the inheritance they had rather take their portion in this life than to wait for an inheritance reserved in the Heavens Their unworthy spirits cry with Esau What profit will this birth-right do us We must have pleasure and we must have riches and therefore with Lysimacus they will sell their Kingdomes and themselves for a draught of water There are but few such elevated spirits as the Disciples had that can leave a possession to live upon a promise there are but few have such heroick spirits as Moses had that can despise the treasures of this present World out of respect unto the recompence of a future reward but there are many of such sordid spirits as Dives had that would enjoy their good things here but for my part Lord give not me my portion in this life I had rather live by faith XXXVIII Meditat. WHat Rebel under Proclamation of mercy stands out when he knows he shall be fetch'd in by the hand of Justice yet how many refractory sinners with those invited guests in the Gospel deride the messengers of Peace untill they are slain by the men of War Indeed hadst thou counsel wisdom and strength for the battel could thy heart endure or thy hands be strong in the day that God shall deal with thee this were much or could the Gods whom thou servest deliver thee out of the hands of Christ this were more but alas thou must one day be brought under his regal power either in favour or fury either in the praise of his Glory or to the magnifying of his Justice if thou hate his Throne thou shalt be made his footstool if thou wilt not have him to be thy head thou shalt be trod under his feet if he be not thy Jesus he will be thy Judge In a word if thou wilt not touch the golden Scepter of his Mercy thou shalt be crushed with the Rod of his Justice and remember this that this life is only the time of displaying the Flag of Mercy and the burning of the Taper of Peace if once the white Flag be folded up and the burning Taper burnt out then look for nothing but the sad flourishes of the black Flag As for those mine enemies that would not that I should reign over them bring them hither and slay them before me therefore now sit down and see thy weakness and while the King is yet a great way off send out the Ambassadours of thy prayers and tears and acquaint thy self now with God and be at peace For my part I had rather come in a Favourite than be brought in a Traytor XXXIX Meditat. SIn and Sorrow are two inseparable Companions thou canst not let in one and shut out the other If thy moment be spent in mirth thy eternity shall be spent in mourning if thou wilt not weep whil'st thou mayest have mercy to pardon thee thou shalt lament heareafter and yet have no eye to pity thee A bottle of tears may now quench the fire of Sin but a cloud of tears shall never quench the flames of Hell therefore while the wicked goe on laughing I desire to goe on mourning The Valley of Bochim will at length set me upon the Hill of Sion but the paths of rejoycing will at length bring into a hell of weeping for this is a truth that he that swims in sin shall sink in sorrow their laughter shall be turned into heaviness while my tears shall be wiped away I will therefore ever weep that I may not weep for ever XL. Meditat. THat way the Tree inclineth while it groweth that way it pitcheth when it falleth and there it lyes whether it be toward the North or South As we are in life for the most part we are in death so we lye down to eternity whether it be towards Heaven or Hell Being once fallen there is no removing For as in War an errour is death so in Death an errour is damnation therefore live as thou intendest to dye and dye as thou intendest to live O Lord Let the bent of my soul be alwayes towards thee that so I may fall to thee and ever rest with thee XLI Meditat. JOrdan that famous River no doubt runs through many a pleasant meadow by many a shady grove and flowery bank and yet at last is forc'd to empty it self into a dead Sea and not only so but those fresh Crystall streams that made those famous brooks lose both name and worth are turned into the dead Sea themselves Just so it is with a Weiked man here he walks through the meadows of Worldly pleasures and rests under the shades of earthly comforts and sports and wallows himself amongst the flowers of worldly delights but at last runs himself out into a dead Lake and is cast into Hell among the number of those that forget God and not only so but his very Heaven it self that made up all his hapiness is turn'd into hell his beauty is turn'd into horror his honour into shame his lusts into devils his pleasure into bitterness his scarlet into flames of fire and Brimstone so that that which was his fresh Stream here is his salt Sea there Lord Let me be a pure Stream that may end in Heaven I care not what stony veins I run through here on Earth so I may but there lose the name of weakness and corruption for glory and pefection XLII Meditat. WHat 's a day to an age And what 's an age to eternity And yet we know the shortest day is part of the longest time but the longest time is no part of eternity for where time ends there eternity begins Why are we then so foolish to heap up goods for mortality to lay up riches which at longest are but for many years perhaps not for many hours and yet to provide