friends, and my soul is in a state of poverty and widowhood. Look upon the tears I shed for thy absence in this desolate condition; and come, Lord Jesus, come unto me quickly, that I may be comforted; show me thy face, and I shall be satisfied: discover thy glory, and my joy shall be full: my flesh and my soul thirst and pant for thee, the living God, the fountain of life, O when shall I come and appear before God?

When will my comforter, whom I so earnestly look for, make his approaches to me? When, Ò when shall I feel the joy I so passionately desire, and be filled with the pleasures of that glorious dwelling, which I hope to reach at the end of this wearisome journey of life? Lord, if I may not yet drink of the river of thy pleasures, let me at least drink of the brook in the way. Let my tears be my meat and drink day and night, till the dawn of that glorious morning, when my soul should be awakened with that most welcome call, Behold thy spouse, thy Lord, the marriage of the Lamb is come. All I presume to ask at present, is refreshment and support under my sorrows: and, that these may be such as will one day be turned into joy; for I know my Redeemer will come, because he is merciful and true; nor will he suspend my happiness by unnecessary delay, because he loves those that love him, and they that seek him early shall be sure to find him. To whom, therefore, be glory and praise for ever and ever. Amen.

MEDITATION XXXIII.

Love, the Way to Life.

By what means we may avoid the torments of hell, and attain the joys of heaven, is an inquiry which deserves our most attentive application of thought; a science to be learnt at the expense of our most watchful care, and most solicitous concern. And in this study, it is of great consequence to set out right; for all our most assiduous endeavours will be employed to very little purpose, if we be not first instructed what way it is, that leads to everlasting bliss, and carries us out from all danger of everlasting misery. It will therefore behove us very diligently to consider those words of the Apostle, in 1 Cor. ii. 9. which, taken in their just latitude, do plainly teach us these two things: first, that the glories of the blessed, in a future state, are greater than can be expressed; and then, secondly, what is the way, by which we must arrive at this blessedness. Eye, he says, hath not seen, nor ear heard, neither hath it entered into the heart of man, to conceive the things which God hath prepared for them that love him. Now when he tells us that these excellent things are prepared for them that love God, from thence the inference is natural and plain, that love is the way enjoined, in which they are to be obtained. But then the Scripture makes it no less evident, that the love of God, and the love of our neighbour, are virtues inseparable from each other. For thus much is the

importance of that passage in St. John, He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God love his brother also. In these two parts it seems that true charity consists, to which St. Paul hath given so glorious a character, when he shuts up his discourse of the extraordinary gifts of the Spirit with those remarkable words, And yet show I unto you a more excellent way. Charity then is not only the way, but the best, nay, the only way, that leads to our heavenly country; for it is impossible for any man ever to come thither by any other way. But who is it that knows, or walks in this way? Even he that loves God and his brother. It will concern us then to be perfectly well informed what are the proper expressions of our love to each, and the just measures of our affection to God and to our neighbour. And of this point it may suffice to say, that we are bound in duty to love God more than ourselves, and to love our neighbour as ourselves. Now we love God more than ourselves, when upon all occasions we prefer his will before our own, and suffer no private interest or sensual inclination to come in competition with his commands, and his honour. But it is very observable, that although we are enjoined to love our neighbour as ourselves, yet we are no where enjoined to love him as much as we do ourselves; and therefore our duty in this respect is satisfied, when we heartily wish and endeavour all that good to our neighbour, which we ought to wish and endeavour the attainment of ourselves, especially the everlasting happiness of the soul; when we contribute to his obtaining it, and

omit no instance, whereby our help may be of any use to him, in procuring any advantage, whether temporal or spiritual, so far as the present circumstances of affairs render our assistance seasonable, and our own condition puts it in our power to become serviceable to him. This explication agrees exactly with the equity of our Lord's rule, Whatsoever ye would that men should do unto you, do ye even so to them. And it shows us likewise the necessity of that other left us by St. John, Let us not love in word, neither in tongue, but in deed, and in truth. But it may be asked once more, who those neighbours are whom we are bound to love after this manner? And to this the answer is very short, that the command is of unlimited extent, and comprehends all mankind; whether they be Christians, Jews, or infidels; whether they be acquaintances or strangers; whether they be friends or enemies.

MEDITATION XXXIV.

Reasons for Love to God.

BUT because this duty is of such infinite consequence, and the whole of our hopes and happiness depend upon the due performance of it, it is very necessary that we consider diligently what are the grounds of this obligation, and by what means it may be discharged. Now nothing will conduce to the begetting, cherishing, and heightening in our minds a holy love towards God, so much as a frequent recollection and just estimate of his wonderful goodness, and innumerable benefits to us: for indeed, the blessings he gives us of his own mere motion are so many and so great, and the recompense he makes us in return for any services we pay him, is so exceeding disproportionate to what we have reason to expect, that our souls must of necessity be at a loss, and perfectly confounded with amazement at the number and the value of the favours we receive at his hands. But though these are so inestimably great, that it is impossible for us to make such a return of love and thanks and obedience as they deserve, yet sure it is, we are bound to make the best we can, and by our diligence to pay to the utmost of our ability, remembering that the vast arrear behind, stands still charged to account, not from any want of will, but merely from the want of power to clear so great a debt. And thus, my soul, thou hast an answer to the first inquiry propounded, which was concerning