seen four dages, she desired Saint Bridget, that she would take away her sight again, adding this for reason, The more I see of the world, the less am I conversant with Christ.  
4. Lastly, The peace in Acquaintance with God, will keep thee from the Evil of Evils, Death eternal. God suffers not his to fall into that pit, out of which there is no redemption; His, as they have no part in the sin of the Damned, so shall they not partake in the torment of the Damned: 'Tis not, Go ye Blessed, but Go ye Cursed into everlasting fire, prepared for the Devil and his Angels. And indeed, this is the Mercy of Mercies; this is one part of the Recompense of Virtue and Godly life, that it shall not only have comfort in seeing God gloriously waving the Banner of love over it, but becoming its Guard to Heaven, and nullifying Satan's attempts on it; this is, that in which the mercy of God shines as at noon tide, and comfortably exalts its self above Justice, as that which crowns God, and renders him Beloved and admired of all that know him.  
But perhaps (O man) thou art curious to know what this Death Eternal is? This is a vanity, and if thou beware not, may be the vexation of thy spirit, but if thou wouldst ken the scantling of it, our blessed Lord hath defined it to be utter darkness, 
Matth. 8.12.  where is weeping and wailing, and gnashing of teeth; it is exile from God, and judgement to the society of damned spirits, for ever.  
Death Eternal, what is it not that is absolute tristicity? it is a living death, and a dying life; it is the wages of sin, the sentence of Justice, the utmost period of Plagues; a most exquisite misery, a most Merciless Torment, an Eternal Passion! Eternal Death; it is misery to the eye, for it shall not see God; it is a worm gnawing on the heart, for it shall consider the evil it hath done, for which is inflicted that evil it suffereth; it is a vexation to the senses, which to augment the tortures of their condition, shall be renewed and made more sensible; it is an excess which shall never have end, but be eternally what it is, and impossible to be what it is not.  
Death Eternal; it is the region of Blasphemy, the Cauldron of Nimrods', Nero's Judasses', those chambers of ruin into which they descend, who desert God by sin, and are deserted by God in just Judgement. Death Eternal; it is a gulf without bottom; a doom beyond ransom; a fire that burns, and is never extinguished; and a restless craver, never satisfied.  
What shall I say other then that of the Psalmist, Remember this ye that frrget God, 
Psal. 50. 2●.  lest he tear you in pieces and there be none to deliver.  
These are the Evils from which peace in Acquaintance with God privilegeth the soul.  
But how (cries the holy soul) cometh this to be my privilege? How, O soul? Surely not by thy merit, but 1. By the Mercy of God, which hath bestowed that good, as an Enticement to be his; God invites sinners to his Mercy. He waits to be gracious, 
〈…〉 18.  he would have them come to the waters of Life and drink freely; 
〈…〉 11, 28.  he calls to you to come, Come unto me all ye that are weary and heavy laden; he rewards them when they come, Those that come unto me, I will in no sort cast away; he complains of them when they do not come, They will not come unto me that they might have life. God in goodness gins with man, and gives him co-operating Grace; and it is his own obduration that makes Mercy retreat; while we are willing he assists us, but when we draw back, he will have no pleasure in us. Mercy makes the Marriage betwixt God and the Soul, and Peace is the Dowry that God gives his beloved; those that are one with him by Grace cannot be severed from him and themselves through Evil. Here is the best Exchange for profit, here is the Indias of holy Riches, here is Canaan flowing with Milk and Honey, here is the light which admits no darkness, and the day that never sees night. here is the Price and the Pearl, the work, and the wages: God to whom by faith we must run, and Mercy, which by faith from him we may receive; here is the door by which we must enter into the joy of our Master; and here is the Master, who will not shut the door against us, because we come not before bid, nor can we stay there longer than welcome. By thee, O Sun of the Morning, and first born of Heaven (for thou wast in the beginning) is our Acquaintance wrought with God, and our evil from sin prevented.  
2. This comes to be the holy souls privilege, from the Purchase of Christ; 
〈◊〉 1.21.  He, he redeemed us, not only from our vain conversation, but from the wrath to come; from the bondage of sin and Satan, into the glorious liberty of the sons of God: 
Gal. 3.13. Rom. 8.21. Ephes. 2.14.  'Tis he that is our Peace, and 'tis he that keeps us from that Evil one. The Redemption wrought by him on the Cross, was not only from wrath, but to himself: He hath redeemed us to himself out of every Nation, etc. 
Rev. 5.9, 10.  Not only to free us from the rage of sin and Satan, but to make us Kings and Priests, to preserve us to his Heavenly Kingdom; and herein he is a Saviour to the utmost; to the utmost of men: 
Heb. 7.25.  he is the Saviour of his whole body, Jews, Gentiles, far, near, bond, free, rich, poor, high, low, his Providence is over his whole family; his rain reins upon bad as well as good. To the utmost of things, all cooperate by his interposition and ordination, to the good of his; the Graces of Godly men make them admire him; the sins of others to watch over themselves more; nay, their own failings carry them to God by Petition for pardon and grace sufficient for them; the crosses they carry have Christ in them, the reproaches they suffer have Christ with them, the glory they aim at, Christ will bring them to; Life, which to many is a pleasure, Christ imbitters, and yet rescues them from any provocation to impatience: they use it as the time wherein to work, but they desire to be dissolved in Christ's time, For to be with him is best of all. To the uttermost of time: his merit is a light unextinguishable, was, is, and ever shall be: the Patriarches before, the Prophets in, the holy men after the Law got to Heaven upon this wing, in this Chariot were they thither transported, in the garment of this elder brother were they wrapped, for that only is the Wedding garment; This is the one and only way; narrow, not open to all, but to those that believe; but yet a sure way, bounded by the sure mercies of David; and herein he is a Saviour beyond all, a Superlative Redeemer, for he is eternal, whereas others are but Temporary; he is complete, whereas others are but partial. Where are Moses and Joshuah, David and Jeptha, who saved the Jews? Where Caesar, Scipio, Metellus the Deliverers of the Romans? Where Codrus, Themistocles, Photion, by whom the Greeks were delivered? These are dead, and their Territories by others possessed; nay, their ashes are become the prey of Tyrants, who glut themselves with revenges on their relics; but Christ is the Saviour of his body, the Church; for ever he is, and ever will be the light in the midst of it, and a wall of fire round about it; For Christ hath purchased its peace, and paid (with reverence be it conceived) for that interest in God, which will keep off evil from coming to his.  