nothing for eternity And why are we so careful to humour and uphold a mouldering piece of clay a frail and mortal body which cannot stand above an age perhaps not above a day and yet neglect our precious souls that must endure for ever Do we all aim at a prosperous life Why then let us labour for a glorious eternity XLIII Meditat. ALL men would have happiness for their end but few would have holiness for their way all men would have the Kingdom of Heaven and the glory thereof but few seek the kingdom of Heaven and the righteousness thereof As that Noble man being asked what he thought of the course of precise Puritans as the World terms them or of the life of licentious Libertines Answered Cum ist is mallem vivere cum illis mori mallem I had rather live with those and dye with them So most men had rather live with Balaam but dye with Israel They would willingly have the Libertines ease but the godly mans end But this is certain no soul shall goe to God in death but onely that which draws near to God in life if the Kingdom of God be not first in us we shall
others have the use of it onely the abuse of it he carries to judgement with him he hath made his friends as we say but he hath undone himself so that I may justly write this Motto upon every bagg This is the price of blood Shall I then treasure up the price of blood No Christ hath entrusted me as a Steward therefore what I have and need not Christ shall have in his members that need and have not So the transitory creatures when they shall slide away shall not carry me with them but when I shall pass away I shall carry them with me XII Meditat. GOod Lord what a miserable creature is a wicked man His very Manna turns to worms his very mercies make him miserable look upon him in his larger estate and you shall find either he hath not the benefit of enjoying it only the danger of keeping it and this adds not to his comfort or else if he doth enjoy it he doth so miserably abuse it that as one saith well he makes that which for use is but temporal for punishment to be eternal Alas the pleasures of it are quickly gone but the pain of it lyes in his bones for ever Lord therefore help me to improve thy mercies or else thy mercies will but improve my miseries XIV Meditat. WOuld'st thou know whether thy name be written in the Book of Life why then read what thou hast written in the Book of Conscience Thou needest not ask who shall ascend up into Heaven for to search the Records of Eternity thou mayest but descend down into thine own heart and their read what thou art and what thou shalt be Though Gods Book of Election and Reprobation be closed and kept above with God yet thy Book of Conscience that is open and kept below in thy very bosome and what thou writest here thou shalt be sure to read there If I write nothing in this Book but the black lines of sin I shall find nothing in Gods Book but the red lines of damnation But if I write Gods Word in the Book of Conscience I may be sure God hath written my Name in the Book of Life At the great Day of Judgement when all Books shall be opened there I shall either read the sweetest or the sharpest lines I will therefore so write here that I may not be ashamed to read hereafter XV. Meditat. BE not curious to search into the secrets of God pick not the Lock where he hath allowed no Key He that will be sifting every Cloud may be smitten with a Thunder-bolt and he that will be too familiar with Gods secrets may be over-whelmed in his judgements Adam would curiously increase his knowledge wherefore Adam shamefully lost his goodness the Bethshemites would needs pry into the Ark of God therefore the hand of God slew above fifty thousand of them Therefore hover not about this flame lest we scorch our wings for my part seeing God hath made me his Steward and not his Secretary I will carefully improve my self by what we have revealed and not curiously enquire into or after what he hath reserved XVI Meditat. NOthing is so sure as death and nothing so uncertain as the time I may be too old to live I can never be too young to dye I will therefore live every hour as if I were to dye the next XVII Meditat. AS the Tree falleth so it lyeth and where death strikes down there God layes out either for mercy or misery So that I may compare it to the Red Sea If I goe in an Israelite my landing shall be in glory and my rejoycing in triumph to see all mine enemies dead upon the Sea-shore but If I goe in an Aegyptian if I be on this side the Cloud on this side the Covenant and yet go in hardned among the Troops of Pharaoh Justice shall return in its full strength and an inundation of Judgement shall over-flow my soul for ever Or else I may compare it to the sleep of the ten Virgins of whom it is said they slumbred and slept we shall all fall into this sleep now if I lye down with the wise I shall goe in with the Bridegroom but if I sleep with the foolish without oyl in my lamp without grace in my soul I have closed the gates of mercy upon my soul for ever I see then this life is the time wherein I must go forth to meet the Lord this is the hour wherein I must do my work and that the day wherein I must be judged according to my works I know not how soon I may fall into this sleep Therefore Lord grant that I live every day in thy sight as I desire to appear the last day in thy presence XVIII Meditat. WHat is said of the Mariner in respect to his Ship that he alwayes sayles within four inches of death that may be said of the soul in relation to the body that it is alwayes in four inches of Eternity if the Ship splits then the Saylor sinks if our earthen vessels break the soul is gone plunged for ever into the bottomless Sea and bankless Ocean of Eternity This is the soul therefore that I desire to weep over that shall preposterously launch into the deep before he knows whether he shall sink or swim XIX Meditat. IT was a sad speech of a dying King Nondum caepi vivere jam cogor vivendi finem facere I must now dye before I begin to live It is the sad condition of many a dying man that their work is to do when their hour is come when the enemy is in the gate their weapons are to look for when death is at the door their graces are to look for when the Bridegroom is come their oyl is to buy the pursuer of blood is upon them and the City of refuge not so much as thought of by them In a word the seven years of plenty are wasted and no provision for the years of famine time is spent and nothing laid up for eternity I will therefore now finish every work I have to do that to dye might be the last work I have to finish XX. Meditat. THis impudent age of ours is grown so eminently uncivil that it is now a dayes counted one of the greatest shames to be ashamed of sin but for my part I had rather be accounted the Worlds fool than Gods enemy XXI Meditat. WOrldling thou deridest to see a Ceristian melting at the Word trembling at a sin I tell thee he is of a noble carriage he can triumph in death and in judgement it is not the King of fears that can appall him or Hell it self that can affright him but as a Conquerour over both he can leave the World with a smile O Death where is thy Sting O Hell where is thy victory That is his triumphant valediction and farewell But thou that gloriest so much because thou canst silence Conscience and out-face sin I tell thee thou art of a base
never enter into the Kingdom of God no soul shall rest in Heaven hereafter but those that walk in Heaven here no soul shall enter into the gates of felicity but only that which treads the narrow paths of piety Lord make me holy as well as happy that I may love as well to glorifie thee as to be glorified of thee XLIV Meditat. THere be many to morrow Christians that set their day with God at such a day they will repent and not before as if they had the Lordship of Time and the Monopoly of Grace whereas Time and Grace are only at Gods disposing As St. Ambrose saith Poenitenti indulgentiam sâ—d dilaturo diem crastinum non promisit God hath promised pardon to the penitent but he hath not promised to morrow to the negligent As Saint Augustine saith Qui dat poenitenti veniam non semper dabit peccanti poenitentiam He that gives pardon to the penitent doth not alwayes give repentance to the sinner If I put God off to day he may put off me to morrow if I put off this hour of grace I may never have another gracious hour to day if I put by his hand of Mercy to morrow he may stretch out his hand of Justice It is true whil'st I have time I may come in but it is also true when I would come in I may not have time This is certain when I repent I shall have mercy but this is as certain when I would have mercy I may not find repentance O Lord thou hast given me this hour of grace to repent in Give me grace in this hour to repent with XLV Meditat. GOod Lord What a shaddow is the life of man What a nothing is it The time past that 's nothing just like a Bird fled from the hand of the Owner out of sight The time present that 's vanishing a running hour nay less a flying minute as good as nothing The time to come that 's uncertain the evening Sun may see us dead Lord Therefore in this hour make me sure of thee for in the next I am not sure of my self XLVI Meditat. ALexander when he had divided his wealth among his friends and being ask'd What he had reserved for himself Answered Hope He is a rare Christian indeed that can part with all for Christ and live by faith but when it comes to this that we must lose what we have here out of hope to find it again in Heaven the running Professor stops and goes back sorrowful Crates in his way to Philosophy threw his goods into the Sea to save himself saying Fgo vos mergam ne ipse mergar à vobis I had rather drown you than that you should drown me For he thought riches and vertue were incompatible But how many Christians are there that in their way to Jesus Christ throw away themselves and their souls to save their gold Before they will cast their bread upon the waters they will throw themselves into the Ocean many that make such specious shews of following of Christ in this same turning you may know their Master but this is a truth he hath no part at all in Christ that will not part with all for Christ and he lives but the life of sence that cannot make a living out of a promise Therefore Lord of what I have freely take thou what thou callest for Christ is my portion and reward I have enough to live on XLVII Meditat. WHen I look into the Treasures of men perhaps I see Chests of Plate Baggs of Gold Cabinets of Jewels but this is the misery of it that when he goes abroad he cannot