3. This privilege from evil is the natural child of Acquaintance with God; God never gives himself, without all that is his; and if all, than his peace, than his protection from evil; the Prophet tells us of Gods speaking peace to his people; 
Psal. 85.8. Isai. 26.20.41.14. Psal. 145.20  of his counsels to them to enter into rest till the indignation be over; of his cordial, Fear not thou worm Jacob, I will be with thee: of his corrasive to wicked men whom he will destroy. And whence (O holy soul) comes all this, but from that proximity twixt God and the soul? This is the pay of our patience, the result of our fidelity to God; 
Rev. 2.17.  he that follows the Lamb, shall not miss his white stone and new name. God never dismisses his without a blessing, like that from the womb of the Morning; he gives them peace to poise them here amidst their many storms in this life, and he keeps evil far from them; yea, that which is the greatest evil, after their deaths, eternal evil.  
And now me thinks I am of S. Peter's mind on the Mount, It is good to be here: here are three words in this Scripture, like the three Tabernacles in that: Acquaintance with God, Peace and Protection from evil; and these are (as Christ's face was transfigured) in a sort seraphickly expressed, and proposed after a celestial method; here is Acquaintance; usually res doloris, a vanity of vanity, in the multitude of which there is sorrow and distraction, strangely meliorated by its adjunct, highly imbeautied by its entail to God, of a Ceremony and a necessity made a virtue; Acquaint thyself with God. Next, here is the Lady Peace, not like that of the world, with Rachel mourning, with Thamar thrust out of doors after it hath served a turn; but like the Queen's daughter, glorious within, as beloved of God, and beauteous without, as decked with the Needle work of external accommodations: Lastly, here is evil profligated and dismantled of its force; the Lion exungued, and the sting taken out of the Serpent's tall, as an effect of divine bounty, and this by the Chemistry of God, who is able to bring good from evil.  
What then remains to this Meditation, but to summon the last Quere to give in its verdict? And that is the season when this Acquaintance with God is to be had, and these consequences obtained, in the Particle now, Acquaint [now] thy sef with God, etc.  
Now: Season seasons every thing; the Wise man said it, 
Prov. 25.12.  A word in season is like apples if Gold in Pictures of Silver; a fair show, but Metal upon Metal makes no Heraldry, but in a Picture 'twill pass, and so will time pass, of which this now is a part, and the best part because present; Acquaint new? Now; when? in life, in the day of time, in the season of Mercy, in Youth, before time be not, thou go down into the grave, and be seen no more, yea, before thou be gathered to dust, and worms feed upon thy flesh.  
Now; not anon: Now, left sickness, age, death prevent anon, and thou have no time t o groan for Peace, or cry for Mercy; our pardon is ever in danger, where our repentance is in debate.  
Now: this is to be wise for thyself (O soul) for it only is in thy possession, what a day will bring forth thou knowest not, therefore harken to Wisdoms voice, While it is called to day; delays ought to be as past time, out of thy power, since to work out now thy salvation with fear and trembling is thy prudence.  
Time hath no longer a race than a Creature hath, it is always on a swift Ebb, ●ere long it will be low water, and then where the tree falls, it must lie: and since time and tide stay for no man, O my soul, do thou watch them, and take time to do thy task; eternity gives good wages. Remember who said, 
2 Tim. 4.7.  I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a Crown of Righteousness.  
Now: not at the sixth or last hour of the day, for it is not certain whether thou shalt live upon this hazard to receive the penny of Eternity, which follows the orderly expense of time; but now, this instant, moment set to thy Tackling, the storm is great and thy vessel queasy, and therefore put in to the next Harbour: What thou dost, do quickly, 
Eccles. 9TH.  For there is neither wisdom nor strength in the grave whither thou goest, nor ever will be in thy power to untie thy chain of torments, or regain a lost happiness.  
Therefore (O my soul) receive thou this counsel with joy, and perfect it by holy industry, while thou hast time, talents, and what may further help thee in this blessed Husbandry and Sacred Thrift. Look not upon the Lions in the way, the narrow passage to life eternal, the obloquys of men who will judge thee mopish, because thou labourest for that Jewel that thou hast lost, and wouldst find again. These discouragements may work on lazy and thriftless souls, who starve when there is bread enough in their father's house: follow thou the Saints of all ages, who by Faith and Patience inherit the Promises; and by their holy example be thou stimulated to take the Cross for thy Title to the Crown of Life; yea, contest thou for their Crown, not to rob them, but to right thyself, who art born to equal hopes with them: and comfort thyself in that promise of the holy Apostle (who is now at peace with God, 
Gal. 6.9.  and is taken from the evil of this world unto the glory above) In due time ye shall reap if you faint not.  
FINIS.