carry them without a burthen or leave them without a fear But here now is the excellency of a Child of God that his treasure is alwayes in him and it is his happiness to carry it alwayes with him that as it is transcendent for riches being the fulness of God so it is likewise permanent for continuance because he is filled with that fulness insomuch that you may sooner rend his soul from his body than take his treasure from his soul This was that which sweetned the loss of Country-house and friends to Ovid in his exile the thoughts of his Genius the riches of his ingenous spirit was beyond the riches of Caesar's malice and this is that which refresheth the spirit of a Christian in all troubles and afflictions that he meets with in the Land of banishment he hath the possession of Jesus Christ whom he can never lose Oh the excellency of a Child of God! Though you cast him out of all yet you cannot cast any thing of this all out of him But as Bâ—as that Princely Philosopher said when he lost his City and was put to flight being asked by those that fled with him with their bagg and baggage Why he likewise took not something with him Answered Omnia mea mecum porto I carry all my riches with me meaning his Wisdom and his vertues So a Christian though you impoverish him banish him and cast him out of all yet he is able to say still Omnia mea mecum porto I carry all my treasure with me I have my Christ my fulness And truly Lord so thou wilt possess me with this all I care not though I am dispossessed of all XLVIII Meditat. LEgal dayes were but like winter dayes dark and cloudy sharp and stormy and yet how many of our Fathers travelled to Heaven in those dayes But Gospel-times they are like Summer dayes sweet and clear full of light and beauty so that we may truly say that God hath not been as a cloud of darkness to us for these are the dayes of grace that are full of the beams of mercy yet how slowly and sadly do many of us goe to Heaven But which is worse how sadly and slightly do we waste these precious dayes and neglect these golden opportunities Oh what time shall that soul find to repent in that shall be hardned in these melting times Oh what dayes shall that soul find to goe to Heaven in that shall idle away these Gospel-dayes Oh what grace shall that man find for sin that shall sin away the dayes of grace Oh to whom shall that soul appeal that shall renounce Jesus Christ Oh woe unto that soul for ever upon which the shaddows of death and of the evening are stretched out and yet never set forth for Heaven But wofuller is that man to whom the clearer and sweeter day doth only make the blacker and the sadder Hell Oh what blackness of darkness is reserved for that soul that shall walk in darkness in the midst and under such clearness of light We are those that are not only lifted up to Heaven but Heaven is let down to us Oh how long shall that man lye in Hell that Heaven presseth down Oh thou Gospel-Christian Thou art now under the clear demonstrations of Christ the sweet invitations of mercy the large manifestations of love look
openly prophane and cunningly hypocritical meet both there at last only with this difference the way the one goeth through the Gate and the other stealeth through the Postern Lord Therefore whiles the Hypocrite cloaths himself with formality cloath me with sincerity It may be men will hate me but I care not so God love me my duties may be full of imperfection but yet they shall never want a gracious acceptance my way may be in trouble yet my rest shall be in glory LXV Meditat. AS great serenity of weather is a presage of an Earthquake and Whirlwind so great security of life is a great and sore prediction of the souls earthquake of trembling and astonishment of spirit he that takes up formality and sits down in security he that layes his foundation in the sand and there raises his building the fall of that house will be great and you may observe that Christian that is only brought out of open prophaneness into outward profession that hath taken down the frame of his gross iniquity to set up a superficial form of piety that hath covered his face with a surface of Religion no soul so subject to fall into the sleep of death as such a soul for while he thinks himself well he seeks not to be better so that he slumbers away his time ' untill the cry at midnight ' and then he startles and awakes and sees nothing but the bridge of mercy drawn up and the gates of Heaven shut in See with what confidence these Formalists in the Gospel come unto Christ they come under the relation of Servants and therefore they call upon him as their Master Lord Lord Have not we prophesied in thy Name and in thy Name cast cut Devils c. They made no question of salvation but show their works as if they would command it for their wages But hear Christs answer Then will I profess unto them I never knew you What Lord Never knew us That is strange Have not we heard thy Word received thy Sacraments and relieved thy Members and spake for Thee and prayed to Thee and done many things in thy Name and yet didst thou never know us No sayes Christ I never knew you but with an utter and absolute rejection I never knew you I never did approve you in all your specious wayes and glorious shews wherein you did so pride your selves because all was in formality and nothing in sincerity therefore depart from me They little thought of such a sad expulsion such a direful seperation And thus the out-side Christian because he hath reformed in many things and doth conform to many duties therefore with Agag he concludes the bitterness of death is past so he cloaths himself with smooth imaginations and deceitful apprehensions till he is hewen asunder before the Lord. I will not therefore in the least duty be formal or in the least duty be secure but with the blessed man be always fearing for I had rather tremble here than startle in Hell LXVI Meditat. DOth Sin present it self look upon it as it must be with tears or shall be in torments if thou committest the least sin and dyest impenitent thy soul is lost and thy redemption ceaseth for ever Or if thou committest this sin and dost repent yet what cloudings of the face of God What breakings of the bones with David What bitter pangs What painfull throws What shadows of Death What terrours of Hell may seize upon thee before thou canst make thy peace or settle thine assurance Wilt thou give way to sin because it is delectable or because it is pardonable Who loves poyson because it is sweet Or who drinks poyson because he may have an Antidote seeing it will work to his trouble if it work not out his life I have a precious soul shall I lose it for a lust I have a gracious God shall I venture him for a sin No I will alwayes reject that for which I am sure to lose my peace likely to lose my soul LXVII Meditat. WHat Heir travelling to take possession of a rich inheritance either lets a green Meadow or a pleasant Garden detain him or a black Cloud or a foul way dishearten him O my Soul Thou art travelling to take possession of a glorious inheritance among the Saints wilt thou turn aside to crop every flower Wilt thou stand still to hear every melodious sound Wilt thou leave thy way to drink of every gliding stream of carnal pleasure What is this but to view a Meadow and lose a mannor For a dying Flower to part with an eternal Crown For a flying vanity to lose an immortal felicity To forsake the way of Sion to gather one of the Apples of Sodom Or else O my Soul What if thy way be in tears and thy dayes in sorrow all clouded and a swelling Sea so that not only the lading of the Ship but thy very life is in danger yet here is enough to comfort thee that a good Father and a large portion a sweet rest and an everlasting refreshment will make amends for all Therefore Vain World promise not for I Will make no deviation because my way lyes to purer comforts and surer glory Vexing World threaten not for I will make no retarding because I am travelling to my Fathers to my Country to my Happiness LXVIII Meditat. AS the heart is so is the estate riches are but cyphers it is the mind that makes the sum What am I the nearer for a great estate if I am not contented with it desires of having will quickly eat up all the comforts and delights in possessing Therefore that Alexander that wants content is worse than Digenes that is contented with his wants It argued a rich mind in the Philosopher when walking through a Market and beholding varieties of good commodities yet could say Quà m multis rebus ego non egeo How many things do I not want But a richer mind in the Disciples that with a sweet complacency of spirit could acknowledge that as having nothing yet possessing all things I see all would be well if my heart were well I will therefore forme my heart to my estate so shall I have an estate according to my heart LXIX Meditat. When I remember saith one Job sitting on the Dunghill John hungering in the Wilderness St. Peter hanging on the Gibbet then I think how severely will God punish hereafter those Reprobates whom he loaths if he deals so sharply with his Children whom he loves if he do so much to his intimate friends in the time of Grace what will he do to his professed enemies in the day of Judgment You therefore that deride the miseries of the Saints Oh turn your jeers into fears for Hell sparkles out on Earth On the contrary Lord When I consider Herod in his pomp Haman in his honour Ahasuerus at his feast c. Then I think if God drop so much into a vessel of wrath what will he pour into a Vessel
man I 'le wait his end I care not for his entrance LXXXVIII Meditat. EArthly riches were they true riches yet they are not ours or were they ours yet they were not true because they are unuseful to the soul Nay for the most part our golden heaps are but the miserable spoyls of precious souls Dives aut malus est aut haeres mali And then they are not ours because we cannot carry them with us when we leave the World Thou fool this night shall thy soul be taken from thee c. And then thou shalt quickly know whose thy soul shall be which thou hast by these things so sinfully abused but thou shalt never know whose these things shall be which thou hast so miserably provided When we awake at the last day we shall find nothing of all those things in our hands Those things that are of the World saith St. Ambrose we shall leave them behind us in the World only vertue is the companion of the dead these things shall fail us but our good works shall follow us and abide with us for ever Would'st thou be truly rich Be not only in getting of goods but in doing of good raise vertue out of vanity so shalt thou lay up goods indeed for eternity LXXXIX Meditat. I Have not farr to my home therefore I need not make much provision for my way food and rayment will be sufficient for my journey superfluity will but prove a burden While Jacob had only his staffe he went on freely in his way but when he had his flocks and herds he drives but slowly We see it daily that rich men either lose their paths or â—â—d but little ground while poor men run the wayes of Gods Commandments I am well enough if I have but enough to carry me well to Heaven I will therefore desire no more than what will mend my pace and serve me in my journey XC Meditat. WE must not presume upon the means without God nor upon God without the means Not upon the means without God because the Pipe cannot convey except the Spring communicate not upon God without the meanes because the goings forth of providence are always in the paths of diligence Therefore in the assault of Amalek whilst Moses goes to prayer Joshua must goe and fight so in the proceedings of Christians Faith should alwayes be upon the mount and Industry in the valley While the heart is lifted up the hand shauld be stretched out He only may rest in God that hath been restless in the means He that can fully lay out himself in Gods way may confidently lay up his faith in Gods providence I must sow my seed and wait upon the clouds do my work and leave the event to God I must neither be idle in the means nor make an Idol of the means I will therefore henceforth lay my hands to the means as if they were all in all and yet raise my eye above the means as if they were nothing at all XCI Meditat. CIcero spake at random when he said Ad decus libertatem nati sumus We are born to liberty and honour It is thou O regenerate Soul that art born a Child of Love and Heir of Glory Thou art he O excellent Saint that art cloathed with the Sun and crowned with the Stars and reckoned among the Angels of God O think upon thy dignity and consider Will an Emperour live like a Beggar Is it a becoming thing for those that are cloathed in Scarlet to embrace a Dunghill Am I born of God and shall I live like a man Hath God raised my Spirits with the highest excellencies and shall I stain my Nobleness with poor empty vanities May I feed upon a Christ and shall I feed upon Dust Shall I sit to judge the World and shall I be a Drudge to the World Hath Christ prepared for me a Mansion in the Heavens and shall I be groveling in the Earth Am I a Child of light and shall I commit the works of darkness No as Seneca says I am born to great and higher things than to be a slave unto Lust or a drudge unto the World XCII Meditat. PUre Love runs clearly out of it self into the bosome of the object that 's beloved heavenly Love centres no lower than Heaven it self it is only God it loves and it is only in God it lives if it loves a beam it is only as it stands in reference to the Sun if it loves the creature it is only as it 's a step to advance it nearer God Lord I would not care for Heaven were it not for thee neither would I love my self were I not in thee CXIII Meditat. HEaven is the very Element and Christ is the Center of every gracious soul Heaven only is the breathing place and Christ only is the resting-place there 's the place of its respiration and here 's the seat of its repose it canot live out of that Element and it cannot rest out of this Center it is alwayes struggling till it gets to Heaven always rolling till it comes to Chirst Return unto thy rest O my Soul saith David Lord let me draw no breath but that which I fetch from Heaven and never let me rest till I rest in thee XCIV Meditat. I See Man is not only contented with a beeing but is still aspiring to an eminency in that beeing as Plants are continually growing up till they come to that maturity which makes them perfect So Man he is alwayes pressing forward till he comes to his proposed end he thinks will make him happy O my Soul God is the end and excellency and thy happiness lyes in moving forward till thou come to thy perfection Be thou alwayes rising untill thou comest to rest in the bosome of the Lord. XCV Meditat. THe closer association that we have here with Christ the nearer assimilation we shall have to Christ Moses did but talk with God and how did his face shine with a beam of God You may quickly know a soul that doth converse and is familiar with Jesus Christ you shall see it shining forth with the glories of Christ as Wisdome makes the face to shine so Jesus Christ he makes the soul to shine so that he that judiciously looks upon him can divine that soul hath met with and seen the Lord. I see by the strong reflects of the beams of righteousness that he hath been long in viewing of the Sun of righteousness he carries the very Image of Christ upon him and the very beauties of Christ about him he looks like Christ speaks like Christ walkes like Christ he lives like Christ he is just like Christ and knows he comes from Christ That soul that is always beholding the glory of the Lord shall be changed into the same Image from glory to glory If that soul be so glorious that beholds God darkly reflectively as in a glass and enjoyes God at a distance how glorious shall that soul be that shall